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730220 - Lecture SB 01.01.09 - Auckland

2024-09-16T23:06:32Z

Soham:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - Australasia]]
[[Category:Lectures - Australasia, Auckland N.Z.]]
[[Category:Lectures, Conversations and Letters - Australasia]]
[[Category:Lectures, Conversations and Letters - Australasia, Auckland N.Z.]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10109]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
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<div class="code">730220SB-AUCKLAND - February 20, 1973 - 45:25 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730220SB-AUCLAND.mp3</mp3player>

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

'''Prabhupāda:''' Hmm.

:''tatra tatrāñjasāyuṣman''
:''bhavatā yad viniścitam''
:''puṁsām ekāntataḥ śreyas''
:''tan naḥ śaṁsitum arhasi''
:([[SB 1.1.9|SB 1.1.9]])

'''Prabhupāda:''' (aside) You can stop this.

Very good. Ladies are better than lords. All right. Now?

'''Pradyumna:''' ''tatra''—thereof; ''tatra''—thereof; ''añjasā''—made easy; ''āyuṣman''—blessed with a long duration of life; ''bhavatā''—by your good self; ''yat''—whatever; ''viniścitam''—ascertained; ''puṁsām''—for the people in general; ''ekāntataḥ''—absolutely; ''śreyaḥ''—ultimate good; ''tat''—that; ''naḥ''—to us; ''śaṁsitum''—to explain; ''arhasi''—deserve.

Translation: "Please, therefore be blessed . . . being blessed with many years, explain to us what you ascertain to be the absolute and ultimate good for the people in general."

'''Prabhupāda:''' Hmm. This is the most important. First of all, Sūta Gosvāmī was selected because he received the knowledge from Vyāsadeva and other sages very perfectly on account of his becoming submissive and serious. This is the first qualification. Now they are asking, "What you have thought, the best way of achievement, the highest goal of life," ''añjasā'', "just make it easy."

In the next verse it will be explained why easy things are required in this age. Very difficult execution of spiritual life, austerities, penance, that is not possible. People are so fallen that they cannot accept any severe type of austerity. It is not possible. Therefore the ''yoga'' system is not at all possible in this age. As we have several times discussed, it is very difficult, ''yama, niyama.'' The very beginning is ''yama, niyama'', controlling. Everything controlling; not to be licentious, everything controlling. ''yoga'' life begins, ''yoga indriya saṁyama''. The real purpose of practicing ''yoga'' is controlling the senses. Our senses are so strong, we have discussed many times, that even the greatest learned man falls victim to sense enjoyment. Even the greatest learned man. In the ''śāstra'', therefore, it is ordered:

:''mātrā svasrā duhitrā vā''
:''na viviktāsano bhavet''
:''balavān indriya-grāmo''
:''vidvāṁsam api karṣati''
:([[SB 9.19.17|SB 9.19.17]])

''Mātrā'' means mother, with mother; ''svasrā'', with sister; ''duhitrā'', with daughter. ''Nāviviktāsano bhavet'': "Never sit down in a lonely place even with your mother, even with your sister, or even with your daughter." ''Balavān indriya-grāmaḥ.'' The ''indriya-grāmaḥ'', all the senses, especially the sex, is so strong that ''vidvāṁsam api karṣati'', even one is very learned, very well educated, still he is attracted.

Therefore our . . . this is the basic principle of our conditioned life, the sex. We are in this material world . . . material world means to get this material body, and material body means subjected to the tribulations of material nature. This is called conditioned life. As soon as you get a material body, you have to undergo the pains of pleasures of this. No pleasure; all pains. You have to undergo. This is subjected. ''Mātrā-sparśa.'' As soon as you get a material body, immediately according to the seasonal changes . . . just like in London city sometimes you are feeling cold, sometimes you are feeling very warm as the season changes. So the material nature will go on changing, and because your material body is susceptible to all the influence of such changes, you will feel pains and pleasure. No pleasure; always pain.

The same warmth is pleasure at some time, and the same warmth is pain at the same time. In summer season warm is not very pleasing, but in the winter season the same warmth is pleasing. So warmth is pleasing or painful according to the seasonal changes. Therefore Kṛṣṇa advised Arjuna that, "Don't be subjected to the seasonal changes." ''āgamāpāyino 'nityā'': "They come and go. Don't be very serious about that. Whenever there is some reverse condition of life, don't be disturbed, because they will come and go."

So our real business is Kṛṣṇa consciousness. So how this Kṛṣṇa consciousness can be developed by the easiest method? ''Tatra tatrāñjasāyuṣman bhavatā yad viniścitam.'' Now, this question is asked from a person who is self-realized, not from a shopkeeper. ''Tad vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12). Here is a ''guru'', because he has learned sufficiently from Vyāsadeva and other sages, therefore they are asking from him, not from a . . . ''āyuṣman''. They are blessing, "Be blessed with long span of life." Although he was young, still he's asking, they're asking, great, great learned ''brahmin'' and sages, "What you have decided to be the easiest process to achieve the highest goal of life?"

''Puṁsām ekāntataḥ śreyas. Ekāntataḥ'', absolute. ''Śreyas. Śreyas'' means benefit. There are two kinds of benefit: one is called ''preyas'' and one is called ''śreyas. Preyas'' means immediately very pleasing. Immediately. The senses, sense satisfaction, very pleasing immediately. But ''śreyas'' means ultimate goal. Ultimately. Just like a child, for him ''preyas'' means he wants to play, he doesn't want to go to school, and . . . but his ''śreyas'' is that he must go to school, must be educated, so that his future life may be secure. That is called ''śreyas''.

So our life, this human form of life, should be used for ''śreyas''. It is said, ''puṁsām ekāntataḥ śreyas''. We should not be attracted by the ''preyas. Preyas.'' But modern education is so nasty that they encourage ''preyas''. Especially in the . . . not in this country, everywhere, that boys and girls are not checked, rather encouraged, encouraged in the matter of immature sex life. ''Preyas''. They want it, "All right, do it. Take tablets and enjoy." This is dangerous. For this reason, the generation are becoming degraded, because they are not aiming at the ''śreyas''. They are simply aiming at the ''preyas''—immediate pleasing thing. They do not know that immature sex life spoils the brain, spoils strength. Everything is spoiled. In student life, ''brahmacārī'' system is very nice. If he keeps ''brahmacārī'', without any sex life, then his brain becomes very potent. He can remember. Memory becomes very sharp, bodily strength becomes very solid. In this way his life becomes very solid for future ''śreyas''. But that is not being taught at the present moment.

But here the ''ṛṣis'', the great sages, they are asking, ''puṁsām ekāntataḥ śreyas, tan naḥ śaṁsitum arhasi'', "Kindly describe what we should accept." This is called inquiry. Everyone should be inquisitive for the ultimate benefit of life. What is that ultimate benefit of life? The ultimate benefit of life is to stop this repetition of birth and death, old age and disease. That is ultimate benefit of life. But they do not know. Then?

'''Pradyumna:''' (reading purport) "In the ''Bhagavad-gītā'', worship of the ''ācārya'' is recommended. The ''ācāryas'' and the ''gosvāmīs'' are always well-wishers for the general public."

'''Prabhupāda:''' Yes. The ''ācārya'' or ''gosvāmī'', their business is . . . just like our ''ācāryas'', ''sad-gosvāmī'', they left their service, big service, ministership, and by the order of Caitanya Mahāprabhu they went to Vṛndāvana. But what for? Going to Vṛndāvana and sleeping and eating? No, no, not for that purpose. They, rather, at home they had time to sleep more, but when they went to Vṛndāvana they were sleeping only one half-hour to two hours only. At the present moment, when a man becomes old, he requires more rest. But according to Vedic civilization, no. More no rest; more work, more work.

These ''gosvāmīs'', they were deputed by Lord Caitanya Mahāprabhu . . . at that time this Vṛndāvana, which you have seen, now it is nice city, but during the time of Caitanya Mahāprabhu it was a big field only, that's all, nothing more than that. Everything, all Kṛṣṇa's ''līlā'' were vanished. Not vanished; it was not visible. Caitanya Mahāprabhu saw one small hole, little water, and He indicated, "This is Rādhā-kuṇḍa." Then Rādhā-kuṇḍa was discovered. So these Gosvāmīs, they were working very hard.

And special business was there, ''nana-śāstra-vicaraṇaika-nipunau.'' They were very expert in scrutinizingly studying all the Vedic literatures. ''Nana-śāstra. Śāstra'', not ordinary knowledge. They were also reading. ''Nana-śāstra-vicaraṇaika-nipunau.'' Just like Rūpa Gosvāmī has quoted so many verses, so many incidents from different ''śāstras'', how the biography is stated there in compiling ''Bhakti-rasāmṛta-sindhu'', which we have translated, ''Nectar of Devotion.
''
So this ''Nectar of Devotion'' . . . because formerly whatever is given under Vedic evidence, people will accept all it is correct. Therefore ''nana-śāstra-vicaraṇaika''. They used to collect all the Vedic references and put into the ''Bhakti-rasāmṛta-sindhu'' to establish that ''bhagavad-bhakti'', devotional service to the Lord, is the ultimate goal of life. ''Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau. Sad-dharma.'' Not ''asad-dharma.''

''Asad-dharma'' means referring to the body, ''karma-kāṇḍīya. Karmīs'', they are engaged in ''asad-dharma'', not ''sad-dharma.'' Because the body is ''asat. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ'' ([[BG 2.18 (1972)|BG 2.18]]). ''Ime deha''. This body is ''antavat'', it is to be perishable, therefore ''asat. Asato mā sad gama'', the Vedic injunction is. Don't be addicted to this ''asat'', this bodily comforts of life. ''Sad-gama'': try to revive your eternal life. These are the Vedic injunction. Therefore ''Bhāgavata'' says, ''yasyātma-buddhiḥ kuṇape tridhātuke . . . sa eva go-kharaḥ'' ([[SB 10.84.13|SB 10.84.13]]). Anyone who is accepting this body as self, he is no better than animal. ''Go-kharaḥ''. ''Go'' means cow, and ''kharaḥ'' means ass.

So the whole Vedic literature is like that—how to get the spirit soul who is now entangled, or encaged, in this material body. That is sad-dharma; that is ''sanātana-dharma''. ''Sad'' means ''sanātana'', which exists. ''Sanātana'' means eternal. What is ''sat'', that is eternal. What is ''asat'', that is temporary. So these Gosvāmīs, they engaged themself in studying all the different Vedic literatures. ''Nana-śāstra-vicaraṇaika-nipunau.'' They are very expert scrutinizingly studying, and it was put in, in his ''Bhakti-rasāmṛta-sindhu'', so many other books also. Why? ''Sad-dharma-samsthapakau. Sad-dharma. Sad-dharma'' means spiritual life, not this material . . .

Just like these modern material scientists, they are discovering so many things simply for the comforts of this body, not for any spiritual advancement. Therefore ''asat.'' Narottama dāsa Ṭhākura says, ''sat-saṅga chāḍi' kainu asate vilāsa'': "I have given up ''sat-saṅga'', association wherein I can learn about spiritual advancement of life. ''Asata vilas'': I am engaged enjoying this ''asat'', this body." Body means the senses.

:''sat-saṅga chāḍi' kainu asate vilāsa''
:''te-kāraṇe lāgilo ye karma-bandha-phāṅsa''
:(Gaurā Pahu)

"I have become entangled in the action and reaction of fruitive activities." That is the lamentable condition of present civilization. People are becoming entangled. He does not know . . . one does not know that so long the mind will be absorbed in this ''karma—karma'' means bodily activities—I'll have to accept another body. And there is risk. I do not know whether I shall be able to accept a body, human body. There are 8,400,000 . . . any body I have to accept as it is given by nature. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi''. I am associating in different qualities, and ''prakṛti'' is recording all; automatically it is being recorded what type of body you'll have next life.

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

''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu'' ([[BG 13.22 (1972)|BG 13.22]]). Why one is born in high family, rich family? Why other is poor family, or one is born in lower animals, one is born in . . . as demigods? What is that reason? ''Kāraṇa''. The reason is ''kāraṇaṁ guṇa-saṅgo 'sya''. He has associated with a particular type of the material qualities, therefore he has to accept a particular type of body. ''Kāraṇaṁ guṇa-saṅgo 'sya.'' Therefore we are instructing our students, "Associate with the good qualities." Good qualities.

The best quality of association is devotional service, the devotees, because they're transcendental, above goodness. Above goodness. Just like you are living in this temple. This is above goodness according to Vedic . . . if you live in the forest, that is goodness, association with goodness, because there is no material contamination, simple life in the forest, or in the village . . . not in the village, in the forest. Therefore formerly all the sages and saintly person they used to live in the forest. That is goodness. And if you live in the city, that is association with passion. And in the city if you live in the brothel, the liquor shop, gambling, that is association with ignorance. Three kinds of. But if you live in the temple, that is transcendental; that is Vaikuṇṭha.

So in this way we have to detach ourself from the association of the three ''guṇas''. Kṛṣṇa advised Arjuna, ''traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna'' ([[BG 2.45 (1972)|BG 2.45]]): "My dear Arjuna, just become transcendental to the three ''guṇas''." ''Sa guṇān samatītyaitān brahma-bhūyāya kalpate'' ([[BG 14.26 (1972)|BG 14.26]]). Who? Who can transcend these three ''guṇas''? We have to go above goodness. Here in this material world goodness is supposed to be very nice quality, but here the goodness also, nice, temporary. There is chance of being affected, or infected with the other quality, ''sattva-rajas-tamo guṇa.''

So we can . . . at least we have to transcend the ''rajas-tamo guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye'' ([[SB 1.2.19|SB 1.2.19]]). ''Rajas-tamo'', the quality of passion and ignorance, these . . . the symptoms of these qualities is ''kāma'' and ''lobha'', lust and greediness. So long there is lust and greediness . . . lust for sex, lust for opposite sex, this is called lust. And greediness—to eat more, more than we can digest. When these two things are there, lust and greediness, that means we are now being conducted by the ignorance and passion.

And when there is prominence of goodness, then we can understand what is what: what is God, what I am, what is this world. That is knowledge. And above this, transcendental, not only knowledge but practical application of knowledge in life. That is called ''śuddha-sattva'', practical application. Only theoretically know, "Yes, there is God . . . there must be God, that is theoretical knowledge. Practical knowledge is . . ."

(break) . . . when you engage yourself in the service of the Lord, that is ''śuddha-sattva''.

So here the question is that ''puṁsām ekāntataḥ śreyas tan naḥ śaṁsitum arhasi''. "Now we are very much eager to hear from you, to listen from you. Kindly let us know what is the easiest method to achieve the highest goal of life." This is the question. So next verse, read. Oh, purport. Hmm.

'''Pradyumna:''' ". . . they are especially spiritual well-wishers. Spiritual well-being is automatically followed by material well-being."

'''Prabhupāda:''' Yes. Spiritual well-being, that is our Kṛṣṇa consciousness movement, that if the society becomes Kṛṣṇa conscious, or spiritually advanced, the so-called material advancement will automatically be there. There will be no scarcity. For example, take for practical example, we have got about one hundred centers. So we are simply engaged in Kṛṣṇa consciousness business. So, so far our material necessities are concerned, we are not badly situated. We are living in a nice house, we are eating nice foodstuff, we have got nice dress, and the devotees look very nice, bright-faced. What is the wrong there? What is the wrong there?

But they are not busy for earning money or going to the office or going to the factory or so many other sources of business. They are depending on Kṛṣṇa, and Kṛṣṇa is supplying them. Kṛṣṇa says, ''yoga''-''kṣemaṁ vahāmy aham, teṣāṁ nityābhiyuktānāṁ'' ([[BG 9.22 (1972)|BG 9.22]]): "If anyone is completely engaged in spiritual advancement of life then," ''yoga''-''kṣemaṁ vahāmy aham'', "I take charge of ''yoga''-''kṣemam''." ''yoga''-''kṣemam'' means what is not in possession, to supply that thing. And ''kṣema'' means what is already possessed, to protect.

So just like if a child is completely dependent on the father, parents, the parents has the sense that, "My child requires at this time this thing." They already there, already. He hasn't got to bother. The child does not know to ask from the parents, but the things are there. Similarly, Kṛṣṇa, He is supplying everything, everyone. ''Eko bahūnāṁ yo vidadhāti kāmān'' (Kaṭha Upaniṣad 2.2.13). Actually Kṛṣṇa is supplying everything, whatever you have got. We are eating . . . whatever we are eating we cannot manufacture in the factory. It is supplied by Kṛṣṇa. ''Eko bahūnāṁ yo vidadhāti kāmān.'' Everything is being supplied. What to speak of animal . . . human life? In the animal life the necessities are the eating, sleeping, mating and defending—everything is there.

Eating—there is enough fruit in the tree. The birds very nicely jumping over from one tree to another, eatings. Sleeping—they have got a nest; at night, without any disturbance, they sleep. Mating—with the birth they are two eggs, one male and one female. Sex life is there. And defending—they know. The bird, if you attack, they immediately go up. He knows how to defend. The . . . you see in the . . . (indistinct) . . . park, the swans, as soon as we are passing, immediately jump over the water. They know how to defend. In this morning there is a small mouse, he has gone up to collect a sweetmeat.

So these intelligence are there even in the lowest animal, even in the ant. So advancement of civilization . . . how to make this body comfortable, that is not advancement of civilization. That kind of civilization is there even in the cats and dogs. They know. Nobody has to go to university to learn how to eat, how to sleep, how to have sex life, how to defend. Nobody hasn't got to. It doesn't require education. It is already there, everyone. If you attack me, I shall immediately defend with my hand. You see? Natural. So ''ekāntataḥ śreyas'' means don't spoil this human form of life only for satisfying the animal propensities. You try to advance in spiritual consciousness. That is ''ekāntataḥ śreyas''. Hmm. What is the next?

'''Pradyumna:''' (reading purport) "The ''ācāryas'' therefore give directions in spiritual well-being for the people in general."

'''Prabhupāda:''' That is ''ācārya. Ācārya'' does not write any book of sex psychology, Freud's philosophy. That is not ''ācārya''; he is a rascal. ''Ācārya'' gives direction how one can make advance in spiritual life. That is ''ācārya''. Then?

'''Pradyumna:''' "Foreseeing the incompetencies of the people in this age of Kali, or the iron age of quarrel, the sages requested that Suta Gosvāmī give a summary of all revealed scriptures, because the people of this age are condemned in every respect."

'''Prabhupāda:''' But the directions should be taken from scriptures. But there are many scriptures. So ''ācārya'' means, just like Gosvāmīs, they would read all the scriptures and take the essence of it and give it to his disciple that, "You act like this." Because he knows what to give, how to manipulate, so that his ''ekāntataḥ śreyas'' will be achieved. Ultimate goal. Therefore the ''ācārya'' knows how to adjust things, at the same time keep pace with the spiritual injunction. That is ''ācārya''. It is not that the same thing to be applied everywhere. He is eager to engage actually the people in the real benefit of life, but the means may be different.

Just like my Guru Mahārāja. He is the first time that he allowed the ''sannyāsīs'' to drive in a motorcar. A ''sannyāsī'' never drives in a motorcar, you see? But not for sense gratification. Suppose we are going by aeroplane. The ''sannyāsī'' should walk. The Jain ''sannyāsīs'', they never ride on a car, you know that. You know that. They will never ride on a car. But now they are also riding. But suppose we are preaching now. I came from India. If I would say: "I am ''sannyāsī''. I will not ride in a car or aeroplane; I must walk," then what kind of preaching would have been? You see? So therefore it depends on the ''ācārya'' how to adjust things. So my Guru Mahārāja said: "All right, go on preaching on a motorcar. It doesn't matter."

These Gosvāmīs, they went to Vṛndāvana, severest type of austerity. They used to live underneath a tree. Now if in this age I advise you that you also live underneath a tree, then it will be difficult to preach. You see? Nobody is accustomed in that way, such severe type of austerity. They must be given, as far as possible, comfortable accommodation; otherwise they will not come. They will not take. Now this . . . this is the adjustment. The ''ācārya'' knows how to adjust things. The real purpose is how one will take to spiritual consciousness, or Kṛṣṇa consciousness. Keeping one's aim to that point, some concession may be given. As far as possible, keeping pace with the time, circumstances.

Then? "The sages, therefore, inquired . . ." Huh?

'''Pradyumna:''' ". . . inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows."

'''Prabhupāda:''' The condemned state at the present moment, how the whole world, whole atmosphere, is condemned is described in the next verse:

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

This is the condition. ''Prāyeṇālpāyuṣaḥ''. The first qualification is short span of life. Short span of life. As I have repeatedly said, now our . . . in India the average age, span of life, is thirty years. The vitality is so reduced. In this country also the vitality is being reduced, strength is being reduced. The more the Kali-yuga will advance, the vitality will be reduced, the strength of the . . . therefore the span of life will be reduced, so much so that at the end, almost end, people will live not more than thirty years.

Now we are seeing they are living up to seventy years, eighty years, or even sometimes ninety years, but gradually it will reduce . . . to such an extent that if a man lives for twenty to thirty years, he will be considered as a very old man. You see? ''Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Asmin kalau.'' Their first qualification is that their life is very short, short span of life. Then again, ''mandāḥ'', lazy. They do not know; ill-educated. They do not know what is the aim of life. ''Mandāḥ'', or slow. ''Sumanda-matayo'': and if there . . . one is really . . . not really, but superficially so-called spiritually, they will capture some ''bābā'', some god, some ''yogī'', some bluffer, and they will follow them. ''Sumanda-matayo''.

So many religious sect have come out, but original religion is this Vedic religion. But after that, so many religions they have come. So they have got history. Either this Christian religion or this Muhammadan religion, Buddhist religion, Jain religion, this religion, that religion, this "ism," that "ism," they have got history. History. It is limited, within the limited time. But this Vedic religion has no beginning or end. Therefore, ''sumanda-matayo'', they will theorize, "In our religion it is said this." Oh, whatever your religion may be, that real purpose of religion is to understand God. How far you have understood God? That is practically nil. But these formula and the dogmas and this and that, they're full of . . . ''sumanda-matayo''.

''Mandāḥ sumanda-matayo manda-bhāgyā'' ([[SB 1.1.10|SB 1.1.10]]). And almost everyone is unfortunate. They haven't got even means to accommodate the bare necessities of life—eating, sleeping, mating. They're also deficient. ''Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ''. And above all these there is always disturbance: sometimes war, sometimes famine, sometimes earthquake, sometimes this, overflood. Just like recently in New York there was overflood, you know? So in this way we are so much complicated, this is the position. Now in this condition of life, how you can take up very serious type of self-realization, it is not possible.

All right. Thank you very much.

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

SB 10.84.13

2024-01-06T14:59:27Z

Soham:

{{info
|speaker=Lord Kṛṣṇa the Supreme Personality of Godhead
|listener=great sages
}}
[[Category:Srimad-Bhagavatam - Canto 10 Chapter 84]]
[[Category:Bhagavatam Verses Spoken by Lord Krsna - Vanisource|108413]]
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - [[SB 10.84: The Sages' Teachings at Kuruksetra|Chapter 84: The Sages' Teachings at Kurukṣetra]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=SB 10.84.12]] '''[[SB 10.84.12]] - [[SB 10.84.14]]''' [[File:Go-next.png|link=SB 10.84.14]]</div>
{{RandomImage}}

{{SBnotice}}
==== TEXT 13 ====

<div class="verse">
:yasyātma-buddhiḥ kuṇape tri-dhātuke
:sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
:yat-tīrtha-buddhiḥ salile na karhicij
:janeṣv abhijñeṣu sa eva go-kharaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''yasya''—whose; ''ātma''—as his self; ''buddhiḥ''—idea; ''kuṇape''—in a corpselike body; ''tri-dhātuke''—made of three basic elements; ''sva'' — as his own; ''dhīḥ''—idea; ''kalatra-ādiṣu''—in wife and so on; ''bhaume''—in earth; ''ijya''—as worshipable; ''dhīḥ''—idea; ''yat''—whose; ''tīrtha''—as a place of pilgrimage; ''buddhiḥ''—idea; ''salile''—in water; ''na karhicit''—never; ''janeṣu''—in men; ''abhijñeṣu''—wise; ''saḥ''—he; ''eva''—indeed; ''gaḥ''—a cow; ''kharaḥ''—or an ass.
</div>

{{SBcollapse}}
==== TRANSLATION ====

<div class="translation">
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.
</div>

==== PURPORT ====

<div class="purport">
True intelligence is shown by one's freedom from false identification of the self. As stated in the ''Bṛhaspati-saṁhitā'',

:ajñāta-bhagavad-dharmā
:mantra-vijñāna-saṁvidaḥ
:narās te go-khara jñeyā
:api bhū-pāla-vanditāḥ

"Men who do not know the principles of devotional service to the Supreme Lord should be known as cows and asses, even if they are expert in technically analyzing Vedic ''mantras'' and are adored by world leaders."

An imperfect Vaiṣṇava advancing toward the second-class platform identifies himself with the sages who have established the true spiritual path, even while he still may have some inferior material attachments to body, family and so on. Such a devotee of the Lord is not a foolish cow or stubborn ass like the majority of materialists. But most excellent is the Vaiṣṇava who has gained the special mercy of the Lord and broken free from the bondage of illusory attachments altogether.

According to Śrīla Viśvanātha Cakravartī, the words ''bhauma ijya-dhīḥ'', "who thinks an image made of earth is worshipable," refer not to the Deity form of the Supreme Lord in His temple but to deities of demigods, and the words ''yat-tīrtha-buddhiḥ salile'', "who sees a place of pilgrimage as merely the water there," refer not to sacred rivers like the Ganges or Yamunā but to lesser rivers.
</div>
</div>
</div>

<div style="float:right">[[File:Go-previous.png|link=SB 10.84.12]] '''[[SB 10.84.12]] - [[SB 10.84.14]]''' [[File:Go-next.png|link=SB 10.84.14]]</div>
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740614 - Lecture - Hare Krsna Festival at La Salle Pleyel - Paris

2023-05-23T11:08:31Z

Soham:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-06 - Lectures, Conversations and Letters]]
[[Category:Lectures - Europe]]
[[Category:Lectures - Europe, France - Paris]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, France - Paris]]
[[Category:Lectures - General]]
[[Category:Audio Files 60.01 to 90.00 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>
{{RandomImage}}

<div class="code">740614LE-PARIS - June 14, 1974 - 63:59 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740614LE-PARIS.mp3</mp3player>

Prabhupāda: (sings ''Jaya Rādhā-Mādhava'') (leads ''prema-dhvani'' prayers)

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

(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)

(break)

(translated into French throughout by Jyotirmayī dāsī)

Prabhupāda: . . . kindly taking part in this ''saṅkīrtana'' movement. This ''saṅkīrtana'' movement means vibration of the transcendental sound. In the beginning of creation, (disturbing noises from audience) sound is the origin of all creation. That is admitted in the Bible also. (aside) Where is that paper? Yes. Read it. We are reading a passage from your Bible.

Nitāi: The Gospel according to St. John, Chapter One. "In the beginning was the word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men, and the light shineth in darkness, and the darkness comprehended it not."

Prabhupāda: (aside) Where it is? So the same thing explained in the Vedic literature. Here it is said that, "In the beginning was the word, and the word was with God, and the word was God." So God being Absolute Truth, there is no difference between God, His form, His qualities, His word and everything relating to God. That is also God. Just like in the material world the name and the subject, or the substance, they are different. Just like when you are thirsty, you simply utter the word "water, water," it will not quench your thirst. But in the spiritual world, the name "God," or "Kṛṣṇa," and the Supreme Personality of Godhead, they are the same. Just parallel to this Bible passage I'll quote one Sanskrit verse from the ''Vedas''. Therefore it is said:

:''nāma-cintāmaṇi-kṛṣṇa''
:''caitanya-rasa-vigrahaḥ''
:''pūrṇaḥ śuddho nitya-mukto''
:''abhinnatvān nāma-nāminoḥ''
:([[CC Madhya 17.133|CC Madhya 17.133]])

Namely, the name of God is as powerful as God is Himself. It is called ''pūrṇa. Pūrṇa'' means complete. And ''śuddha. Śuddha'' means without any material contamination. ''Pūrṇaḥ śuddha nitya. Nitya'' means eternal. ''Abhinnatvān nāma-nāminoḥ'' means without being different from the person whose name we are chanting.

The idea is that when we chant the holy name of God—just like "Kṛṣṇa"—Kṛṣṇa is present there. As soon as you chant God's name . . . not necessarily that he will have to chant the name Kṛṣṇa. Any other name which you know that it is God's name, you can chant it. God has got many names, and they can be chanted by different languages in different country. The effect is the same. Practically, God has no name, but His name is given according to His activities. Just like we are chanting God's name "Kṛṣṇa." ''Kṛṣṇa'' means "all-attractive." So God is all-attractive. We can have the idea how we consider attractiveness in this material world. One is attractive in this material world if he is very rich, if he is very powerful, if he is very wise, if he is very beautiful. In this way, in six ways one becomes the most attractive. The statement is there in the Vedic literature:

:''aiśvaryasya samagrasya''
:''vīryasya yaśasaḥ śriyaḥ''
:''jñāna-vairāgyayoś caiva''
:''ṣaṇṇāṁ iti bhaga ganā''
:(''Viṣṇu Purāṇa'' 6.5.47)

Means God is all-attractive by six features: that He is the richest of all, He is the strongest of all, He is the most beautiful, He is the most wise, He is the most renounced order and He is most famous.

So our position, we all living entities, all the living entities or the human being who are sitting in this hall, we are all sons of God. (someone calls out "No") (chuckles) It is stated in the ''Bhagavad-gītā'' that . . . (aside) You find out this verse:

:''sarva-yoniṣu kaunteya''
:''sambhavanti mūrtayo yaḥ''
:''tāsāṁ mahad yonir brahma''
:''ahaṁ bīja-pradaḥ pitā''
:([[BG 14.4 (1972)|BG 14.4]])

Read it. You read it.

Nitāi:

:''sarva-yoniṣu kaunteya''
:''mūrtayaḥ sambhavanti yaḥ''
:''tāsāṁ mahad-yonir brahma''
:''ahaṁ bīja-pradaḥ pitā''
:([[BG 14.4 (1972)|BG 14.4]])

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father."

Prabhupāda: So according to Vedic conception, any living entity, in any form of life, they are all part and parcel of God. (someone yells out "No" and yells some things in French) Your Bible says that in the beginning there was word only, and the word is God. So before the creation, the God was there. Then all the created creatures, wherefrom they came? They came from God. It is clearly stated in this verse, "All things were made by Him." So original creator of everything was God. "Everything" means including all, not only a certain person or certain thing. "Everything" means everything, all. So all things were made by God means . . . "made by Him" means that all these creatures . . . there are different creatures, 8,400,000. They were created by God. One who creates, He is the father, just like in the material sense also, a father creates his children. So how can you say "No"? Because here in the Bible it is said that, "All things were made by Him, created by Him." Therefore He is the father of everything. (more yelling) "And without Him was not anything made that was made."

So you cannot deny the authoritative statement of ''Vedas'' or Bible by your whimsical way. When you go to your church, you ask, "Father, give us our daily bread." That means He is father of everyone. This is perfect knowledge, that God is father of everything that is made. Here it is clearly stated, "All things were made by Him, and without Him was not anything made that was made." That is also statement of the ''Vedānta-sūtra'', the most perfect philosophy of Vedic language. In the ''Vedānta-sūtra'' it is said, ''athāto brahma jijñāsā'', means "This human life is meant for inquiring about God." So the first understanding of God is that He is the creator of everything.

So the present Kṛṣṇa consciousness movement is meant for understanding God. This Kṛṣṇa consciousness movement is started not now, say, in your country, Western countries say, for the last six or seven years, but the Kṛṣṇa consciousness movement is on this planet for the last five thousand years. When I say: "Kṛṣṇa consciousness," it means God consciousness. So human being, human life, is meant for understanding God and become God conscious. In the animal life there is no possibility of understanding God. When we invite by advertisement, "Please come here in this meeting. We shall discuss something about God," the human being comes, not the cats and dogs. This is . . . (loud applause) So human being is the chance given by nature to understand about God. If we do not take chance, if we do not fulfill this chance—that means we have got this chance to understand God—then our next life may not be human being. The soul is within your body. The soul is the part and parcel of God. If you try to understand what is the soul, then partially you understand what is God. If you study yourself, then you study to some extent what is God, because you are the sample of God. It is also stated in the Bible that human being is made under the image of God. So if you study yourself—that is called meditation—then you can understand what is God.

Therefore the ''yoga'' system is recommended. Those who are in bodily consciousness of life, for them, this meditation ''yoga'', or to understand oneself, that is very important thing. If you try to understand yourself . . . very simple method: You take your finger; you ask yourself whether you are finger. The answer will be "No, I am not finger. It is my finger." Everyone will say, even a child will say: "This is my finger, my hand, my leg, my head." Nobody will say that, "I leg," "I finger," "I head." Nobody will say. Therefore the conclusion should be I, the soul, is different from this material body. The material body changes on account of presence of the soul. Just like a child gets a different body like a boy, a boy gets a different body like a young man—similarly, young man gets another body as an old man. Every one of us can consider that, "I had a small body of child. I had a small body of boy. I had a youthful body. Now I have got this old body." By this simple study I can understand that I am different from the body. And because I am eternal, in all forms of body I was existing. That I can understand also.

Therefore in the ''Bhagavad-gītā'' it is said, ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]): "After the destruction of this body, I, the soul, I am not destroyed. I continue to live." The soul is eternal. That is described in the ''Bhagavad-gītā'', ''nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre'': eternal, very old, still, after the destruction of the body, the soul is never destroyed. Death means destruction of this outer, gross material body. Every day, every night we have got experience—the body lies down on the bed, but with my subtle body—mind, intelligence and ego—I dream and I go somewhere else from my bedroom. So this is going on daily in our experience, that I leave this gross body, I take my subtle body, and I do something else, although my body is here. The conclusion is therefore that I, the soul, am changing my body from the gross to the subtle, from the subtle to the gross. In our daily life we have got experience that I accept this subtle body—the subtle body is there; there is no question of acceptance—but with the subtle body I dream, and again when the dream is over, then I come to this gross body. So death means when the subtle body carries the soul to another gross body, not this gross body, that is called death.

So this subtle body—means mind, intelligence and ego—that carries me to another body according to the nature of my mind. At the time of death, as the mind is absorbed, I mean to say, full of thoughts, according to that full of thoughts, we are given another gross body. That is stated in the ''Bhagavad-gītā'', that ''anta-kale . . . yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram'' ([[BG 8.6 (1972)|BG 8.6]]). ''Bhāvam'', the attitude, the modes of the mind at the time of death, will carry me to the next gross body. Therefore it is necessary to prepare ourself what kind of body we are going to get after death. In the ''Bhagavad-gītā'' it is said, "After death, the soul," ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]), "gets another body." Now we can see in our experience, there are so many different types of bodies. There are 900,000 species of bodies in the water. There are two million different types of bodies in the vegetable kingdom, means the trees and plants. There are eleven hundred thousand species of life in the insect kingdom. There are one million types of bodies in the birds kingdom. And there are three million types of bodies in the beast life. And there are 400,000 species of body in the human society. Out of them, the civilized man is considered to be perfectly in bodily situation.

So this human form of body is given to us by nature to understand God. In other forms of life there is no chance of understanding God. Therefore it is our duty, everyone's duty, before the next death comes we must understand what is God. If we simply misuse this body like cats and dogs, then we are missing the chance. We cannot say that we are free. That is not possible. We are completely under the control of the material nature. That is stated in the ''Bhagavad-gītā'':

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

That we, every one of us, at the present moment in our conditional state of life, we are completely under the, I mean to say, mercy or care of the material nature. There are three modes of material nature, namely goodness, passion and ignorance. When we are under the control of this material nature, we associate with either of these qualities. If we associate with the quality of goodness, then we are promoted in the higher world. This is stated in the ''Bhagavad-gītā'':

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

Means "Those who are associating with the modes of material nature goodness, they will be promoted to the higher planetary system. Those who are associating with the modes of passion, they'll remain in the middle planetary system." (break)

So as it is said that in the beginning was the word, that means before the creation there was the transcendental sound. So that word, or transcendental sound, is not like the material sound. If we associate with the transcendental sound Hare Kṛṣṇa, then we become purified to become transcendental. Just like we can have a crude example—you take one iron rod and put into the fire. The iron rod will be warm, warmer, and gradually it will be red hot. When it is red hot, then it is no longer the iron rod; it is fire. So how it has become fire? By association with the fire. Simply, therefore, if you simply keep yourself touch with God by this vibration of transcendental sound, gradually you become godly. So as soon as you become godly, you become the same quality—''aiśvaryasya samagrasya'' (''Viṣṇu Purāṇa'' 6.5.47): full riches, full power, full strength, full knowledge, everything full. Therefore the Vedic instruction is ''tamasi mā jyotir gamaḥ'': "Don't keep yourself in darkness. Come to the light."

So our only request is at the present moment, the whole world is for want of godly understanding. They are in darkness. So our duty is, when we have got this privilege of this human form of life, we should not keep ourself in darkness. Darkness means without any knowledge of the soul and God. So long I am thinking that, "I am this body," it is in darkness. Except the human being, any other living being, they are all in darkness. Therefore human being's business is not to keep himself in darkness, but come to the light. So long we have got this material body, there are four necessities of life. They are eating, sleeping, sex intercourse and defense. So the cats and dogs, they also eat, they sleep, they have sex life and they can defend also. So therefore a human being should not be educated only for these four principles of animal necessities. The human necessity is to understand God. Therefore in civilized human society there is some system of religion. Either you call it Christianity, Muhammadanism or Hinduism, in civilized society there must be some form of religion. And a human being is supposed to follow the principles to have complete knowledge about God and himself, to know, "What is the relationship between God and me?" and "What is the goal of life?"

So it doesn't matter whether you are Christian, Hindu, Muslim. The real purpose of life is to know God. And in the Vedic literature it is said, ''dharmaṁ tu sākṣāt bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]): ''Dharma'', or religion, means the codes given by God. Just like in the state we have got practical experience. We, if we abide by the laws of the state, then we are good citizen, peaceful citizen. (yelling and applause in the audience) (aside) What is that?

Jyotirmayī: They don't like this, because they don't like the laws of the state. So when we use the example of the state, they don't like it.

Prabhupāda: (chuckles) You may not like, sir, but if you do not follow you will be punished. (boos and yells) Anyway, if you do not follow the codes and laws of the state or God, then certainly you will be punished. (yelling) You may declare independence, but there is no, I mean, the possibility of such independence. That requires knowledge. (yelling)

Jyotirmayī: He is saying that there are some people who would like to ask some questions.

Yogeśvara: They can ask after.

Prabhupāda: So immediately if you want to put some question, then I can stop. Or if you want me to go on speaking, I will speak. As you like. (more yelling) We can stop speaking? (indistinct discussion between devotees about having questions)

Jyotirmayī: I can say that afterwards . . .

Yogeśvara: Bhagavan just said that we'll have questions after the lecture is finished. We can have ''kirtana''.

Prabhupāda: No, we can finish it now.

Jyotirmayī: (French to audience)

Prabhupāda: So now let us conclude that there is God, and God's word, or God's vibration, means God is person. As soon as we accept the word of God, then we have to conclude that God is a person. Just like you are vibrating some words, I am vibrating some words, this means both of us, we are all persons. So the word of God and God is not different. But God is person, and He speaks. If He speaks, then He hears, He smells, He eats—everything. All the activities are there. If He cannot hear, then our prayer to Him, "O God, give us our daily bread," is useless.

So from this statement of the scriptures, either you take it Bible or ''Bhagavad-gītā'', it is understood that God is a person, like you. That is the statement of the ''Vedas'', ''nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13), namely that God means He is the Supreme Being. In the dictionary also it is stated, "God means the Supreme Being." We are all beings, but God is the Supreme Being. Just like in every state there are citizens, but there is one chief citizen. He is president or something like that. (noise in the audience)

Jyotirmayī: They don't like this government example.

Prabhupāda: No, no, it is not example; it is stated in the Vedic literature: ''nityo nityānāṁ cetanaś cetanānām''. He is the chief living being amongst all living beings. God is eternal; we are also eternal. God is also a living being; we are also a living being. This is the meaning. But God is one; we are many. And what is the significance of that one? That is stated, ''eko yo bahūnāṁ vidadhāti kāmān'': "That one is maintaining so many living beings." That is God. So because He is a person, we are also person, but He is the person who maintains us. Therefore we go to God and beg for our daily bread.

So our constitutional position is that we are predominated, and God is predominator. We are very small; God is very great. At the present moment we are defying this position, therefore we are in trouble. In our Kṛṣṇa consciousness movement we are educating people that, "You are always subordinate to Kṛṣṇa. You surrender unto Him and you'll be happy. Do not remain in rebellious condition of life. Just surrender to God and you will be happy." That is the final conclusion of ''Śrīmad-Bhāga'' . . . ''Bhagavad-gītā'': ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). So you are planning, we are planning so many things to become happy, but everything is failure. But if you take this plan, "Let us surrender to God," then every problem will be solved. Our Kṛṣṇa consciousness movement is not that, that "You are Hindu. You become Christian," or "You are Christian. You become Hindu." That is not our plan. Our only request is that, "Every one of you, you try to understand God, love Him and be happy."

The final conclusion in the ''Bhagavad-gītā'' is that if you want to be peaceful, if you want the peace of your mind, you should understand three things. That three things are that to understand that God is the supreme enjoyer. This is one. He is the proprietor of everything, and He is friend of everyone. If you learn these three things only, very scientifically, that God is the proprietor, God is the enjoyer and God is the supreme friend of everyone, then your life is successful. And these simple things will be understood by you by chanting God's name: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Hare means the energy of God, and Kṛṣṇa means God, all-attractive. Similarly, Rāma means God. So there are three words in this verse: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare: Hare, Kṛṣṇa and Rāma. So anyone can chant these three names, Hare, Kṛṣṇa and Rāma, and make his life perfect. I hope you shall join us in this chanting of Hare Kṛṣṇa ''mahā-mantra''.

Audience members: (French—demanding to ask questions)

Jyotirmayī: They want to ask questions.

Prabhupāda: That you arrange. That arrange. No, you can ask. That's all.

French man: (French) (big applause)

Jyotirmayī: So he is saying that, "You have been explaining what is God according to Bible and ''Bhagavad-gītā''." So he wants to know if to be able to talk in that way you have met God, you have seen God, and if God has given you the authority for being seated on this ''vyāsāsana'' and receiving the obeisances of all your disciples.

Prabhupāda: Yes. You can also get this position. If you know God and if you can speak about God, then you are also welcome to sit here and speak about God.

French man: (French)

Jyotirmayī: (translating) He says that the only thing he can say about God is that he cannot talk about God.

Prabhupāda: Why? You can talk about everything, and why not about God?

French man: (French)

Jyotirmayī: (translating) "Because God is one who cannot be seen, cannot be taken to be understood."

Prabhupāda: But that is your statement. But the Bible statement, ''Bhagavad-gītā'' statement, is different. Why shall I take you as authority?

French man: (French others yelling, applauding)

Jyotirmayī: (translating) He says that God means freedom, and God will not be . . .

Prabhupāda: How do you know it? First of all let me know how you know it about God that He is freedom or this or that. How you know it?

French man: (French)

Jyotirmayī: (translating) "Because everyone has inside him knowledge of God, and one just has to listen within himself, and he will know."

Prabhupāda: So I have got my own knowledge of God, as you have got. Why you disagree with me?

French man: (French others yelling angrily)

Jyotirmayī: (translating) He says but he doesn't sit on a throne and he doesn't ask people to pay obeisances in front of him.

Prabhupāda: So if you want to hear me, I can get down from the throne. (big applause and yells)

(man makes an announcement in French; comments in French, and many people yelling things out from the audience, to general unrest)

Jyotirmayī: He is saying two things. He is saying that when one wants to understand, he must act as a student.

Prabhupāda: Yes, that is good, very good. (people still yelling) Now let us chant Hare Kṛṣṇa.

Devotee: Hare Kṛṣṇa!

Prabhupāda: Chant. (applause) (end)

740130 - Lecture SB 01.16.36 - Tokyo

2022-01-11T13:39:49Z

Soham:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - Asia]]
[[Category:Lectures - Asia, Japan - Tokyo]]
[[Category:Lectures, Conversations and Letters - Asia]]
[[Category:Lectures, Conversations and Letters - Asia, Japan - Tokyo]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|11636]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:740130b Lecture - Srila Prabhupada Speaks a Nectar Drop in Tokyo|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">740130SB-TOKYO - January 30, 1974 - 44:41 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740130SB-TOKYO.mp3</mp3player>

(no audio for first part)

Prabhupāda: So there are others coming? Eh? Where is Sañjaya? Class, not always everyone attends?

Devotee (1): It's usually everyone.

Prabhupāda: Eh?

Devotee (1): Everyone.

Devotee (2): Gopāla Swami is the only one.

Prabhupāda: Eh?

Devotee (2): Just Gopāla Swami is not here.

Prabhupāda: Not here? Why? Where he is?

Devotee (2): He's straightening your room.

Prabhupāda: Eh?

Devotee (2): He's cleaning your room.

Prabhupāda: And our Paṇḍitajī swami? Where is he?

Devotee (3): Probably with him.

Prabhupāda: Eh?

Devotee (3): I don't know where he is.

Prabhupāda: Call him.

(audio starts)

Nitai: You were on verse 36, Chapter Sixteen.

Prabhupāda: Yes. Go on. You can . . .

Nitai: (leads chanting of verse)

:''tayor evaṁ kathayatoḥ''
:''pṛthivī-dharmayos tadā''
:''parīkṣin nāma rājarṣiḥ''
:''prāptaḥ prācīṁ sarasvatīm''
:([[SB 1.16.36|SB 1.16.36]])

(leads chanting of synonyms)

Translation: "While the earth and the personality of religion were thus engaged in conversation, the saintly king Mahārāja Parīkṣit reached the shore of the Sarasvatī River, which flowed towards the east."

Prabhupāda: So we are discussing the conversation between Mother Earth and Dharmarāja. The subject matter was that the earthly planet was very much morose on account of arrival of Kali-yuga. (baby sounds) (aside) It will be disturbing.

Devotee (4): Disturbance? (mother and baby leave)

Prabhupāda: So we have discussed the symptoms of Kali-yuga, this age called Kali-yuga. As there are seasonal changes, similarly, in the duration of this material existence, there are seasonal changes. That everyone has got experience. There is summer, there is winter, there is fall, there is spring. So generally the seasonal changes are accepted as Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. Just like in each year we have got different seasons, changes, similarly, each millennium there are so many changes of Kali-yuga, Dvāpara-yuga, Satya-yuga.

So Satya-yuga means the age of truthfulness. Satya means truthfulness. And Kali-yuga means the age of disagreement. The age of disagreement. So at the present moment we are in the Kali-yuga. Everyone disagrees with the other. Even the so-called disciple also disagrees with the spiritual master. This is the influence of Kali-yuga. One becomes disciple of a spiritual master, then he whimsically disagrees. So why, if you disagree, why should you accept somebody as spiritual master? That is not very good. That is the way of not being successful. We are chanting every day that ''yasya prasādād bhagavat-prasādaḥ''. By satisfying the spiritual master, one can satisfy the Supreme Personality of Godhead. ''Yasya prasādāt'', "By the satisfaction of the spiritual master." ''Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam''. One of the symptom is this, that spiritual master is so bona fide. Before accepting somebody as spiritual master you must know about his bona fides. That time is allowed. It is said in the ''śāstras'' that if you like to accept somebody as spiritual master, you should associate with him at least for one year, see how things are going on. If you follow, of course, others, that is also good. But personally it is advised that you just remain with the proposed spiritual master for at least one year, so that the spiritual master is also given chance to study you, whether you are acceptable. This is the process.

But when one leaves a spiritual master, the spiritual master, there may be some reason. That reason is also given in the ''śāstra'': ''gurur api avaliptasya kāryākāryam ajānataḥ. Kārya akārya''. If the spiritual master does not know what is actually to be done, what is actually not to be done, and he acts against the rules and regulation of the ''śāstra'', then such spiritual master may be given up. But so long you do not find the spiritual master is doing against the principles of ''śāstra'' or ''guru'', then if you give up the company of spiritual master, that is not good for you. That is your downfall. First of all, you must take sufficient time to study the movements of a spiritual master. Spiritual master is one—''the'' spiritual master. Because there may be many spiritual master, but if their business is one—to satisfy Kṛṣṇa—although they're many, they're one. Although they're many, they are still one. The principle is one: to satisfy Kṛṣṇa. Such is the position of spiritual master, that ''yasya prasādād bhagavat-prasādaḥ'', if you try to please your spiritual master, then God, Kṛṣṇa, becomes pleased. That is natural.

So in the Kali-yuga why there should be . . . in Kali-yuga even with the spiritual master there is disagreement. That is due to influence of Kali. That is my point. So this influence of Kali-yuga has been discussed in so many pages in the ''Śrīmad-Bhāgavatam''. Last it was discussed that the good qualification of Kali . . . of human being . . . human being, I am speaking, because amongst the living entities, human being is considered to be the highest. So the Mother Earth was lamenting that people have lost their good qualification. They cannot be lost, but it is, by the influence of Kali-yuga, it is now covered. ''Satyam, śaucam, dayā'', that twenty-six nice qualification. We have discussed all these things, here:

:''satyaṁ śaucaṁ dayā kṣāntis''
:''tyāgaḥ santoṣa ārjavam''
:''śamo damas tapaḥ sāmyaṁ''
:''titikṣoparatiḥ śrutam''

:''jñānaṁ viraktir aiśvaryaṁ''
:''śauryaṁ tejo balaṁ smṛtiḥ''
:''svātantryaṁ kauśalaṁ kāntir''
:''dhairyaṁ mārdavam eva ca''
:([[SB 1.16.26-30|SB 1.16.26–27]])

So many. So on account of this Kali-yuga, the good qualification of human society will be lost. Thinking this future of the present age, Mother Earth was lamenting and talking with Dharmarāja. At that time Mahārāja Yudhiṣṭhira, er, Mahārāja Parīkṣit arrived on that spot, and this is the verse.

''Tayor evaṁ kathayatoḥ'': while the Dharmarāja and the earthly planet was talking between themselves, ''pṛthivī . . . pṛthivī. Tayor evaṁ kathayatoḥ, pṛthivī'', the earthly planet and ''dharmayos tadā. Tadā'': "that time," ''parīkṣit nāma rājarṣiḥ. Parīkṣit nāma rājarṣiḥ''. There were many ''rājarṣis. Rājarṣi'' means although they're occupying the royal position . . . ''rāja. Rāja'' and ''prajā. Rāja'' means king or the ruler. Here is also regulative principle. Why a king is accepted? Why a governor is accepted? Why a president is . . .? Even in this day of democracy—they have abolished the system of monarchy—but still, they select somebody to become a monarch, a king, or to occupy the post of the king. That is called president. Why? Because unless there is one head, or on the head of the government, who can actually control? Control means whether citizens are following, executing the rules and regulation, the law of the state. Therefore a certain man, qualified man, who is . . . who enjoys the confidence of the people, he is accepted as the king. This is the position. So such president, king or the executive head must be a saintly person. Therefore here it is said, ''parīkṣit nāma rājarṣiḥ. Rājarṣi'' means those who are on the top of the government, he must be ''ṛṣi'', saintly person. Just like this our Kṛṣṇa consciousness movement, the head of the institution must be a saintly person. Otherwise how he can become a controller? Controller there must be. That what is the qualification of the controller? He must be a saintly person. He must know what is the principle of life, what is the value of life, why one should be controlled by somebody else. These things are required to become qualified.

So Mahārāja Parīkṣit, ''parīkṣit nāma rājarṣiḥ.'' In those days all the kings were like saintly persons. They are not ordinary person. Why saintly person required? Because saintly person means he knows what is actually good and what is not good. The actually good of human life is that he's engaged in developing devotional service. That is actually good. In another place of this ''Śrīmad-Bhāgavatam'' it is stated, ''sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje'' ([[SB 1.2.6|SB 1.2.6]]). ''Paro dharmaḥ. Para'' means superior, transcendental, or which is ''para'' and ''apara. Bara'' and ''abara'', these words are used. ''Bara'' means greater, and ''abara'' means lower, and ''para'' means superior and ''apara'' means inferior. Here it is spoken, "There are many types of religious system, but they are ''apara'', not very good, inferior, inferior type." Religion cannot be inferior, but it is sometimes made into inferiority because without such kind inferior type of religion, the inferior class of men will not accept it, will not accept it.

Just like in religious system, in any religious system, the killing of animal there is. In every religious system, there is. But why there is this killing of a living entity? It is not good. But why in the religious system there is permission for killing animal? So that is explained. The explanation is that a person who is a staunch meat-eater, he cannot give up meat-eating, so . . . at the same time he wants to be religious. This is the position. So for such person it is enjoined, just like in Vedic system, "All right, if you want to eat meat, at the same time you want to become religious, then you worship Goddess Kālī. You cannot worship Viṣṇu." Because he's a meat-eater, he cannot approach ''pavitraṁ paramaṁ bhavān''. The Supreme Personality is the supreme pure. So this meat-eater is impure. He cannot approach the pure. That is not possible. Therefore he is advised to approach some agent of the pure, some ''śakti'', or just like Goddess Kālī. Goddess Kālī is the ''śakti'', or the agent, potency. Kālī has got also business: to cut the heads of the demons. You have seen the Goddess Kālī's picture, ''muṇḍa-mālā''. She's garlanded with the heads of the demons. Have you seen? Any one of you?

Devotee (3): I have seen ''kālī-pūjā''.

Prabhupāda: Yes. But her business is to cut off the heads of the demons. She is carrying one head in this hand, and in this hand she's carrying a chopper, and her business is to cut the heads of the demons. But she's also the agent of the Supreme Personality of Godhead. How she's agent? Because God has got two business: ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). ''Duṣkṛtino mūḍhāḥ, narādhamāḥ, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). For them the Goddess Kālī is engaged to cut their heads, kill them. That is also Kṛṣṇa's agent. ''Vināśāya ca duṣkṛtām'', they have to be finished. But, by finishing them, they are also elevated. Finishing means finishing their sinful activities, finishing their sinful activ . . . just like . . . it is very easy to understand. Just like a person who has committed murder, the state law is, "Finish him, otherwise he will commit another murder." If he's encouraged . . . therefore, by finishing him, there are two purposes. One purpose is served that because he has done something very grievous sinful activity, by sacrificing his own life he becomes relieved from the sinful reaction. That is the law in the ''Manu-saṁhitā''. I have not manufactured. The murderer is condemned to death just to save him from many following resultant action of sinful activities. If in this life he gives his life, "Life for life," then he's safe. In the next life, he takes his birth clean, not suffering any more on account of the sinful activities. This is the statement in ''Manu-saṁhitā''. Another instruction is that if this murderer is killed, then he will be saved from committing again murder.

So the ''vināśāya ca duṣkṛtām'', when a demon is killed, then he's saved, the people are saved and everything is good. But people cannot understand that "Why God is killing the demons and giving protection to the devotees?" God is equal to everyone. Kṛṣṇa says, ''samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ'' ([[BG 9.29 (1972)|BG 9.29]]). Kṛṣṇa says that, "I am equal to everyone." If God is not equal to everyone, then how He can be God? He is God, who is equal. ''Na me dveṣyo 'sti na priyaḥ''. So when God is killing somebody and God is patting something, er, somebody, that does not mean He has got two equal behavior for two persons. No. His behavior is the same: affection. But to kill this demon means to stop him from further sinful activities and get him . . . give him release from the sinful activities he has done. Therefore it is His mercy. But one has to study very carefully. Because God is absolute, there is no difference between His activities killing the demon and giving protection to a devotee. He is giving protection to the demon also, by killing him. But one cannot understand.

So in this Kali-yuga, ''rājarṣi'', this ''rājarṣi . . . rājarṣi'', he's saintly person. Now, we'll find this Parīkṣit Mahārāja, as soon as he'll find this one demon is trying to kill another cow, he immediately took his sword. If he's a ''ṛṣi'', one may inquire that "If he's a saintly person, how is that he's going to kill another person?" So killing is not always bad. But it is not to be judged by you. It is to be judged by the same saintly person: where killing is required, where not killing is required. So that is the qualification of the ''kṣatriya. Kṣatriya'' means one who gives protection. Just like when there is attack in a country, the king or the president gives protection to the citizen by killing the enemies. So his business is to give protection to the citizen. So it may be sometimes by killing others he gives protection. We have discussed many times the violence and nonviolence. Non . . . these are contradictory terms, but when these two contradictory things are found in saintly persons, we must know they are all the same, absolute. And what to speak of when these actions are found in Kṛṣṇa, the Supreme Personality of Godhead. That is the absolute nature. Absolute . . . to understand the absolute nature means two plus two equal to . . . one plus one equal to one, and one minus one equal to one. This is absolute understanding. ''Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate'' (''Īśo Invocation''). ''Pūrṇasya pūrṇam ādāya''. One is complete number, ''pūrṇam. Pūrṇasya pūrṇam ādāya.'' And if you take away complete one, still it is one. This is absolute understanding. It is not that one has been taken away from one; therefore it has become zero. No. That is material. That is relative.

So ''parīkṣin nāma rājarṣiḥ prāptaḥ prācīṁ sarasvatīm.'' In India, all the rivers, they're coming from the Himalaya, western side, and flowing toward the eastern side, going to the Bay of Bengal. So ''prācīm'', flowing to the eastern side, Sarasvatī . . . this is also one of the famous rivers. There are many rivers in India. Especially there is sacred rivers—Ganges, Yamunā, Sarasvatī, Godāvarī, Kāverī, Kṛṣṇā, Narmadā, like that. Each river is considered very sacred. So it is understood that Parīkṣit Mahārāja met the Dharmarāja and the earthly planet talking together on the bank of the river Sarasvatī.

That's all right. Thank you very much.

Devotees: (offer obeisances)

Prabhupāda: Any questions?

Devotee (1): Is Dharmarāja King Yudhiṣṭhira or . . . (indistinct) . . .?

Prabhupāda: That King Yudhiṣṭhira is the son of Dharmarāja. He is the son. Mahārāja Yudhiṣṭhira was begotten by Dharmarāja.

Devotee (1): Vidura was also the . . .

Prabhupāda: No, Vidura was begotten by Vyāsadeva.

Devotee (1): He was also Dharmarāja?

Prabhupāda: No, he was not Dharmarāja. Oh, yes, yes, you are right. He was Dharmarāja.

Devotee (1): Yamarāja.

Prabhupāda: Yamarāja, yes. By the cursing of some great ''ṛṣi'', he became a ''śūdra''. Yes. I thought that you were asking whether Vidura was begotten by Dharmarāja. No. He's Dharmarāja. Any question? What is the name of that boy?

Devotee (1): Sañjaya.

Prabhupāda: Dhanañjaya?

Devotee (1): Sañjaya.

Prabhupāda: Sañjaya?

Devotee (1): Yes.

Prabhupāda: Who has given you this name?

Sañjaya: You have, Śrīla Prabhupāda.

Prabhupāda: ''Sañjaya uvāca.'' (laughter) Sañjaya . . .

Sañjaya: Having heard your wondrous dialogue, Śrīla Prabhupāda, my hair is standing on end.

Prabhupāda: What is that?

Sañjaya: Having heard your holy dialogue, Śrīla Prabhupāda, my hair is standing on end, like Sañjaya says in the ''Gītā''.

Prabhupāda: What is that special . . .? Which portion?

Sañjaya: This is the last ''ślokas'' of ''Bhagavad-gītā'', when the . . .

Devotee (1): He's relating the conversation to Dhṛtarāṣṭra, the final conclusion of ''Bhagavad-gītā'', saying: "After hearing this holy dialogue, my hair is standing on end."

Prabhupāda: Oh.

Devotee (1): In ''Bhagavad-gītā''.

Prabhupāda: Hah, hah. You want to know about something, about that verse?

Sañjaya: No, I just stated that . . .

Prabhupāda: Oh.

Sañjaya: . . . after hearing your lecture, Śrīla Prabhupāda.

Prabhupāda: Every instruction is like that. We should follow the instruction, and if you cannot understand, then consult the spiritual master. Not to give up this association of the spiritual master and interpret in your own way. That is rascaldom. Don't do that. It is said in the ''Bhagavad-gītā'':

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

If there is any doubt in understanding the Vedic literature, then you try to understand from the person who knows it, ''tattva-darśī'', who has seen actually the truth. ''Upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ.'' One who has actually seen the truth. And how to approach him? ''Tad viddhi praṇipātena paripraśnena'': by surrendering, by giving service, and questioning. Question must be preceded and followed by . . . preceded by surrender, and followed by service. In the middle, there may be question. Therefore, ''yasya prasādād bhagavat-prasādaḥ'', we have to please the spiritual master by service and surrender, and then it will be very nice position. If the spiritual master sees that the disciple is a surrendered soul, and he's rendering service to his best capacity, then the answer will be very liberal and convincing, and he will be very glad to answer the question, if it is supported by these two things: surrender, and ''paripraśnena'', and ''sevayā. Tad viddhi praṇipātena'' ([[BG 4.34 (1972)|BG 4.34]]). The first beginning is ''praṇipāta''. And what is this, that I give up the company of my spiritual master and I invent my own ways of life and own interpretation? That will not help. That will not . . .

Devotee (3): The war on the battlefield of Kurukṣetra, that lasted for a period of eighteen days?

Prabhupāda: Yes.

Devotee (3): And that happened five thousand years ago when Kṛṣṇa was on earth. Is that happening now in some other material universe, the same battle?

Prabhupāda: Yes.

Devotee (3): Can we enter into that, or see that?

Prabhupāda: Yes, if you go there.

Devotee (3): We have to . . . we leave the universe. But then we are associating directly with Kṛṣṇa and Arjuna?

Prabhupāda: Yes. You can associate with Kṛṣṇa and Arjuna every twenty-four hours, by reading ''Bhagavad-gītā''. Why you require to go there? It is already here. You see. You read the ''Bhagavad-gītā'', and you are immediately in the battlefield of Kurukṣetra. He is instructing. That was the instruction. Caitanya Mahāprabhu accepted. You know that story? Illiterate ''brāhmaṇa'' was reading ''Bhagavad-gītā''? So he did not know; he was not literate even. But because his spiritual master . . . he had so staunch faith in the spiritual master . . . just see. His spiritual master said that, "You read, daily, eighteen chapters of ''Bhagavad-gītā''." Spiritual master knew that he was illiterate, but still he asked him, "You read eighteen chapters daily." So what can he do? The spiritual master has ordered. So he was simply making a show of reading, "Uh-uh-uḥ," like this. So this other friends were criticizing, "Oh, Mr. Such-and-such, how you are reading ''Bhagavad-gītā''?" He knows that this man . . . his friend is criticizing him, so he did not answer. But when Caitanya Mahāprabhu asked him, "My dear ''brāhmaṇa'', what you are reading?" he knew that this gentleman, Caitanya Mahāprabhu, was really inquisitive, so he explained the whole thing that, "I am trying to read ''Bhagavad-gītā'', but I am illiterate. My Guru Mahārāja ordered me to read; therefore I am reading. But actually I cannot read. So frankly I admit." This is staunch faith in spiritual master. He knew, his spiritual master knew that he is illiterate, and he knew also that, "I cannot read ''Bhagavad-gītā''." But still he was trying to read because his spiritual master has said. This is called staunch. ''Yasya prasādāt''. "He has said. I have to satisfy him. I am incompetent—I cannot read—but he has said, therefore I must do it." This is called ''yasya prasādād bhagavat-prasādaḥ''.

So practical example . . . just like this Kṛṣṇa consciousness movement. I am insignificant human being; what can I do? But I tried my best because my spiritual master said that "You go and try to preach in English." So I tried my best, that's all. I had no qualification. So this is very nice point, ''yasya prasādāt''. We have to try our best to . . . I may not be able to do that, but that endeavor will be appreciated by Kṛṣṇa and the spiritual master. That is required. I may be most incompetent. Everyone is incompetent. Who can satisfy Kṛṣṇa, this unlimited? But simply what Kṛṣṇa says, if we do, that will satisfy Him. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). The guidance is, the spiritual master, he orders that ''man-manāḥ'', "Always think of Me," ''bhava mad-bhaktaḥ'', "just become My devotee, worship Me, and offer your obeisances unto Me." And here is the Deity. So that is our business. Think of always, "Here is Rādhā and Kṛṣṇa, here is Jagannātha, here is Lord Caitanya." What is the difficulty? In the temple we get direct contact, and if I go out from the temple and lie down on the station, is that very good, do you think? (laughter) Kṛṣṇa says, ''man-manā bhava mad-bhaktaḥ''. So will it help me to think of Him twenty-four hours by going to the railway station or in the temple? This is common sense. Any sensible man can understand that "Here is Kṛṣṇa, here is Rādhārāṇī. Worship is going on, the devotees are offering ''prasādam'', always they are constantly engaged—that is ''man-manā bhaktaḥ''." Or "I give up the association of the devotees and temple and go to hell, that will help me"? This is commonsense thing. I manufacture my own way by the advice of some, another rascal. This will not be good. This, this is very good, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). "Always think of Me." Here is the chance. As soon as I see . . . as I advance in my spiritual life, I'll see, "Here is Kṛṣṇa." It is not the doll Kṛṣṇa. Doll Kṛṣṇa is for the ''kaniṣṭha-adhikārī''. But one who is advanced, he sees Kṛṣṇa.

Just like you have read the story of, in ''Caitanya-caritāmṛta'', two ''brāhmaṇas'' went to Vṛndāvana. So the devotee is seeing, "Here is Kṛṣṇa." When the older ''brāhmaṇa'' said that, "I promise," the younger said: "Sir, you are talking before Kṛṣṇa like that. If you renege from this promise, it will be great offense." Because he was seeing Kṛṣṇa. And when he was asked, "Who was your witness?" he said: "Kṛṣṇa is witness." And his eldest son took the opportunity, "All right, if your Kṛṣṇa comes and gives witness, then my sister will be married with you." Because he is atheist. He was thinking, "Kṛṣṇa is not coming. Kṛṣṇa is not coming. It is made of marble statue. How Kṛṣṇa will come?" So he thought that, "I have given him some chance which he will never be fulfilled." But to fulfill the words of the devotee, Kṛṣṇa came. Therefore He is called Sākṣi-Gopāla, witness Gopāla. So we must have faith. We must have faith and discharge duties according to the ''śāstra, guru, sādhu'', then our spiritual life is guaranteed. If we manufacture something out of whims, that will not help us. This is the point.

Devotee (3): Śrīla Prabhupāda, in ''Śrīmad-Bhāgavatam'' it's stated that the Supersoul is measured from the end of the thumb to the end of the ring finger. How does this change take place in the different sizes of species of living entities in this material creation?

Prabhupāda: He can become the smaller than the smallest, the higher than . . . the bigger than the biggest. That is Kṛṣṇa's power. (bell rings as curtains open, devotees pay obeisances) So, we can go? (end)

740130 - Conversation - Tokyo

2022-01-10T13:26:21Z

Soham:

[[Category:1974 - Conversations]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
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[[Category:Conversations - Asia]]
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[[Category:Lectures, Conversations and Letters - Asia]]
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[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1974 - New Audio - Released in October 2014]]
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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:1974 - Conversations|1974]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:740130 Conversation - Srila Prabhupada Speaks a Nectar Drop in Tokyo|<big><big>'''Listen to a 'Nectar Drop' created from this Conversation'''</big></big>]]</div>


<div class="code">740130R1-TOKYO - January 30, 1974 - 35:14 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740130R1-TOKYO.mp3</mp3player>

Devotee: According to him, he hasn't disobeyed the regulative principles of eating meat, intoxication, sex life. But he has some fantasyland in his mind, which he tries to live in.

Prabhupāda: Why don't you call him, to talk.

Devotee: All right. Sañjaya! (break)

Prabhupāda: (indistinct) . . . so you have to learn so many things. Don't confuse yourself as authority. Then you will be misled. Therefore one has to accept a ''guru'', just to give him direct. Anything, any field of activity, if one is know . . . ''ācāryavān puruṣo veda'' (''Chāndogya Upaniṣad''). One who is being directed by ''ācārya'', he knows things. Not a vagabond. ''Ācāryavān puruṣo veda''. Why one goes to college, school? Just to follow the instruction of the teacher, and then he becomes educated. This is the general method. Anything you want to learn, you have to approach a person who knows the thing. Whimsically, if you create something in your mind, that is a madman's theory. The Vedic injunction is, ''tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12). You have to, if we are going to learn the supreme science, science of God . . . in ordinary life, if we want to learn how to typewrite, I have to go to a typewriting school and to put this finger that way, put this finger that way. We have to learn in that way. And if we are going to learn Kṛṣṇa, the Supreme Lord, you don't require anyone's help, "Let us do anything whimsically, that is all right." It is simply ludicrous, that's all.

That has spoiled the whole spiritual life of the present humanity. Everyone manufactures his own way. There is no . . . if you learn to typewriting, you have to learn systematically: this finger here, this finger . . . not that this finger there, this finger there. That is nonsense. You cannot do anything whimsically. This is nonsense. You have to learn systematically, scientifically. Then you are actually learned in that subject matter. And that is the Vedic injunction: ''tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ''. Do you read ''Bhagavad-gītā''? No. You don't require to read anything; you have perfect devotion. This is spoiled. Human life is so valuable, and in this life you can realize God, you can make solution of all your problems. And if you do whimsically and spoil your life, then the valuable, duration of life, this is not very good thing. If you manufacture, "This man is better devotee," how do you know he's a better devotee? You do not know. This is not the way. If you want to be educated, you must admit yourself as a student in a school, then in a college, then in a university. And if you say: "No, no. I don't care for anything. I know everything. This is best school; this is better school," what is this? A teacher who has refused training of the spiritual master, how he can become a teacher? ''Evaṁ paramparā-prāptam imaṁ'' ([[BG 4.2 (1972)|BG 4.2]]). Our only request is not that we are canvassing, "Come to our camp." No. You must know the science, that is all. How to become devotee, you must know it scientifically. That is all. Otherwise you go to anyone who is there—there are so many other—but because you are interested, so you must know the science. Don't do it whimsically. That will be spoiling it. That is all. If you say that one is better devotee, then you must explain who is a devotee. First of all this: you must know who is a devotee. And then, according to the advancement of devotional life, one is superior, inferior.

Sañjaya: How am I to know who to take instruction from?

Prabhupāda: Huh?

Sañjaya: How am I to know who to take instruction from? I take from you, but you are not always present.

Prabhupāda: First of all, you have to know whether you should be benefited, or whether one is bona fide teacher. First of all you have to know. What is your question? How you are to know?

Sañjaya: Who to take instruction from, at given moments, given times.

Satsvarūpa: Aside from you—he wants to follow you—but if you're not here, who should he follow?

Prabhupāda: I've got so many books. All my instructions are there.

Sañjaya: But I read the books with my mind, and I misinterpret.

Prabhupāda: Then those who are following me, you go to them that, "I am understanding like this. Is it all right?"

Sañjaya: But Siddha-svarūpa group was following you, and they were reading and interpreting. So I turned to them and asked questions.

Prabhupāda: But the thing is, Siddha-svarūpa, how he can interpret that he reads my book and he gives up my company? Is it very good interpretation?

Sañjaya: I never knew he gave up your company.

Prabhupāda: Yes.

Sañjaya: I thought he was still your devotee.

Prabhupāda: No. They have given me up, you see. Of course, Siddha-svarūpa, I do not know. He is not so fool. But these people, they are in Hawaii—Gaurasundara, and this Sudāmā Vipra—they do not come to see me. What I've done? Eh? ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12). When you have accepted somebody as a spiritual master . . . if you have given up spiritual master, that is a different thing. But if you accept somebody as spiritual master, you must come and offer your obeisances and respect. That is the first principle. They did not come to me. I remained there how many days?

Satsvarūpa: Two weeks.

Prabhupāda: Two weeks. I called them also, immediately. What Gaurasundara said? That I can come to him? Like that.

Satsvarūpa: They wanted you to visit their place.

Prabhupāda: You see?

Sañjaya: Maybe they have something nice for you, Śrīla Prabhupāda.

Prabhupāda: Ah?

Sañjaya: Maybe they have something nice for you.

Prabhupāda: Something?

Sañjaya: Something nice, on their property, or their place, for you.

Prabhupāda: Oh. So something nice, therefore you can call your spiritual master, "Come here," as you call your dog? Is that very good sign?

Sañjaya: No, it is not good sign.

Prabhupāda: Anyone who will manufacture his own way of devotion, he is a rascal. It is not possible.

Sañjaya: So they are manufacturing their own way of devotion now?

Prabhupāda: Yes. Yes. Their keeping long hairs, ''karmi''? Yes. And what do they say? "There is no need of living in the temple. There is . . ." What is the . . . just like you also said like that: "There is no need of living in the temple." What did he say? "It is better to live in the railway station"?

Sañjaya: Than get up for ''maṅgala-ārati''.

Prabhupāda: Huh?

Sañjaya: Than get up for ''maṅgala-ārati''.

Prabhupāda: In the railway station also there is rules and regulation. When the train comes: ''rang, rang, rang, rang, rang, rang, rang, rang''. Why? Why you get up? "Oh, train is coming." Everywhere you go there are rules and regulation. You cannot find any place without rules and regulation. There is no possibility to escape rules and regulation. If you break the ordinary health rules, immediately you will become sick. You cannot transgress the rules and regulation of material nature. Immediately you become sick, and you'll have to suffer. So there is no such thing as to transgress rules and regulation. You have to. If you challenge, that is your foolishness. Anywhere you go, you have to follow the rules and regulation. If you don't follow, then you will have to suffer. Is it not? Anywhere you go. Anywhere, where you go, you'll have to live under the rules and regulation of material nature. That you cannot escape. So where you'll go, either you go to Japan or you go to America or anywhere you go, the principles of rules and regulation and nature is the same. Can you break the rules and regulations—sometimes they say: "Keep to the right, keep to the left"? That is not possible. If you want to drive your car on the street, you must follow the rules. Can you transgress the red light and yellow light? No. Where is the possibility of becoming independent? Is there any possibility? Anywhere you go.

Sañjaya: No, there is always some law or some rule and regulation.

Prabhupāda: Everywhere. So how you'll avoid that? And above all, just like you are a nice young boy, so you have to follow the rules and regulation to become an old man like me. Can you avoid?

Sañjaya: No way around it.

Prabhupāda: Then where is the possibility of breaking rules and regulation? If you don't follow, you'll be forced to follow. That is criminality. When you are forced to follow, that is criminality. And if you voluntarily follow, that is civility. You cannot avoid. There is no such chance. The rules and regulation, nature's law:

:''janma-mṛtyu-jarā-vyādhi-''
:''duḥkha-doṣānudarśanam''
:([[BG 13.8-12 (1972)|BG 13.9]])

One has to take birth, to come to the material world, through the agency of father and mother. That father and mother may be human being or cats and dogs or anyone, but this is the rule. Through the father and mother you have to come. Can anyone avoid that, that "Without father and mother I will come"? (laughter) So the beginning of your life there are rules and regulation. Huh? Similarly, as soon as you become old, natural death. It is not that . . . that you can avoid death. You must die—today or tomorrow or a hundred years after. You must die. "As sure as death." Then? Can you avoid the rules and regulation? You cannot avoid the rules and regulation of your birth; you cannot avoid the rules and regulation of your death; you cannot avoid the rules and regulation of falling sick; you cannot avoid the rules and regulation of your becoming old. You have to follow. But at heart we have got a tendency to think like that, that "How I can avoid these rules and regulation?" That tendency's there. That is possible when you are liberated. So long you are under the rules and regulation of the material nature, you cannot avoid. But when you're liberated from the clutches of ''māyā'', then you can avoid. That is our Kṛṣṇa consciousness movement: how to become liberated from these rules and regulation. Within the jail you cannot break rules and regulation. You must follow. If you don't follow, then you'll be more punished.

So when one is liberated from the jail, he is free. Similarly, so long we get this material body, we have to follow the rules and regulations of material laws. We cannot avoid. If you don't follow, you'll be more punished. Just like a human being—he's given the chance, a better form of life than the other animals. But if he does not follow the rules and regulation of a human being, he'll again going to cat and dog. Can you avoid it? Then?

Sañjaya: The rule and regulation for the human being is to learn to love God?

Prabhupāda: Yes. That is the only business of human being.

:''sa vai puṁsāṁ paro dharmo''
:''yato bhaktir adhokṣaje''
:([[SB 1.2.6|SB 1.2.6]])

That is first-class occupational duty: how to learn to love God.

Sañjaya: And we can only learn through a bona fide spiritual master? Through the . . .

Prabhupāda: Yes. Spiritual master is the representative of God. So if you cannot love your spiritual master, how you can love God? If you love me, you love my dog. Suppose you love somebody, and in his presence you kick his dog. Will he be pleased?

Sañjaya: He will not.

Prabhupāda: He will immediately, "You rascal, you don't come here. Get out!" Therefore it is common saying: "If you love me, love my dog, first." So if you love God's dog, then God automatically becomes pleased. ''Yasya prasādād bhagavat-prasādo'' (''ŚrīŚrī Gurv-aṣṭaka''). If he is pleased, then God automatically is pleased—even if you're wrong. This is the way. These boys, they are doing that. I am an Indian; I've come from foreign country. I did not bring any riches for them, or bribe them. Why they are following? Out of love.

Sañjaya: That's why I am following you, Prabhupāda.

Prabhupāda: But if you live alone in the railway station, how you can follow? Huh? Just like a boy and girl, love—"Yes, you live three thousand miles away, and I live three thousand miles away, and still we love." What is that love? Love, there are six symptoms:

:''dadāti pratigṛhṇāti''
:''guhyam ākhyāti pṛcchati''
:''bhuṅkte bhojayate caiva''
:''ṣaḍ-vidhaṁ prīti-lakṣaṇam''
:(''Upadeśāmṛta'' 4)

These symptoms of love means one must give and take. One must disclose his mind and take instruction. One must give him to eat, and one must take something from him to eat. These are the six symptoms of love. Give and take. Just like you have given me this flower, so you have given. So if I instructed, "You take it," that is give and take. If I offer you ''prasādam'', you should bring some foodstuff. You should disclose your mind, and you should say that, "This is my problem; you should hear me." This is a symptom of love. Everything is there.

:''dadāti pratigṛhṇāti''
:''guhyam ākhyāti pṛcchati''
:''bhuṅkte bhojayate caiva''
:''ṣaḍ-vidhaṁ prīti-lakṣaṇam''
:(''Upadeśāmṛta'' 4)

So our only request is that our business is we are in this old age traveling four times in a year. What is material benefit out of it? I am old man. I cannot move. I am eighty years, and two years less. Naturally this is not the age for traveling, retirement. But why I am traveling? Because I wanted to satisfy my Guru Mahārāja. That is the only reason. I wanted to satisfy the desire of my Guru Mahārāja, the desire of Lord Caitanya Mahāprabhu. And therefore at night I don't sleep; I dictate. I publish this book. I go from country to country, village to village, town to town. And they also reciprocate, these boys. They're helping me, how to publish these book, these boys. That boy is editing twenty-four hours; he is typing. Do I pay them anything?

Sañjaya: Not material.

Prabhupāda: That's all. This is love. "I go away from Guru Mahārāja and live four hundred miles away, and I love Guru Mahārāja." This is not . . . nonsense. You show some symptoms of love, that, "My Guru Mahārāja wants to do this. Oh, I must help him." Just like Caitanya Mahāprabhu wanted, ''prithivite achhe yata nagarādi gram'': "As many towns and villages are there, everywhere must there be—I mean to say—broadcasting My missionary activities." So my Guru Mahārāja attempted that. Everyone should attempt. Anyone who is followers . . . just like any, any religion, any system. Just like a Christian, if he is real Christian, if he is actually following Lord Jesus Christ, Christ says: "Thou shalt not kill." He must propagate, "You shall not kill." But where is that Christian who is propagating? They are killing. On the other hand they are killing. Is that a good Christian?

Sañjaya: They are not following, so they are not good.

Prabhupāda: That is the . . . you see. It is clearly said in the first commandment, "Thou shalt not kill." So every Christian, they must preach this cult. That is Christian. And he's helping killing, and he's a Christian? Similarly, Lord Caitanya Mahāprabhu's mission is ''prithivite achhe yata nagarādi gram'': "As many towns and villages are there, you must preach this cult." That is really devotee, one who is doing this. He may not be very successful preacher; that doesn't matter. Because he is doing that, he is first-class devotee. Anywhere you go, that is real love. That is real follower. What his predecessor has ordered, that must be done. At any risk. It doesn't matter whether it is being nicely done or not nicely done—because he is attempting to do that, that is sufficient. That very attempt will make him successful. This is the principle. You see? Uh, we must . . . ''vyavasāyātmikā buddhiḥ''. Unfortunately, you do not read. What for we are publishing so many books, for the enlightenment of the people?

:''vyavasāyātmikā buddhir''
:''ekeha kuru-nandana''
:''bahu-śākhā hy anantāś ca''
:''buddhayo 'vyavasāyinām''
:([[BG 2.41 (1972)|BG 2.41]])

Find this verse.

Nitai: ''Gita'', second chapter.

:''vyavasāyātmikā buddhir''
:''ekeha kuru-nandana''
:''bahu-śākhā hy anantāś ca''
:''buddhayo 'vyavasāyinām''
:([[BG 2.41 (1972)|BG 2.41]])

"Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."

Prabhupāda: Yes. "Who are irresolute." Now, our only resolution was that, "Guru Mahārāja wanted this. Let me try it." And with resolute purpose, I tried it. And therefore, I do not know, but people say that I have done very wonderful. People say that. Even in our countrymen, those who are not very favorably disposed to, they also admit that I have done something wonderful. But what is the secret of this success? That resolution that, "My Guru Mahārāja wanted this. I shall try my best to do this," that's all. I have no other secrets. Rather, I was doubtful that, "What I have got position, how people will understand? Still, let me try my best," that's all.

Sañjaya: For Japan, what would you like us to do?

Prabhupāda: Ah?

Sañjaya: For Japan, what would you like us to do?

Prabhupāda: That I have already advised. Where is Bhanu?

Devotee: He is busy with the Deities now.

Prabhupāda: Hmmm. Japan . . . why Japan? Anywhere. This is, at the present moment, the whole civilization is demonic. Whole civilization. The demons, they will not very much inclined to hear about philosophy. They are not inclined. There is a Bengali saying, ''churā na mane ghar me kayi'' (?). Suppose a man is thief, and if you instruct him good lessons, "My dear man, you are stealing. It is not very good. You are doing, so you'll have to suffer misery," does he care for it? Does he care? "Oh, you rascal, go on talking—I shall do my own business." So ''churā na'', he is a ''churā'', he's a thief. You give him good philosophy, he will not hear. Then, how to cure him? That is given by Śrī Caitanya Mahāprabhu:

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

Give him chance to hear this Hare Kṛṣṇa ''mahā-mantra''. Chant yourself, either by this ''karatāla'' and drums. If it is prohibited, then distribute books. This is also chanting, just like we recite it. Somehow or other, let him hear something about us. This is chanting, ''śravanaṁ. Śravanaṁ kīrtanam viṣṇoḥ'' ([[SB 7.5.23-24|SB 7.5.23]]), through chant and hear. If he's not chanting, let him hear. If he's not chanting Hare Kṛṣṇa, then you chant; let him hear. That will cure. So that is the way.

So in Japan or anywhere, everyone is demon. These wonderful things . . . and we're thinking the material advancement. Suppose this Dictaphone . . . this Dictaphone is all right, so long it is used for Kṛṣṇa's purpose. The 747 airplane is very good, so long it carries devotees for preaching work. This is the philosophy.

:''nirbandhaḥ kṛṣṇa-sambandhe''
:''yuktaṁ vairāgyam ucyate''
:(''Bhakti-rasāmṛta-sindhu'' 1.2.255)

Everything must be . . . so we do not hate anything, because we know that everything has got relationship with Kṛṣṇa. And if that thing is engaged in Kṛṣṇa's service, that is perfect. That is perfect. We are using everything—the electricity, the Dictaphone, the table—but we are not using it for sense gratification. Every moment we are engaged. ''Avyartha-kālatvam'' ([[CC Madhya 23.18-19|CC Madhya 23.18]]), that is higher advance that, "This time I have passed, what I have done for Kṛṣṇa?" This is character of advancement, "What I have done for Kṛṣṇa? What I have done for my Guru Mahārāja?" If in this way we lead our life, that is perfect. That is perfect. "Guru Mahārāja has entrusted me with this business. How far I have done this?" that is perfect.

So if you don't care for your Guru Mahārāja, don't care for Kṛṣṇa and Caitanya Mahāprabhu, and you do whimsically what you like, that is not progress. That is degradation. These are the formula: ''avyartha . . . nāma-gāne sadā ruci'' ([[CC Madhya 23.32|CC Madhya 23.32]]), ''avyartha-kālatvaṁ, prītis tad-vasati-sthale'' ([[CC Madhya 23.18-19|CC Madhya 23.19]]). The advanced devotee will feel like this, "How I shall live in a temple or in a place like Vṛndāvana and Mathurā, ''prītis tad-vasati-sthale''?" ''Prīti'' means love—to live there, where Kṛṣṇa's devotee is there, Kṛṣṇa is there, Kṛṣṇa's temple is there. Not in the railway station. ''Prītis tad-vasati-sthale. Nāma-gāne sadā ruci'', always hankering after, "How I can chant Hare Kṛṣṇa ''mahā-mantra''?" ''Nāma-gāne sadā. Avyartha-kālatvaṁ'', to scrutinizely seeing whether I have wasted my time without Kṛṣṇa consciousness. These things are the symptoms of advanced devotee. You cannot say: "Oh, he's advanced." What he's doing for Kṛṣṇa? First of all think, "He's advanced devotee; that is all right. But what is he doing for his ''guru''? What is he doing for his . . . Kṛṣṇa?" That is a test. If somebody is doing something whimsically, he is not advanced devotee. He may speak all nonsense, but that is not advancement. You have to see practically: what he's doing for Kṛṣṇa, what is he's doing for his spiritual master. ''Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]). These are the process.

So you are a very nice boy, I see. Everyone has got potency, but you have got a special inclination. So my request is that don't spoil your life. Life is very valuable. You do not imagine, concoct something, and follow. That will not help. You must follow the standard rules and regulations, standard way. Then you will be successful. Don't do anything whimsically. That will not help. That is our request.

Sañjaya: Thank you.

Prabhupāda: All right. (devotees offer obeisances)

Devotee: Śrīla Prabhupāda, now generally we have ''Śrīmad-Bhāgavatam'' class.

Prabhupāda: Yes. So, want me?

Devotee: Please.

Prabhupāda: Alright, let us go? (end)

740128 - Lecture SB 01.16.35 - Honolulu

2022-01-10T07:21:32Z

Soham:

751227 - Lecture BG 07.07 - Sanand

2021-12-19T09:19:56Z

Soham:

751227 - Lecture BG 03.14 - Sanand

2021-12-19T08:38:37Z

Soham:

751226 - Lecture BG 16.07 - Sanand

2021-12-19T07:10:31Z

Soham:

751226 - Conversation - Sanand

2021-12-19T06:20:50Z

Soham:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Conversations - India]]
[[Category:Conversations - India, Sanand]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Sanand]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1975 - Conversations|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751226 Conversation - Srila Prabhupada Speaks a Nectar Drop in Sanand|<big><big>'''Listen to a 'Nectar Drop' created from this Conversation'''</big></big>]]</div>


<div class="code">751226RF-SANAND - December 26, 1975 - 57:25 Minutes</div>

(Conversation on roof)

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751226RF-SANAND.mp3</mp3player>

Harikeśa: Hare Kṛṣṇa.

Prabhupāda: What is the thesis of life?

Harikeśa: According to who?

Prabhupāda: Anyone.

Harikeśa: Anyone. Some people say that life is to be enjoyed; life is simply there for enjoyment.

Prabhupāda: So the answer is that whether you are actually enjoying life.

Harikeśa: Well, right now I'm not actually enjoying life, so . . .

Prabhupāda: Yes.

Harikeśa: . . . I have to find out . . .

Prabhupāda: Then the aim is to enjoy life.

Harikeśa: Yes. So I have to find out the means to enjoy, and to negate the pain and to make the pleasure more.

Prabhupāda: Yes. That's very nice proposal. But whether, at the present moment, or in the history, whether a man is enjoying life or suffering?

Harikeśa: Well, men . . . men have actually never really enjoyed, because they never understood enough about themselves. They were never able to overcome their difficulties due to ignorance.

Prabhupāda: So then the next question will be that how to become enjoyable, or how to enjoy? The next question is . . . there may be different theses. So our thesis is that we are trying to enjoy life by covering ourself. The crude example . . . just like sometimes before, the . . . it may be nowadays also current—the contraceptive method was by using one cover. Do you know that?

Harikeśa: Hmm.

Prabhupāda: What is called?

Harikeśa: Prophylactic.

Prabhupāda: Eh?

Harikeśa: A prophylactic.

Prabhupāda: Not prophylactic. Technical name. So . . . but that was not enjoyable. So then they discovered pills. So covered enjoyment is not enjoyment. It is not complete enjoyment. The same . . . the real enjoyment in this material world is sex. Now if we want to enjoy sex covered with coats and pants, is that enjoyment is pleasing?

Harikeśa: No.

Prabhupāda: Therefore actually, when they want to enjoy sex in the private room, they become naked. So they are seeking enjoyment with this material body, but they are not able to enjoy on account of being covered. This is the thesis.

Harikeśa: Hmm. This is the Kṛṣṇa conscious thesis.

Prabhupāda: Well, why do you come to Kṛṣṇa consciousness immediately? From practical point of view. So why they want to enjoy sex life being naked? That means covered enjoyment is not enjoyment. It is hampered enjoyment. Therefore we living entities, or, say, human being, we want enjoyment. That's all right. But we are not able to enjoy fully because we are covered by something. This is the thesis. This is the thesis. But these rascals, or the ignorant person, they do not know that, "I am covered by something; therefore my enjoyment is not complete." This is the thesis. So you answer this. Our enjoyment is not being completed on account of being covered by this material body. This is the thesis.

Harikeśa: So the antithesis would be there is no . . .

Prabhupāda: The antithesis will be how to become uncovered. That is antithesis. And the synthesis will be that because we are unable to uncover immediately, therefore must be some synthesis.

Harikeśa: Oh, I never thought of it that way. That's . . .

Prabhupāda: This is Kṛṣṇa consciousness. The synthesis of the covering and the thesis of the soul should be synthesized by arrangement. And that we are teaching.

Harikeśa: Dialectical spiritualism.

Prabhupāda: Yes . . . not dia . . . dialectical means keep spiritualism or materialism. It is dialectic. Two sides there are: the material and the spiritual. These ignorant rascals, cats- and dogs-like men, they have no information of the thing which is covered. They're simply dealing with the covering. Therefore their knowledge is imperfect, and they're not successful by so many theses. They do not know the real problem. Who is enjoyer? That they do not know. That enjoyer is covered. And they are talking on the cover. That . . . in Bengal, it is a proverb, said that, ''sobraniye tanatan''. In the . . . I think I was talking on this. In the coconut, the coconut sweet pulp and water is within. And they are struggling with the fibers above the coconut. Coconut . . . they have got some information coconut is enjoyable, but where is the enjoyable article is there, that they do not know.

They have simply information this body, and the coconut's body is covered with fibers. And they are fighting with the fibers. None of these so-called capitalists or, what is called, Communists, they do not know where is the real substance is. Superficially they are fighting on the platform of fiber covering. That's all. ''Sobraniye tanatan'', this Bengali word exactly. They're fighting just like dogs. Actually they do not know how to become happy, but one dog is barking upon another dog, and they're fighting, attacking, barking—useless. The dogs and cats, they do not know what is the value of life, and they fight on the covering, same fiber, fight. But here is a chance, human being. Therefore dialectic, dialectic materialism. You should be materialist; you should not condemn anything, both the inside and outside. The inside pulp of coconut requires the covering outside; otherwise, it will be spoiled. Crude example. But the real substance is inside, not outside. But these rascals, they have no information of the inside substance. They think that "Here is coconut. Let us try to find out happiness," and they are simply struggling to adjust the fibers. Therefore they have been described as ''mūḍhaḥ'', rascals. Hmm? What do you think, Haṁsadūta?

Haṁsadūta: Very perfect.

Harikeśa: Completely smashed all the opposition. No more arguments.

Prabhupāda: So you have to do this, to fight all these rascals.

Harikeśa: 'Cause all philosophy is based on the proposition that, "I am this body."

Prabhupāda: That's all.

Harikeśa: Or "I am this . . ."

Prabhupāda: Then he remains the same animal, cats and dogs. There is no advancement. Therefore you see, despite so many rascal philosophers in the Western countries, they simply fight and bomb and cheat and politics, diplomacy. The same—on the surface of the coconut, not inside. So you have to prove that, "All of you are rascals. You do not know where to get pleasure." They're missing that point. All rascals, they're putting new philosophy, thesis. So what is the value of that thesis? He does not know. It requires expert. Just like somebody has told, "In this land, there is gold." So somebody's digging here, somebody's digging there, somebody's digging there. And they are . . . do not find gold, and struggling. But one expert, what is called, soil expert.

Harikeśa: Geologist.

Prabhupāda: Geologist. No, geologist and soil ex . . . soil expert.

Harikeśa: Minerologist.

Haṁsadūta: Mineralogist.

Prabhupāda: He can say: "Here is gold. You dig here. Here is the gold mine." Then you get gold mine. And one who is not expert, simply he has understood that, "In this area there is gold mine," and they are simply fighting; everyone has come to dig the gold. But without expert knowledge, they're simply fighting. They do not find gold. That is the position. So expert knowledge is Kṛṣṇa. He therefore begins: ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā ''([[BG 2.13 (1972)|BG 2.13]]). Within this body, the living force, that is the soul. Because that soul is there, it is changing body, different. So try to understand that active principle. And where is that understanding? They simply putting different theses. They do not . . . neither do they know antithesis or synthesis.

So our . . . we know the thesis, antithesis and synthesis, that this soul, living entity, is within this body. Now the body is important so long the soul is there. Otherwise, body is a lump of matter. So the soul is suffering. He's seeking after enjoyment, but he's suffering. So therefore . . . the most prominent suffering is death. That he cannot avoid. Or he's not . . . the so-called materialistic scientists, they have not been able, neither they do know, who is the sufferer or enjoyer. They take this body, the same fiber platform. So actually they are rascals. What is the value of their thesis, antithesis?

Harikeśa: So actually everything . . . all the arguments they bring up is simply the material thesis. There is no antithesis 'cause . . . just like hot and cold. Hot is . . .

Prabhupāda: No. They're seeking—the same example—the enjoyable thing, on the platform of shell of the coconut, fibers of the coconut. They do not know that within the shell, within the fiber, there is coconut. That they do not know. You said two sides. But they do not know the other side. They only know the one side, the body. There will be synthesis when there are two. But they have no two. They simply one subject matter, the body, and that is useless struggle. It is just like Māyāvādīs, ''neti neti'': "Not this, not this. Not this, not this." Therefore they advocate revolution, that something is going on for some days; again revolution. That means "Not this," ''neti neti''. The experiment says . . . experiment. Everyone is doing that. They are trying to derive happiness through some system or idea of adjustment, but it becomes spoiled and useless after some time. Therefore they say another revolution required.

Harikeśa: In the dictionary, that, the definition of experiment was you try it and see if it works.

Prabhupāda: But if it is not perfect, how it will work?

Harikeśa: Not possible.

Prabhupāda: An experiment means, those who are making experiment, they do not know where is the perfect thing. The same example, that if you make experiment about understanding who is your father, it will all fail. How long you'll go on inquiring, ask any old man, "Sir, are you my father?" Or will this process be successful at any time? Without consulting your mother, if you simply go on asking all old men, "Sir, are you my father?" And if somebody falsely says, "Yes, I am your father," is that successful inquiry? This is going on.

Harikeśa: Well, it gives mental satisfaction, and that, that satisfaction . . .

Prabhupāda: That is rascaldom, mental satisfaction. Just like a child, you can cheat him by mental satisfaction, giving him one lozenges and take from him hundred rupees note.

Harikeśa: But he's satis . . .

Prabhupāda: That is also mental satisfaction.

Harikeśa: But happiness is a state of mind. So the child is happy . . .

Prabhupāda: Such mind is imperfect. What is this satisfaction? If mind is imperfect, so mental satisfaction is never complete satisfaction. That is also another illusion. It will be changed again. Again revolution. This is going on. So in the dialectic process, try to bring this thesis, that within this body there is the real enjoyer, and try to convince them in that way. That will be great service.

Harikeśa: You've already done it. (laughs)

Prabhupāda: I've done with a few selected men. Now it has to be spread. We have to face bigger field. Then it will be nice. Hmm? Thesis, antithesis and synthesis. This is good. This is scientific method. So, so what is that thesis? That thesis is given by Kṛṣṇa. Kṛṣṇa gave the thesis: ''asmin dehe'', the proprietor of the body is there. Within this body . . . this is thesis.

Harikeśa: Actually, though, the . . . the thesis in Engel's philosophy would start off with the present existence, the present reality.

Prabhupāda: Eh?

Harikeśa: It starts with the present, what is now presently existing, and then the . . .

Prabhupāda: Well, presently or . . . that is another foolishness. The . . . the body and the moving active principle is eternally existing. It is not that formerly the body did not stop acting. It is dead. Study the whole history of human beings, any being—the death is always there. Then what is modern effort? Birth, death, old age, disease, they're always existing. Why do they say "modern"? This is eternal fact. Why they should say it is modern?

Harikeśa: Well, it's the present culmination of synthesis and antithesis.

Prabhupāda: No, no, no. That is their imperfect knowledge. They do not know. What is thesis, what is antithesis and the synthesis, they do not know. As philosopher, they have found out the three things. But so far the solution of the problem of human society . . . you cannot solve the problems of animals' society, that is not possible. So this thesis can be understood by human being. The animals cannot understand it, that within this body the soul is there. On account of presence of the soul, everything is going on, bodily affair. This thesis cannot be understood by the animals. So if you cannot understand, then you are also animal, although you are two-legged. So what is the value of your thesis, antithesis? You are animal.

Harikeśa: I think a thesis, it would be described in the dictionary as a proposition.

Prabhupāda: Yes. Who can give proposition unless one is human being? The dog cannot give proposition. The animal cannot give proposition. So who is giving this proposition throughout the Western world, that within this body there is the real person? Who understands this? Therefore they're all animals. What is the value of their so-called philosophy? Hmm? What do you think? ''Yasyātmā buddhiḥ kunāpe tri-dhātuke ''([[SB 10.84.13|SB 10.84.13]]). If he's in the bodily concept of life, then he remains animal. What is the value of his thesis? Now here is the thesis. Now antithesis is also there. Actually we are trying to adjust. Only Society. The thesis is the soul, the antithesis is the body, and synthesis is how to adjust the body and soul so that the soul be benefited from this entanglement.

Harikeśa: That's the ''varṇāśrama ''system?

Prabhupāda: That is different thing only.

Harikeśa: Okay.

Prabhupāda: Lat . . . first of all, this is the problem.

Harikeśa: First to find out the problem . . .

Prabhupāda: Yes.

Harikeśa: . . . and discuss the problem.

Prabhupāda: Yes. That is dialectic. So you can write "dialectic spiritualism."

Harikeśa: Dialectic spiritualism. I think they should print this also in ''Back to Godhead''.

Prabhupāda: Oh, yes.

Haṁsadūta: It'd make a good article.

Prabhupāda: Eh?

Haṁsadūta: It would make a good article, what you've just spoken.

Prabhupāda: So write.

Harikeśa: You so completely destroy the opposition, it's very hard to say anything more.

Prabhupāda: Yes. That you have to prove. You can eulogize your Guru Mahārāja, but you have to learn it and face the public and be strong to defend yourself. That is success. Not by praising your Guru Mahārāja. You'll praise your Guru Mahārāja. That is not very difficult. But be victorious to the opposing elements. Then you will praise your Guru Mahārāja nicely. At home, you can praise your Guru Mahārāja, and Guru Mahārāja be satisfied, "Oh, my disciples are praising me." That is not very . . . that is good, respectful. That is the qualification. But you have to fight. Then your Guru Mahārāja will be glorified.

Harikeśa: The problem nowadays though is that I met some of these Socialists on the train, and I would ask them, "What is your philosophy?" and they would just smile and . . .

Prabhupāda: There is no philosophy. They're cats and dogs. What philosophy they have?

Harikeśa: They don't know their philosophy. So how can you defeat them?

Prabhupāda: The philosophy classes are being closed now in the universities.

Harikeśa: It is useless.

Prabhupāda: Yes. They're thinking it is useless, simply mental speculation. And ''Bhagavad-gītā ''says, ''tattva jñānārthaṁ darśanam''. Philosophy means to find out the ultimate truth. That is philosophy.

Harikeśa: But actually this is the proof of Marx's philosophy . . .

Prabhupāda: No. Therefore I say the dialectic. The dialectics should proceed further. They have ended this, that the workers should be the proprietor.

Harikeśa: So now the . . . the . . . there's no philosophy. So the worker, they are simply frustrated. Now they're going to rebel and revolt without any philosophy.

Prabhupāda: Yes. That will be natural. Because if you cannot give perfect philosophy, then they will revolt. ''Andhā yathāndhaiḥ ''. . . you are a rascal, and you're trying to lead other rascals with some rascal philosophy. How long this rascaldom will go on?

Harikeśa: So there's no need for any movement . . .

Prabhupāda: Eh?

Harikeśa: . . . Communist movement.

Prabhupāda: There is need of movement.

Harikeśa: No, no. I mean there's no need for any organized Communist movement, because according to their philosophy. . .

Prabhupāda: Yes, because they're fools. They're as fools. They are simply criticizing the capitalists, that much. That much, there is something ideal that the state property should be equally divided. That's a good thesis. But they do not know that it is not the ultimate solution. You do not know who is the proprietor. You do not know the proprietor. These things belongs to Him. You are using it. I am thinking that, "You are proprietor." But actually you are not proprietor, He is proprietor. If that is the position, then I take it from you that, "You cannot possess. I shall possess." Then what is my possess? The same thing. As you took it, took it out from this man, so I took it . . . take it from you. So my position is the same. If you cannot find out who is the actual proprietor, then you may change hands; the problem remains there, that it, it does not belong to you. You are forcibly snatching from the proprietor, or without knowing the proprietor, you are making arrangement. What is the value of this arrangement?

Harikeśa: So it's just the animal philosophy of the strong dominating the weak . . .

Prabhupāda: Yes. That's it.

Harikeśa: . . . in, in a new package.

Prabhupāda: "Might is right." That's all. This is going on.

Harikeśa: So this was the philosophy of Machiavelli that, "Might makes right."

Prabhupāda: But Machiavelli also does not know who is the proprietor. That is the defect. Machiavelli also does not know. He's also another fool. So long you do not know who is the proprietor, then . . .

Harikeśa: But it's true. Might does make right.

Prabhupāda: Eh?

Harikeśa: Kṛṣṇa is the strongest.

Prabhupāda: Yes. Kṛṣṇa says: "I am the proprietor." But they'll not accept it. Kṛṣṇa says, the real proprietor says that, "I am the ''bhokta''. ''Sarva-loka-maheśvaram ''([[BG 5.29 (1972)|BG 5.29]])." But they are so rascal that they will deny the existence of Kṛṣṇa, or God, or the real proprietor. They claim to be proprietor for a few days, and they, by one slap of Kṛṣṇa's hand, they finished all proprietorship, and they are going, struggling. This ignorance is prevailing all over the world: does not know who is the proprietor, how I became proprietor, how I shall be enjoying. Nothing. The same thing, the dog philosophy: if the dog secures a morsel of bread, he's thinking, "I am proprietor." Another one snatches: "I am proprietor." This is going on. But the dog has no sense that none of us will be proprietor.

So when we know who is the proprietor, then this ''Īśopaniṣad ''. . . ''tena tyaktena bhuñjīthā''. ''Īśāvāsyam idaṁ sarvam ''([[ISO 1|ISO 1]]). Everything, God's property. You enjoy for livelihood what is given to you. That's all. That is perfect philosophy. "I am the proprietor." That was the system in Vedic civilization. God is proprietor. King is the representative of God. He knows. He gives you some land that, "You take this land, produce your livelihood, utilizing this land, and whatever you produce, one fourth give me." Not a fixed tax. "If you produce, one fourth is mine. If you don't produce, there is no tax." This was the system. And that includes all tax. No botheration. So people were God-fearing, honest, simple-dealing. So "I have produced a hundred maunds of rice. The king, you can take twenty-five maunds. That is my obligation." And king is also satisfied. By distributing that grain, he maintains the whole government.

The real difficulty is all these rascals, they are not sufficiently educated. They are ''mūḍhas''. And they are trying to solve the problems. That is not possible. That is ''andhā yathāndhair upanīyamānāḥ ''([[SB 7.5.31|SB 7.5.31]]). They are bound up. They're making adjustment, but . . . just like Gandhi was making adjustment; all of a sudden a man came, (makes sound like gun) phat. Finished. Kennedy was making some adjustment. Somebody came and killed him. It is like that. What is the value of your adjustments? It will be finished after some days. Therefore the Russians, they support revolution. They said: "It is necessary." They admit the imperfectness. And occasional revolution makes it perfect. This is their idea of perfection. But they do not enquire that, "What is that supreme power which makes our ideas of perfection imperfect?" These rascals, they do not never, do not ever enquire, "What is that power which forces to make our attempt frustrated, spoiled, and make it imperfect?" What do they say about this?

Haṁsadūta: They never come to this point.

Prabhupāda: Eh?

Haṁsadūta: They never come to this point.

Prabhupāda: Just see how rascal they are. This is the fact. We make some arrangement, and after few years it becomes imperfect. They say the revolution required. Why? That is natural. And natural means a power which makes your arrangement spoiled. Then what is your brain? You have got some superior brain which nullifies your plan. Why don't you accept this?

Harikeśa: Like breaking the law and being thrown in jail . . .

Prabhupāda: Yes.

Harikeśa: . . . after you are caught . . .

Prabhupāda: Yes.

Harikeśa: . . . and then wondering why.

Prabhupāda: Yes. He does not know that, "I was imperfect, thief. Therefore I have put into jail." So we can face any philosopher. But I can give you ideas. You can write some small articles. Let them solve these thesis, antithesis and synthesis. They, they accept this thesis, antithesis?

Harikeśa: Oh, yeah.

Prabhupāda: Put them.

Harikeśa: And actually it's . . . it works very nicely, because the thesis doesn't have to be accepted as a fact in the beginning.

Prabhupāda: That's all right. But discuss on. That is dialectic. Complete discussion. That is wanted. That we want.

Harikeśa: So now if they're actually interested in the scientific method, they must accept our thesis for discussion.

Prabhupāda: Yes. Dialectic.

Harikeśa: And then they can put . . .

Prabhupāda: They have accepted dialectic. They . . . Marx says that this should be the conclusion of materialism: ultimately the worker shall enjoy.

Harikeśa: Fruitive. It's very fruitive.

Prabhupāda: Hah. That is good idea. But who is the worker, he does not know. Write small pamphlet, just like our Svarūpa Dāmodara has written small pamphlet. People, general people, they're also rascals, ''andhā''. They can accept these rascals. But why we shall accept?

Harikeśa: This is experimental philosophy.

Prabhupāda: But that . . . experimental philosophy means rascaldom. If you do not know actually what is the fact, then you make experiment. That means you are rascal.

Harikeśa: I meant that this thesis, antithesis . . .

Prabhupāda: Just like Kṛṣṇa does not say: "Make an experiment." He says the fact, ''asmin dehe dehinaḥ'': "The proprietor of the body is within this body." There is no question of experimenting.

Harikeśa: But that's our thesis.

Prabhupāda: Not . . . I say "thesis." Kṛṣṇa do . . . Kṛṣṇa says the fact.

Harikeśa: But I mean in order to . . .

Prabhupāda: But if you don't accept Kṛṣṇa's . . .

Harikeśa: Yeah, they don't accept. So that, that's our thesis.

Prabhupāda: Yes. Then, then take it as thesis.

Harikeśa: Thesis. So therefore it's an experiment.

Prabhupāda: Yes. Not experiment. It is to be subjected to discussion. That is not experiment, because the fact is there. Now whether it is fact, that you have to discuss.

Harikeśa: So this experimental knowledge should be strictly kept in the scientific realm? You know, discussion . . .? Because you asked me before to write on . . .

Prabhupāda: The scientific knowledge is already there, but as you do not accept it, then the question of discussion, or, you say, experiment, can come. The truth is already there. Just like the sun is the truth is there. Everyone knows. Now somebody says: "There is no light," and somebody says: "There is light." Now it has to be discussed.

Harikeśa: In his book, Lenin has a dialogue. He makes these dialogues. At his . . . I was just looking quickly. There's some dialogue here.

Prabhupāda: What is that dialogue?

Harikeśa: I haven't looked into it exactly, but I've seen . . . (looks through book) This is too . . .

Prabhupāda: Hmm?

Harikeśa: He's too insane to read quickly.

Prabhupāda: No, read it. Let us see.

Harikeśa: Okay. "The fundamental premises of the theory of knowledge of Mach and Averniu . . . Avenarius are frankly, simply and clearly expounded by them in their early philosophical works. To these works we shall now turn, postponing for later treatment an examination of the corrections and emendations subsequently made by these writers. 'The task of science,' Mach wrote in 1872, 'can only be: 1. to determine the laws of connection of ideas, psychology; 2. to discover . . .' "

Prabhupāda: That is not science, ideas.

Harikeśa: He's saying to determine the laws of connection of ideas.

Prabhupāda: Eh?

Harikeśa: He says he wants to determine the laws of connection of ideas.

Prabhupāda: But idea is also not fact. And what is other word?

Harikeśa: "The laws of connection of ideas."

Prabhupāda: If the idea is imperfect, then where is the . . . what is the meaning of this law? That is also imperfect.

Harikeśa: Well, actually there's three things here, and they work together. 'Cause he calls this psychology. And the second one . . .

Prabhupāda: But psychology is also imperfect.

Harikeśa: So, yes, he's going to now connect that with physics. He says, "To discover the laws of connections of sensations . . ."

Prabhupāda: But physics, physical law, also, you are studying with your imperfect senses. So how far it is perfect? Just like the physical laws. There is heat in the sun, temperature. So you are seeing from long distance, and you are suggesting, "There cannot be any light." So this is imperfect.

Harikeśa: Well, what about the law of physics . . .? Oh, it's going to run out of tape. (break)

Prabhupāda: . . . no practical experience, actually, what is the position of the sun, because you cannot go there. So I may theori . . . here, here. (referring to massage)

Hari-śauri: Do this side first and then that side.

Harikeśa: Well, he's actually saying that this is the task of science. He's not speaking about the idea of there's life or not in the sun. What he's thinking of here is, for example, a sensation. A sensation is an actual fact. Just like if . . . there's a law that says equal and opposite reaction to actions. If I push some thing, some object, that as this object is being pushed this way, there is simultaneously an equal and opposite reaction, which is the force between the object and the floor, and the reaction comes in heat or friction. . .

Prabhupāda: Well, who made this arrangement?

Harikeśa: So that arrangement is a law.

Prabhupāda: Well, that law. Who made this law?

Harikeśa: Well, it's just a physical combination of matter.

Prabhupāda: Physical combination, then these physical activities are more powerful than your ideas.

Harikeśa: Yes. Therefore the third thing . . .

Prabhupāda: Then you have no control over the physical activities.

Harikeśa: No, we have control, because I have to push this.

Prabhupāda: No, you have no control.

Harikeśa: But I am pushing this. It is my will.

Prabhupāda: No, no. If you will that, "Let the sun be cool," will it be cool? You have no control over the physical elements. You have no control. So what is the use of your theorizing? That is foolish.

Harikeśa: Well, he's giving here the idea of science, that . . .

Prabhupāda: Science . . .

Harikeśa: There's a connection . . .

Prabhupāda: You have no complete science. You see some sporadic action of the scientific method. Just like we are in the sunshine. This is scientific. But you do not know how the sunshine is coming, and who is there who is supplying the heat and light and so on. So many things are there. You do not know.

Harikeśa: So your idea is that there's a limit to all this.

Prabhupāda: Yes. Because . . .

Harikeśa: It's not possible.

Prabhupāda: . . . anything, any ideas made by imperfect man is useless. That is our . . . our proposition. You are imperfect, and the sun is so perfect, physically, that how you can theorize unless you know the whole expert. If you say: "I know everything," then the question will be: "Who made this sun, so powerful, so extraordinarily heated, and light? Who made it?" You did . . . you have not made it. Where is your, that knowledge?

Harikeśa: As I read on, I find out that it . . .

Prabhupāda: These are all speculation. That's all.

Harikeśa: Definitely. Useless book.

Prabhupāda: Useless speculation.

Harikeśa: But this, this argument that's being brought up here, actually people are thinking about a lot, that there's an idea and there's, there's a fact . . .

Prabhupāda: That argument is . . . just like I told you, in my childhood I was thinking in the gramophone box there is a man. I could not think at that time without a man how this gramophone can sing so nicely. So "There is a man, and as soon as the record is . . . he gives, he sings." That . . . I was thinking like that.

Harikeśa: So he would say that you thought there was a man there, but actually there wasn't.

Prabhupāda: And somebody say one ghost. Or somebody may say something.

Harikeśa: But there wasn't.

Prabhupāda: But they're all imperfect knowledge. I may say man, you may say ghost, others may say something, but all of them are rascaldom. It has no value.

Harikeśa: So the third step in science means to see the fact and make the idea according to the fact.

Prabhupāda: Yes. That is real science.

Harikeśa: So his method is the method of speculation.

Prabhupāda: That's all.

Harikeśa: First, there's the idea; the second, there's the real fact; and the third, there's the synthesis between the two.

Prabhupāda: They're all theories. The same experiment—to find out who is my father.

Harikeśa: All these guys are very dry.

Prabhupāda: It has no meaning.

Harikeśa: There's just talking. No value whatsoever. You can't even argue nicely with these men. They're just . . .

Prabhupāda: Yes, you cannot argue with dogs.

Harikeśa: Waste of time. They'll simply keep on barking.

Prabhupāda: But we can place our, what is called, facts, as we learn from Kṛṣṇa, and try to defend it. That is argument.

Harikeśa: Then if somebody has any intelligence left, he'll take it.

Prabhupāda: So you cannot begin with this sun. The beginning of educating is that put this thesis, as Kṛṣṇa is putting, that, that this body is not all in all—within the body there is soul.

Harikeśa: Unless that's understood, there's no question of knowledge.

Prabhupāda: If, in the beginning, or on the basic principles, he remains a rascal, then there is no knowledge. If he does not understand that there is soul within this body, then he remains animal. What is the value of animal's speculation? ''Sa eva go-kharaḥ ''([[SB 10.84.13|SB 10.84.13]]). So we shall treat them as animals. So what . . . what we have got to learn from the animals? They're not interested. Now let . . . you can accuse, "Why you should say animals?" I may say: "You are animals." That's all right. Just come to discussion, whether you are animal or I am animal.

Harikeśa: Calmly come to discussion.

Prabhupāda: This the . . . this theory is going on perpetually, whether there is soul or not. But these people, these Russians, they are so ignorant, they will not allow anybody to believe that there is soul. Atheistic. Stubborn atheistic. Although they cannot answer this question that there must be something superior which is moving this body. And they cannot answer the . . . what is that superior element.

Harikeśa: The unknown chemical.

Prabhupāda: Not unknown. It is unknown to you, but known to us. If it is unknown to you, you take, you know it from me. That is the real knowledge. Why you persist that "It is unknown. It should remain ever unknown. Why shall I take from anyone else?" That's a fact. Either you answer what is that element which is missing so that the body is now dead . . . simply your denial is obstinacy. That is dog's obstinacy. Then you are like a dog. You answer that, "This is the reason." Make experiment; prove it. Then you are right. So long you cannot do it, simply denying, that is dog's obstinacy. If you, as you say, there is no soul, it is chemical combination, so bring the chemicals and put him into life. Then your statement is right. You cannot do it and simply persist, this is doggish. You are calling a lump of matter your father, your child, your relative, and when the soul is gone, you say: "Oh, my father is gone." Why your father is gone? He's lying there on the bed. The same coat, pant, face, ear, eyes. Why do you say: "My father has gone"? What is this nonsense? So that chemical combination is your father? Bring your father again, chemical combination. Hmm? What is the answer? Some foolish, rubbish thing, presentation, will it be accepted as knowledge?

Harikeśa: Another point I just thought of. They say it's some chemical which is missing that's making life, yet if the same chemical is there that's making life, what accounts for so many different varieties of life? If it's the same chemical, how is there so many different varieties from that same chemical?

Prabhupāda: Yes.

Harikeśa: And if it's a different chemical, that means there's so many thousands and billions of chemicals. Yet they can't even find one of them.

Prabhupāda: They do not know even one of them.

Harikeśa: They don't even know one of them.

Prabhupāda: (laughs) And still you are proud. What is this nonsense? And supposing the chemical combination is there and is being administered in different way for different life, then who is making this arrangement? Somebody's there who is making arrangement. You cannot do that. Therefore we are inferior, He is superior. You have to accept. It is not that it is not existing. It is existing. So as you are trying to do something, somebody has already done it. Then where is your credit?

Haṁsadūta: On the one hand, they say that the creation was a chance, accident, and on the other hand, they're trying to find the law of nature. So this is a contradiction.

Prabhupāda: Just see. And the law. Just see. And law . . . nature is not giving him chance. And he's depending on chance theory. He's so unfortunate rascal that he does not get even the chance. So discuss these things in different ways and issue a small pamphlet in Russian language. Or any language. Doesn't matter.

Harikeśa: Oh, in Russian!

Prabhupāda: Hmm? They're the greatest atheists.

Harikeśa: Oh, that would be . . . a dialectic spiritualism pamphlet in Russian. That's big. Russian. (break)

Prabhupāda: The land is very nice. All flat, flat land. Hundreds of miles.

Indian man: It is all tobacco.

Prabhupāda: Eh?

Indian man: All tobacco.

Prabhupāda: Just see. They're misusing.

Haṁsadūta: You can smell it.

Indian man: Smell tobacco.

Prabhupāda: Oh.

Harikeśa: Oh, that's why it is. Tobacco. I always thought someone was smoking ''bīḍīs ''right downstairs, or something.

Haṁsadūta: . . . smell tobacco.

Prabhupāda: Yes.

Harikeśa: Virginia smells like this.

Prabhupāda: Eh?

Harikeśa: Virginia, in America. There, all they do is grow tobacco now. (break)

Haṁsadūta: But on the other hand, they claim that there are certain laws which govern this material nature. This is a complete contradictory position.

Hari-śauri: A law means there has to be some compliance to a higher authority.

Prabhupāda: So discuss all these nonsense propositions.

Harikeśa: Somebody? (break)

Prabhupāda: He has clearly proved that Darwin is a fool. He's wrong. He has not written the word "fool," but he's wrong. (end)

751222 - Lecture Festival BG 16.07 Disappearance Day, Bhaktisiddhanta Sarasvati - Bombay

2021-12-18T15:18:11Z

Soham:

[[Category:1975 - Lectures]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751222 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751222DB-BOMBAY - December 22, 1975 - 38:41 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751222DB-BOMBAY.mp3</mp3player>

Prabhupāda:

:. . . ''na śaucaṁ nāpi cācāro''
:''na satyaṁ teṣu vidyate''
:([[BG 16.7 (1972)|BG 16.7]])

''Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate''. This is a verse from the Sixteenth Chapter of ''Bhagavad-gītā'', where the Lord is describing the symptoms of the demons. This ''pravṛttiṁ ca nivṛttiṁ ca ''. . . ''Pravṛtti ''means inclination, inclined. And ''nivṛtti ''means disinclined. So there are two things within this material world. Our inclination is to enjoy the senses. This is general. Everyone within this material world, even the animals, birds, beasts, human being or more elevated than the human beings—the demigods, ''kinnaras'', or the . . . many other higher types of living entities . . . there are different grades of living entities, 8,400,000 different bodies. So what is their ''pravṛtti'', inclination? The inclination is attraction of man and woman. This is the central point of attraction. ''Puṁsāṁ striyaḥ maithuni-bhāvam etad'': the whole material world is existing on this point—sex, man and woman. So this is ''pravṛtti-mārga''. And ''nivṛtti-mārga'': just to stop it. This is called ''nivṛtti-mārga''.

We are within this material world on account of this ''pravṛtti'', sense enjoyment. Those who are inclined to sense enjoyment and do not care to know what is the aim of life, they are called ''asuras''. And those who are trying to avoid the entanglement of this material life and revive the whole original life . . . whole original life means Kṛṣṇa conscious life. Because we are part and parcel of Kṛṣṇa, our original consciousness is that, "I have got intimate relationship with Kṛṣṇa as His part and parcel." That is Kṛṣṇa consciousness. And the . . . my conception is the bodily conception that, "I am this body. I am born in this country; therefore I belong to this nation, I belong to this community, I belong to this family, I belong to this species," this is called ''pravṛtti-mārga''. This is scientific division, ''pravṛtti-mārga'', ''nivṛtti-mārga''.

Why the scientific? Because this is the fact. Science means fact. I am not this body. I am spirit soul. That is, just like a man suffering from some disease, so that is not his normal life to suffer from some disease. Normal life is to keep healthy life, no disease. That is normal life. So in order to keep to the normal life, we must know how to cure the disease. Just like when you have got fever, you go to the doctor; he says, advises, "You do this" and "You do not do this." The "do not do this" means ''nivṛtti-mārga'', and "do this," ''pravṛtti-mārga''. If you are serious to cure your disease, then you must know what you should do and what you should not do. But just like a man, very foolish man, he is suffering from disease but he does not know how to cure the disease, what to do and what not to do, similarly an animal-like man, a two-legged man, he does not know what to do and what not to do. This is explained here.

''Pravṛttiṁ ca nivṛttiṁ ca'', ''janā ''. . . ''pravṛttiṁ ca nivṛttiṁ ca'', ''janā na vidur āsurāḥ ''([[BG 16.7 (1972)|BG 16.7]]). ''Janā'', there are two kinds of men, ''asura ''and ''daiva''. ''Daiva āsurā eva ca''. There are two, all throughout the whole universe, there are two classes of men: one is called ''daiva'', another is called ''asura''. What is the distinction? ''Viṣṇu-bhaktaḥ bhaved daiva āsuras tad-viparyayaḥ ''([[CC Adi 3.91|CC Adi 3.91]]). One who knows his relationship with God, he is called ''daiva'', and one who does not know, just like animal, they are called ''asura''. There is no particular caste or creed, that here is a caste of ''asura'', caste of ''daiva''. No. Anyone who knows what is God and his relationship with God, ''sambandha'', and then work according to that relation and achieve the goal of life, he is called ''daiva'', or ''devatā''. And one who does not know this, what is the goal of life, what is God, what is my relationship with God, he is ''asura''.

So Kṛṣṇa has described everything in the ''Bhagavad-gītā'', and today, this night, we are trying to explain the mission of Kṛṣṇa. Because the same mission is being carried out by us beginning from Brahmā, and today is a special day, the disappearance day of my Guru Mahārāja, Bhaktisiddhānta Sarasvatī Goswami. So these ''ācāryas'', they come and they go, that is not like ordinary birth and death. It is called ''prakaṭa'', ''aprakaṭa''; ''āvirbhāva'', ''tirobhāva''. So even ordinarily nobody takes birth and nobody dies, ''na jāyate na mrīyate vā kadācit ''([[BG 2.20 (1972)|BG 2.20]]), so what to speak of the ''ācāryas ''or Bhagavān. Nobody, a living entity, living being . . . God is the supreme living being, and we are subordinate living beings. Both of us, we are living beings, so what is the difference between the two kinds of living being? The difference is that the one, God, or Kṛṣṇa, He maintains all other living beings, and we are being maintained. This is the difference. ''Eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). The plural number living entities—we are plural number, in different species of life—but we are maintained by the Supreme Being.

So this is our relationship. If we understand this relationship, ''eko yo bahūnāṁ vidadhāti kāmān'', that is our real understanding. Just like in your office or in a factory, there is a proprietor, he is maintaining so many workers, so many clerks. And what is your duty? To serve him. So similarly, if the Supreme Being, the supreme proprietor, as Kṛṣṇa says in the ''Bhagavad-gītā'':

:''bhoktāraṁ yajña-tapasaṁ''
:''sarva-loka-maheśvaram''
:''suhṛdaṁ sarva-bhūtānāṁ''
:''jñātvā māṁ śāntim ṛcchati''
:([[BG 5.29 (1972)|BG 5.29]])

If the factory man knows that he is not the proprietor, he is not the enjoyer of the profit—the enjoyer of the profit is the proprietor of the factory, and we are worker—then there is peace. And if the workers fight amongst themselves, that "I am the proprietor," falsely, then there is chaos. There is no production; chaos. Similarly, if we fight ourselves. . . amongst ourselves that, "I am proprietor of India; you are proprietor of America; you are proprietor of Germany," this is false conception of life. Real proprietor is Kṛṣṇa. If we know this, ''bhoktāraṁ yajña ''. . . Kṛṣṇa says that ''bhokta'', "I am ''bhokta'', I am the enjoyer." ''Bhoktāraṁ yajña-tapasaṁ sarva-loka-maheśvaram ''([[BG 5.29 (1972)|BG 5.29]]), "I am the final proprietor, or the supreme proprietor," that's a fact, then there is peace.

This is our relationship, that we are part and parcel. We are not non-important: the factory is going on, or the whole world is going on, on account of the living entities. ''Apareyam itas tu vidhi me prakṛtiṁ parā''. Kṛṣṇa says that, "Beyond this material energy," ''bhūmir āpo' nalo vāyuḥ khaṁ mano buddhir eva ca'', ''bhinnā me prakṛtir aṣṭadhā ''([[BG 7.4 (1972)|BG 7.4]]), "these eight kinds of ''prakṛti'', they are My separated energy. But there is another, superior energy," ''yayedaṁ dhāryate jagat ''([[BG 7.5 (1972)|BG 7.5]]). ''Apareyam itas tu viddhi me prakṛtim''. Just like same example—in the factory there are ingredients and there are workers. So the ingredients are compared with the material energy, ''bhūmir āpo' nalo vāyuḥ''. They are also the property of the proprietor, and the worker also property of the proprietor, but the workers, because they are living being, ''jīva bhūtaḥ mahā-bāho yayedam dhāryate jagat'', those who are working for development of this material world. The same example.

So this is knowledge. We should understand that everything belonging to the Supreme Personality of Godhead. Nothing is manufactured by us. So He is the proprietor, but because we are His sons, we have got the legal right to enjoy the property of the father. That is all right, this is real Communism. This is actual understanding of Communism—everything belongs to God. Just like the Communists, they are thinking everything belongs to the state, and the citizens must work and enjoy. So our philosophy is the same. Only difference is that they are, what is called, ignorantly accepting the state is the proprietor. No. If they accept God is the proprietor, Kṛṣṇa is proprietor, then Communism is very perfect. That is missing. That is missing. Actually, God is the proprietor. What is the state? That is artificial. This state, American state or African state, Russian state, these are artificial. Actually the land belongs to God. We are demark—this is India, this is Russia, this is America. That is the beginning of spiritual education, to understand this fact:

:''īśāvāsyam idaṁ sarvaṁ''
:''yat kiñcid jagatyāṁ jagat''
:''tena tyaktena bhuñjīthā''
:''mā gṛdha kasyasvid dhanam''
:([[ISO 1|ISO 1]])

This is real understanding. Everything belongs to God—''īśāvāsyam idaṁ sarvam''—everything, and ''tena tyaktena bhuñjithā'', whatever He gives you as ''prasādam ''. . . just like our principle is that we are working for Kṛṣṇa. This is real philosophy. Every one of us, one who is offering ''ārati'', he is also working for Kṛṣṇa, and one who is building this construction, temple, he is also working for Kṛṣṇa. So as worker for Kṛṣṇa there is no distinction. Variety. Variety of service.

So the Kṛṣṇa consciousness movement means variety of service to the Supreme. The example is just like the varieties of different parts of the body, the head is there, the hand is there, the brain is there, the leg is there. The head cannot work like the leg, neither the leg can work like the brain. The hand cannot work like the belly, or belly cannot work like the hand. Varieties. Similarly, there are varieties of service to the Supreme Personality of Godhead, and if we serve Kṛṣṇa with our varieties, ''sva karmaṇā tam abhyarcya ''([[BG 18.46 (1972)|BG 18.46]]), then it is everything peaceful. That is Kṛṣṇa consciousness movement. We do not want to stop the varieties. Varieties must be there. We are not ''nirveśeṣa-vādī'', impersonalist. No. We are completely personalist. Kṛṣṇa is person, Rādhārāṇī is person, the devotees are person, the demigods are person, the cats person, the dogs person, the cows person, the calves person. But what is the meaning of Vṛndāvana? Vṛndāvana means everyone—the father-mother of Kṛṣṇa, Nanda Mahārāja, Yaśodāmāyī; the gopīs, the girlfriends of Kṛṣṇa, Rādhārāṇī and others; and the cowherd boys; and the cows, the calves, the trees, the flowers, the fruits, the water. Everyone is for serving Kṛṣṇa. This is Vṛndāvana. Vṛndāvana means there is variety, and varieties of service, but everything for Kṛṣṇa. That is Vṛndāvana.

So our this Kṛṣṇa consciousness movement is educating that the varieties of service should be concentrated for the satisfaction of Kṛṣṇa. That is ''pravṛtti''. And what is not satisfying Kṛṣṇa, against the will of Kṛṣṇa, that should be avoided. That is called ''nivṛtti''. ''Anukūlyasya saṅkalpaḥ pratikūlyasya varjanam ''(''Hari-bhakti-vilāsa'' 11.676). This is called surrender. Surrender means that Kṛṣṇa asking surrender: ''sarva-dharmān parityayja mām ekaṁ śaraṇaṁ vraja''. What is the surrender means? Surrender means that "Kṛṣṇa, I am surrendering unto You. I was acting whimsically, by the dictation of my different senses," ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mātsarya'', like that. ''Na kāmādīnāṁ katidha na katidhā pālitā durnideśa''. The ''śāstra ''says you should not steal—an example. But I am stealing. Why? ''Na kāmādīnāṁ katidha na katidhā pālitā durnideśa ''([[CC Madhya 22.16|CC Madhya 22.16]]). I know I should not steal; therefore I go to somebody's house very secretly, or push my hand very secretly in one's pocket. I know that I should not do this, but I am forced to do it. Why? Dictated by my lusty desire. So I have become servant of my six senses. ''Manaḥ saṣṭhanīndriyāni prakṛti-sthāni karṣati ''([[BG 15.7 (1972)|BG 15.7]]). This is our position. ''Kamāninā kulya ''. . . everyone knows. A thief knows that if he commits theft he'll be punished, either by the police or by the laws of God. Everyone knows, but he still commits theft. Why? This is dictated by the lusty desires.

So ''pravṛtti ''means we are dictated by our ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mātsarya'', and we should agree to be dictated by Kṛṣṇa, that's all. That is intelligent. ''Pravṛtti'', ''nivṛtti''. Our ''pravṛtti ''is to abide by the dictation of the senses, and when we learn not to abide by the dictation of the senses but to abide by the orders of Kṛṣṇa or His representative, then your life are successful. This teaching, this learning, means Kṛṣṇa consciousness. It is not difficult. Everyone can do it. Simply he has to change: instead of being dictated by the senses, one should be dictated by Kṛṣṇa. That requires qualification. Kṛṣṇa is there, everyone's heart. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). Kṛṣṇa is not far away. But you have to search out where is Kṛṣṇa within your heart. That is called ''yoga''. ''Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ''([[SB 12.13.1|SB 12.13.1]]). ''Yoginaḥ'', those who are trying to understand Kṛṣṇa by the ''yoga ''process . . . the ''yoga ''process means controlling the senses. Without controlling the senses you cannot practice any ''yoga''. Nowadays it has become a fashion, meditation ''yoga'', but that is not bona fide. That is not not only bona fide, that is farce. Real ''yoga ''is controlling the senses and concentrating the mind to the Supersoul. ''Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ''([[SB 12.13.1|SB 12.13.1]]). That is real. And farce ''yogī ''is going on like that. And Kṛṣṇa says also in the ''Bhagavad-gītā'':

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

He is first-class ''yogī''. Who? "Always thinking of Me.

:''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''
:''Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''

He is first-class ''yogī''." So we are teaching our students to become the first-class ''yogī'', not these ''yogīs ''to reduce fat. No. That is not required. ''Yogī ''means who is always seeing Kṛṣṇa within the heart. ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). This is first-class ''yogī'', ''bhakta-yogī''. Twenty-four hours, ''satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ''([[BG 9.14 (1972)|BG 9.14]]). ''Satataṁ kīrtayanto mām'': you have to fix up your mind in Kṛṣṇa by the process of chanting His glories, ''satataṁ kīrtayanto mām'', not otherwise. ''Mām'', Kṛṣṇa.

So people do not understand this, what he should do, what he should not do. ''Pravṛtti'', ''nivṛtti''. Because he cannot distinguish, therefore he is ''asura''. ''Asura''—demons, or atheist. So if we analyze the modern people throughout the whole world, you'll fine 99.9 percent all ''asuras''. But this Kṛṣṇa consciousness movement is so nice that it is invented . . . not invented, it is there in the Vedic literatures. Kṛṣṇa Caitanya Mahāprabhu, He has given us this process of realizing Kṛṣṇa and becoming expert in understanding what we should do and what we should not do, ''pravṛtti'', ''nivṛtti''. And therefore if we know that we should not do this, we should do this, then we become immediately ''devatā''. And if you do not know what we should do and what we should not do, then we remain ''asura''. It is not that because one is ''asura'', he cannot become a ''devatā''. The ''asura ''can become ''devatā'', provided he knows these two things: ''pravṛtti ''and ''nivṛtti''.

So ''pravṛtti ''we have got, just like we have got tendency—cent percent person has it at the present moment—to smoke. This is ''pravṛtti''. But we say don't smoke, ''nivṛtti''. And if we drink, that is ''pravṛtti''. Everyone, even the ant, he is also drunkard. They have scientifically studied, the ants are very much fond of intoxication, therefore they eat sugar. In sugar there is liquor, so the . . . ''Loke bhāvāya nisamadhya sevā nityasta yanto''. Every living entity has got this tendency, ''bhāvāya''. ''Bhāvāya ''means sex life; ''amīṣa'', meat-eating; and ''mada'', liquor. Natural tendency. Therefore the country where these things are indulged without any restriction, that is ''asura'', the country of the ''asura''. So especially in the Western countries, and now we have also learned . . . in India, either Hindus or Mussulman, drinking was a sin. Now we have got very easily available liquor. Every door there is a shop, and every door there is meat shop. So India, there was time that they were all ''devatās'', now we are imitating the ''asuras''. On the other hand, the boys and girls from the asuric country, they are becoming the devotee, ''devatās''. So there is no exclusive right for a country to become ''devatā ''or demon. A demon can be turned into the ''devatā ''and devatā ''can ''be turned into demon, provided he does not follow this ''pravṛtti'', ''nivṛtti''. What is ''pravṛtti-mārga''? ''Pravṛtti-sambhūtānāṁ nivṛtti tu mahābalam''. That is life. "I want to smoke; I have got tendency to smoke," ''pravṛtti''. This is ''pravṛtti''; everyone has got. But if you can stop it, then your life is successful. ''Nivṛtti''.

Therefore this ''nivṛtti ''means ''tapasya''. If I am habituated to smoke, if I am habituated to illicit sex life, if I am habituated to intoxication and gambling, etc., this is my ''pravṛtti''. But if we can stop it by practice, that is called ''tapasya''. And human life is meant for this ''tapasya''. ''Tapo divyaṁ putrakā yena śuddyeta satyam ''([[SB 5.5.1|SB 5.5.1]]). Ṛṣabhadeva's instruction, "My dear sons, you practice ''tapasya''." The human life is meant for ''tapasya''. "I have got tendency to do this, but that will not help me, that will degrade me." So ''tapasya ''means instead of being degraded, be elevated. This is called ''tapasya''. ''Tapo divyam''. This human life is meant for this purpose, to practice ''tapasya'', or to practice ''nivṛtti''. Then our life is successful. ''Tapo divyam putra ''. . . why ''tapasya''? Why ''nivṛtti''? ''Yena śuddhyena sattva''. ''Sattva ''means here existence is impure. Impure means that you are eternal, ''na hanyate hanyamāne śarīre ''([[BG 2.20 (1972)|BG 2.20]]), you do not die after the annihilation of this body, but I am subjected to repetition of birth and death, in different species of life. This is my disease. It is not pure condition of life. Pure condition of life, as it is stated in the ''Bhagavad-gītā'', ''yad gatvā na nirvartante tad dhāma paramaṁ mama''.

:''mām upetya kaunteya''
:''duḥkhālayam aśāśvatam''
:''nāpnuvanti mahātmanaḥ''
:''saṁsiddhiṁ paramaṁ gataḥ''
:([[BG 8.15 (1972)|BG 8.15]])

That is pure life. If you go to the spiritual world, to Vaikuṇṭhaloka, or Kṛṣṇa's loka, then you get your original, eternal ''sac-cid-ānanda-vigrahaḥ ''(Bs. 5.1), live there eternally. Just like in Vṛndāvana they are always with Kṛṣṇa enjoying life. This is ''nivṛtti-mārga''. So there is a life, eternal life, very blissful life, full of knowledge. If you want to go back to that life, back to home, back to Godhead, then you must practice this ''pravṛtti''-, ''nivṛtti-mārga''.

So our Kṛṣṇa consciousness movement is teaching this ''pravṛtti-mārga'', ''nivṛtti-mārga'', both. "You do not do this" and "You do this." "Do this" means rise early in the morning, ''maṅgala-āratrika''. Of course, we must sleep, but not sleep like cats and dogs or animals. Simply sleeping means waste of time. The more you reduce sleeping, then you become perfect. ''Nidrāhāra-vihārakādi-vijitau''. All the Gosvāmīs in Vṛndāvana, they conquered over these things. What is this? ''Nidrā'', sleeping; ''āhāra'', eating and ''vihāra'', and sense pleasure. This is called ''sannyāsa ''life, reducing sleeping, reducing eating. This is ''pravṛtti-mārga''. We think, "If I can eat voraciously like an elephant, then my life is successful." No. That is not success life. If you can do without any food, that is success. That is success. This is called ''nivṛtti-mārga''. But that is not practical; therefore if we promise that we shall not eat anything which is not offered to Kṛṣṇa, that is ''tapasya''. If you don't go to the restaurant and eat anything nonsense, that is ''pravṛtti-marga''. But if you want to stop that restaurant-going, then you take Kṛṣṇa ''prasādam'', ''kṛṣṇa borā dayā moy kori bāre jihvā joy sva-prasāda-anna dilo bhāi''. Kṛṣṇa is ready, so many nice, palatable dishes. You take, and stop this restaurant-going. This is Kṛṣṇa's . . . (indistinct) . . . ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ''([[BG 9.26 (1972)|BG 9.26]]). Kṛṣṇa does not say: "Bring something from the restaurant" or this or that. He says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'': anything, little leaf, little flower, little water. Kṛṣṇa is not hungry, but Kṛṣṇa is so kind that He has come to you, so that you can touch Him, you can dress Him, you can decorate Him, you can offer Him, you can live with Him as servant, as friend, as son, as lover. In so many ways, Kṛṣṇa is giving you chance.

So in the ''kaniṣṭha-adhikārī'', in the beginning . . . it is not that ''kaniṣṭha'', beginning . . . if anyone immediately becomes so advanced, it is not advancement—it is foolishness. Just like somebody, they declare that, "Kṛṣṇa is everywhere. Why should we go to the temple?" Then if Kṛṣṇa is everywhere, He is not in the temple? Huh? What is this argument? If Kṛṣṇa is everywhere, He is also in the temple. But in the temple I worship directly, and what is the utility? That Kṛṣṇa is everywhere. I am not so advanced that I can see everywhere Kṛṣṇa. Who can see Kṛṣṇa everywhere? That is very advanced stage. ''Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti ''(Bs. 5.38). If you become so advanced that you cannot live without Kṛṣṇa for a moment, then Kṛṣṇa is everywhere. Where is that . . . (aside) Don't. Where is that training? Where is that advancement? Even if I try to meditate, I meditate upon my wife, upon my children, upon my business. This is not the stage of seeing Kṛṣṇa everywhere. That requires training. That requires advanced knowledge, ''prema''. Kṛṣṇa is so kind, ye ''yathā māṁ prapadyante ''([[BG 4.11 (1972)|BG 4.11]]). If a devotee cannot live for a moment without seeing Kṛṣṇa, He is visible everywhere. Not for the neophyte devotee. So there are different stages.

So this is not fact that Kṛṣṇa is within your mind, therefore you should not go to the temple, you have become so advanced. No. Better go to the temple and see Kṛṣṇa. Kṛṣṇa is not different. ''Arcye śilā-dhīr guru-darse viṣṇu śilā-dhīr guruṣu nara-mati''. Do not consider that "Here is a stone, Kṛṣṇa." Kṛṣṇa is everything. Stone is also Kṛṣṇa; simply you have to be qualified how to talk with stone Kṛṣṇa. That is your qualification. You have to qualify yourself. Otherwise Kṛṣṇa is stone, Kṛṣṇa is water, Kṛṣṇa is sky, is everything. So this is the philosophy. Kṛṣṇa says, ''bhūmir āpo' nalo vāyuḥ khaṁ buddhir mano eva ca ''([[BG 7.4 (1972)|BG 7.4]]): "I am everything." That's a fact. So why do you say there is stone Kṛṣṇa? Kṛṣṇa is everything. If you have got that eyes to see, you can see Kṛṣṇa everywhere and everything.

So this is the beginning. Therefore you require ''pravṛtti-nivṛtti ''to understand how you should think, how you should live, how you should eat, how you should sleep. This training is required. Why it is required? Because to get out of this material bondage, where the birth, death, old age and disease is compulsory. If you want to avoid this, because you are eternal, ''na hanyate hanyamāne śarīre ''([[BG 2.20 (1972)|BG 2.20]]), why don't you think that "If I am eternal, why am I accepting birth, death, old age and disease?" This is intelligence. ''Athāto brahma jijñāsā''. This is ''Vedānta-sūtra''. Now we should enquire how we can get out of this material entanglement.

So my Guru Mahārāja, in the ''paramparā ''system. Kṛṣṇa comes also, that ''yadā yadā hi dharmasya glānir bhavati bhārata ''([[BG 4.7 (1972)|BG 4.7]]). This is ''dharmasya glānir''. One does not know what is his duty, aim of life—everyone. Ninety-nine point nine . . . this is ''dharmasya glanīr'', ''dharmasya glānir''. ''Tadātmānam sṛjāmy aham'': to teach the rascal people to understand what is his duty, what is his aim of life. So not only Kṛṣṇa comes, but His representatives also come. Kṛṣṇa is so kind, He leaves book, He leaves His representative, He comes Himself. In so many ways He is trying to give us the benefit. But we are foolish persons, ''asura''. We do not take the advantage, and continually suffer, ''mūḍhā janmani janmani ''([[BG 16.20 (1972)|BG 16.20]]), birth after birth we suffer.

So this Kṛṣṇa consciousness movement is so beneficial that He wants to benefit the whole human society how to stop this process of repetition of birth, death, old age and disease. So my Guru Mahārāja also came for this purpose, and we are also trying to follow his footstep, and we are teaching our disciple to do the same thing. ''Evaṁ paramparā prāptam imaṁ rājarṣayo vidhuḥ ''([[BG 4.2 (1972)|BG 4.2]]). So this is not a new movement, or some invented "ism". It is old, at least four, five thousand years. What Kṛṣṇa spoke, the other followers also spoke the same thing, and we are also speaking the same thing. It is up to you to take advantage of it or not.

Thank you very much.

Devotee: ''Jaya'', Śrīla Prabhupāda. (end)

751220 - Lecture BG 07.01 - Bombay

2021-12-18T14:12:16Z

Soham:

[[Category:1975 - Lectures]]
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[[Category:BG Lectures - Chapter 07|0701]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751220 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751220BG-BOMBAY - December 20, 1975 - 43:35 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751220BG-BOMBAY.mp3</mp3player>

Prabhupāda:

:''śrī bhagavān uvāca''
:''mayy āsakta-manāḥ pārtha''
:''yogaṁ yuñjan mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

The ''yoga'' system which is known as ''bhakti-yoga''. . . (children making noise)

Devotee: . . . (indistinct) . . . take the children outside.

Girirāja: The children won't understand the lecture.

Prabhupāda: Everyone is trying. . . Not everyone; at the present moment, practically nobody wants to understand what is God. Everyone is busy to fulfill the desires and necessities of the body.

:''yasyātma-buddhiḥ kuṇape tri-dhātuke''
:''sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ''
:''yat-tīrtha-buddhiḥ salile na karhicij''
:''janeṣv abhijñeṣu sa eva go-kharaḥ''
:([[SB 10.84.13|SB 10.84.13]])

''Go-kharaḥ''. ''Go'' means cow and ''kharaḥ'' means ass. So according to Vedic culture, one who has accepted this material body as self. . . ''Ātma-buddhiḥ kuṇape tri-dhātuke''. This body is a combination of matter, and the living force within this body is not this combination of matter; it is the spirit soul. That one has to understand before coming to the platform of spiritual life. So long one is attached with this material body it is not possible to understand what is spiritual life. If one continues to be attached to this material body, he is no better than ''go-kharaḥ'', cows and asses, animals.

So our Vedic culture. . . Vedic culture means that human culture, not animal culture. Animal culture means to satisfy the needs of the body, and Vedic culture or human culture means to satisfy the needs of the soul. That is the beginning of ''Bhagavad-gītā''. One who is reading ''Bhagavad-gītā''. . . In India practically everyone reads, but because one does not take the instruction of ''Bhagavad-gītā'' as it was instructed by Kṛṣṇa, he cannot take the benefit of ''Bhagavad-gītā's'' instruction. One tries to understand ''Bhagavad-gītā'' by erudite scholarship, or good position in the society—political, social, economical—but that is not the way to understand ''Bhagavad-gītā''. The way to understand ''Bhagavad-gītā'' is said in the ''Bhagavad-gītā'',

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

Unless you approach a person who is representative of Kṛṣṇa and ''tattva-darśī'', who has seen the truth, ''jñānī'', and full of knowledge, from him you can understand what is ''Bhagavad-gītā'', what is Bhagavān. Otherwise you cannot understand. ''Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ'' ([[BG 7.25 (1972)|BG 7.25]]). If you remain covered by the material energy, then you cannot understand ''Bhagavad-gītā''. The purpose of ''Bhagavad-gītā ''is to understand real religious life. Religion means the order which is given by God to carry out. That is religion. Those who are unknown of this fact, they are not religious. They may be some faith or blind belief, but religion means ''dharmaṁ tu sākṣād bhagavat-praṇitam'' ([[SB 6.3.19|SB 6.3.19]]). Religion means the order, or the law, given by the Supreme Personality of Godhead. That is religion.

So to know God, the God, He is personally giving instruction how to know God. Kṛṣṇa says, ''bhagavān uvāca''. Here it is not. . . Vyāsadeva is not speaking; Kṛṣṇa said. Because sometimes Kṛṣṇa is misunderstood; therefore Vyāsadeva writes or says in this connection, ''bhagavān uvāca''. ''Bhagavān'' means the fully opulent, ''samagrasya''. ''Aiśvaryasya samagrasya vīryasya ''(''Viṣṇu Purāṇa'' 6.5.47): He is the most powerful, the supreme rich, supreme wise, supreme beautiful and at the same time supremely renounced. These qualification makes one Bhagavān. So ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). That is the verdict of Vedic literature. So ''īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). Bhagavān is also sometimes called Parameśvara. ''Īśvara'' means the ruling power or the personality who controls. So every one of us, we have got some controlling power either in the society or family or community or government or international. Everyone has got some capacity to control, but nobody is supreme controller. Supreme controller means that He is no more controlled by anyone. Other controller, they are controllers, but they are controlled by somebody else. But Kṛṣṇa is not that kind of controller. He is the supreme controller means He controls everyone but nobody has above Him to control. Therefore He is called Parameśvara. ''Īśvaraḥ'' means controller.

''Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1). He is not ''nirākāra; vigraha''. ''Vigraha'' means form, but His form is different from our form. Therefore He is described as ''sac-cid-ānanda''. ''Sat'' means eternal, ''cit'' means full of knowledge, and ''ānanda'' means full of transcendental bliss, eternal bliss. The beginning is eternal, so eternal life, eternal complete, full knowledge and eternal bliss; this is the composition of Kṛṣṇa's body. But ''mūḍhas'', rascals, they think Kṛṣṇa as ordinary human being. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam'' ([[BG 9.11 (1972)|BG 9.11]]). Fools and rascals, ''mūḍhāḥ—mūḍhāḥ'' means fools and rascals—because they see that Kṛṣṇa is incarnation just like ordinary human being, cousin of Arjuna or nephew of Kuntī, like that. ''Paraṁ bhāvam ajānantaḥ''. Kṛṣṇa comes just like ordinary human being, but that does not mean He is ordinary human being. Therefore Vyāsadeva says ''bhagavān uvāca''. If you consider Kṛṣṇa as ordinary human being, then you are missing the point.

And I have already given the definition of Bhagavān. One of the qualification of Bhagavān is ''aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'' (''Viṣṇu Purāṇa'' 6.5.47). ''Jñāna''. He has got full knowledge. He hasn't got to take knowledge from anyone else. ''Svābhāvikī jñāna''. ''Bhagavān'' means ''svābhāvikī jñāna-bala-kriyā ca. Na tasya kāryaṁ karaṇam''. . . this is Vedic injunction.

:''na tasya kāryaṁ karaṇaṁ ca vidyate''
:''na tat-samaś cābhyadhikaś ca dṛśyate''
:''parāsya śaktir vividhaiva śrūyate''
:''svābhāvikī jñāna-bala-kriyā ca''
:([[CC Madhya 13.65|CC Madhya 13.65, purport]])

''Svābhāvikī'', all full knowledge He has got. ''Ahaṁ sarvasya prabhavaḥ'' ([[BG 10.8 (1972)|BG 10.8]]): He is the creator of everything. So how He got this knowledge to float these big, big planets in the air? That. . . There is knowledge. There is art. Just like when you float a big aeroplane in the sky, it requires knowledge, it requires technology, art. It is not flying automatically; that is a mistake. So if to float an ordinary airship it requires so much knowledge, so much technology, how much knowledge is there when you see that the biggest planet, the sun, is floating in the air, and it is lying in one corner of the sky and exactly in time it is rotating, ''yasyājñayā bhramati sambhṛta-kāla-cakraḥ''? There is knowledge; there is art, who has fixed it. Therefore in the ''Vedas'' it is said, ''yasyājñayā bhramati sambhṛta-kāla-cakraḥ'' (Bs. 5.52). He is also rotating in the orbit by the order of Govinda. ''Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''.

So there are so many things to learn and to understand what is God and what is Kṛṣṇa. God means Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). ''Na tat-samaś cābhyadhikaś ca dṛśyate'' (''Śvetāśvatara Upaniṣad'' 6.8). God means nobody is equal to Him and nobody is greater than Him. That is God. There is no competition that in this quarter there is one God and another neighborhood there is another God, just like it has become a fashion, so many Gods, competition is going on. No. There is no competition. God is one. ''Na tasya kāryaṁ karaṇaṁ ca vidyate, na tat-samaś cābhyadhikaś ca dṛśyate''. That is God. So because God is complete in knowledge, therefore we have to take knowledge from Him, not from the person who has got incomplete knowledge. That knowledge is not perfect. We must take knowledge from the person. . . we have to take knowledge from the person:

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

We have to approach. ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12). We have to approach a superior person, ''guru'', and take knowledge from him. The most superior person is Kṛṣṇa. You may doubt others, that may be, but when you come to Kṛṣṇa, that is perfect knowledge. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). ''Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1).

So Kṛṣṇa is so kind that He comes in, once in. . . We were calculating yesterday, what is, how many years after? You were there? Ah, some billions of years after. We can calculate from the ''śāstra'' because He comes once in the day of Brahmā. The Brahmā's duration of life is there in the ''Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ'' ([[BG 8.17 (1972)|BG 8.17]]). Forty-three ''lakhs'' of years multiplied by thousand becomes twelve hours of Brahmā, and similarly twelve hours at night, that is one day and night. Such thirty times makes a month, such twelve times makes a year, and similarly hundred years is the duration of life of Brahmā. So according to ''śāstra'', we understand once in the day of Brahmā, Kṛṣṇa appears.

Why does He appear? ''Yadā yadā hi dharmasya glānir bhavati''. . . ''tadātmānaṁ sṛjāmy aham'' ([[BG 4.7 (1972)|BG 4.7]]). ''Dharmasya glāniḥ''. What is that ''dharmasya glāniḥ''? Disobedience to Kṛṣṇa's order. That is ''dharmasya glāniḥ''. ''Yadā yadā hi dharmasya''. ''Dharma'' is one. As God is one, similarly ''dharma'' is also one. There cannot be many ''dharmas''. There are many ''dharmas'' practically we see: Hindu ''dharma'', Muslim ''dharma'', Christian ''dharma'', Buddha ''dharma'', this ''dharma'', so many ''dharma''. But real ''dharma'' is one. That is explained in the ''Śrīmad-Bhāgavatam'': ''sa vai puṁsāṁ paro dharmaḥ''. ''Para'' means transcendental. These are material ''dharma'': "I am Hindu," "You are Muslim," "You are Christian," "You are this," "You are that." These are. . . means an attempt to raise oneself to the platform of real ''dharma''. But real ''dharma'' is one for everyone. What is that? ''Sa vai puṁsāṁ paro dharmaḥ''. That is transcendental ''dharma''. ''Yato bhaktir adhokṣaje'' ([[SB 1.2.6|SB 1.2.6]]). The dharma by following which one becomes a Kṛṣṇa conscious person or godly person, one who understands God, his relationship with Him and acting according to that relation, that is real ''dharma''. So our, everyone's, all living entities' ''dharma'' means to know that we are eternal servant of God. That is explained by Śrī Caitanya Mahāprabhu: ''jīvera svarūpa haya nitya-kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109]]). And in the ''Bhagavad-gītā'' also Kṛṣṇa instructs the same dharma, that "You are, the living entities, you are all My part and parcel, and it is your duty to cooperate with Me without any reservation." That is explained in the ''Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66|BG 18.66]]).

So the ''Bhagavad-gītā'' was spoken by Kṛṣṇa personally when He was present for the benefit of the human society, for all nations. It is not for the Hindus or the Indians; it is for everyone. God is for everyone. Kṛṣṇa also says, ''sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ, ahaṁ bīja-pradaḥ pitā'' ([[BG 14.4 (1972)|BG 14.4]]). ''Mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]), every living entity is part and parcel, and He is the supreme father of everyone. So our Kṛṣṇa consciousness movement is trying to re-establish the real ''dharma'', not fictitious ''dharma''. That is ''bhāgavata-dharma''. In the ''Śrīmad-Bhāgavatam'' also the same thing is spoken where Kṛṣṇa ends ''Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''. From the same point Vyāsadeva begins ''Śrīmad-Bhāgavatam, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ'' ([[SB 1.1.1|SB 1.1.1]]), and he describes about ''dharma: dharmaḥ projjhita-kaitavo 'tra'' ([[SB 1.1.2|SB 1.1.2]]). All cheating type of religious system are ''projjhita''. ''Projjhita'' means to throw away, kick out.

So our this Kṛṣṇa consciousness movement is ''bhāgavata-dharma'': to teach throughout the whole world that God is great and we are small particle, part and parcel of God, our duty is to serve God. That is ''bhakti. Ānukūlyena kṛṣṇānuśīlanam'' ([[CC Madhya 19.167|CC Madhya 19.167]]), when you favorably serve Kṛṣṇa, be ready to get orders from Kṛṣṇa and serve Him, that is perfection of life. That is ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). And if we daily manufacture a kind of ''dharma'' according to my concoction or we accept everything as real ''dharma'', that is a mistake. ''Dharma'' means the order given by God, and if you follow that, or execute that order as Arjuna did, then you are ''dharmika'', you are religious. Just like Arjuna, he followed Kṛṣṇa's order. Kṛṣṇa wanted him to fight. Of course, he was a ''kṣatriya'', his duty was to fight, and Kṛṣṇa wanted him to fight. But he was hesitating because the other party with whom he had to fight, they happened to be his family member, most dear kith and kin, some of them are nephews, some of them ''gurus'', teacher, grandfather. So all of them—it was a family fight—so Arjuna was not willing to fight, but Kṛṣṇa wanted to fight. And after learning from Him the essence of ''Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]), he agreed to fight. That is ''bhakti-yoga''. Even by fighting, you can become a devotee. You have to carry out the order of Kṛṣṇa. That is ''bhakti-yoga''.

So you must be qualified to know Kṛṣṇa, then you must be qualified, or automatically you become qualified how to receive His order. This is the way. So unless you understand from where the order is coming, how the order-giver is speaking, if you do not know the science, how you can talk with Kṛṣṇa and receive His order? That is also not very difficult. Kṛṣṇa says, ''teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam'' ([[BG 10.10 (1972)|BG 10.10]]). Anyone who is twenty-four hours engaged in Kṛṣṇa's service, ''satata-yuktānām'', not sporadic, that two minutes I meditate upon Kṛṣṇa and then twenty-three hours sixty-eight minutes, ah, fifty-eight minutes, I remain to satisfy my senses. That is not ''kṛṣṇa-bhakti. Kṛṣṇa-bhakti'' means ''satata-yuktānām'', twenty-four hours engaged in Kṛṣṇa consciousness. Just like these boys are being trained up. They have not come to me for some monetary benefit. What monetary benefit I can give to them? They are, rather, bringing money, and I am constructing big, big temples—their money. So still they are engaged in carrying out my order. There is no payment, no monetary benefit, because they have understood me, that "He is representative of Kṛṣṇa."

That we have to find out, the representative of Kṛṣṇa. That is also not very difficult, who is representative of Kṛṣṇa. Representative of Kṛṣṇa is he who simply repeats the instruction of Kṛṣṇa, does not say anything nonsense. He is representative of Kṛṣṇa. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). He does not say any big, big, bombastic thing. Very simple thing, that "Always think of Me, become My devotee, worship Me and offer obeisances." It doesn't require M.A., Ph.D. education to learn these four things. Anyone, even a child, can do it. It is very easy. If you daily see the Deity in the temple, or if you have got Deity at home, even a child will be practiced to think of Kṛṣṇa. It is not at all difficult. And if you chant Hare Kṛṣṇa ''mahā-mantra'', Hare Kṛṣṇa, Hare Kṛṣṇa, that is also thinking of Kṛṣṇa.

So ''man-manāḥ'', and if you continue this, then ''mad-bhakta'', you become His devotee. ''Man-manā bhava mad-bhaktaḥ''. ''Mad-yājī'', then if you can, you can offer to Kṛṣṇa. Is it very expensive? No. ''Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]). You can offer Kṛṣṇa a little water or a ''tulasī'' leaf. Or if ''tulasī'' leaf is not available, any leaf. He does not say ''tulasī'' leaf. So what is the difficulty to secure a little water, a leaf or a small flower? ''Patraṁ puṣpaṁ phalaṁ toyam''. The real thing is ''bhakti. Patraṁ puṣpaṁ phalaṁ toyam''. So, ''mad-bhakta'', if you are poorest of the poor you can become a devotee. ''Ahaituky apratihatā yenātmā samprasīdati'' ([[SB 1.2.6|SB 1.2.6]]). If you want to become a devotee of Kṛṣṇa, there is no impediment throughout the three worlds within the universe. You can become a devotee, it is so easy. If you want to be a rich man it requires so much trouble. Rather, so long you do not desire to become a rich man, you are peaceful. And as soon as you desire to become a rich man, it will be all activities begin: how to acquire money this way or that way, this way. . . So, everyone tries to become rich man because generally one thinks that at old age I'll get some income and I shall sit down very peacefully. So you are already sitting down peacefully. Why you take another means?

Of course, these things we are not going to discuss, but ''bhakti'' means no desire. ''Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). Then ''bhakti'' is very easy. ''Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam'' ([[CC Madhya 19.167|CC Madhya 19.167]]). People are very busy for knowledge and fruitive activities. Everyone in Bombay is working so hard day and night to get some result, and the ''jñānīs'', when they are disgusted, they try to become ''jñānī''. ''Jñānī'' generally means one who wants liberation, ''mukti'', by merging into the existence. ''Bhakti'' is above this, ''jñāna-karmādy-anāvṛtam'' ([[CC Madhya 19.167|CC Madhya 19.167]]). If you want to become a ''bhakta'' then you have to disregard the process of fruitive activities and the speculative method of understanding God, ''jñāna-karmādy-anāvṛtam''. Then what I have to do? ''Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā''. Simply you have to be ready to execute the order of Kṛṣṇa, Bhagavān. ''Ānukūlyena'', what Kṛṣṇa says, you have to do that, just like a servant. Servant faithfulness is, as soon as the master orders something, he is ready. You have to become like that.

So to become ready to serve Kṛṣṇa does not require much knowledge or very advanced in fruitive activities. These are material things. Spiritually, when you understand that you are eternal servant of God, Kṛṣṇa, and if you become fully convinced and do the needful, then you are liberated immediately. ''Mukti'' means, it is described in the ''Śrīmad-Bhāgavatam, muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ'' ([[SB 2.10.6|SB 2.10.6]]). If you understand that you are eternal servant of Kṛṣṇa, that is ''mukti''. And so long you are thinking that you are master of something, that is bondage. This is the difference between ''mukti'' and bondage. Bondage means to think of becoming master. "I am the lord of this universe," or "I am trying to become a lord or master," this is bondage. And when you fully understand Kṛṣṇa and become engaged in His service, that is ''mukti''.

So for a devotee, there is no question of ''mukti''. A devotee is already ''mukta''. Why? Kṛṣṇa says, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi'' ([[BG 18.66 (1972)|BG 18.66]]): "Immediately, as soon as you surrender to Me, immediately I give you protection." You are awaiting some fruitive result of your past ''karma'', that is bondage. You have to take birth and you have to serve according to that ''karma''. Then from that position you are immediately liberated. ''Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi''. . . Then you are ''mukta''. So if you remain in the position to serve Kṛṣṇa, then you are always ''mukta. Muktiḥ mukulitāñjali sevate asmān''. A great devotee, Bilvamaṅgala Ṭhākura, he said this ''muktiḥ mukulitāñjali'', "With folded hands she is standing at my door, 'What can I do for you?' " Maidservant. So devotee is not after ''mukti'', because they are already ''muktas''. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). He is already ''nirmala'', without a tinge of material motive. Therefore he is able to serve Kṛṣṇa. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate '' ([[CC Madhya 19.170|CC Madhya 19.170]]).

So Kṛṣṇa personally instructing ''Bhagavad-gītā'' to understand Him, so we should take advantage of this, otherwise we are missing this opportunity this human form of life. Kṛṣṇa is not teaching ''Bhagavad-gītā'' to some cats and dogs. He is teaching to the most influential person, ''imaṁ rājarṣayo viduḥ'' ([[BG 4.2 (1972)|BG 4.2]]). So ''Bhagavad-gītā'' is meant for the ''rājarṣi'', very rich, opulent, at the same time saintly person. Formerly all the kings were ''rājarṣi—rāja'' and ''ṛṣi'' combined together. So the ''Bhagavad-gītā'' is not meant for the loafer class. It is to be understood by the heads of the society: ''yad yad ācarati śreṣṭhas tat tad evetaro janaḥ'' ([[BG 3.21 (1972)|BG 3.21]]). So those who are claiming to be the leaders of the society, they must learn ''Bhagavad-gītā'', how to become practical and actual leader, then the society will be benefited. And if we follow the instruction of ''Bhagavad-gītā'' and Kṛṣṇa, then all problems will be solved. It is not a sectarian religious sentiment or fanaticism. It is not that. It is a science—social science, political science, cultural science. Everything is there.

So our request is that every one of you become a ''guru''. That is Caitanya Mahāprabhu's order. He wants that everyone must become a ''guru''. How? That He says:

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

This is ''guru''. Suppose you are family member. So many living entities, your sons, your daughters, your daughter-in-law or children, you can become their ''guru''. Exactly like this you can sit down in the evening and talk about the ''Bhagavad-gītā, yāre dekha tāre kaha kṛṣṇa-upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]). You haven't got to manufacture something. The instruction is there; you simply repeat and let them hear—you become ''guru''. It is not difficult at all. So that is our preaching. We do not want to become alone ''guru'', but we want to preach in such a way that every. . . the chief man, or any man, he can become ''guru'' in his surrounding. Anyone can do that. Even a coolie, he can also. He has got family, he has got friends, so even though he is illiterate, he can hear the instruction of Kṛṣṇa, and he can preach the same. This we want. And we invite all respectable gentlemen, leaders, to learn this. It is very simple: ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]), and by executing this order of Kṛṣṇa, He assures, ''mām evaiṣyasi'', "You come to Me." ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). Very easy thing.

So our only request is the leaders of the society should take up the teachings of ''Bhagavad-gītā'' very seriously, learn himself and teach to others. That is Kṛṣṇa consciousness movement. It is not at all difficult; it is very easy. Everyone can do it. But the result will be that as soon as you understand. . . people understand Kṛṣṇa, ''janma karma ca me divyaṁ yo jānāti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]), anyone who understands Kṛṣṇa, the result is ''tyaktvā dehaṁ punar janma naiti''. . . After giving up this body he does not accept any more material body; he stays in his spiritual identity and enjoys the society of Kṛṣṇa. That is Vṛndāvana. ''Gopījana-vallabha''. Kṛṣṇa. . . Kṛṣṇa, Vṛndāvana means that Kṛṣṇa is the center. He is the lovable object of everyone. The ''gopīs'', the cowherd boys, the calves, the cows, the trees, the fruits, flowers, the father, mother—everyone is attached to Kṛṣṇa. That is Vṛndāvana. So this is the replica, this Vṛndāvana, and there is real Vṛndāvana. This is also real. In the absolute there is no difference. But for our understanding there is original Vṛndāvana,

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

:''veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ''
:''barhāvataṁsam asitāmbuda-sundarāṅgam''
:''kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ''
:''govindam. . .''
:(Bs. 5.30)

This is the description, Goloka Vṛndāvana.

So there is ''dhāma, panthās tu koṭi-śata-vatsara'' (Bs 5.34), beyond this material world. So if we like, we can go there. ''Mad-yājino 'pi yānti mām'', Kṛṣṇa says. You can go to the higher planetary system,

:''yānti deva-vratā devān''
:''pitṟn yānti pitṛ-vratāḥ''
:''bhūtejyā yānti bhūtāni''
:''mad-yājino 'pi yānti mām''
:([[BG 9.25 (1972)|BG 9.25]])

If you are preparing to go to some other, better planet, that is the chance in the human being. But if you live like cats and dog, then where is promotion, where is Kṛṣṇa, and where is Goloka? Everything is spoiled. Our only request is don't spoil your time, valuable time. Be prepared for being transferred to Kṛṣṇa. And the method is described in the ''Bhagavad-gītā''. Take to it and be benefited.

Thank you very much.

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

751216 - Lecture SB 07.06.01 at Birla House - Bombay

2021-12-18T09:02:18Z

Soham:

[[Category:1975 - Lectures]]
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[[Category:SB Lectures - Canto 07|70601]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751216 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751216LE-BOMBAY - December 16, 1975 - 43:13 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751216LE-BOMBAY.mp3</mp3player>

Prabhupāda: Hmm.

Lady: ''kaumāram ''. . . (indistinct)

Prabhupāda: Hmm?

''kaumāram ācaret prājño''?

Harikesa: Sixth Chapter, First verse.

Prabhupāda: Hmm? I shall speak in English? Hmm.

:''śrī-prahrāda uvāca''
:''kaumāram ācaret prājño''
:''dharmān bhāgavatān iha ''. . .

(aside) You can give some stand. How long he will stand?

:''durlabhaṁ mānuṣaṁ janma''
:''tad apy adhruvam arthadam''
:([[SB 7.6.1|SB 7.6.1]])

This is the instruction of Prahlāda Mahārāja to his class friend. Prahlāda Mahārāja was born of Hiraṇyakaśipu, great demon. He is described as demon because he was interested only in material comforts. Hiraṇya means gold, gold and very comfortable situation of material life. He was interested in that, and he wanted to teach his son about this economic development. But Prahlāda Mahārāja, when he was in the womb of his mother . . . there was fight between the demons and the demigods, so the demons . . . sometimes when there is fight, sometimes one party is victorious, sometimes the other party is victorious. So the demigods' party became victorious, and they were harassing the demons like anything.

So Hiraṇyakaśipu's wife, she was pregnant, she was captured by Indra, the King of heaven, and she was being dragged to take her in the house of Indra. In the way, Nārada Muni met them; he chastised Indra. Nārada Muni was ''devarṣi'', ''ṛṣi ''amongst the demigods. So he said: "Why you are giving trouble to this woman? This is not good." So the demons replied. . . demigods replied that, "This woman is pregnant, and there is Hiraṇyakaśipu's son. So we want to kill that son also, because he is demon. So we are taking this woman to our place just to wait for the time of her delivering the child." At that time Nārada Muni said, "No, no. This child is not a demon child. This child who is within the womb of this woman, he is a great devotee, so don't try to kill him. Neither you can kill him; that is not possible." So they are demigods; they accepted Nārada Muni's proposal. So they offered respect to the woman that, "Here is, within the womb of this woman, a great devotee." So they circumambulated and offered respect to the wife of Hiraṇyakaśipu, and they went away.

So Nārada Muni took wife of Hiraṇyakaśipu to his ''āśrama'', "My dear girl, my dear daughter, you please come with me, remain with me till your husband comes back." So she agreed, and woman's natural propensity is to serve, so she was very nicely serving Nārada Muni, and Nārada Muni became very much pleased, and he instructed about transcendental knowledge. Although to the wife of Hiraṇyakaśipu, but still the Hiraṇyakaśipu's son Prahlāda Mahārāja was within the womb, he also heard the instruction and he learned everything. Later on he will explain that, "My mother, on account of being woman, she has forgotten the instruction of Nārada, but I heard it even from within the womb; I remember it." So this Prahlāda Mahārāja is repeating the same instruction which he heard from Nārada Muni when he was packed up within the womb.

So this is one of the instruction, that spiritual instruction does not depend on any material condition. In any position one can understand spiritual instruction. ''Ahaituky apratihatā yenātmā samprasīdati''.

:''sa vai puṁsāṁ paro dharmo''
:''yato bhaktir adhokṣaje''
:''ahaituky apratihatā''
:''yenātmā samprasīdati''
:([[SB 1.2.6|SB 1.2.6]])

That is first-class religion, ''sa vai puṁsāṁ paro dharmo''. ''Parā ''means supreme. There are different types of religion, but the supreme religion is ''parā dharma'', that is ''yato bhaktir adhokṣaje'', that religious system which instructs the followers how to become a perfect devotee of the Supreme Lord. That is first-class religion. We are fighting in this material world. "You are Hindu," "I am Muslim," "I am Sikh," "I am Jain," "I am this," "I am that," but this is not ''paro dharma''; this is ''aparo dharma''. ''Parā ''and ''aparā'', there are two qualities, just like material and spiritual. Material is called ''aparā'', and spiritual means ''parā'', as it is stated in the ''Bhagavad-gītā'', ''apareyam''. ''Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca'', ''bhinnā me prakṛtir aṣṭadhā ''([[BG 7.4 (1972)|BG 7.4]]). These material elements—earth, water, fire, air, sky, mind, intelligence and false ego—these are eight material elements, out of which five are gross—''bhūmir āpo 'nalo vāyu''—and three are very subtle. Just like everyone . . . I know you think with your mind; you know also I think with my mind. But mind is subtle. I cannot see your mind, neither you can see my mind, neither I can see my mind or you can see your mind. This is subtle. And the finer than the mind is intelligence, and finer than the intelligence is egoism, or egotism, and finer than egotism is the soul.

So our Kṛṣṇa consciousness movement is little difficult for ordinary persons who are interested with the material gross and subtle elements. For them it is little difficult. But Kṛṣṇa says ''apareyam'', "This is inferior, these energies." They are energies, ''prakṛtir me aṣṭadhā''. ''Prakṛti ''means energy. Just like ''prakṛti ''means woman, naturally a woman is under the control of the man. That is our Vedic system, and natural system also. However the woman may claim equal rights, they are under the control of the man. That is natural. So similarly, ''prakṛti ''means which is under the control of the Supreme Lord. That is ''prakṛti''. In another place, ''Bhagavad-gītā'', it is said:

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

Kṛṣṇa says ''mayādhyakṣeṇa'': "Under My control the material nature is working." ''Mayādhyakṣeṇa prakṛtiḥ''.

In another place in ''Brahma-saṁhitā ''it is said how ''prakṛti ''is under the control of the Supreme Lord: ''sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā ''(Bs. 5.44). Durgā is the material nature. It is very powerful. ''Sṛṣṭi-sthiti'', creation, maintenance and annihilation, is going on under her control, ''Durgā-devī''. We have seen the picture of Durgā, ten hands with ten kinds of weapons. So she is very powerful, but still she is under the control of Govinda.

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

The ''mūla prakṛti'', the original ''prakṛti'', is fully under the control. Control means she acts according to the direction of Govinda. ''Yasya ajñayā'', she is acting. So this ''prakṛti ''is inferior ''prakṛti'', and there is another, superior ''prakṛti''. That superior ''prakṛti is ''represented by Śrīmatī Rādhārāṇī. Rādhārāṇī and Durgā, both of them are ''prakṛtis ''of the Supreme Personality of Godhead, but one ''prakṛti ''is meant for controlling this material world, and the other ''prakṛti ''is meant for blessing the spiritual world. Two ''prakṛtis ''are Kṛṣṇa's ''prakṛti''. Therefore Kṛṣṇa says:

:''apareyam itas tu''
:''viddhi me prakṛtiṁ parā''
:''jīva-bhūtaṁ mahā-bāho''
:''yayedaṁ dhāryate jagat''
:([[BG 7.5 (1972)|BG 7.5]])

So this ''jīva-bhūta'', living entities, we, we are living entities, we also belong to the spiritual ''prakṛti'', we are expansion of spiritual ''prakṛti''. Just like Śrīmatī Rādhārāṇī is always engaged in the service of the Lord, ''anārādhyate''. ''Ārādhyate'', it is Rādhārāṇī. The Rādhārāṇī, the name has come from the word ''ārādhyate''. ''Ārādhana''. ''Ārādhana ''means worshiping. So everyone is meant, beginning from Rādhārāṇī and her expansion, Lakṣmī, in Vaikuṇṭha, ''lakṣmī-sahasra-śata-sambhrama-sevyamānam govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ''(Bs. 5.29) . . . here we worship mother Lakṣmīji, goddess of fortune, to receive some favor. But in the Vaikuṇṭha world there are many hundred thousands of Lakṣmī, ''lakṣmī-sahasra-śata'', and they are ''sambhrama-sevyamānam'': with great respect, they are engaged in serving the Supreme Lord. So we being expansion of the spiritual Lakṣmī, or Rādhārāṇī, our duty is to serve Rādhārāṇī, and through Rādhārāṇī to serve Kṛṣṇa. This is Kṛṣṇa consciousness movement. We are missing this point, that instead of learning from Rādhārāṇī how to serve Kṛṣṇa, we are being controlled by the another ''prakṛti'', material energy, Durgā, with weapons in her ten hands. This is our position. Therefore we are missing the point, and it is said in ''Brahma-saṁhitā ''. . . no, in the ''Śrīmad-Bhāgavatam ''. . . this is also spoken by Prahlāda Mahārāja:

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

So in this material world they do not know what is the aim of life. ''Na te viduḥ''. ''Na te viduḥ svārtha-gatim''. Everyone is very much expert to see his interest. Two businessmen, they are agreeing, but everyone is trying to see his personal interest first. This is called ''svārtha-gatim''. That is natural. But Prahlāda Mahārāja says, ''na te viduḥ svārtha-gatiṁ hi viṣṇu''.

Unfortunately, these materialistic persons, they do not know what is his real interest. The real interest is Viṣṇu, how to serve Viṣṇu. That is explained by Śrī Caitanya Mahāprabhu in the beginning. Sanātana Gosvāmī, a great minister of Nawab Hussain Shah's government, he retired from his ministerial activities and became a servant of Caitanya Mahāprabhu to preach this Kṛṣṇa consciousness movement. The six Gosvāmīs of Vṛndāvana:

:''śrī-rūpa sanātana bhaṭṭa-raguṇath''
:''śrī-jīva gopāla-bhaṭṭa dāsa-raguṇatha''

So there are many description about their activities in Vṛndāvana. Some of them are described by Śrīnivāsa Ācārya. The prime duty was, these Gosvāmīs, they were ministers, big, big zamindars. Raghunātha dāsa Gosvāmī was the only one son of his father and uncle, and in those days, five hundred years ago, their paternal income was twelve ''lakhs ''of rupees. So such person joined Śrī Caitanya Mahāprabhu. ''Rūpa sanātana bhaṭṭa-raguṇatha''. Either they were very, very learned scholar or coming from very, very rich family, big post, all the six Gosvāmīs.

:''śrī-rūpa sanātana bhaṭṭa-raghunātha''
:''śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha''

So their business was, these Gosvāmīs, ''kṛṣṇotkīrtana-gāna-nartana-parau'': they were always engaged in chanting "Kṛṣṇa." That is the real purpose of human life, especially in this age. It is stated in ''Śrīmad-Bhāgavatam ''to Parīkṣit Mahārāja by Śukadeva Goswami, he described the symptoms of Kali-yuga: it is very, very faulty. But he concluded that ''kalau doṣa-nidhe rājann asti hy eko mahān guṇaḥ''. In this age of Kali it is very fallen age, ''mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ ''([[SB 1.1.10|SB 1.1.10]]). The population in this age, they are, almost all of them, are ''manda—manda ''means bad or very slow—so they do not understand what is the aim of life, or very slow to understand; therefore they are called ''manda''. And because they do not understand their real interest of life, they can be called very bad, ''manda''. So these are the symptoms: ''mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ''.

So in this age, although it is so fallen, the ''śāstra ''says, ''doṣa-nidhe rājann''. ''Kalau doṣa-nidhe rājann asti hy eko mahān guṇaḥ''. There is one great opportunity. What is that opportunity? ''Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet ''([[SB 12.3.51|SB 12.3.51]]): if one takes to chanting this Hare Kṛṣṇa ''mantra'', then he becomes relieved or freed from the all contamination of this age, and ''paraṁ mukta-saṅgaḥ'', he becomes liberated and he goes back to home, back to Godhead, simply by chanting. That is ''mukti''. ''Mukti ''means, we are now under the influence of this material energy, ''bhūmir āpo 'nalo vāyuḥ ''([[BG 7.4 (1972)|BG 7.4]]). This is ''aparā prakṛti''. So ''aparā prakṛti'', we have to give up the association of the ''aparā prakṛti'', and we have to take shelter of ''parā prakṛti''. This is our aim of life. The subject matter was how to become successful in life. That we are trying to explain. The success is that we have to give up the control, we have to become freed from the control of the ''aparā prakṛti'', and we shall voluntarily submit to be favored by ''parā prakṛti''. This is our business, aim of life. Then our life will be successful. If we miss this opportunity to give up the shelter of ''aparā prakṛti ''and do not take shelter of the ''parā prakṛti'', then we are missing the opportunity. It is very subtle thing, there is no education, but the information and the enlightenment is there in our ''śāstra''. In ''Bhagavad-gītā ''everything is explained, how one can give up the control of the ''aparā prakṛti ''and be under the shelter of ''parā prakṛti''.

:''daivī hi eṣā guṇamayī''
:''mama māyā duratyayā''
:''mām eva ye prapadyante''
:''māyām etāṁ taranti te''
:([[BG 7.14 (1972)|BG 7.14]])

It is not very difficult. Kṛṣṇa comes to instruct this simple truth that, "You are being controlled by the material energy. You give up this business; you be controlled by the spiritual energy, and your life is successful." This is the method. ''Mām eva ye prapadyante māyām etāṁ taranti te''.

So we are . . . our Kṛṣṇa consciousness movement is for this purpose, that simply we are trying to educate people how to give up the control of the material energy, and under the control . . . not to control the material energy. That we cannot do; that is not possible. But not to become under the control. That is very simple method: ''mām eva ye prapadyante māyām etāṁ taranti te''. Just like if you become honest, if you are not criminal, then there is no police control—police may be there. But as soon as you become criminal, you come under the control of police. Similarly our business is, as Caitanya Mahāprabhu has explained, and everywhere in the ''śāstra'', and actually we are so, we are eternal servant of God, or Kṛṣṇa. This is our real position. Caitanya Mahāprabhu has said, ''jīvera svarūpa haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109]]). But our disease is instead of becoming dāsa, we are trying to become the master of the ''prakṛti''. This is called materialistic way of life. So that will not make us happy at any stage of our life. This is very dangerous. We are missing the point.

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

We are forgetting that we are absolutely under the control of material nature.

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

We are fully under the control of material nature, and foolishly, ''ahaṅkāra'', on account of being bewildered by false egotism, we are thinking that, "I am independent." This is called material illusion.

So our first business is to understand what is this material world, what is the spiritual world, what is God, what is my relationship with Him, and how to execute the business of my life, to become successful in this human form of life. The success of human form of life is to understand this thing: our relationship with God. And we should act in relationship with God. Then our success of life will be achieved. This is the main purpose of Kṛṣṇa consciousness movement. It is a very prolonged subject matter to understand, but everything is explained. Our only request is that you read ''Bhagavad-gītā ''as it is; don't try to interpret. That is useless. Otherwise, why people have lost in India their own culture? Because they have interpreted wrongly. Every ''śāstra ''has been interpreted wrongly, and therefore people are misguided. They could not take advantage of the instruction of ''Bhagavad-gītā ''because all through, the ''Bhagavad-gītā ''has been misinterpreted. So many so-called politicians, scholars, but it is maybe for the first time—not first time; it is there—but to make it broad propaganda-wide that, "Try to understand ''Bhagavad-gītā ''as it is, without any interpretation." That is our mission.

That is Caitanya Mahāprabhu's mission. Don't try to interpret and spoil it. Caitanya Mahāprabhu says, ''āmāra ājñāya guru hañā tāra ei deśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). ''Ei deśa ''means . . . he was born in Bengal, India—it may be Bengal or in India—He . . . he was interested with every man all over the world:

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

So He was interested in all the parts of the world, how they can be delivered from the clutches of this material energy. So He wished especially the Indians to take this job preaching the teachings of ''Bhagavad-gītā ''all over the world. He wanted it.

:''bhārata-bhūmite manuṣya janma hoila yāra''
:''janma sārthaka kari' karo para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])

This is Caitanya Mahāprabhu's mission, ''para-upakāra''. It is not the business of the Indian people to exploit others. The mission is they must be very, very merciful to all outsiders, born in . . . out of India. That is India's mission. Because they are in darkness; they do not know. So instead of . . . enlighten them, giving them ''jyotir gamaḥ-tamasi mā'': "Don't remain in darkness." So we are imitating them. This is not India's good fortune. We should not imitate. That is not very good civilization. That is . . . this has been described as asuric civilization in the ''Bhagavad-gītā''. ''Na te viduḥ svārtha-gatiṁ hi viṣṇu'', they do not know. Anyway, although they do not know, they are accepting now. The Kṛṣṇa consciousness movement is so potential that they are accepting. That is ''upakāra''. Caitanya Mahāprabhu wanted this, ''para upakāra''. They are in darkness, ''tamasi''. Bring them in the light: ''tamasi mā jyotir gamaḥ''.

So this attempt has been done by us individually, with teeny effort, but it is becoming successful. But if we take up seriously this movement, every one of us become completely aware of this movement and take this mission as Caitanya Mahāprabhu says, ''āmāra ājñāya guru hañā tāra ei deśa ''([[CC Madhya 7.128|CC Madhya 7.128]]): "Every one of you, you become a ''guru''," by the order of Caitanya Mahāprabhu. So "I shall become ''guru''? What shall I do? I do not know anything." No, you haven't got to know anything. You simply, ''yāre dekha tāre kaha kṛṣṇa upadeśa''. You simply repeat the instruction of ''Bhagavad-gītā''. Whomever you meet, you try to convince him—then you are ''guru''. So our mission is this, Caitanya Mahāprabhu's. We are trying to execute the order of Caitanya Mahāprabhu. We don't say anything else except what is described in the ''Bhagavad-gītā''. ''Bhagavad-gītā ''says, Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). Simple thing. It is not very difficult thing. Kṛṣṇa says: "Always think of Me." Is it very difficult task? No. You chant Hare Kṛṣṇa, you remember Kṛṣṇa immediately. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma . . .

So always remember Kṛṣṇa. This is Kṛṣṇa's instruction, ''man-manā'', "Always think of Me," ''mad-bhakta'', and naturally you become ''bhakta''. As soon as go on chanting Hare Kṛṣṇa . . . just like these European and American boys, they have been instructed to chant Hare Kṛṣṇa ''mantra''. Nothing that I showed them any magic, how to manufacture gold, or how to become this or that. No. Simply I have asked them to chant Hare Kṛṣṇa, and they have joined me because they have chanted Hare Kṛṣṇa. Why? ''Ceto-darpaṇa-mārjanam ''([[CC Antya 20.12|CC Antya 20.12]]). By chanting this Hare Kṛṣṇa ''mahā-mantra'', the dirty things within the heart will be cleansed. They you will understand, "What is my position. What to do."

So this is the mission of Caitanya Mahāprabhu, ''yāre dekha tāre kaha''. Kṛṣṇa said that ''man-manā bhava mad-bhakta'': "You just think of Me, you just become My devotee, ''mad-yājī'', you just offer a little flower and water to Me." ''Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ''([[BG 9.26 (1972)|BG 9.26]]). (conch sounds) If you think that "We have got money. The money is for my enjoyment, and Kṛṣṇa may be offered a little water and flower," that is cheating; that is not good. According to your position you must worship. This is wanted. Otherwise, ''vita sakṣat''. If you have got money and if you don't serve Kṛṣṇa, and you serve Kṛṣṇa with a little water and flower, Kṛṣṇa can understand this kind of cheating business. No. Everyone should worship Kṛṣṇa according to his position. That is wanted. ''Kuruṣva tad mad-arpaṇam''. ''Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam ''([[BG 9.27 (1972)|BG 9.27]]). To become very big businessman is not ordinary thing; it requires ''tapasya'', very great labor, brain, ''yat tapasyasi''. But the result, Kṛṣṇa says, ''kuruṣva tad mad-arpaṇam''. He's asking, "Give it to Me."

So there is no harm to become very big businessman, earning money—that is all right—but you give it to Kṛṣṇa. Then in any position you can remain Kṛṣṇa consciousness. And if you remain Kṛṣṇa conscious, then you will understand Kṛṣṇa. That is explained in the ''Bhagavad-gītā'':

:''mayy āsakta-manāḥ pārtha''
:''yogaṁ yuñjaṁ mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

Kṛṣṇa is explaining that everyone is trying to understand God, but by speculation you cannot understand. By service only you can understand, by attachment. You cannot serve Kṛṣṇa without being attached. Therefore Kṛṣṇa says in the Seventh Chapter, ''mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ'': "Taking shelter of Me or My devotee, if you practice this ''yoga ''system, ''bhakti-yoga ''system, increasing your attachment for Me, this is wanted." Kṛṣṇa consciousness means we have got attachment so many things, but that attachment has to be transferred to Kṛṣṇa. Then you'll become Kṛṣṇa conscious. ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayam''. Then ''asaṁśayam'', without any doubt. To understand God there are three features: ''brahmeti paramātmeti bhagavān iti śabdyate ''([[SB 1.2.11|SB 1.2.11]]). So the ordinary person, they can be able to understand Brahman—a little advanced than them, they can understand Paramātmā, but to understand Kṛṣṇa is very difficult. ''Bahūnāṁ janmanām ante ''([[BG 7.19 (1972)|BG 7.19]]). ''Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye ''([[BG 7.3 (1972)|BG 7.3]]). Out of many millions of person, one tries to become ''siddha'', perfect. What is that ''siddha''? ''Brahma-jña''. ''Yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ ''([[BG 7.3 (1972)|BG 7.3]]). And out of the ''siddhas'', those who are actually self-realized, ''ahaṁ brahmāsmi'', out of many of them maybe one is able to understand Kṛṣṇa.

So Kṛṣṇa can be understood only by devotion. ''Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ''([[BG 18.55 (1972)|BG 18.55]]). So we have to take this process, ''śravaṇaṁ kīrtanaṁ viṣṇu''. So our only request is that to understand Kṛṣṇa is not very difficult if we read ''Bhagavad-gītā ''perfectly, seriously. Then Kṛṣṇa is understood. And as soon as you understand Kṛṣṇa . . . because Kṛṣṇa is explaining Himself, what is the difficulty to understand Kṛṣṇa? Hmm? If you, Mr. Birla, you explain that, "I am like this. I have got so much money, I have got so many business, so many factories," if you explain, then where is my difficulty? But if I speculate, "Mr. Birla may be. . . so much . . . (indistinct) . . . may be had," that is always imperfect. But if you understand directly from Mr. Birla, then it is clear. So Kṛṣṇa, God, is explaining Himself, "I am like . . ." ''Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu ''([[BG 7.1 (1972)|BG 7.1]]). So there is not very difficult to understand Kṛṣṇa if we simply . . . but if we interpret foolishly, and try to understand Kṛṣṇa by misinterpretation, then the business is finished. Don't do that. Simply try to understand Kṛṣṇa as He is explaining Himself, then your life is successful. How it is successful?

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

That is success. If one can understand Kṛṣṇa, about His activities, why He comes, He explains, ''yadā yadā hi dharmasya ''([[BG 4.7 (1972)|BG 4.7]]). (break) . . . you have to change this body. But we do not know what kind of body I am going to get. These information are there. But any kind of body you get, even in the higher planetary system as demigod, ''ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna ''([[BG 8.16 (1972)|BG 8.16]]), that is not good. The best thing is you get a body, a spiritual body, like Kṛṣṇa, ''sat-cit-ānanda-vigraha''. ''Tyaktvā dehaṁ punar janma naiti ''. . . ([[BG 4.9 (1972)|BG 4.9]]). Then you haven't got to accept any more this material body. Then what happens to me? ''Mām eti'', you come to Kṛṣṇa and enjoy with Him. That is success of life.

Thank you very much.

Devotees: ''Jaya ''Śrīla Prabhupāda. ''Haribol''.

Prabhupāda: Any questions? Any question?

Girirāja: Any questions?

(long pause)

Prabhupāda: ''Boliya mātājī''. ''Prāśna boliya''? There should be question.

(long pause)

Girirāja: The process of hearing and then asking questions is the way to clarify our understanding, just like Kṛṣṇa and Arjuna. So actually we must have some questions in our mind; otherwise we would all immediately surrender to Kṛṣṇa.

Prabhupāda: Yes. Either you surrender to Kṛṣṇa or clear it by question. Hmm . . . (chuckles) from today . . . hmm. (end)

751214 - Conversation - Delhi

2021-12-18T08:00:41Z

Soham:

751212 - Lecture SB 07.06.10 - Vrndavana

2021-12-18T05:59:23Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70610]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751212 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751212SB-VRNDAVAN - December 12, 1975 - 33:15 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751212SB-VRNDAVAN.mp3</mp3player>

Harikeśa: "Money is so dear that one conceives that money is sweeter than honey, and who can give up the desire of accumulating such money, especially in the household life? The thieves, the professional soldiers, or the mercantile community tries to acquire money by risking the very life."

Prabhupāda:

:''ko nv artha-tṛṣṇāṁ visṛjet''
:''prāṇebhyo 'pi ya īpsitaḥ''
:''yaṁ krīṇāty asubhiḥ preṣṭhais''
:''taskaraḥ sevako vaṇik''
:([[SB 7.6.10|SB 7.6.10]])

So here is one condemnation, that ''taskaraḥ'', ''sevakaḥ'' and ''vaṇik''. Similarly, there is another verse in ''Bhagavad-gītā'', ''striyaḥ vaiśya tathā śūdra''. So ''stri śūdra'' quality, ''vaṇik ''quality, they are very backwards. So here it is said, ''sneha-pāśair dṛḍhair baddham''. Professor Marshall, he has given reason for economic development: the family affection. Unless one has got family affection, he is not interested in money. So therefore I sometimes say that these hippies, they are little advanced because they have no affection for family and they have no affection for money also. This is. . . In the other way, these are good qualification: no interest, no affection. Everyone is working on account of family affection, ''sneha-pāśair''. He has got wife, children, and he requires money to make the family happy. So. . . and for maintaining the family, he requires money. ''Ato gṛheṣu sutāpta-vittair janasya moho 'yam''.

This world is going on, this material world going on the principle of sense gratification, ''puṁsaḥ striya mithunī-bhāvam etat''. Everyone is hankering after sex life, man and woman. This is the beginning of material life. In the Vaikuṇṭha-loka there are thousand times beautiful women and thousand times strong men (talking in background) (aside:) Where is this sound is coming? . . .but there is no sex desire. This is Vaikuṇṭha life. Here in this material world, as soon as there is strong man, as soon as there is beautiful woman, then there is sex impulse. In the Vaikuṇṭha world there is no such thing, because they are so much absorbed in Kṛṣṇa consciousness that sex life is very insignificant. There is no sex life in the Vaikuṇṭha realm. But in this material world, the sex life is the basic principle of pleasure.

:''puṁsaḥ striyā mithunī-bhavam etat''
:''tayor mitho hṛdaya-granthim āhuḥ''
:''ato gṛha-kṣetra-sutāpta-vittair''
:''janasya moho 'yam ahaṁ mameti''
:([[SB 5.5.8|SB 5.5.8]])

So when they are united, then the attraction for man or attraction for woman becomes very, very strong. Then he requires ''gṛha'', apartment, home. Then he requires field, land, because land is the means of livelihood. ''Ato gṛha-kṣetra''. Then children, then friends. In this way he becomes implicated. Moho 'yam. These things are not required, but out of illusion he is thinking that "These things will give me protection, life and pleasure." That is explained in the previous verse: ''sneha-pāśair dṛḍhair baddham'' ([[SB 7.6.9|SB 7.6.9]]). He becomes too much entangled and captivated by this family affection.

So therefore in the Vedic civilization, from the very beginning of life the ''brahmacārī'' is educated not to be attracted by family life, very strictly. Even though he is educated so, if he is found unable, then he is allowed to marry. That also not for many years: to remain in the household life for twenty-five years, then compulsory, I mean to say, separation, ''pañcāśordhvaṁ vanaṁ vrajet''. Then when the mind is settled up, he is awarded ''sannyāsa''. This is the system.

So on account of this deep affection for maintaining family, everyone is risking life. The example is given here that ''taskaraḥ''. There are many professional thieves, every country, in India also. They are family men—not they are loafers—but their business is to steal. Their business is to steal. Why they steal? They know it is risky. He has heard it that "If you steal you'll be arrested, you'll be put into jail." Knowledge is gathered by hearing and by seeing. Hmm? In Hindi it is called ''dekha śuna, dekhavyair śunavyair'', that "Have you seen or heard it?" That is experience. So thief knows he has heard it from law books that stealing is not good, and from religious scripture also, that "It is sinful. Do not commit theft. Do not become criminal." But still he does, at the risk of ad. . . At night he goes in the house of rich man and risk his life. Especially in Western countries, there is fire gun, and trespassers, even without permission, if anyone enters anyone's house, he can kill him. Is it not the law in your country? Trespassing? So there is risk of life, but he has entered the house for stealing. And why stealing? The family affection. That is the impetus for economic development. The. . . Professor Marshall, the economist, he has given the definition that "Wherefrom the economic development begins? By family affection." Or by sex attraction. So this earning money, there are so many smugglers, so many illicit businessmen, black market, they are risking their life to get money. The purpose is when one becomes too much attached to family life and too much devoted to maintain it, he doesn't care. He has to earn money, somehow or other, even risking life. Even risking life.

So ''taskaraḥ''. Who risks his life? First of all ''taskaraḥ'', thieves. And the next? ''Taskaraḥ sevakaḥ. Sevakaḥ'', servant. Still, in India, in the. . . some district, there was a servant of mine, he belonged to that. . . There are professional class of servant, they voluntarily sell themselves to the master: "Sir, I'll require five hundred rupees, and if you advance me this five hundred rupees I shall remain lifelong your servant." Still you get. Formerly they were slaves, slave trade, but. . . you'll get it still. You advance the servant class, ''śūdra'' class—nowadays may not be five hundred; you advance five thousand—you can purchase him. There will be agreement, that is lawful, that "He has to work lifelong." And especially the professional soldiers, nowadays the economic activities are so. . . varieties. One of our disciples' son, he has accepted the service of a diver. He enters into the ocean. This is his service. Sometimes they accept the service of coming down from the aeroplane, paracy. . . What is called? Parachute. Fall down. They are forced, from three miles up. These are all risky things. At any moment. . . Of course, any moment there is death, that is a fact, but people voluntarily accept these kind of services. For what purpose? For getting money. And what for money? For sense gratification. And where is the sense gratification? In family.

So actually, if one becomes too much attached to family life, and one has to become—this is the way—then he has to earn money by risking life. He has to earn money. Similarly, the ''vaṇik'', mercantile community, they also risk imprisonment by so many illegal activities. So formerly, these classes of men were after money. The higher class, namely the ''brāhmaṇa, kṣatriya'', they were very, I mean to say, pious. They did not do anything for risking life, for earning money. The ''brāhmaṇa'', they were trained up not to earn money but to learn how to become self-controlled, ''śama, dama, satyam'', how to speak truth, or how to understand the Absolute Truth. Then cleanliness, ''śama dama satyaṁ śaucam'' ([[BG 18.42 (1972)|BG 18.42]]). ''Titikṣa'', how to become tolerant. ''Ārjava'', simple. ''Jñānam'', fully aware of all kinds of knowledge. ''Vijñānam'', practical application of knowledge. So then ''āstikyam''. ''Āstikyam'' means to accept the authority of the ''śāstra''. That is called ''āstik''. That is theism. Theism means just like ''Veda'', one who accepts the authority of ''Vedas'', he is called ''āstik''. And one who does not accept the authority of the ''Vedas'', he is called ''nāstik''. ''Āstik'' and ''nāstik''.

According to Vedic civilization, one who does not follow the Vedic principle, he is called ''nāstik''. Caitanya Mahāprabhu has explained about the Buddhist. Buddhists, they do not believe in the Vedic injunction. Or the Muslims. So Caitanya Mahāprabhu said that ''veda nā māniyā bauddha haya ta' nāstika''. Buddhists are called ''nāstik'', atheist. Why? ''Veda nā māniyā'': he does not believe in the ''Vedas''.

:''veda nā māniyā bauddha haya ta' nāstika''
:''vedāśraya nāstikya-vāda bauddhake adhika''
:([[CC Madhya 6.168|CC Madhya 6.168]])

But a person, hypocrite, who accepts the ''Vedas'' but he preaches atheism. . . Just like you are praying that ''śūnyavādi, nirviśeṣa śūnyavādi pāścātya deśa tāriṇe''. These two, very dangerous position, ''nirviśeṣa''. The Buddhists, they say there is no God—''śūnyavādi''. "Everything, at the end, everything is zero. You have got this body. When the body is finished, then everything becomes zero." Because they do not believe in the soul, not in God. There are many ''nāstik. Vasu bhūta sa dehasya kuta pūrna ''. . . (indistinct) . . . ''bhavet'': "The body, I see it is burnt into ashes. Where is life? There is no life. There is no soul." So this is ''bauddhya-vāda, śūnyavāda''—everything becomes zero.

And the ''vedāśraya nāstikya-vāda'', the Māyāvādīs, they do not say there is no God, because in the ''Vedas'' there is God. So they do not say directly, but they say, "Yes, there is God, but He has no head, no leg, no hand. He cannot talk. He cannot eat." Then what remains? He is making zero, God, zero, by negative definition—"He has no head, He has no hand. He has no leg." So both of them are zero, advocate of zero. But one directly says, "No, there is no God. Everything is zero." And these Māyāvādīs, ''nirviśeṣa-vādi'', they say the same thing—zero—but in a different way.

Therefore Caitanya Mahāprabhu said that these Māyāvādīs, zero-''vādis'', they are more dangerous than this ''bauddha. Vedāśraya nāstikya-vāda''. All these Māyāvādī ''sannyāsīs'', they are very learned, but they'll never accept that God has form. They say it is ''kalpanā'', it is imagination. So Caitanya Mahāprabhu has designated them very, very dangerous, these Māyāvādīs. He has therefore strictly forbidden, ''māyāvādī-bhāṣya śunile haya sarva-nāśa'' ([[CC Madhya 6.169|CC Madhya 6.169]]): if you hear this Māyāvādī speaking, then your future is doomed. You are finished. Because as soon as you have become infected with the Māyāvāda philosophy, it will take millions of years to come to the platform of devotional service, it is so dangerous. ''Māyāvādī-bhāṣya śunile haya sarva-nāśa. Sarva-nāśa'' means everything is finished when you become godless, or you think yourself as you are God. The Māyāvādī do that. They accept God, Kṛṣṇa as God, but Kṛṣṇa's body is ''māyā''. He has assumed a form, with a body which is created by ''māyā'', just like our body is created by ''māyā''.

That is explained in the ''Bhagavad-gītā'':

:''īśvaraḥ sarva-bhūtānāṁ''
:''hṛd-deśe arjuna tiṣṭhati''
:''bhrāmayan sarva-bhūtāni''
:''yantrārūḍhāni māyayā''
:([[BG 18.61 (1972)|BG 18.61]])

This body is given by the material nature at the direction of. . . by the direction of Kṛṣṇa. Because the nature is working by the direction of Kṛṣṇa. Nature is not independent. ''Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). So ''īśvara'', Kṛṣṇa, as Supersoul, He is wiyhin the core of my heart, sitting with me. I am also in the heart. And I am desiring, and Kṛṣṇa is fulfilling my desire. ''Mattaḥ smṛtir jñānam apohanaṁ ca'' ([[BG 15.15 (1972)|BG 15.15]]). ''Smṛtiḥ''. Kṛṣṇa gives a body by the living entity: "You wanted to eat anything and everything, without any discrimination—now take this body of a hog. You can eat even stool. I give you the facility." ''Mattaḥ smṛtir jñānam''. "Now, here you have got this body, you eat stool." ''Smṛtir jñānam''.

In this way we are going on, life after life. We are creating different types of body. This is called seasonal changes. Just like there is tree, and every season there are fruits. The fruits, they are undergoing six kinds of transformation. First of all it is just like a small bud, or flower, then grows into a green fruit, then it is ripened fruit, then there is seed, then it is completely ripened, then falls down and finished. The fruit is going on, these six kinds of transformation, but the tree is standing. Similarly, as living entity we are permanent, and according to our ''karma'', fruitive result of our ''karma'', we are getting different body. So I am steady, as spirit soul. My bodies are changing, seasonal changes. But Kṛṣṇa says in the ''Bhagavad-gītā, na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). Because the fruit is grown, stays for some time, then dwindles, then vanishes, that does not mean the tree is finished. This is a crude example. So this change of body is there on account of presence of the Supersoul. He is noting down. He doesn't require to note down, but He notes that "This living entity wants this kind of facility." So each and every body means a kind of facility for fulfilling our desires. That desire is fulfilled by Kṛṣṇa. He is within our heart. He is giving. . . He has given full independence: "Desire. . . Whatever you desire, I will give you." ''Ye yathā mām prapadyante tāṁs tathaiva bhajāmy aham'' ([[BG 4.11 (1972)|BG 4.11]]).

So for fulfilling our desires. . . In the morning we were talking on the street about desire. So desire cannot be stopped. Desireless, it is not possible, because we are living entity; we must have desires. But this kind of desires we are proposing: "My Lord, give me a facility for fulfilling these desires." So that means you get a particular type, and these desires are generated on account of our different association—''sattva-guṇa, rajo-guṇa, tamo-guṇa''. So if we associate with ''sattva-guṇa'', then we get body like the demigods.

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

In this way it is going on, ''vāsanā''. Therefore we have to become ''vāsanā''-less—without any ''vāsanā'', means without any material desires. ''Vāsanā'' cannot. . . It is therefore not actually to make it null and void, but to make it purified. That is the aim of human life: to purify our desires. That purification is possible by Kṛṣṇa consciousness. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). If you simply desire how to serve Kṛṣṇa, then that is really desirelessness. Desirelessness means not to become without desire. You desire to serve Kṛṣṇa, then these material desires will automatically finish. ''Sa vai manaḥ kṛṣṇa-padāravindayor ''([[SB 9.4.18-20|SB 9.4.18]]).

So you fix up your mind at the lotus feet of Kṛṣṇa, then non-Kṛṣṇa desires will be finished. ''Sa vai manaḥ kṛṣṇa''. Everything will be there: the hands will be there, the legs will be there, the eyes will be there, the ears will be there—everything will be there. But if you change your desire, they will be purified. It is not to make it null and void. No. The hand is there, but if you engage your hand in cleansing the temple, then you are transcendental. If your. . . If you walk to go to the temple, then your desire for walking will be spiritual. If you smell the flower offered to the Deity, then your desire for smelling so many scented things will be finished. If you eat ''prasādam'', then your desire for going to the restaurant and making satisfied. . . satisfaction of the tongue will be finished. Therefore if we simply desire eating, sleeping, mating—everything, even mating also. . . If you desire that "If I can beget a child who will be Kṛṣṇa conscious," then you have sex life. Otherwise stop it. If you take this responsibility that you will beget a child who will be Kṛṣṇa conscious, you can produce thousands of children, allowed; otherwise don't become mother and father. This is ''śāstra''. Don't become. ''Pitā na sa syāj jananī na sā syāt na mocayed yaḥ samupeta'' ([[SB 5.5.18|SB 5.5.18]]). Why? That is the duty. Make your children Kṛṣṇa conscious, then your duty is all right. Otherwise, don't become father and mother.

So desireless means when we don't desire anything material—simply desire to serve Kṛṣṇa—that is desirelessness. ''Sarvopādhi-vinirmuktam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). Then it is ''nirmala'', purified. And the. . . what is the function of the purified senses? ''Hṛṣīkena hṛṣīkeśa sevanaṁ bhaktir ucyate''. When your. . . there is no more material desires, none of your senses are engaged in anything except in Kṛṣṇa's service, this is purification. And in that purified state, when your senses are purified by this way, then you can render service to Kṛṣṇa. That service is accepted. Then ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aṣnāmi'' ([[BG 9.26 (1972)|BG 9.26]]). In that stage of transcendental position, that is ''bhakti''. Anything you offer to Kṛṣṇa, He'll eat, with a great relish, "Oh, it is very nice." Just like Vidura was offering the skin of the banana, and Kṛṣṇa was eating. He was so much absorbed in Kṛṣṇa thought, Kṛṣṇa came to his house, and in great ecstasy he was opening the banana, and the skin was being offered to Kṛṣṇa and the pulp was thrown away. But Kṛṣṇa was eating that skin, because ''yo me bhaktyā prayacchati''. Kṛṣṇa can eat anything; He is all-powerful. Even if you give the skin or the pulp, it doesn't matter. But it must be ''yo me bhaktyā prayacchati''. The real thing is ''bhakti''. So this is, when you are ''bhakta'', then you are desireless. Otherwise desire cannot be finished. That is not possible. The Māyāvādī philosopher says you become desireless. It is not possible. Desire can be purified in connection with service of Kṛṣṇa.

So the whole idea is that our desires, ''ko na artha-tṛṣṇām—artha-tṛṣṇām'' means desiring for getting money—''visṛjet''. That is not possible. So long you are in this material world, one cannot give up these desires. Therefore I was saying that these Europeans, Americans, boys, they prefer to become hippies. That is another process of desirelessness—don't want. They are coming from rich man's house, but they don't want. That is a desireless, but it is not properly utilized. Now they have got this opportunity how to serve Kṛṣṇa. Therefore they are advancing so quickly. So desirelessness is not possible. Desire there will be. When we change our consciousness, desire is transferred for Kṛṣṇa's service, that is perfect life.

Thank you very much.

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

751211 - Morning Walk - Vrndavana

2021-12-17T16:33:59Z

Soham:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - India]]
[[Category:Morning Walks - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Audio Files 20.01 to 30.00 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:1975 - Morning Walks|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751211b Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751211MW-VRNDAVAN - December 11, 1975 - 22:35 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751211MW-VRNDAVAN.mp3</mp3player>

Prabhupāda: Huh?

Woman devotee (1): I'm trying to collect for making vases.

Prabhupāda: Hmm? What is that?

Harikeśa: She's making vases, flower arrangements for the altar. (break)

Akṣayānanda: . . . only had one sweeper, so I wasn't able to engage him. But I got some soda to do it with. Hopefully today, this morning, he will start.

Prabhupāda: Bicycle was available, forty-five rupees.

Akṣayānanda: ''Ācchā''. Now they're 250, almost 300 rupees.

Prabhupāda: And very first class bicycle like Triumph BA. BA? What is that, BS?

Akṣayānanda: BSA.

Prabhupāda: Ha, BSA. Eighty rupees, eighty-five rupees, that's all.

Harikeśa: Viśvambhara's cost 500.

Prabhupāda: Now that must be. Everything has risen.

Indian devotee: Also, material is not so good also, the material.

Prabhupāda: Hah?

Indian devotee: The steel is not so good.

Prabhupāda: Now?

Devotee: Now, degraded(?) some.

Akṣayānanda: Price has risen and quality has lessened. I think, Prabhupāda, you know the ISKCON centers you have started, they are just like actually Vaikuṇṭha, they are so nice. Even the Gauḍīya Maṭha centers were not so nice. Just like an installation of Vaikuṇṭha. They're so clean and nice. (break) . . .help becoming devotees by visiting your centers. Becomes almost automatic.

Prabhupāda: If you follow the regulative principles, it will remain always Vaikuṇṭha. Otherwise, again material world.

Akṣayānanda: Yes.

Prabhupāda: A free hotel. (laughs) That's all. And free hotel will not endure.

Akṣayānanda: No.

Prabhupāda: Spirit of service must be maintained. . . . ''mukhe hi jivadau svayam eva sphuraty adaḥ'' ([[CC Madhya 17.136|CC Madhya 17.136]]). By service spirit, beginning with tongue: Hare Kṛṣṇa. Then everything is revealed, Vaikuṇṭha atmosphere. Sethjī has not come out. (break) Yes.

Akṣayānanda: Of course we accept. . . Ah, when you tell us to chant sixteen rounds, we accept that figure as being, in perfect faith, that you're the ''ācārya''. But, ah, what if others we want to convince, is there any, any, ah, ''śāstr''. . . any Vedic verse we can refer to, to corroborate that at least they must chant sixteen rounds, or that many number of names?

Prabhupāda: No. In the ''śāstra'' it is not said like that. . .

Akṣayānanda: I see.

Prabhupāda: It is said, ''śaṅkhya-pūrvakaḥ.'' . .

Akṣayānanda: ''Śaṅkhya-pūrvakaḥ.''

Prabhupāda: You must fix up.

Akṣayānanda: Counting.

Prabhupāda: You must fix up in numerical strength.

Akṣayānanda: I see.

Prabhupāda: Whatever you can.

Akṣayānanda: Yes.

Prabhupāda: But I have fixed up sixteen rounds, because you cannot do.

Akṣayānanda That's all we can do.

Prabhupāda: Yes. That also is difficult.

Akṣayānanda: Yes. (laughing)

Prabhupāda: Otherwise, Haridāsa Ṭhākura was chanting 300,000. So, that is not possible. You should not imitate. But whatever you fix up, you must do it.

Akṣayānanda: Yes. Yes.

Prabhupāda: That is wanted.

Akṣayānanda: Yes. I was told in the beginning that you asked the first disciples to chant sixty-four rounds?

Prabhupāda: Yes.

Akṣayānanda: They were unable. Then you asked them to chant thirty-two? Is that correct?

Prabhupāda: Hmm. ''Śaṅkhya-pūrvaka nāma-gaṇa-natibhiḥ. Śaṅkhya purva'', or numerical strength, must be there. And you should follow rigidly.

Akṣayānanda: So if. . . if we are serious and sincere, it means that that sixteen will increase to, ah, to continuously chanting.

Prabhupāda: Yes. You can do also now. It's not that "Because I've finished sixteen rounds. . ."

Akṣayānanda: No.

Prabhupāda: You can increase. But that sixteen must be finished.

Akṣayānanda: Yes. What I mean is, that's to bring us to the platform of chanting constantly. If at least we do that numerical number, finally we may be able to do, if we're fortunate, to chant constantly, day and night.

Prabhupāda: Yes.

Akṣayānanda: Some of the members of the Gauḍīya Matha who say they chant sixty-four rounds, but they are unable to, er, refrain from sleeping too much and eating too much.

Prabhupāda: How do you know that he's eating too much?

Akṣayānanda: I was staying at one about a year ago. When I was traveling I stayed a few days at some of the places. At night they would have a whole meal. . .

Prabhupāda: Hmm.

Akṣayānanda: . . .big, big meal. They would be sitting eating for one hour. Then in the morning they were all tired and very dull.

Prabhupāda: (laughs)

Akṣayānanda: Then again at lunchtime, and after that again sleep. They couldn't do anything else. There was nothing. . . no time for preaching or for distributing books or. . . But yet they were supposed to be doing sixty-four rounds. That was in Vishakapatnam.

Prabhupāda: Oh.

Akṣayānanda: They were all very fat.

Prabhupāda: What is time now?

Akṣayānanda: Five to seven. (break)

Prabhupāda: Coming from Los Angeles?

Devotee: Me, Prabhupāda? San Francisco.

Prabhupāda: San Francisco. Things going nice?

Devotee: Yes, Śrīla Prabhupāda. . . . (indistinct) . . .. (break)

Prabhupāda: . . .devotees are there.

Devotee: In San Francisco or Berkeley?

Prabhupāda: San Francisco there is different branch?

Devotee: Well, they have little. . . a small temple there now. I've never been there, but I heard a lot of good reports. ''Cit-sukhānanda prabhu'' is there now. They have a small temple.

Prabhupāda: Hah. (break)

Akṣayānanda: . . .devotees, your Godbrothers and the older devotees all seem to be pretty all right, but the younger ones, our age, they are unable to continue to. . .

Prabhupāda: (aside:) Hare Kṛṣṇa.

Akṣayānanda: . . .keep the standard. And many of them, they have tried to come and join us.

Prabhupāda: Hah?

Akṣayānanda: Many of them, they ask to join us, even though they are initiated by others. So should we allow them to come or. . .?

Prabhupāda: No.

Akṣayānanda: No. That's what I thought. I wasn't sure about that.

Prabhupāda: Why they want to join?

Akṣayānanda: Because in their centers there's no. . . there doesn't seem to be so much transcendental activity like you have given us. They don't get that. And if they come and see us, they see the devotees are dancing and happy and engaged, the conditions are clean and so on.

Prabhupāda: So, you can try one or two. If you find that they're all right. . .

Akṣayānand: Yes. Doesn't matter.

Prabhupāda: Yes. (break) . . .if we can purchase some of these fields. But where is the man? We can grow our own food. (jogger goes past) They have now learned from the Western countries to run. (laughs) And without caring for the field. Hmm? Field working is very troublesome, and this running is very easy.

Hari-śauri: Running out of breath. (break)

Indian man: . . . (indistinct) . . .

Prabhupāda: Now better?

Indian man: (mumbling) Only Māyāpur, I think, Caitanya Chandrodaya Mandir temple is, ah, undoubtedly, eh, the best one . . . (indistinct) . . . .

Prabhupāda: Scientists say is there any living entity in the sun globe?

Akṣayānanda: No. They don't . . . They say there's nothing.

Prabhupāda: Simply everything here?

Akṣayānanda: Yes. That's what they say.

Prabhupāda: And especially in Europe and America. (everyone laughs) Hare Kṛṣṇa. They say there is nothing. They have gone there? They have seen?

Akṣayānanda: Not very intelligent.

Prabhupāda: Hah?

Akṣayānanda: Not very intelligent. . . (break)

Jñāna: . . .nitrogen, hydrogen, oxygen. . .

Prabhupāda: So who, who put all this energy there? Wherefrom nitrogen came?

Jñāna: That they don't know.

Prabhupāda: Therefore they are rascals. Therefore they are rascals. They do not know something, and they are speaking on the subject matter. Is it not nonsense?

Harikeśa: We know there's no life in the sun, because we can look at a fire here and we see there's no life.

Prabhupāda: But you are blind. You have no eyes to see.

Harikeśa: Well, we have our instruments, and we look through the instruments. . .

Prabhupāda: What instrument? What instrument?

Harikeśa: We have our microscopes.

Prabhupāda: But that is made by you, rascal. Microscope made by rascals, so what is the value of it? Anything made by rascal, is that perfect?

Harikeśa: Well it's better than some mythological book.

Prabhupāda: No. Book also, you write book, and you want to believe, others, your book. That is also book. Why do you write scientific book?

Harikeśa: Well they're proven, those other books. . .

Prabhupāda: What is proven? You cannot say what is the chemical there, wherefrom came. Is that proof? "We cannot say." Is that proof?

Harikeśa: Well, we know how they interact. We may not know how they got here, but we know what they do once they are here.

Prabhupāda: No, the. . . Knowledge means to find out the source. That is knowledge. Wherefrom it comes. There is a good example we studied in our childhood. A child was very intelligent, so he was beating on a drum. So he was very much inquisitive, "Wherefrom the sound is coming?" Then he cut the surface. . . (laughing) That is intelligence. Inquisitive: "Wherefrom the sound is coming?" Although it was childish, but that is innate intelligence.

Hari-śauri: Scientists are trying to do that. They are taking. . .

Prabhupāda: And that is all right. "In future." (laughter)

Indian devotee: The scientists say that the sun is made of certain elements, and all the stars, they are made of the same. . .

Prabhupāda: Then why don't you make an imitation sun here, at night so that you may save so many expenses, so much expenses for electric? You rascal. If you know the chemicals, then you make it. Hah? What do they say?

Devotee: They say there are many suns, but. . .

Prabhupāda: That's all right. Make you one sun, if you know. Many suns, but you have not made any one of them. You just try to make one, then I shall see your intelligence. Huh? What do you say? Anybody?

Akṣayānanda: They cannot do.

Woman devotee (1): They don't have enough power.

Prabhupāda: Huh? Then why do you say nonsense? If you have not enough power, there must be somebody powerful than you—you have to admit that—who has made all these things. But you are rascal; you are not doing that. You are simply, er, what is called, speculating, that "In future we shall be powerful." But the powerful already is there. What is your credit? More powerful. . . If you cannot conceive even how powerful He is, and you are trying to become in future powereful, therefore you are a scientist. Huh? Is that all right? What is your value? The already powerful is there, who has manufactured these things. And you are expecting in future you'll be powerful; therefore you are more powerful. Just see their fun. If you are powerful, then make it, another imitation sun.

Harikeśa: I mean, seriously speaking, if we made another one, the whole place would become too hot.

Prabhupāda: Hah. So you are scientist, you protect yourself. (laughter)

Devotee (2): Prabhupada? Scientists aren't very intelligent, because today the big thing in the country politically is that the whole world thinks they are running out of energy on one hand, and on another hand the whole world believes that the scientists can solve all the problems and get to know the Absolute Truth. But yet they can't even. . .

Prabhupāda: They are creating problems.

Devotee (2): Yeah, they're creating problems.

Prabhupāda: (sounds of many birds in background) Birds and beasts, they're living without any scientists—they're more happy.

Harikeśa: But they're freezing in the cold, and they're. . .

Prabhupāda: No, nobody is freezing. That is you are speaking, but they are not freezing. Even in the coldest part of the country, Greenland, the animals are living quite nicely, the birds and many animals.

Hari-śauri: But if we preach like that to them, then they'll say, "Then what's wrong with becoming an animal then?"

Prabhupāda: Huh? But you are less than an animal, talking nonsense. Put forward the problems, summarize. ''Janma-mṛtyu-jarā-vyādhi''—solve these problems.

Harikeśa: Well, we can solve the problem of birth by just killing all the children.

Prabhupāda: (laughing) That is not solving. The birth is already there; therefore you are killing. (laughter)

Akṣayānanda: Birth is still there.

Prabhupāda: No. Because there is birth, therefore you are killing. So birth problem is not solved.

Harikeśa: No, no, no. We're killing before birth.

Prabhupāda: What is "before birth"? The child is already there.

Harikeśa: No, no. The child is not born until it leaves the mother's womb.

Prabhupāda: Ah. That is you rascal you can say. Unless he has (sic) no life, how it is growing? Such a rascal. . .

Harikeśa: It's a lump.

Prabhupāda: . . .they cannot understand. Does a dead child grow? Never. Simply speaking nonsense.

Harikeśa: That's their whole argument for abortion.

Prabhupāda: That's all right, but. . .

Harikeśa: You just finished it. (laughing)

Prabhupāda: . . .but our point is, the birth problem is not solved. If there are unwanted population, you kill them, that does not mean the population problem is solved.

Hari-śauri: They're not actually seeing the actual causes of the problems.

Prabhupāda: Hmm?

Hari-śauri: They're not seeing the actual causes of the problems, so they're trying to adjust to them.

Prabhupāda: What is that?

Hari-śauri: They're simply trying to make so many adjustments to the problems, but they are not solving the cause.

Prabhupāda: Yes. That adjustment is not solution.

Akṣayānanda: You said once, putting the weight from your head and then onto your shoulders.

Prabhupāda: Hah?

Akṣayānanda: You are carrying a heavy weight, I remember you said once. You're carrying heavy weight here. To take the pain, you put it here, then again back here.

Prabhupāda: Yes.

Akṣayānanda: But still the weight is there.

Harikeśa: The scientists came up with another one for enjoyment: that they cut this little cord that makes the sperm come into the semen, and in this way they can have sex life like anything and they're actually not killing. (man shouts greeting in background)

Prabhupāda: Hare Kṛṣṇa. ''Jaya. Jaya''. Semen, what is that?

Harikeśa: Well, they say anyway, that the sperm is produced somewhere, and then it's put into the semen. So they cut this little cord, that tube or something, that has the semen go into the sperm, so the sperm never gets into the semen. So therefore they can have sex life, but there'll be no reproduction.

Prabhupāda: So one may check, two may check, what about millions? Supposing they can check in that way. But that may be possible for one, two, or a dozen, but what about millions and millions? Nature's way.

Harikeśa: That's if they. . . They were doing this in. . .

Prabhupāda: "In future." That will solve in future.

Harikeśa: They were giving prizes to people who did this.

Prabhupāda: Yes.

Harikeśa: Like TV sets.

Prabhupāda: Mutual "present" society. (laughter) Hiraṇyakaśipu civilization, and we are presenting Prahlāda civilization. So this is a struggle, but ultimately Prahlāda will come out triumphant. (aside:) Hare Kṛṣṇa. And Hiraṇyakaṣipu will be killed. ''Jaya''.

(enters temple as bell rings) (end)

751211 - Lecture SB 07.06.09 - Vrndavana

2021-12-17T14:54:36Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70609]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751211 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751211SB-VRNDAVAN - December 11, 1975 - 33:04 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751211SB-VRNDAVAN.mp3</mp3player>

Harikeśa: . . .''Śrīmad-Bhāgavatam'', Seventh Canto, Sixth Chapter, ninth verse. (leads chanting of verse, etc.)

:''ko gṛheṣu pumān saktam''
:''ātmānam ajitendriyaḥ''
:''sneha-pāśair dṛḍhair baddham''
:''utsaheta vimocitum''
:([[SB 7.6.9|SB 7.6.9]])
(break) (00:27)

Translation: "Who is the person who is too much attached to household life on account of being unable to control the senses and liberate himself because he is bound up very strongly with the rope of affection for the family, namely wife, children, relatives, etc?"

Prabhupāda:

:''ko gṛheṣu pumān saktam''
:''ātmānam ajitendriyaḥ''
:''sneha-pāśair dṛḍhair baddham''
:''utsaheta vimocitum''
:([[SB 7.6.9|SB 7.6.9]])

The point is discussed, how one can get out of the bondage of material existence, ''vimocitam''. But people do not know that "This is my business, how to get out of this entanglement." They do not know even what is that entanglement. Such foolish civilization is going on. And they are passing as scientist, philosopher, big, big politician, but do not know what is the aim of life. The aim of life is ''vimocitam''. We are spirit soul, eternal, ''na hanyate hanyamāne śarīre, nityo śāśvato 'yam'' ([[BG 2.20 (1972)|BG 2.20]]). They do not know. At the present moment almost everyone, 99.9 percent people, they do not know what is our problem and how to get out of it. They do not know. Ignorance, stupidity, ''mūḍha''.

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

Again the same thing. ''Īśa tantryām uru-dāmni baddhāḥ''.

We are bound up, hands and legs, by the ''tantryām'', the shackles or ropes of nature, or God. We are not free. ''Pīśa tantryāṁ baddhāḥ''. We are not free; still, we are trying to excel the Supreme Personality of Godhead. The modern scientists, they are very much proud that they have advanced very much so that there is no need of talking about God. This is the material civilization. So many wonderful things are going on. They cannot explain even how things are going on, and still they are proud of scientific advancement and declare, "There is no God." This is foolish civilization, ''narādhama''. ''Na māṁ duṣkṛtino mūḍhāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). And they are engaged in sinful activities. To solve the population—''janma, janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]])—they are killing. That means increasing problem. They do not know the actual fact, that by this killing process they are increasing the problems of life. So what is due to? This is due to ''sneha-pāśair dṛḍhair baddham''. We are bound up by the shackles of nature, and it is due to our attachment for material existence. Attachment. And we have to undo this attachment, ''vairāgya''. Undo this attachment means ''vairāgya'', detachment. That is the thing necessary.

So how we become detached? We are so much attached; how we can become detached? That is also given. The process is given in the ''Bhāgavatam: vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ'' ([[SB 1.2.7|SB 1.2.7]]). If you engage yourself in executing devotional service to Vāsudeva, ''vāsudeve bhagavati'' . . . Vāsudeva means the Supreme Personality of Godhead, most opulent, ''bhagavati''. Bhagavān means the most opulent, full six kinds of opulence. ''Vāsudeve bhagavati bhakti-yogaḥ''—no other means. You cannot become liberated by any other means except ''bhakti-yoga''. That is ''Bhāgavatam''. ''Bhaktyā mām abhijānāti yāvān yaś cāsmi tat ''. . . ([[BG 18.55 (1972)|BG 18.55]]), Kṛṣṇa says. "You can simply become liberated by the ''bhakti'' process." There are many processes. Accepting those. . . they are also different processes. But nothing is powerful except the process enunciated by God Himself, Kṛṣṇa. He says, ''bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam'' ([[SB 1.2.7|SB 1.2.7]]). That is detachment. And ''bhakti-yoga'' means ''vairāgya-yoga. Vairāgya-vidyā-nija-bhakti-yogam'' ([[CC Madhya 6.254|CC Madhya 6.254]]).

Sārvabhauma Bhaṭṭācārya explained this verse in connection with Caitanya Mahāprabhu's activities, that "Who is this personality?" So he explained. He composed one hundred verses in. . . with reference to Caitanya Mahāprabhu's activities. Some of them are available, mentioned in the ''Caitanya-caritāmṛta''. So first of all, ascertaining Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya says that "This movement, Kṛṣṇa consciousness movement, enunciated by. . . inaugurated by Śrī Caitanya Mahāprabhu, what is this? Now, ''vairāgya-vidyā''. This is the instructional lesson, or education, ''vidyā'', education." It is ''vairāgya-vidyā'', detachment education. It is not attachment education.

The material education means attachment education. Bhaktivinoda Ṭhākura has said, ''yara vidyā sa māyā boyba'': our attachment for this material world, it is ''māyā'', illusion. ''Māyā-sukhāya bharam udvahato vimūḍhān'' ([[SB 7.9.43|SB 7.9.43]]). This material happiness is made by ''māyā'', and they are making gorgeous arrangement, these fools and rascals, ''māyā-sukhāya bharam udvahato vimūḍhān''. They're making gorgeous arrangement. Why? Because they are ''vimūḍhān'', all rascals. "Why rascals? They are scientists, they are philosophers." That's all right, but after making all these arrangements, you are under the clutches of ''māyā''. You are not free from the clutches of ''māyā''. So why you are wasting time in this way? You cannot. . . you did not make any solution or any assurance that whatever you are creating for enjoyment you will be able to enjoy. No. That is not possible. That they do not see. They are constructing big, big roads, motorcars and skyscraper building, but there is no assurance that you'll be able to enjoy it. That is not possible. At any moment, finished. Your skyscraper building, your big, big road, your big, big motorcars, it will remain where you manufactured, and you have to leave. That they do not see. This is called ''mūḍha. Mūḍho nābhijānāti''. They. . . they're not . . . They are afraid of death, but on account of foolishness they declare, "Oh, we don't . . . We are not afraid of death." They're afraid.

So actually we should not increase our foolishness. Human life is meant for utilizing our intelligence. That is human life. Instead of utilizing intelligence, if we increase our foolishness, that's the wrong type of civilization. That is not actual civilization. So Caitanya Mahāprabhu very kindly inaugurated this civilization, Kṛṣṇa consciousness, the same thing as it is confirmed in the ''Vedas: vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam'' ([[SB 1.2.7|SB 1.2.7]]). ''Āśu'': "very soon." The examples are here. You are Europeans and Americans; you were attached to so many things. But because you have taken to Kṛṣṇa consciousness, means ''vāsudeve bhagavati bhakti-yogam''. This, you have come to Vṛndāvana to worship Vāsudeva, Kṛṣṇa, or in your country we have established so many temples. In account of being engaged in the devotional service of Vāsudeva, although you are young boys and girls, you have given up so many nonsense things. This is called ''vairāgya''. This is called ''vairāgya'', detachment. Meat-eating is the general life of Europeans and Americans, but at the present moment if somebody offers you millions of dollars and he requests you that "You take some meat with me," I think you will deny it. This is called ''vairāgya''. This is called ''vairāgya''. I've actually seen our Gargamuni was sent to his father. I advised him that "Your father has big business. Just take it for Kṛṣṇa consciousness." So father was very glad, his father, but he offered meat, and when he said, "Father, Daddy, I cannot take meat," then the father became angry. He drove him away. Hiraṇyakaśipu father. So he came back. The young man, father's property, he refused to take it.

So this is ''vairāgya''. And the whole Kṛṣṇa consciousness movement means ''vairāgya-vidyā'', the education of ''vairāgya'', detachment. ''Vairāgya-vidyā-nija-bhakti-yogam'' ([[CC Madhya 6.254|CC Madhya 6.254]]). Caitanya Mahāprabhu is Kṛṣṇa, and He wanted to teach the people this ''vairāgya-vidyā-nija-bhakti-yogam''. As Kṛṣṇa He commanded, "Just give up all this nonsense engagement." ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "Just surrender unto Me. That is good for you. I shall save you from the reaction of your sinful activities." Material life means simply sinful activities. Simply. Even though there is some covering of pious activities, that is also sinful. Here in this world . . . It is said in the ''Caitanya-caritāmṛta, dvaite bhadrābhadra sakali saṅgām. Dvaite'' means "in this world of duality," ''bhadra'' and ''abhadra''. We have manufactured so many things. We say, "This is very good" and "This is bad." ''Bhadra abhadra. Bhadra'' means good, and ''abhadra'' means bad. But ''Caitanya-caritāmṛta-kav'', Kṛṣṇa dāsa Kavirāja Goswami, he says that this good and bad—concocted. They are neither good nor bad. They are the same thing—material quality. ''Dvaite bhadrābhadra sakali saṅg ''. . . Then how things are going on, "This is good; this is bad"? ''Ei bhāla ei manda saba manodharma'' ([[CC Antya 4.176|CC Antya 4.176]]). This is mental concoction.

In the material world there cannot be anything good. It is bad. If there is real goodness, that is spiritual world, ''śuddha-sattva. Sattva-guṇa''. In the material world there are three ''guṇas''. Of these, ''sattva-guṇa'' is accepted as very good—the modes of goodness. But above this mode of goodness there is ''śuddha-sattva'', pure goodness. "Goodness is goodness"—no. This goodness is polluted with ignorance and passion. Therefore we see in the material world a person very good . . . But yesterday morning we were discussing about Brahmā: very good, but sometimes he is also polluted. Therefore it is not pure goodness, this material world. Even there is goodness, it is not pure. There is always chance of becoming polluted by the other base qualities—ignorance and passion.

Therefore here cannot be pure goodness. Pure goodness is Kṛṣṇa consciousness platform, devotional service. If you keep yourself rigidly on the platform of devotional service, then you are pure goodness. And as soon as you are slack, immediately the other two base qualities will attack you. Therefore it is very difficult to keep pure goodness. Take for example: goodness is ''brāhmaṇa''. How at the present moment the ''brāhmaṇa'', the hereditary ''brāhmaṇa'' by birth, how they have fallen on account of attack of these base qualities. But they're trying to keep their brahminical platform in spite of being polluted by the other two base qualities. Therefore the ''Caitanya-caritāmṛta'' author's statement that ''ei bhāla, ei manda, saba bhrama'': even if you are raised to the ''brāhmaṇa'' quality, there is always chance of falling down. So therefore you have to keep always in the transcendental platform, ''brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'' . . . ([[BG 18.54 (1972)|BG 18.54]]). Even from ''brahma-bhūtaḥ'' platform one falls down. One who is already mixed, or merged into the Brahman, they fall down. ''Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ'' ([[SB 10.2.32|SB 10.2.32]]). Why? ''Anādṛta yusmad aṅghrayaḥ''. Unless one is very rigid devotee, even he has approached the other feature—namely the Brahman feature: Brahman, Paramātmā and Bhagavān—so he falls down, very, very . . . And why? That is this attachment—''sneha-pāśair dṛḍhair baddham. Dṛḍhair baddham''. That I was citing. Bhaktivinoda Ṭhākura's song,

:''jaḍa-vidyā saba māyāra vaibhava tomāra bhajane bādhā''
:''anitya saṁsāre moha janamiyā jīvake karaye gāḍha''

''Gāḍha'' means ass. ''Uṣṭra khara. Śva-viḍ uṣṭra khara'' ([[SB 2.3.19|SB 2.3.19]]).

So this so-called advancement of civilization means the living entity is always compared as an ass, ''mūḍha''. So instead of becoming intelligent, by material education one becomes more and more first-class ass, ''jaḍa-vidyā saba māyāra vaibhava tomāra bhajane bādhā''. Because the more you become advanced in so-called material civilization, you'll forget God, ''māyāra vaibhava. Māyā's'' business is to keep you always sleeping, forgetting God. This is ''māyā's'' business. ''Daivī hi eṣā guṇa-mayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]]). This is ''māyā's'' business. The more you forget Kṛṣṇa, the more you are under the influence of ''māyā''. ''Jaḍa-vidyā saba māyāra vaibhava''. So if you increase your volume of material civilization, then more and more you'll forget God and you'll be attached to this material world, ''māyāra vaibhava''.

So people are increasing more and more and becoming under the clutches of ''māyā''. That is ''janma-mṛtyu-jāra-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). Clutches of ''māyā'' means birth, death, old age and disease. This is ''māyā's'' shackles, or ropes. But they do not care for it. They do not take into account that "I am eternal, ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). I do not die even after the destruction of this body. So why shall I suffer in this way repeatedly birth and death?" And that is also not only inconvenient, but very much painful. Today you are American or something, or Indian, but tomorrow if you become a tree in the American land, then what is your position? But they do not care for it, do not understand it; therefore it is ''māyāra vaibhava''. This advancement of material civilization is ''māyāra vaibhava''.

Therefore the Vedic civilization is voluntarily accepting poverty. Voluntary. Big, big kings, they voluntarily accepted poverty. Rūpa Gosvāmī. Don't go to the past, big, big. . . Bharata Mahārāja and others. Even Lord Rāmacandra. Take recent history, within five hundred years. Rūpa Gosvāmī, the chief minister of the government of Bengal, most opulent position: ''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm''. They became mendicant, voluntarily accepting, ''tyaktvā tūrṇam aśeṣa-mandala-pati-śreṇīṁ sadā tucchavat''. "What is this nonsense position, minister, opulent life? Kick it out." They are not fools. They are politicians. But why they "Kick it out"? Then what they became? ''Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''. They become mendicant.

So voluntarily accepting poverty, this is Indian civilization, this is Vedic civilization. Not to increase material opulence but to decrease. The more you decrease, you are civilized. And the Western country, if you decrease, if you instruct them that "Decrease these nonsense activities. No more tire civilization," they'll say, "Oh, this is primitive. Primitive. This tendency is primitive." But actually, the primitive civilization . . . Not primitive; that is very sober civilization, ''anartha''. Instead of increasing unwanted necessities, decrease it. That is ''Śrīmad-Bhāgavatam''.

:''anarthopaśamaṁ sākṣād''
:''bhakti-yogam adhokṣaje''
:''lokasya ajānataḥ vidvāṁś''
:''cakre sātvata saṁhitām''
:([[SB 1.7.6|SB 1.7.6]])

This ''sātvata saṁhitām bhāgavata'' is there, simply to decrease this unwanted so-called material civilization.

It is very difficult to understand, but our Kṛṣṇa consciousness movement is for that purpose. We are interested to construct a nice temple, but we are not interested to construct a very big skyscraper building for people's general living. No. We should live very humbly. But for Kṛṣṇa we can . . . In India you'll find there are so many valuable temples which cannot be constructed at the present moment. You will see in this Vṛndāvana that the broken Govindajī's temple, it is not possible to construct such costly temples at the present moment. Even by spending crores of rupees you cannot construct. But one who had money, they used to do that. It should be engaged for Kṛṣṇa's comfort. This is ''bhakti''. This is ''bhakti''. For Kṛṣṇa's . . . The Vṛndāvana means everyone is engaged how to keep Kṛṣṇa in comfort. This is Vṛndāvana life. Not for personal comfort. The whole Vṛndāvana is engaged, beginning from Mother Yaśodā, Nanda Mahārāja, the young gopīs and the young cowherd boys—that is Vṛndāvana. Kṛṣṇa is the center.

So the more we become engaged with the view to give Kṛṣṇa the comfortable position, that is our aim of life. Then we can be liberated. ''Sneha-pāśair dṛḍhair baddham''. So we should not be very much interested for personal comfort, but the comfort of the superior, Kṛṣṇa. Then it will be possible to get out of these material clutches. That is called ''vairāgya. Sneha-pāśair baddham''. At the present we are bound up by the laws of material nature, and if we want to undo it, then we should learn ''vairāgya-vidyā''.

:''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 is Sārvabhauma Bhaṭṭācārya. If you want to get out of this material bondage, ''vairāgya-vidyā'', then learn ''bhakti-yoga, vairāgya-vidyā''. And how to learn? Kṛṣṇa Himself is teaching, Caitanya Mahāprabhu. Just see His ''vairāgya''. At home is the most affectionate mother and the most beautiful young wife, Viṣṇu-priyā—He renounced everything. ''Tyaktvā su-dustyaja-surepsita-rājya lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṇyam'' ([[SB 11.5.34|SB 11.5.34]]). He became ''sannyāsī''. In full young time, twenty-four years, having nice wife at home, very affectionate mother, they're very. . . mother and wife, they take care of very nicely. The home appears to be very, very happy home due to mother and due to wife. So Caitanya Mahāprabhu had both of them. Not only that—He was a learned scholar, very influential in Nabadwip. He could gather 100,000 men by His order only. He was so influential and so beautiful, so learned—everything. ''Su-dustyaja-surepsita-rājya lakṣmīm''. His opulence was very, very great, but He gave up. ''Tyaktvā tūrṇam''. Similarly, the Gosvāmīs also gave up their position.

So this Kṛṣṇa consciousness movement means ''vairāgya-vidyā'': to get detached. Don't increase attachment. Try to decrease attachment, then you'll be successful.

Thank you very much.

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

751209 - Lecture SB 07.06.07 - Vrndavana

2021-12-17T12:27:26Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70607]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751209 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751209SB-VRNDAVAN - December 09, 1975 - 38:02 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751209SB-VRNDAVAN.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Seventh Canto, Sixth Chapter, seventh verse. (leads chanting of verse, etc.)

:''mugdhasya bālye kaiśore''
:''krīḍato yāti viṁśatiḥ''
:''jarayā grasta-dehasya''
:''yāty akalpasya viṁśatiḥ''
:([[SB 7.6.7|SB 7.6.7]])
(break) (00:58)

Translation: "In tender childhood age, when everyone is bewildered, he passes ten years. Similarly, in boyhood, being engaged in sporting and playful things, another ten years. In this way twenty years are wasted. Similarly, in old age, when a person becomes invalid and he is unable to execute even material activities, he passes another twenty years wastefully."

Prabhupāda:

:''mugdhasya bālye kaiśore''
:''krīḍato yāti viṁśatiḥ''
:''jarayā grasta-dehasya''
:''yāty akalpasya viṁśatiḥ''
:([[SB 7.6.7|SB 7.6.7]])

So fifty years out of one hundred years, fifty years wasted by sleeping. And then balance fifty years, twenty years in childhood and youthhood, sporting, playing; another twenty years in old age . . . ''Jarayā grasta. Janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). These are inevitable. As birth is inevitable, death is inevitable, similarly, old age is inevitable. So in this way our time is wasted, because we do not know how valuable this human form of life is. There is no such education. They think human life is as cheap as dog's life, but factually it is not. ''Bahūnāṁ janmanām ante'' ([[BG 7.19 (1972)|BG 7.19]]). One gets this human form of life, 8,400,000 species of life, especially advanced life, the Āryan civilization . . . Āryan means advanced, advanced in spiritual knowledge. The materialists, they claim Āryan only from the bodily conception, but that is not the fact. Anyone who is advanced in spiritual life, they are called Āryans. ''Anārya-juṣṭam'' ([[BG 2.2 (1972)|BG 2.2]]). Arjuna was chastised by Kṛṣṇa that "You are talking like non-Āryan." ''Anārya-juṣṭam''.

So non-Āryan and Āryan, what is the difference? The Āryan civilization means this ''varṇāśrama-dharma''—four ''varṇas'', four ''āśramas''. And non-Āryan means there is no division. Everyone is one or equal. That is advocated now at the present moment. In India also, they think of casteless society, no caste. But it is not caste. It is division of culture. ''Brāhmaṇa'' means advanced in culture; ''kṣatriya'' means less advanced than the ''brāhmaṇa''; and ''vaiśya'' means less advanced; and ''śūdra'' is less advanced; and the ''pañcamas'', fifth grade, sixth grade, ''kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ'' ([[SB 2.4.18|SB 2.4.18]]), they are less. In this way, high grade and low grade division of the society. One who follows the high-grade culture, they are called Āryans, ''ārya''. In many places in Vedic literature the superior person is addressed as ''ārya''.

So without being culturally advanced, they do not know the value of life. They waste their life. The advanced persons, they try to reduce waste of time. We have already discussed that the Gosvāmīs, they were ministers. They came to Vṛndāvana not for begging but for advancing the spiritual culture of life. Vṛndāvana is not meant for making a solution of the economic condition—one who has no . . . nothing to eat outside, they should come and beg ''cāpāṭi'' and ''roṭī'' from door to door. The . . . Rūpa Gosvāmī did it, ''mādhukarī''. Rūpa Gosvāmī used to beg. Not beg, collecting twenty ''capatis''. Only one or two, that's all. Not to collect the ''cāpāṭis'' and sell it in the market and get some money and purchase ''bīḍī''. This is not Rūpa Gosvāmī. And just to have a loincloth, imitating Rūpa Gosvāmī, and having so many illicit connections. This is spoiling.

Rūpa Gosvāmī came on the order of Caitanya Mahāprabhu to rejuvenate, re-excavate this land of Vṛndāvana. And they were engaged in the service of Lord Caitanya for preaching work. Whatever we are preaching now, it is based on the principles laid down by the Gosvāmīs. Narottama dāsa Ṭhākura has sung,

:''rūpa-raghunātha-pade, haibe ākuti,''
:''kabe hāma bujhabo śrī-yugala-pīriti''

The loving affairs of Rādhā and Kṛṣṇa, that is not ordinary material things as we conceive. Generally people are very much interested in painting picture of Rādhā-Kṛṣṇa's love. These pictures are very popular, because they think, "Kṛṣṇa is like us. He is after young girls. So He's a great support for us. We are also after young girls. So Kṛṣṇa has done, so we are doing that." So Kṛṣṇa affairs—different. Narottama dāsa Ṭhākura says,

:''rūpa-raghunātha-pade, haibe ākuti,''
:''kabe hāma bujhabo śrī-yugala-pīriti''

It is not so easy to understand the loving affairs of Rādhā and Kṛṣṇa. It is meant for the most advanced spiritually. That is not ordinary thing. Not only the loving affairs of Kṛṣṇa and Rādhārāṇī, but everything. They are not material. They are all spiritual. It has nothing to do.

So, how it is spiritual? That we have to understand through the teachings of Rūpa Gosvāmī, ''Bhakti-rasāmṛta-sindhu'', ''Nectar of Devotion''. Without reading all these books, ''Bhakti-rasāmṛta-sindhu, Bhagavad-gītā'', if we jump over ''Śrīmad-Bhāgavatam'' to understand Rādhā-Kṛṣṇa, that is not good, and therefore it is not effective. ''Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau, vande rūpa-sanātanau raghu-yugau śrī-jīva-go ''. . . The Gosvāmīs . . . You'll find in The ''Nectar of Devotion'', so many Vedic literatures are quoted. So that is required: ''śāstra-vidhi''. Then we'll be fixed up. ''Vidhi-bhakti'' is very important, then ''rāga-bhakti'', then ''prema-bhakti''. So we should not imitate ''prema-bhakti'' without going through ''vidhi-bhakti''. This is ''vidhi-bhakti''—just like we rise early in the morning, perform ''maṅgala-ārati'', all regulative principles, then wash the temple, dishes, and then dress the Deities, then again ''ārati'', then class. In this way, according to . . . Because we have no natural . . . we have not awakened yet our natural love for Kṛṣṇa, so it requires practice, practicing this ''vidhi-bhakti'', compulsory. ''Vidhi-bhakti'' means the injunction of the ''śāstras'' and the order of spiritual master, what one has to follow. Not whimsically we can do anything. ''Vidhi-bhakti'' is required. ''Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhi ''. . . ([[BG 16.23 (1972)|BG 16.23]]) ''Na siddhim'' . . . What is that?

Harikeśa: ''Nāvāpnoti ''. . .

Prabhupāda: ''Nāvāpnoti siddhi na sukhaṁ na parāṁ gatim''. So in the beginning, neophyte stage, not that "Because we have come to Vṛndāvana, immediately we have become advanced." No. ''Vidhi-bhakti'' must be followed, regulative principle, by the injunction of the ''śāstra'' and by the order of spiritual master. ''Vidhi-bhakti''. Kṛṣṇa Himself says, ''yaḥ śāstra-vidhim utsṛjya'' ([[BG 16.23 (1972)|BG 16.23]]). Rūpa Gosvāmī has said also, ''śruti-smṛti-purāṇadi-pāñcarātriki-vidhiṁ vinā''. Again, ''vidhi''.

:''śruti-smṛti-purāṇādi-''
:''pañcarātriki-vidhiṁ vinā''
:''aikāntikī harer bhaktir''
:''utpātāyaiva kalpate''
:(Brs. 1.2.101)

If you do not follow the ''vidhi ''as they are given in the ''Vedas'', ''śruti'', and ''smṛti'', as in the ''Bhagavad-gītā'', ''śruti-smṛti-purāṇādi'', and the ''Purāṇas'', ''Padma Purāṇa'', ''Brahma-vaivarta Purāṇa'', ''Agni Purāṇa'', ''Sāttvika Purāṇa ''. . . So ''śruti-smṛti-purāṇādi'' and ''pañcarātrika, Nārada-Pañcarātra''.

:''sarvopādhi-vinirmuktaṁ''
:''tat-paratvena nirmalam''
:''hṛṣikena hṛṣīkeśa-''
:''sevanaṁ bhaktir ucyate''
:([[CC Madhya 19.170|CC Madhya 19.170]])

This is ''pañcarātrika''.

Our . . . In this age, ''pāñcarātrikī-vidhi'', not ''Vaidic''. ''Vaidic'' is very very strict. Unless one is not born by a ''brāhmaṇa'' father, he is not given the advantage of becoming a ''brāhmaṇa''. That is ''Vaidic vidhi''. But ''pāñcarātrikī-vidhi'' means although he is not born of a ''brāhmaṇa'' family, if he has got a little tendency to become a ''brāhmaṇa ''. . . ''Brāhmaṇa'' means ''brahma jānāti iti brāhmaṇaḥ''. One who is inquisitive to understand Brahman—''brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]])—he should be given chance. Just like there is a little fire, fan it. Fanning, fanning, fanning, and it becomes a big fire. So our process is that. Anyone, we pick up, anyone, ''kirāta-hūṇāndhra-pulinda-pulkaśā'', what to speak of the ''śūdra. Striyaḥ śūdrās tathā vaiśyaḥ'' ([[BG 9.32 (1972)|BG 9.32]]). In the ordinary way the ''stri'', woman, ''śūdra'', the fourth-grade man, and ''vaiśya'', they are taken together, not very intelligent. But ''pāñcarātrikī-vidhi'' offers facility even persons who are lower than these ''striya, śūdra, vaiśya. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpā'' ([[SB 2.4.18|SB 2.4.18]]), and less than that, ''ye 'nye ca pāpa yad-apāśrayāśrayāḥ'' . . . ''Yad-apāśrayāśrayāḥ''. A devotee, a pure devotee of the Lord, and if these persons take shelter of a pure devotee of the Lord, then ''śudhyanti''—they become purified by following the injunction of the spiritual master. He knows how to deal with them, how to elevate them to the brahminical position. So that is not artificial. ''Śāstra'' says, ''Bhāgavata'' says, "Yes. By such expert management these ''kirāta-hūṇāndhra'', lower than the ''śūdras'', ''śudhyanti ''. . ." ''Śudhyanti''.

Now, just like people protest because we are giving the position of a ''brāhmaṇa'' to the ''mlecchas, yavana. Yavanāḥ khasādayaḥ. Khasādayaḥ'' means Mongolians, the Chinese, Japanese and the Philippines. So they are ''khasādaya''. The Manipuris, Assamese, they are considered as ''khasādaya''. So there is no distinction. Caitanya Mahāprabhu has given open declaration: ''kṛṣṇa-bhajanete nāhi jāti kulādi vicāra'' ([[CC Antya 4.67|CC Antya 4.67]]). Anyone who is desirous of becoming Kṛṣṇa conscious, it is open. Anyone can come. By proper training by the expert spiritual master everyone can be raised to the brahminical platform and then Vaiṣṇava platform. ''Śudhyanti''. So how ''śudhyanti''? The general process is that unless one is not born in ''brāhmaṇa'' family, he is not ''śuddha''; he is impure by birth. That is fact. But the devotee can change. This is new birth, undoubtedly. Just like these our European, American students, they are in new birth. They have given up their old birth practices. So birth is changed. ''Punar janma''.

So that is possible only by Kṛṣṇa consciousness. If one has to change his body without changing body . . . The body is changed, but we see that the same body . . . but it is not the same body. It is ''cin-maya''. The same example, that the iron rod put into the fire, it becomes red hot, so it is no longer iron; it is fire. Similarly, if we constantly keep ourself in touch with Kṛṣṇa consciousness, then the body is no longer material; it is spiritual. Therefore a spiritual body is not burned. They are kept, ''samādhi''. Just like in Western countries they give ''samādhi'' to any, everyone, tomb, entombing. In India the tomb is offered to a very advanced spiritually person. You'll find many tombs in Vṛndāvana, because their body is spiritual. No, no . . . This is the idea.

So there are so many things to be done for cultivating spiritual life in the human form of life. So Prahlāda Mahārāja is giving account that "Fifty years in sleeping, and twenty years in playing, and twenty years in old age, and ten years simply being absorbed, 'What to do?'—then life is spoiled." Don't do this. Don't do this. You have got the . . . There is a Bengali song, ''pāyecha manava janma, emona janam āra pabe na''(?): "Fortunately, you have got this human form of life. You'll not get this opportunity." Don't spoil. So let us follow. We have come to Vṛndāvana. Let us follow the Gosvāmīs. ''Rūpa raghunātha pade haibe ākuti''. We should be very, very anxious to follow the principles laid down by the six Gosvāmīs.

:''rūpa-raghunātha-pade, haibe ākuti,''
:''kabe hāma bujhabo śrī-yugala . . .''
:''rūpa-raghunātha-pade, rahu mora āśa''
:''prārthanā karaye sadā narottama dāsa''

''Prārthanā karaye sadā narottama dāsa''. The Narottama dāsa, he has sung so many Vedic songs. Narottama dāsa's song, although it is written in Bengali, it is considered as ''śruti'', Vedic. Śrīnivāsa Ācārya has eulogized Narottama dāsa Ṭhākura that "Your songs are Vedic evidences." Whatever Narottama dāsa Ṭhākura has said in simple Bengali song, they are all Vedic injunction. Therefore Narottama dāsa Ṭhākura's Prārthanā are very popular and famous amongst the Vaiṣṇava, Gauḍīya Vaiṣṇava, and others also.

So we should not waste our . . . ''mugdhasya'', bewildered, befooled or illusioned, ''mugdhasya''. Don't be illusioned. Even ''bālye'', in childhood, they should not be, because there is no question of ''bālya'' or ''vṛddha''. Any . . . at any moment the life can be finished. You know. There is no guarantee, "Because a child is a child, oh, he has got hundred years' age, so let him play now." No, that is not. He should be trained up. This is the duty of the father and mother. ''Na mocayed yaḥ samupeta-mṛtyum'' ([[SB 5.5.18|SB 5.5.18]]): "One should not become father, one should not become mother, if he is not very careful to save the child from the imminent death." The imminent death does not mean motor accident. Imminent death means we are in the cycle of birth and death. It is the duty of the father and mother, the duty of the ''guru'', the duty of the relative to save one another from the cycle of birth and death. This is real ''upakāra'', to save from the cycle of birth . . . ''Na mocayed yaḥ samupeta-mṛtyum''.

This life, we are thinking that "I am eighty years old or ninety years old." But it is not eighty years, ninety . . . It is ''mṛtyu''. ''Mṛtyu''. You are dying every moment. It is the life of ''mṛtyu''. Therefore one has to save. ''Na mocayed yaḥ samupeta-mṛtyum''. A child is grown up, five years old. Suppose he'll live hundred years. So that means he has already died five years. Therefore it is ''mṛtyu''. Or we have grown eighty years old. That means . . . Suppose I live hundred years. Still, I have already died eighty years. Therefore it is ''mṛtyu''. The whole life is ''mṛtyu''. Every moment you are dying, dying, dying, dying, from the very birth. Suppose a child is born one hour before. So one hour passed means he has died one hour out of hundred years. The beginning of death. This is called ''mṛtyum''. So we are thinking, "We are growing. We are living." This is all ''mugdha'', bewildered. Where you are growing, you are living? You are dying every moment.

So dying, death is going on. It is called ''mṛtyu-loka''. So long you are in the material world, you are simply dying, that's all. At the end, when the balance of life it becomes finished, we take, at that time, it is ''mṛtyu''. But no. From the very birth there is ''mṛtyu'' only—dying, dying, dying, dying. So ''mugdha''. We are thinking, "We are living and growing, young. We are getting strength." But he does not know that he is dying. Therefore it is explained, ''mugdhasya'': "illusioned." He is taking death as life, ''mugdhasya''. So one should not be so bewildered, ''mugdhasya'', and waste time by playing. Human life is not meant for . . .

Similarly, ''jarayā grasta-dehasya. Akalpasya''. This is also very important. Generally, the old man does not know what is going to happen. He is in the hands of the nature. Ask anybody, any big, big man, old man, "What you are going to do?" I met some very important old man in London, one . . . He was Lord . . .

Haṁsadūta: Brockway. Lord Brockway?

Prabhupāda: Brockway, I think. I asked him, "What you will do? What is the end of your life?" "No, I shall die peacefully." That's all. He does not know that what is going to happen. Because the Christians, they do not believe in the next life; they think this life is finished, everything is finished. But that is not the fact. Because they cannot find out the soul. But that requires expert knowledge. Just like gold mine: apparently it appears that it is a stone. But one who is expert, soil expert, he can understand, "Here is gold." Just like when I was in South Africa, even in the city Johannesburg there are so many gold mines within the city. Gold mines. So ordinary man, how it will . . . How he'll know that there is gold in the soil? He must be expert. To find out the soul within this body, it is not the business of rascals and fools. He must be very expert, exactly like the soil expert. And then, by analysis . . . This is called ''neti neti, na iti''. It is very easy. If you think, study your body, take this finger, so you'll say "my finger." Nobody will say "I finger." Just like we sometimes examine little child, "What is this?" "Finger." "So a finger, whose finger?" "My finger." "Head?" "My head." "Leg?" "My leg." Everything, "my, my." And where is "I"? This is intelligence. Everything he is studying "my," and who is "I"? This very question will establish the fact, ''dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]), that "I" is within this body. Therefore I am speaking "my."

So if one is expert in understanding, in analyzing this body, ''neti neti''—"This is blood. This is skin. This is this. This is this. This is urine. This is stool"—whole body we analyze, then where is that "I"? We cannot see. But why you cannot see? As soon as the "I" is off, then whose stool, whose skin, whose bone? So in this way, if we analyze, then we can understand that ''asmin dehe'', within this body, the "I" is there. And what is this "I"? Again, ''ahaṁ brahmāsmi''. This is further advancement. But these rascal—"''Ahaṁ brahmāsmi'' means 'I am God.' " No. Take, consult ''Bhagavad-gītā'' what is this ''aham. Aham'' means the part and parcel of the Supreme Brahman, Para-brahman. Kṛṣṇa is Para-brahman. ''Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]). So Kṛṣṇa says, "These Brahmans, these living entities, they are My part and parcel." That is ''aham'' understanding, "I." What I am? I am part and parcel of Kṛṣṇa.

So one has to study the body, where is the "I," then what is the relationship of the "I," what is the position of the "I," "What I am?" This is intelligence. This is intelligence. Caitanya Mahāprabhu begins from here to teach Sanātana Gosvāmī that this "I," I, you, we are—''jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109]]). This is the beginning of Caitanya's teachings. Therefore rascals, they cannot understand what is the movement of Caitanya Mahāprabhu. They think that "This crazy fellow, unnecessarily chanting and dancing," because they cannot understand what is this movement. This movement starts when one can understand what is "I." From that point it starts. So what they will understand? Unless one comes to the understanding point what I am, what he will understand Caitanya Mahāprabhu's movement? That is the defect. But Caitanya Mahāprabhu is so kind that without understanding, being a fool number one, if he simply joins Caitanya Mahāprabhu's chanting and dancing, he understands immediately, ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]), immediately, and he understands "What I am."

So we should not waste our time, ''mugdhasya bālye kaiśora'', and foolish old man, full with disease and invalidity. No. We should immediately begin our spiritual life, ''ahaṁ brahmāsmi''. That is called ''brahma-bhūtaḥ''. If we come to this point, ''ahaṁ brahmāsmi'', "I am Brahman; I am not this body," that is very fortune, good fortune. But people are . . . All men, whole, throughout the whole world, they are under this bodily concept of life, and they cannot find out where is the soul, "Where I . . . where I am." So they are all fools and rascals. So if one comes by cultivation of knowledge, spiritual knowledge, comes to understand that "I am within this body," that is called ''brahma-bhūtaḥ, brahma-jñāna, ahaṁ brahmāsmi''.

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

In this way the beginning of devotional life is there. Take advantage of Kṛṣṇa consciousness and make your life perfect.

Thank you very much.

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

(no audio)

Prabhupāda: (break) . . .of decreasing distress. And those who are trying for going to the heavenly planet for enjoying life more and more, increasing happiness, they are also wasting time. And the whole system of ''dharma'' is like that, increasing happiness and decreasing distress. So Kṛṣṇa says both these processes, increasing happiness or decreasing distress, this is ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]): "Avoid these two ways of life. Simply surrender unto Me." Then shall I go on suffering? Due . . . "When there is happiness, it is all right. Then I shall go on suffering without any attempt to minimize it?" "Yes. Yes." That is said in the ''Bhagavad-gītā. Taṁs titikṣasva bhārata'': "My dear Arjuna, even if you think there is some distress, still, you should tolerate."

:''mātrā-sparśās tu kaunteya''
:''śītoṣṇa-sukha-duḥkha-dāḥ''
:''āgamāpāyino anityāḥ''
:''taṁs titikṣasva bhārata''
:([[BG 2.14 (1972)|BG 2.14]])

Just like nowadays it is very cold. It will not stay. Say for two months, three months, it will stay, and again there will be summer, and that is also very unbearable. And that will also not stay. Say for two months. So ''āgamāpāyina''. These things, seasonal changes, they come and go. Don't be bothered about these things. So long you have got this body, this ''śītoṣṇa-sukha-duḥkha-dāḥ ''. . . The same thing: sometimes it is distressful, sometimes it is very pleasant. Just like water. Water now is distressful. If you have to take your bath, you have to make it hot; otherwise it is very distress. And similarly, same water in the summer season, it is very pleasing. The water is there, but it is sometimes distressful, sometimes pleasant. So they are ''āgamāpāyino''. In touch with the skin it is sometimes pleasing, sometimes distressful. So this distress and happiness will be possible . . . ''Sukham aindriyakaṁ daityā deha-yogena dehinām''. As soon as it is in touch with the body, such kind of distress and happiness will be fact. But don't be agitated. Your real purpose is that you must increase your Kṛṣṇa consciousness in any circumstances. And that is your business, human life. Don't waste your life. Don't be misguided.

He is advising to the sons of the demons because the demons, they cannot understand. But it is the duty of the Vaiṣṇava to preach, although Kṛṣṇa advises that "You don't preach the truth of ''Bhagavad-gītā'' to the demons." He said, "Those who have not undergone austerities, those who are not very serious, don't speak about these lessons of ''Bhagavad-gītā, sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]])." Means they'll not understand. But still, the devotees, they take the risk that "All right, let me try to convince this person that 'Take to Kṛṣṇa consciousness.' " Even Kṛṣṇa says that "Don't try, because they will not be able to understand," still, they try. That is a devotee. Therefore devotee is more merciful than Kṛṣṇa. Devotee is more merciful. Even there is no hope to understand, still, he goes door to door: "Please take to Kṛṣṇa consciousness. Please take to Kṛṣṇa, and you'll be happy." It is not always . . . Just like you are trying to spread Kṛṣṇa consciousness with so much endeavor. It's not that cent percent people of the world will take. That is not possible. ''Ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva'' ([[CC Madhya 19.151|CC Madhya 19.151]]). Only the fortunate persons will be able to take it. So we should not be disappointed that "Nobody, majority of people, do not take this. What is the use of? Let me sit down in Vṛndāvana and chant Hare Kṛṣṇa ''mantra''." No. The Caitanya Mahāprabhu, He also did it. He never sat down tightly in Vṛndāvana. He also did it. He traveled all over the India and took so much trouble. So preaching is very important, and you should engage. That will help you. Every one of you should be pure in your activities and try to preach Kṛṣṇa consciousness as far as possible. If you remain pure, then your preaching will be successful and you'll get encouragement. That is the instruction of all Vaiṣṇavas.

Thank you very much.

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

751208 - Lecture SB 07.06.06 - Vrndavana

2021-12-16T16:25:05Z

Soham:

751207 - Lecture SB 07.06.05 - Vrndavana

2021-12-16T15:22:18Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70605]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751207 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751207SB-VRNDAVAN - December 07, 1975 - 33:04 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751207SB-VRNDAVAN.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Seventh Canto, Sixth Chapter, verse number five. (leads chanting of verse, etc.)

:''tato yateta kuśalaḥ''
:''ksemāya bhavam āśritaḥ''
:''śarīraṁ pauruṣaṁ yāvan''
:''na vipadyeta puṣkalam''
:([[SB 7.6.5|SB 7.6.5]])
(break) (01:19)

Translation: "For this reason, a person who is fully competent to distinguish wrong and right while keeping himself in material existence, ''bhavam āśritaḥ'', must endeavor for achieving the highest goal of life so long the body is stout and strong and is not embarrassed by the dwindling condition of life."

Prabhupāda:

:''tato yateta puruṣaḥ''
:''ksemāya bhavam āśritaḥ''
:''śarīraṁ pauruṣaṁ yāvan''
:''na vipadyeta puṣkalam''
:([[SB 7.6.5|SB 7.6.5]])

So Prahlāda Mahārāja said that people are engaged for improving economic condition. He has cancelled, that ''tat prayāso na kartavyo yata āyur vyayaḥ param'' ([[SB 7.6.4|SB 7.6.4]]). Prahlāda Mahārāja derides, that "These people who are simply wasting time for improving material condition, ''āhāra-nidrā-bhayaṁ maithun'', they are not at all intelligent, because simply wasting time, valuable time." That I have explained yesterday, how important is this human form of life. Every moment should be utilized. Every moment is so valuable that if we lose one moment we lose so many hundred thousands of dollars. That they do not understand.

So how time can be utilized very nicely, that was also explained yesterday, ''mukunda-caraṇāmbujam'', just to take shelter of Mukunda. Mukunda means who can deliver you from this conditional life. He is called Mukunda. That is the whole thing. Kṛṣṇa comes. . . The whole ''Bhagavad-gītā'' teaching ultimately ends with this order, ''mukunda-caraṇāmbujam. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). This is the ultimate. But because people have become deviated, fallen, they do not know what is the end of life, what is the goal of life. They are simply wasting time. ''Vimura-cetaḥ''(?). Prahlāda Mahārāja said, "My Lord, I am not very much anxious for me, because I have no trouble. As I have learned to chant Your glories, so anywhere I am happy simply by glorifying Your activities. But I am unhappy for this reason: when I see that these rascals, simply for little material happiness, they are working so hard." ''Tato vimukha-cetasa māyā-sukhāya bharam udvahato vimūḍhān'' ([[SB 7.9.43|SB 7.9.43]]). "They have forgotten You." ''Vimukha cetasa''. They think that "What is the use of this Kṛṣṇa consciousness?" ''Vimukha''. And what is required? ''Māyā-sukhāya''. For few years to live in material comforts, ''bharam udvahato vimūḍhān'', they are manufacturing so many big, big skyscraper building, nice road, nice car. ''Māyā-sukhāya''. In Western countries there is very. . . We are also imitating in India, like Bombay city and others, ''bharam udvahato'', gorgeous arrangement. And what for? For living for a few years. Then he is going to be cats and dogs. He doesn't know that. Therefore ''māyā-sukhāya''. If somebody says that "You come here at my place. I shall give you very good food, nice shelter, all comforts, and after few days I shall drive you away and I shall beat you with my shoes," will anybody agree? No. So we are doing that. Forgetting our real business, we are busy in ''māyā-sukhāya bharam udvahato vimūḍhān'' ([[SB 7.9.43|SB 7.9.43]]).

So Prahlāda Mahārāja concludes this instruction in this way: ''tato yateta kuśalaḥ kṣemāya bhavam āśritaḥ'' ([[SB 7.6.5|SB 7.6.5]]). ''Bhavam, bhavam'' means this material world, where we take birth and die after some time. ''Bhavam'' means "become, manifest." This is material world. We take birth, we exist for some time, we grow, then there are some by-products, and then we become old and then die. This is called ''ṣaḍ-vikāra'', six kinds of changes. But the ''ātmā'' is the same. The example is given: just like a tree, any tree, say a mango tree. During season, summer season, there are flowers in the tree, and then they grow the small green mango, then it becomes yellow or reddish, and then it becomes ripened. Then there is a seed within the mango. And then, when it is over-ripened, it falls down. Then finished, business finished. Similarly. . . But when the mango is finished, it does not mean the tree is also finished. The tree is there, and again, in the next season, there will be mango and the same changes will go on. Similarly. . . It is a crude example. We spirit soul, we are eternal exactly like the tree. Tree is not eternal, but in comparison to the fruit, it is eternal. A tree lives for hundred, thousand, five hundred, years, and the same business go on—the mango, it is coming in fu. . . just like flower, then green, then grows, then dwindles. So we are eternal, and our different bodies are just like seasonal fruits. On account of our different ''karma'', we get different body. So this body is undergoing the six kind of changes. But the soul, he is not going any change. He is the same.

So here it is said that we are changing, ''bhava''. Ever-increasingly we are taking birth. ''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). This is our actual distress, that we are obliged to take birth, death, disease, old age. So we are struggling against it. Nobody wants to become old man, especially in this winter season. It is very difficult for old men. So, but you have to accept ''jarā'' and ''vyādhi''. Nobody can escape disease. Nobody can escape birth. Nobody can escape death. But struggle is going on. When you are diseased, there is a great struggle how to cure myself, go to the doctor, take good medicine and so on, so on. But we cannot check the diseased condition. Similarly, we cannot check our old age, cannot check our birth, death. Therefore here it is said, ''kuśalaḥ''. ''Kuśalaḥ'' means if you actually want benefit, because this kind of struggling has not given you any benefit, but if you want actually benefit, ''kuśalaḥ, tato yateta'', then you should endeavor for this. What is that? ''Ksemāya'', for your ultimate benefit. And how long? ''Śarīraṁ puruṣaṁ yāvan na vipadyeta puṣkalam'' ([[SB 7.6.5|SB 7.6.5]]). So long you are stout and strong, you should try how to become free from this bondage of birth, death, old age and disease, not that you keep yourself this business set aside: "When we shall get old then we shall chant Hare Kṛṣṇa and become Kṛṣṇa conscious." That is not the meaning. Immediately.

Prahlāda Mahārāja said that ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). From the very beginning of life, when ''kaumāra'', a small child, boy, from that age one should begin this ''bhāgavata'' life, or Kṛṣṇa consciousness. That is called ''brahmacārī'', to teach ''brahmacarya'' from the very beginning of life. And when you are young, then you should work with more vigor and intelligence. At that time brain is very nice. Young man has got all the facilities. The machine is strong. This is a machine. So old machine cannot so work. So it is a great fortune for the young boys and girls of Europe and America that in this young life they are cultivating Kṛṣṇa consciousness. It is a very good fortune.

Here it is recommended by Prahlāda Mahārāja, ''śarīraṁ pauruṣaṁ yāvan na vipadyeta puṣkalam''. So long you do not become invalid, old, unable to work, you should try. Not try, you must—''yateta''—for developing Kṛṣṇa consciousness. Not that "When I shall become old, before death I shall try a few months Hare Kṛṣṇa." No. From the very beginning of life, from childhood, they should be taught how to chant Hare Kṛṣṇa, how to attend ''maṅgala ārati'', how to. . . In this way, by this practice, ''vidhi, vidhi-bhakti'', regulated principle, ''tapasya''. . . This is called ''tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam'' ([[SB 5.5.1|SB 5.5.1]]). If you want to purify your existence, then you should begin. . . That is human life, ''tapasya''. Human life is not meant for polished dogism and pigism. That is not human life. If a cat and dog becomes nicely dressed, that does not mean he becomes a human being. He is cat and dog. Similarly, if we keep our mentality like cats and dog and outwardly we dress very nicely, they have been described as ''dvi-pada-paśuḥ'', "two-legged animal." Animal. He is animal, because he is not cultivating Kṛṣṇa consciousness. The cats and dogs cannot do it, so he is no better than cats and dog. This is the conclusion. ''Sa eva go-kharaḥ''. That is the verdict of Vedic literature.

:''yasyātma-buddhiḥ kuṇape tri-dhātuke''
:''sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ''
:''yat tīrtha-buddhiḥ salile na karhicit''
:''janeṣu abhijñeṣu sa eva go-kharaḥ''
:([[SB 10.84.13|SB 10.84.13]])

Just like in Vṛndāvana many visitors come. They think that by simply taking a dip into the Yamunā water their ''tīrtha'' is finished, pilgrimage is finished. But ''śāstra'' says, ''yat tīrtha-buddhiḥ salile''. If one comes to Vṛndāvana and simply takes advantage of taking a bath in the river Yamunā, that is also very good, but that does not finish his business. He must seek out where in Vṛndāvana Kṛṣṇa consciousness is going on, ''janeṣu abhijñeṣu'', "Where there is a person who can teach me about Kṛṣṇa conscious. . ." That is humanity. Otherwise, if he thinks simply by going to Vṛndāvana and taking a dip in Yamunā or shaving the head and purchasing some utensils for sons and daughter, their ''tīrtha''. . . They have been described as ''sa eva go-kharaḥ'' ([[SB 10.84.13|SB 10.84.13]]). ''Go'' means cow, and ''kharaḥ'' means ass. ''Tīrthī-kurvanti tīrthāni'' ([[SB 1.13.10|SB 1.13.10]]). When you go some holy place, because in the holy place there are many persons who are very learned, who can give you very good instruction about spiritual life, so you must seek such person and associate with him. That is ''tīrtha. Tīrthī-kurvanti tīrthāni''. Because it is said in the ''śāstra'' that ordinary men with sinful habits, they come to ''tīrtha'', holy place, and actually they become purified. Actually they become purified. That is the glory of ''tīrtha-sthāna, dhāma''. But when such sinful garbage is accumulated, who will clear? It will be cleared by the saintly person, by their ''puṇya'' work. ''Tīrthī-kurvanti tīrtha''. . . Again they make it ''tīrtha''.

So therefore it is advised. . . So anyone who is coming to Vṛndāvana, they must seek out the devotees who have dedicated to Kṛṣṇa consciousness and trying to preach Kṛṣṇa consciousness to the ignorant people who are busy in material activities. This is ''tīrtha''. Therefore it is recommended. In India you'll find so many ''tīrthas'', so many ''tīrthas''—Prayag, Mathurā, Vṛndāvana, Haridwar, Rāmeśvaram. That is the arrangement. And after retirement of life, ''vanaṁ vrajet. Pañcāśordhvaṁ vanaṁ vrajet''. Prahlāda Mahārāja also said to his father, ''hitvātmā-ghāṭaṁ gṛha-andha-kūpaṁ vanaṁ gato yad dharim āśrayeta'' ([[SB 7.5.5|SB 7.5.5]]). Formerly big, big kings—everyone—compulsory retirement, ''vānaprastha, sannyāsa. Vanam'' means go to the forest. One who goes to the forest, he is called ''vānaprastha''. From ''vana'', the word ''vāna'' has come, ''vānaprastha''. ''Pañcāśordhvaṁ vanaṁ vrajet'', that "After fifty years of age one must go to the forest for meditation, for ''tapasya'', austerity." And when he is perfectly trained up. . . This training is given from ''brahmacārī'' life, ''gṛhastha'' life also, but people are not taking training. They are not ''kuśalam''. Actually they do not know what is the aim of life. They are cats and dogs.

So one who is ''kuśala'', actually knows the aim of life, for him, ''yateta ksemāya bhavam āśritaḥ'' ([[SB 7.6.5|SB 7.6.5]]). Because in the material existence it is simply suffering. But these foolish men, they do not understand. They are thinking, "Enjoyment." How you can enjoy? Kṛṣṇa says, ''duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]): "This is a place for suffering." Actually suffering, ''tri-tapa-yātanaḥ, adhibhautika, adhidaivika adhi''. . . But because they have become fools and rascals, they do not understand that they are suffering. They are taking it they are enjoying. ''Bhavam āśritaḥ''. Therefore, anyone who is in such condition, abominable condition, condemned condition, they must take to shelter of Kṛṣṇa consciousness so long the body is strong enough. (break) . . .when the body is old and it cannot move, it is attacked with rheumatism, and so many other things, indigestion. No. So long it is ''śarīraṁ puruṣam''.

''Puruṣam'', why this word used? There are women also. ''Puruṣam'' does not mean man. ''Puruṣam'' means one who wants to enjoy. He is called ''puruṣa''. Anyone here in the material world, although one has got the body of a male or although one has got the body of a female, both of them are for enjoyment. Therefore it is used, ''puruṣa''. ''Puruṣa'' means enjoyer. So either the woman or man, the propensity is how to enjoy life. Therefore it is called. So either ''puruṣa'', the male or female, anyone who has got this body, he must perform Kṛṣṇa consciousness until she becomes. . . It should go on. If you practice when you are stout and strong. . . Just like a person begins exercising in young age, and in the old age also he can perform exercise. Practice, anything you practice, that is recommended. ''Yateta kuśalaḥ ksemāya bhavam āśritaḥ''.

So this is Prahlāda Mahārāja's instruction, that "Don't waste your time. Human life is very valuable." And Cāṇakya Paṇḍita also says, ''āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ'': "You cannot get back even one moment of your life by paying millions of dollars." So if you waste your time. . . The Kṛṣṇa conscious people, they should not be lazy. They should always remember that "Death is already there. Let me finish my business properly so that after death I may not be a cat and dog. At least I may get. . ." There is no. . . My Guru Mahārāja used to say that "Why should you wait for another life? Finish Kṛṣṇa consciousness business in this life." In this life. Why you should set aside the business for another life? No. ''Tūrṇaṁ yateta anumṛtya pateta yāvat'' ([[SB 11.9.29|SB 11.9.29]]). This is the instructions of. . . Before the next death you should prepare yourself for death. Death is inevitable. You cannot avoid death. But before the next death comes, if you become fully Kṛṣṇa conscious, then your life is successful. ''Janma karma ca me divyaṁ yo jānāti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]).

What is Kṛṣṇa? Try to understand Kṛṣṇa. Kṛṣṇa: what is Kṛṣṇa, why He appears, why He disappears, what is His nature, who is He—so many things are to be known. Kṛṣṇa is God. He is not an ordinary thing. He has got unlimited qualities, unlimited function. And if we simply understand that ''kṛṣṇas tu bhagavān svayam''. . . ([[SB 1.3.28|SB 1.3.28]]). Without going into the details, if we accept simply this fact, that "Here is the Supreme Personality of Godhead, Vāsudeva, and everything is the exhibition of His different energies," ''vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ'' ([[BG 7.19 (1972)|BG 7.19]])—if you simply understand, even it is blindly, that everything, whatever we see, that is exhibition of Kṛṣṇa's energy. . . Just like in this material world the practical example is, whatever we see—the trees and the plants and buildings, the chemicals, the. . . Everything is generating from the sunlight, energy of the sun globe. Similarly, whatever we see. . . Kṛṣṇa says also,

:''mayā tatam idaṁ sarvaṁ''
:''jagat avyakta-mūrtinā''
:''mat-sthāni sarva-bhūtāni''
:''nāhaṁ teṣu avasthitaḥ''
:([[BG 9.4 (1972)|BG 9.4]])

Kṛṣṇa is manifest by His energy. So if we understand these things, that is Kṛṣṇa consciousness. There is nothing but Kṛṣṇa; therefore it should be utilized for Kṛṣṇa. If everything belongs to Kṛṣṇa. . . Things belonging to a certain person, it must be utilized for him. This is Kṛṣṇa consciousness. Not that your property I can utilize for my benefit. That is stealing. That is cheating. So similarly, if we understand ''parasya brāhmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat'' ([[ISO 7|Īśo mantra 7]]), "Everything, whatever we see, it is distribution or manifestation of Kṛṣṇa's energy. . ." That is explained:

:''bhūmir āpo 'nalo vāyuḥ''
:''khaṁ mano buddhir eva ca''
:''bhinnā me prakṛti aṣṭadhā''
:([[BG 7.4 (1972)|BG 7.4]])

:''apareyam itas tu''
:''viddhi me prakṛtiṁ parā''
:''jīva-bhūtā mahā-baho''
:''yayedaṁ dhāryate jagat''
:([[BG 7.5 (1972)|BG 7.5]])

Everything is explained.

So if you simply try to understand ''Bhagavad-gītā'' and don't play rascaldom by interpreting in a different way, then your life is successful. Simply. Kṛṣṇa has left, therefore, before His leaving this world. . . ''Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmi'' ([[BG 4.7 (1972)|BG 4.7]]). He comes when you forget all these things. He comes again. He establishes ''dharma-saṁsthāpanārthāya''. What is that ''dharma? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "All this rascaldom, cheating ''dharma'', give up. Simply surrender unto Me." So if you simply learn this art, that is Kṛṣṇa consciousness. Then the result will be ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). You have to give up this body. That is certain. But if you don't take to Kṛṣṇa consciousness, then you have to accept another body. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). So don't do this business. Finish this business. ''Samupeta-mṛtyum. Na mocayed yaḥ samupeta-mṛtyum'' ([[SB 5.5.18|SB 5.5.18]]). This material existence means repetition of birth and death, ''bhavāśritaḥ''.

So if we want to be saved and elevated to our original position, then only means is Kṛṣṇa consciousness. There is no other way out. That is stated by Prahlāda, ''mukunda-caraṇāmbujam''. He does not say for any other gods. Mukunda. Then what about others, who are worshiping other demigods? ''Mūḍhā''. They have been. . . ''Kāmais tais tair hṛta-jñānā yajanty anya-devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]). These rascals are befooled on account of lusty desires. ''Antavat tu phalaṁ teṣām ''([[BG 7.23 (1972)|BG 7.23]]). Suppose you worship a demigod. ''Yānti deva-vratā devān'' ([[BG 9.25 (1972)|BG 9.25]]). You can be elevated to the celestial world, heavenly planet. But what will be benefit? You'll have to die there. The same death is there. You have to struggle there. Don't think that the demigods, they are living very peacefully. No. That is not possible. Indra is always embarrassed with so many things. You have read the fight with Indra. So many ''asuras, devāsura'', Hiraṇyakaśipu. The same thing as. . . Simply they have got a long duration of life, a high standard of life, but the same struggle. Just like here you see in India and Europe, America. They have got the high standard of life, they have got skyscraper building, very big, big roads, motorcar. But what is that? Simply struggling. Are they happy? We are poor country. Of course, we have no such opulence. But the standard, the ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]), is there, not that they are sitting idly and food is coming automatically. No. They have to struggle.

So either you be in the heavenly planet or in the lowest planet, the struggle is there. ''Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati'' ([[BG 15.7 (1972)|BG 15.7]]). So long we'll be in the material world, you have to. . . ''Ā-brahma-bhuvanāl lokān punar āvartino 'rjuna'' ([[BG 8.16 (1972)|BG 8.16]]). Even you go to the Brahmaloka or Indraloka, Candraloka. . . They are trying to go to the Candraloka, but they do not know where is Candraloka. They are going and coming, going and coming. So one must know it that "Even if I go to the Brahmaloka by our material power, that is also ''punar āvartino arjuna''. That is ''bhavam āśritaḥ''." So we should try to avoid the material existence and come to our original life, eternal life, blissful life, ''sac-cid-ānanda-vigraha'' (Bs. 5.1). That is really solution of the problem, ''ksemāya. Kuśalaḥ ksemāya''. ([[SB 7.6.5|SB 7.6.5]]) So long this human body we have got, and especially young men, don't spoil it. That is our Kṛṣṇa consciousness movement.

Thank you very much.

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

751206 - Lecture Initiation Sannyasa - Vrndavana

2021-12-16T14:42:19Z

Soham:

751205 - Lecture SB 07.06.04 - Vrndavana

2021-12-16T14:11:13Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70604]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751205 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751205SB-VRNDAVAN - December 05, 1975 - 37:37 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751205SB-VRNDAVAN.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Seventh Canto, Sixth Chapter, fourth verse. (leads chanting of verse, etc.)

:''tat-prayāso na kartavyo''
:''yata āyur-vyayaḥ param''
:''na tathā vindate kṣemaṁ''
:''mukunda-caraṇāmbujam''
:([[SB 7.6.4|SB 7.6.4]])
(break) (00:58)

Translation: "Therefore, only for the purpose of sense gratification, material activities like economic development are simply a waste of time and energy without any practical profit. If such energy and endeavor is utilized for Kṛṣṇa consciousness, surely one can attain to the spiritual platform of self-realization. There is no benefit by engaging oneself in economic development."

Prabhupāda:

:''tat-prayāso na kartavyo''
:''yata āyur-vyayaḥ param''
:''na tathā vindate kṣemaṁ''
:''mukunda-caraṇāmbujam''
:([[SB 7.6.4|SB 7.6.4]])

So ''prayasa'', activities. . . Rūpa Gosvāmī has forbidden,

:''atyāhāraḥ prayāsaś ca''
:''prajalpo niyamāgrahaḥ''
:''laulyaṁ jana-saṅgaś ca''
:''ṣaḍbhiḥ bhaktir pranaśyati''
:([[NOI 2|NOI 2]])

There are six kind of activities which will increase your transcendental importance of life, and there are six kinds of activities which will destroy your whatever little devotion you have got. These, in the ''Upadeśāmṛta'' you will find, how you can increase and how you can finish. So about finishing, if you are actually advancing in spiritual life, if that is your aim, then these six things should be avoided. As it is said, ''prayāsaḥ''. The first thing is ''atyāhāra'', eating too much than necessity, ''atyāhāra'', or collecting more than you require. For maintenance of your body you have to secure some monetary benefit—but not more than what you require. People are not satisfied. At the present moment everyone is trying to get more and more and more and more. There is no satiation. This kind of endeavor is forbidden. It will not help you. But people are mad after money. If he is getting, say, five hundred rupees, he says, "No, why five hundred? Five thousand." And if he gets five thousand, then he says, "Why five thousand? Five ''lakhs''." And if he gets five ''lakhs'', then he says, "Why five ''lakhs''? Five crores." This is there. The whole world is going on. They are never satisfied. You go to any rich man: "Sir, you have now enough money. Please come to our meeting in the morning, seven-thirty." "No, I have no time." He's earning money.

So everyone thinks, "To earn money is my first business. That is. . . And to work for it, that is my first business." But that is forbidden. In the ''Śrīmad-Bhāgavatam'' this is forbidden. Becau. . . Why forbidden? Because you cannot get more than what you are destined to get. That is not possible. If by your ''karma, karma-phala'', by result of your ''karma'', if you are to get some happiness, you will get that much, not more than that. So what is the use of endeavoring? Therefore it is said, ''tat-prayāso na kartavyo yata āyur-vyayaḥ param''. Simply waste your time. Suppose you are doing some business and earning money. And if somebody says that "You cannot get more than five hundred rupees per month," then why you'll work so hard? But because they have no information—they do not take consultation from the right person—therefore they are trying uselessly. The human life was meant for understanding Kṛṣṇa. Instead of using the energy for understanding Kṛṣṇa, they are spoiling the energy unnecessarily to earn money. This is the modern civilization. The whole Western world, how they are spoiling their life unnecessarily. We should be satisfied in the economic position as we are put into.

So in another place Nārada Muni says,

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

''Gabhīra-raṁhasāḥ, tal labhyate''. Your material gain, happiness or distress, you are destined to get. You'll get it. Again the same, ''duḥkhavad anyataḥ. Duḥkham anyat nataḥ. Anyat nataḥ''. Nobody tries to get distress. If you ask anybody that "Why you are working so hard?" nobody says that "I am working so hard, I want distress." Nobody will say. Everyone will say, "I'll be happy. I'll get happiness. Therefore I am working hard." "No, this is distress." "Yes, this is distress, but I'll get happiness after this." This is called ''māyā''. He is undergoing distress, but he is thinking, "I'll get happiness." This is called ''māyā''.

So there is no use. This is śāstric injunction. You have to see your future through the ''śāstra''. So don't waste your time in that way. ''Āyur-vyayam param. Ayur-vyayaḥ''. This duration of life, human life—Prahlāda Mahārāja has begun with the words ''durlabhaṁ mānuṣaṁ janma''—this life is very, very important, and after many, many births you have got it. So you should always remember that every moment of this life is so important. How much it is important, that is explained by Cāṇakya Paṇḍita. Anyone can understand. He says. . . He is not a, I mean, Kṛṣṇa conscious person but moralist. He was prime minister. He says, ''āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ''. Your duration of life. . . You have got a certain years' duration of life. You cannot live more than that. If you have got your duration of life for fifty years, you can live up to fifty years, not hundred years. These are all destined. It is useless. So therefore it is very important. In the ''Bhāgavata'' in another place it is said, ''tūrṇaṁ yateta anumṛtya pateta yāvat nihśreyasāya'' ([[SB 11.9.29|SB 11.9.29]]). The same thing repeatedly. Here Prahlāda Mahārāja also says that ''durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam'' ([[SB 7.6.1|SB 7.6.1]]). First of all you have to consider that we have got this human form of life after many, many hundreds and thousands, millions, 8,400,000. . . (break) ''Durlabham''. So therefore it is, although temporary. . . Everyone knows that "I'll not live forever." But even though it is temporary, ''adhruvam'', not eternal, it is ''arthadam''. It is said, ''arthadam''. Whatever little life you have got, you can attain perfection. This is the advantage. You can attain perfection.

How perfection? Kṛṣṇa says in the ''Bhagavad-gītā'',

:''sarva-dharmān parityajya''
:''mam ekam śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi. . .''
:([[BG 18.66 (1972)|BG 18.66]])

This is perfection. Kṛṣṇa says that "You give up all these nonsense engagement. Simply surrender unto Me, and I shall give you relief." Our continuation of material life means full of sinful activities. We act some way, and we get a similar body. And again the life continues, and again we get another body, another body, another body. But in the human form of body, you can get the highest perfection, Kṛṣṇa consciousness, and that will stop your continuation of this material life. ''Manaḥ ṣaṣṭhāni indriyāṇi karṣati''.

:''mamaivāṁśo jīva-bhūtaḥ''
:''jīva-loke sanātanaḥ''
:''manaḥ-ṣaṣṭhānīndriyāṇi''
:''prakṛti-sthāni karṣati''
:([[BG 15.7 (1972)|BG 15.7]])

By mental concoction and sense gratification he is continuing this material existence.

So every man, the same instruction is there, that this human form of life is only meant for Kṛṣṇa consciousness. But the rascals, they will not hear. Therefore Narottama dāsa Ṭhākura sings, ''hari hari biphale janama goṅāinu'': "My Lord Hari, I have simply wasted my time." Actually, if one is not Kṛṣṇa conscious, he is simply wasting his valuable time. ''Hari hari biphale janama goṅāinu''. How? ''Manuṣya-janama pāiyā rādhā-kṛṣṇa nā bhajiyā jāniyā śuniyā biṣa khāinu''. The same thing as Prahlāda Mahārāja says. This is called ''mahājana''. The one ''mahājana'' is speaking something, another ''mahājana ''will say something else—that is not ''mahājana. Mahājana'' means ''evaṁ paramparā prāptam'' ([[BG 4.2 (1972)|BG 4.2]]). What Prahlāda Mahārāja said millions of years ago, Narottama dāsa Ṭhākura is saying the same thing. Prahlāda Mahārāja said, ''durlabhaṁ mānuṣaṁ janma, tad apy adhruvam arthadam'' ([[SB 7.6.1|SB 7.6.1]]), and the same thing is being repeated by Narottama dāsa Ṭhākura: ''hari hari biphale janama goṅāinu''. (aside:) Why they are going there with children? So this is called ''paramparā prāptam''. (aside:) Nobody should go within, with children. Eh? They. . .

Akśayānanda: She was standing at the doorway. She didn't go in.

Prabhupāda: No. So, why should we waste our time? Just see practically. We are asking people that "Don't waste your time. We are opening hundreds of centers. You come with us. Little ''prasādam'' you require. We shall supply. You chant Hare Kṛṣṇa." "No. No. I shall do the same thing, ''prayāsa'', trying for this, trying for that, trying for something else, something else. No." Nobody is satisfied that "My life is meant for Kṛṣṇa consciousness. Here is a chance to develop Kṛṣṇa consciousness. Let me live here peacefully and let me eat the ''prasādam ''and chant Hare Kṛṣṇa." You will find no customer. This is ''māyā''.

:''daivī hy eṣā guṇamayī''
:''mama māyā duratyayā''
:''mām eva ye prapadyante''
:''māyām etāṁ taranti te''
:([[BG 7.14 (1972)|BG 7.14]])

It is very, very difficult. But still, Vaiṣṇava, he will advise. A moralist who knows ''śāstra'', he will also advise, just like Cāṇakya Paṇḍita, I was saying. Cāṇakya Paṇḍita said, ''āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ''. Formerly there was exchange for. . . Means of exchange was coins, gold ''mohur''. Even in India, even in Muhammadan time, there was gold ''mohur'', not this paper, cheating: "I give you money, one thousand rupees, some paper. That's all." Where is money? But people are satisfied. "Yes, I have got one thousand rupees. It is written there. That's all." But actual money is the gold, gold exchange.

So therefore Cāṇakya Paṇḍita said. . . This means at that time there was gold coin exchange. Even in our childhood we have seen in India there was coins—gold coins, silver coins, everywhere, all over the world. In England there was pound, gold coin. So Cāṇakya Paṇḍita said, ''svarṇa-koṭibhiḥ. Svarṇa'' means gold coins, and ''koṭi'' means ten millions. So suppose today is 6th December. Now seven o'clock, morning, seven o'clock, 6th December, passed. Can you bring it again by paying one crores of gold coins? Hmm? That "Let me get back again seven o'clock, 6th December, 1975, again"? No. It is gone forever. So just see the value, that you cannot get back even a moment of your life by paying millions and millions of dollars. How time is valuable, just calculate. Therefore Cāṇakya Paṇḍita. . . ''sa cet nirarthakaṁ nītaḥ ka no hānis tato 'dhika''. If you waste your time, such valuable time, for nothing, just imagine how much loser you are. But we do not know.

Therefore Caitanya Mahāprabhu, ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31|CC Adi 17.31]]): "Your life is meant for chanting. Therefore you should simply chant ''sadā'', always, consistently." This is the advice. This is properly using the moments of time. Therefore Prahlāda Mahārāja says that ''tat-prayāsa''. If you foolishly endeavor for making some economic development, then what is the. . .? ''Āyur-vyayaḥ param''. You have got this valuable life. Every moment is so valuable. That means you are wasting your valuable life by such endeavor to improve your economic condition. It is not possible. ''Tad ayatnataḥ''. If you get distress without endeavoring for it, you will get happiness without endeavoring for it, because that is destined. You cannot get more or less. You have to. . . You'll get it.

Therefore, whatever little life we have got, instead of wasting for improving economic condition, let us use it for advancing in Kṛṣṇa consciousness. That is life. Who understands this philosophy, this rascal world? Nobody understands this philosophy, but this is real philosophy: not to waste your valuable time for improving your economic condition. That is not possible. You have to utilize every moment to see how we are improving Kṛṣṇa consciousness. So "How I am improving? Who will give me the certificate?" No. You don't require anyone's certificate. You'll know it. If you actually trying for advance in Kṛṣṇa consciousness, the certificate will be understood by yourself automatically. What is that? ''Bhaktiḥ pareśānubhavo viraktir anyatra syāt'' ([[SB 11.2.42|SB 11.2.42]]). If you advance in Kṛṣṇa consciousness, that means you'll be detestful for material enjoyment, especially sex enjoyment. That is the last word of material enjoyment. So this is the test, that ''bhaktiḥ pareśānubhavo viraktir anyatra syāt''.

:''yad avadi mama cetaḥ kṛṣṇa-padāravinde''
:''nava nava dhāman udyata rantum āsīt''
:''tad avadhi bata nārī-saṅgame smaryamāne''
:''bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca''

Yamunacārya. This is the test. The more you advance in spiritual consciousness, Kṛṣṇa consciousness, you'll dislike this material happiness. This is the test.

How it is? Just like if you are hungry and if you get food, then the more you eat, your appetite or hunger will be minimized, and at last you'll say, "No, no, I don't want any more." Similarly, advancement in Kṛṣṇa consciousness means, "No, no, I don't want." Not only saying "Don't want," but ''yad avadi mama cetaḥ kṛṣṇa-padāravinde nava nava dhāman udyata rantum āsīt tad avadhi bata nārī-saṅgame''. Here our feelings of happiness is sex life. Sometimes we think, "Oh, how I was enjoying sex life with my wife, with my husband." That is also pleasure. They read so many novels because there is sex life. They feel very happy: "How this man is talking with this woman, woman is talking this woman, and how they are enjoying." So that is subtle, subtle enjoyment.

There are eight kinds of subtle sex life. If you see one beautiful woman and if you appreciate, "Oh, how nice the face is," that is subtle sex. If you read books, that is also subtle sex. If you endeavor how to approach that woman or man to find out the opportunity, that is subtle sex. There are eight kinds of subtle sex life. So it is forbidden for a ''brahmacārī'' even to think of woman. That is ''brahmacārī''. Even thinking of woman is subtle sex life. It is very, very difficult. But ''mām eva ye prapadyante māyām etāṁ taranti te'' ([[BG 7.14 (1972)|BG 7.14]]). If you catch the lotus feet of Kṛṣṇa very tightly, these things will not disturb. That is said by Yamunacārya. ''Bhavati mukha-vikāraḥ''. If you become pure devotee of Kṛṣṇa, then as soon as you think of sex, you'll spit: "Eh! Nonsense. What is this?" This is the result. That is the certificate, whether you have got that attitude—spit on it. Then you understand that you are increasing. Otherwise you are in the same hellish condition. You may show that you are becoming a devotee, very great devotee, so test yourself how much you have advanced.

So that is the śāstric injunction everywhere. ''Tṛpyanti neha kṛpaṇa bahu-duḥkha-bhājaḥ. Bahu-duḥkha-bhājaḥ''.

:''yan-maithunādi gṛhamedhi-sukhaṁ hi tucchaṁ''
:''kaṇḍūyanena karayor iva duḥkha-duḥkham''
:''kaṇḍūtivan manasi yo viṣaheta dhīraḥ''
:''tṛpyanti neha kṛpaṇa bahu-duḥkha-bhājaḥ''
:([[SB 7.9.45|SB 7.9.45]])

Everyone is practically aware that how sex life is followed by so many miserable condition of life—everyone knows it—either illicit or legal. The world is going on. Because there is no Kṛṣṇa consciousness, now they are creating so many sinful life, killing the child openly. The doctors, the medical men, scientists, advise it, "If you like, you can kill your child." And to kill a child means how much sinful activities they do not know, but they are inducing. He has to become a child, and he will be killed by somebody else. And again, as many times he has killed children, he will have to live within the womb and be killed. ''Bahu-duḥkha-bhājaḥ''. It will be followed by so many miserable condition of life. But now they are advertising, "One, two, three—no more children." But "one, two, three" means balance children, you kill. This is going on. Then why not stop sex life? Oh, that is not possible. ''Bahu-duḥkha-bhājaḥ''. Not only in this life but in the next life, next life, because there is no. . . ''Mūḍhā nābhijānāti mām ebhyaḥ param avyayam'' ([[BG 7.13 (1972)|BG 7.13]]). These rascals. . . This rascal civilization is so dangerous, ''mūḍhā'', full of rascals.

So our little, humble attempt is to give them relief from this rascaldom civilization. That is Kṛṣṇa consciousness movement. Kṛṣṇa consciousness movement means to give little relief or little knowledge to the people in general, especially to the human being. Like Prahlāda Mahārāja is. . . ''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam'' ([[SB 7.6.1|SB 7.6.1]]). In the human life one can understand. We are speaking all these instruction from ''śāstra'' by Kṛṣṇa or Kṛṣṇa's devotees. Why? Just to give a little relief. They may understand how to live. ''Durlabhaṁ mānuṣaṁ janma''. "Before the next death let me finish my Kṛṣṇa consciousness life." That is required. That is intelligence. Otherwise, as soon as the life is finished, there is no guarantee that I am going to take again a human form of life. It is not possible. But there is little guarantee for the devotee. For the devotee, if he has rendered little service to Kṛṣṇa even for a moment, the life of human life next is guaranteed. Guaranteed in this way, that if he unknowingly commits some mistake, then it is guaranteed. And if he knowingly commits mistake, then he is going to be cats and dogs.

This is the facility. ''Yoga-bhraṣṭaḥ. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭaḥ sanjāyate'' ([[BG 6.41 (1972)|BG 6.41]]). ''Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvaḥ'' ([[SB 1.5.17|SB 1.5.17]]). One has taken to Kṛṣṇa consciousness, but on account of immature Kṛṣṇa consciousness, if he falls down, falls down like that, then he gets. . . ''Yoga-bhraṣṭaḥ sanjāyate śucīnāṁ''. But if one purposefully commits mistake and sinful life, "Now I am chanting Hare Kṛṣṇa. I can do all sinful life; it will become counteracted," that rascal will be punished very, very much. ''Nāmnād balād yasya hi pāpa-buddhiḥ''. "I am living in Vṛndāvana. Oh, it is ''dhāma'', so let me do all nonsense. It will be counteracted." They'll be these cats and dogs and monkeys in Vṛndāvana. Dhāmāparādha. Dhāmāparādha. Of course, Vṛndāvana's influence will be there, but at least one life he has to become the hog and dog in Vṛndāvana. Then next life he'll be. . . Because as soon as he becomes animal, there is no scope of unlimited committing sinful life. Animals are restricted. They can commit one kind of sinful life. That, the human being, because he has got intelligence, he commits unlimited duration of sinful life. That is another danger. So one who commits this sinful life in Vṛndāvana, remember, he has to become next life cats and dogs. There, as you see, there are many dogs, hogs. But still, Vṛndāvana-dhāma is so powerful that next life he will get salvation, even if he has become dogs and hogs. But that is not good. Why should we act in such a way that in Vṛndāvana-dhāma we shall commit sinful life and become a cats and dogs? ''Jaya jaya vṛndāvanavāsī yata jana''. We should be careful. We should be careful, especially in ''dhāma, dhāmāparādha''.

So Prahlāda Mahārāja said that "Don't waste your time for improving your bodily comforts. That is not good. It is simply waste of time." ''Tat prāyaso na kartavyo yata āyur vyayaḥ param''. This life, human form of life, param, the supreme life. . . In the material existence the human form of life is supreme. Even the demigods, they desire that "If I can again go to Bhārata-varṣa and get a human life." This is stated in the ''Śrīmad-Bhāgavatam''. So you have come to Bhārata-varṣa, or you are born in Bhārata-varṣa, human life. Take full opportunity of Kṛṣṇa consciousness. Don't waste a single moment. This is the instruction. And even if you develop your economic condition, then what is the gain? Real gain is to become Kṛṣṇa conscious. Therefore it is said, ''na tathā vindate kṣemaṁ mukunda-caraṇāmbujam'' ([[SB 7.6.4|SB 7.6.4]]). You simply dedicate your life to serve Mukunda. Kṛṣṇa's another name is Mukunda. ''Muk'' means liberation. ''Mukti''. ''Muk'' means ''mukti''. So ''ānanda'', the ''mukti-ānanda'', that is real ''ānanda'', liberation. So therefore our business is how to surrender fully unto the lotus feet of Mukunda, ''mukunda-caraṇāmbujam'', and fully engage in His service. That is the only business of human life. Don't try to make economic development, ''dharmārtha-kāma-mokṣa'' ([[SB 4.8.41|SB 4.8.41]]). Don't try to become a religious person also.

Religious person means strictly following the rules and regulation of ''varṇāśrama-dharma''. That is called religious.

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

''Varnāśrama-dharma ''is called ''dharma''. ''Dharma''. . . There is ''brāhmaṇa''. He has got his duties, prescribed duties. ''Kṣatriya'', he has got his prescribed duties. This is all explained in the ''Bhagavad-gītā''. And ''vaiśya'', he has got his prescribed duties. So even if you are executing your occupational duties very perfectly, but if you do not enhance your Kṛṣṇa consciousness it is useless. ''Dharma-artha-kāma-mokṣa'' ([[SB 4.8.41]], [[CC Adi 1.90|CC Ādi 1.90]]). It is useless. You can say, "I am executing my ''brāhmaṇa-dharma'' very nicely." No. Even if you are executing,

:''dharma-svanuṣṭhitaḥ puṁsāṁ''
:''viśvaksena kathāsu yaḥ''
:''notpādayed ratiṁ yadi''
:''śrama eva hi kevalam''
:([[SB 1.2.8|SB 1.2.8]])

Even if you are execute your occupational duties very nicely, but if you do not become Kṛṣṇa conscious, then it is simply waste of time. ''Śrama eva hi kevalam''. The real purpose of life is ''mukunda-caraṇāmbujam''. That is real purpose of life. Therefore Prahlāda Mahārāja says, "Don't try for anything else, so-called happiness or distress." So-called happiness, distress, we should always remember. Even the distress, we should neither. . . (break) (end).

751204 - Morning Walk - Vrndavana

2021-12-16T13:09:41Z

Soham:

751204 - Lecture SB 07.06.03 - Vrndavana

2021-12-16T12:28:53Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
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[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
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[[Category:SB Lectures - Canto 07|70603]]
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751204 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751204SB-VRNDAVAN - December 04, 1975 - 33:06 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751204SB-VRNDAVAN.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Seventh Canto, Sixth Chapter, third verse. (leads chanting of verse, etc.)

:''sukham aindriyakaṁ daityā''
:''deha-yogena dehinām''
:''sarvatra labhyate daivād''
:''yathā duḥkham ayatnataḥ''
:([[SB 7.6.3|SB 7.6.3]])
(break) (01:00)

Translation: "Prahlāda Mahārāja continued to speak: My dear friends born of demon families, the happiness which is perceived with reference to the senses can be obtained in any form of life according to one's past fruitive activities. Such happiness is automatically obtained, as sometimes we obtain distresses without any endeavor."

Prabhupāda:

:''sukham aindriyakaṁ daityā''
:''deha-yogena dehinām''
:''sarvatra labhyate daivād''
:''yathā duḥkham ayatnataḥ''
:([[SB 7.6.3|SB 7.6.3]])

Now Prahlāda Mahārāja in the previous verses explained that ''durlabhaṁ manuṣaṁ janma'': "This human form of life is ''durlabham'', very rarely gotten." It is not so easy. There are many rascals, they say that once you come to the human form of life there is no more degradation. That is rascaldom. When Kṛṣṇa says that ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntaram-prāptir'' ([[BG 2.13 (1972)|BG 2.13]]), He says that "As you have changed bodies, similarly, at the end also you'll have to change the body." He never says that "You'll get again human body." Never says. ''Tathā dehāntara-prāptir'': "Another form of life." That another form may be. . . There are 8,400,000 forms. So "another form" means any one of them. There is no guarantee. You cannot say that "Now I have got human form of. . . Again, in the next life, I also get human. . ." No. You can be. . .

The evidence is Bharata Mahārāja. He was king, emperor, very exalted position in the human form of life, but next life he got the life of a deer. This is the evidence. So how you can say that next life will be human life? No. That's not possible. According to your ''karma'', ''karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]]), if you are acting like human being, then there is chance of getting human life. And if you are acting like a dog, then you must get the body of a dog. ''Karmaṇā daiva-netreṇa''. It depends on your ''karma''. If you simply dress like a human being and act like a dog, then you'll get a dog's body. Kṛṣṇa will give you the facility. ''Māyayā. . . yantrā-rūḍhena māyayā. Māyā''.

In the ''Bhagavad-gītā'' it is said that this body is just like a machine, motorcar. Suppose you have got now a very nice motorcar, Rolls-Royce car. So somehow or other, your car is lost. The next car, is it any guarantee that you will get Rolls-Royce car? No. You'll get a car as you pay for. That's all. If you can pay for a Rolls-Royce car, then you can get. Or any dress. Suppose you have got now very costly dress. Now your dress is torn, you have to change the dress, but is there any guarantee that you'll get the same type of dress? No. You'll get a dress as you pay for it. It's a common sense. Similarly, if you act like a demigod, you will get the body of a demigod. If we act like ordinary human being, then you get the body of a human being. If you act like a dog, then you get the body of a dog. And if you act like a devotee, you go back to home, back to Godhead. This is the process.

Why we are instructing everyone to become Kṛṣṇa conscious? The result will be, if you become fully Kṛṣṇa conscious, then next life you get a body in which you can live with Kṛṣṇa face to face, talk with Him, play with Him. That is the benefit. ''Tyaktvā dehaṁ punar janma naiti mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). Kṛṣṇa gives assurance that if you simply try to understand Kṛṣṇa, and if you really understand Kṛṣṇa. . . ''Janma karma ca divyaṁ me yo jānāti tattvataḥ''. If you simply try to understand Kṛṣṇa in truth, not vague, "Yes, I understand Kṛṣṇa, but Kṛṣṇa has no form"—this is not understanding of Kṛṣṇa. This is rascaldom. Kṛṣṇa says such persons, such rascals who says that "Kṛṣṇa has no body. He has no form. It is ''māyā''. . ." They are called Māyāvādī. "Everything ''māyā''. Kṛṣṇa is also ''māyā''." That is Māyāvāda. So these Māyāvādīs have been condemned by Kṛṣṇa: ''na mām''. . . What is that? ''Mānuṣīṁ tanum. . . Avajānanti māṁ mūḍhā'' ([[BG 9.11 (1972)|BG 9.11]]). These rascals, Māyāvādīs, avajānanti, he thinks Kṛṣṇa as ordinary human being, or even if He is God, He has taken a body made by ''māyā''. This is Māyāvādī philosophy. "The spirit soul cannot appear without being dressed by ''māyā''." But that is not the fact, that. . . A man is diseased, suffering from fever. It does not mean that without fever nobody can exist. That is nonsense. Fever is a symptom for the time being, and feverlessness is the real life. Similarly, somehow or other, ''iccha-dveṣa-samutthena'' ([[BG 7.27 (1972)|BG 7.27]]), by some desire, we have got this material body, but it does not mean that without this material body I cannot live. That is nonsense. Actual life is spiritual life. Actual life is spiritual life.

So therefore Prahlāda Mahārāja says that ''kaumāra ācaret prajño dharmān bhāgavatān iha durlabhaṁ mānuṣaṁ janma'' ([[SB 7.6.1|SB 7.6.1]]). This is human life. You have got the human life only for cultivating Kṛṣṇa consciousness. If you are doing anything else except Kṛṣṇa consciousness, that means you are risking your life to become a cat and dog or anything else. This is the fact. So Kṛṣṇa is still prepared to give you facilities. That is explained in the ''Bhagavad-gītā. Yānti devā vratā-devān'' ([[BG 9.25 (1972)|BG 9.25]]). If you are acting like a ''devatā. . . Devatā'' means devotee—not pure devotee; with some material desires. They are called ''devatās''. Not. . . Everyone is not pure devotee. Mostly, ''artho arthārthī jñānī ca bharatarṣabha'' ([[BG 7.16 (1972)|BG 7.16]]). ''Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti''. . . Anyone who comes to Kṛṣṇa consciousness, he is to be understood that he's a pious. But piety, to become a pious man, does not mean that he's a devotee. By piety, by acting piously, you can get good birth. ''Janmaiśvarya-śruta-śrī'' ([[SB 1.8.26|SB 1.8.26]]). You can get good birth in a very aristocratic family or a ''brāhmaṇa'' family. Generally aristocratic, rich family, by piety. ''Janma-aiśvarya''. Nowadays they want money, and nobody wants any spiritual advancement. So they get money by pious activities. They get good birth. To born, to take birth in very rich family. . . ''Janmaiśvarya-śruta''. He can become very learned man, B.A., M.A., Ph.D., D.H.C, so many things, title, learned man. ''Janmaiśvarya-śruta-śrī'', and beautiful, beautiful body. These are the results of pious activities. But that does not mean you are a devotee. Devotee is different thing. Devotee means who does not aspire of anything like this, that "Let me take birth in rich family. Let me possess very good amount of wealth. Let me become beautiful. Let me become very learned." These are material aspirations. But a devotee has no material aspiration. ''Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11)—zero, nothing of the sort.

And what is his aspiration? That is explained by Caitanya Mahāprabhu: ''mama janmani janmanīśvare bhavatād bhaktir ahaitukī. Na dhanaṁ na janaṁ na sundarīṁ kavitaṁ vā jagad-īśa kāmaye'' ([[CC Antya 20.29|CC Antya 20.29, Śikṣāṣṭaka 4]]). This is pure devotion. "I don't want money." ''Na dhanam''. "I don't want any number of men at my order, acting." Just like big, big factory owner, they are employing four thousand, five thousand men, as master of so many servants. A devotee doesn't want this. He doesn't want any amount of money or any amount of followers. ''Na dhanaṁ na janaṁ na sundarīṁ kavitam''. Very beautiful, attractive wife, ''sundarīm''. This is material aspiration: "Let me have immense amount of money, a very good woman, wife or friend." This is the whole material activities. You'll see. Everyone is after money and women. This is material aspiration. But Caitanya Mahāprabhu is rejecting. ''Na dhanaṁ na janaṁ na sundarīṁ kavitaṁ vā jagad-īśa''. Then what You want? ''Mama janmani janmanīśvare bhavatād bhaktir ahaitukī'' ([[CC Antya 20.29|CC Antya 20.29, Śikṣāṣṭaka 4]]). "I don't mind where I get My birth. I am not aspiring to get My birth in a very aristocratic way. No." Anywhere. Mama janmani. "I may become a demigod in the heavenly planet or I may be a cat, dog or any insignificant. But I want this, that My devotion to Your lotus feet may not be forgotten." This is desirelessness. Anything beyond the. . . we desire, that is material.

So ''bhakti'' begins when you are desireless. ''Gato''. . . The Yamunacārya's ''śloka, niśeṣa-mano-rathāntaram. Kadāham aikantika-nitya-kiṅkaraḥ praharṣayiṣyāmi sanātha jivitaṁ bhavantam eva caran nirantaram'' (''Stotra-ratna'' 43). This is devotee, devotion. He's praying, Yamunacārya's praying to the Lord, ''bhavantam'': "You only." ''Caran nirantaram''. "Simply thinking of You, acting for You," ''caran, ācāran'', "practicing such activities which will give me the opportunity of thinking Kṛṣṇa." That is wanted. Because Kṛṣṇa says, ''man-manā bhava mad-bhakto'' ([[BG 18.65 (1972)|BG 18.65]]), Kṛṣṇa says, "This is the process," so we have to mold our life in such a way that we get the opportunity of thinking of Kṛṣṇa twenty-four hours. That is Kṛṣṇa consciousness. Even we are eating, we can remember Kṛṣṇa. Kṛṣṇa ''baḍa dayā-maya, karibāre jihvā jaya, svaprasāda-anna dilā bhāi''. So we want. While sleeping, if we think of Kṛṣṇa, it may be that we may dream of Kṛṣṇa also. That is possible. Eating, sleeping, mating. . . Even in sex if we can remember Kṛṣṇa. . . How? That is. . . Kṛṣṇa says, ''dharmāviruddha-kāmo 'smi ''([[BG 7.11 (1972)|BG 7.11]]). Sex life which is given permission in the ''śāstra'', that is Kṛṣṇa. The ''śāstra'' gives you permission for sex life only for begetting nice children. Not for enjoyment. That is illicit sex. If you make love, "phish, phish, phish," and have sex life, that is illicit sex. So that ''dharmāviruddha''. So we can adjust our material activities: eating, sleeping, mating and fearing. It can be adjusted in relationship with Kṛṣṇa, provided we take direction from Kṛṣṇa. Even eating, sleeping, mating can be utilized as Kṛṣṇa consciousness if you follow the rules and regulation. There is facility. And as soon as you deviate, then you become subject to the control of ''māyā. Yajñārthe karmano 'nyatra loko 'yaṁ karma-bandhana'' ([[BG 3.9 (1972)|BG 3.9]]). If you simply act for satisfying Kṛṣṇa, then you are all right. And as soon as you do it for your own sense gratification, ''karma-bandhana'', you become bound up by the laws of ''karma''. We should be very careful therefore.

Therefore here it is said, ''sukham aindriyakam'': "Happiness derived from the sources which is not related with Kṛṣṇa. . ." That is ''sukham aindriyakam''. Actually you do that. When we enjoy sense pleasure, that is not for Kṛṣṇa. That is material sense perception. So Prahlāda Mahārāja says that this kind of pleasure, happiness. . . ''Sukham aindriyakaṁ daityā''. He is particularly addressing his friend ''daityā'', because they are sons of ''daityā'', demons. Just like at the present moment ninety-nine percent of the population, they are ''daityās'', demons. What is the difference between a demon and a demigod? ''Daityā'' means the sons of the Diti. So ''daitya''. And ''deva, deva'' means devotees, or those who accept the supremacy of the Lord. They are called ''deva''. ''Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ'' ([[BG 16.6 (1972)|BG 16.6]]). Anyone who is ''viṣṇu-bhakta'', accepting God as the supreme controller, they are called demigods. And ''āsuras tad-viparyayaḥ'', and just the opposite number. . . What is that opposite number? "What is God? Why shall I accept God? God is dead. There is no God. God is impersonal." They are ''daityās'', or demons.

So Prahlāda Mahārāja was also born in a demon family, but he was not ''daitya''. He was a devotee, although he is born. . . So it is not that a devotee has to take his birth in the devotee's family. That is not necessary. ''Ahaituky apratihatā''. One man can become a devotee without any cause and without being checked. There is no such thing which will check to become a devotee. Anyone can devotee in any condition, provided he is fortunate enough to associate with another devotee. That is the way. So Prahlāda Mahārāja says, "My dear friends, because you have been taught for sense gratification—eating, sleeping, mating and defending—so this is, this kind of happiness, is material happiness, sense enjoyment." So ''deha-yogena dehinām'', two bodies combined or in connection with this body. . . ''Deha-yogena dehinām''. Just like sex life. Sex life, it requires two bodies, one male or female. ''Deha-yogena''. As soon as we say ''yogena'', that means extra something. ''Yogena''. ''Yoga'' and ''viyoga''. ''Viyoga'' means minus, and ''yoga'' means addition. So ''deha-yogena dehinām''. The living entities who have accepted this material body, such kind of happiness, ''sarvatra labhyate'', you can have anywhere, any life. Just like two bodies, male and female. It is not that in the human society two bodies, male and female, join and enjoy the pleasure. The dog also do that. The quality of happiness between a beautiful man and beautiful woman does not increase or decrease by other body. The hog also, they enjoy. It is not because they have got a nasty body therefore the enjoyment is less than human being. No. The feelings of enjoyment is the same, either of the dog or of the hog or of the human being, everyone. It is not. . . The quality does not change.

There is a story of a prostitute, Lakṣahīra. (aside:) You can sleep this way. I am asking you. Yes, you're sleeping. You can go and sleep. Don't make here. So there is a story of the prostitute, Lakṣahīra. There was a prostitute whose charges was one ''lakh'' of pieces of diamond. It doesn't matter, a big diamond or small diamond. That was her charges. So one man was suffering from leprosy and he was being assisted, she (he) was being assisted by his wife, very faithful wife. So still, he was morose. The wife asked the husband, "Why you are morose? I am giving you so much service. You are leper, you cannot move. I can take you. . . I take you on a basket and carry you. Still, you feel unhappy?" So he admitted, "Yes." "Oh, what is the cause?" "Now, I want to go to the prostitute Lakṣahīra." Just see. He is leper, a poor man, and he is aspiring to go to a prostitute who charges 100,000 of pieces of diamond. So anyway, she was a faithful wife. She wanted to satisfy her husband. Some way or other, she arranged. Then, when the leper was at the house of the prostitute, the prostitute gave him very nice dishes of food, but everything in two dishes, everything—one in the golden pot, another in iron pot. So while he was eating, so he inquired the prostitute, "Why you have given me in two pots?" "Now, because I wanted to know whether you will feel different taste in different pots." So he said, "No, I don't find any difference of taste. The soup in the golden pot and the soup in the iron pot, the taste is the same." "Then why you have come here?" This is foolishness. The whole world is going on like that, that simply trying to taste the same thing in different pot. That's all. They are not distasteful "No more, sir. I have tasted enough." That is not fact. That is called ''vairāgya-vidyā'', no more tasting: "It is all the same, either I take in this pot or that pot."

Therefore it is said that ''sukham aindriyakam'', the sense pleasure, it doesn't matter whether you enjoy as a dog or as a human being or a demigod or as European or American or Indian—the taste is the same. This is very important. You cannot have a better taste. Better taste is only Kṛṣṇa consciousness. ''Paraṁ dṛṣṭvā nivartate'' ([[BG 2.59 (1972)|BG 2.59]]). So if you do not increase your taste for Kṛṣṇa consciousness, then you will try to taste in this pot and that pot. That is the law. That you will be, continue business and continue disease, to taste in this pot and that pot: "It may be very tasteful in this pot, may be tasteful. . ." The whole world is going on. All these rascals, they go to different countries for tasting sex life. They go to Paris. . . (break) . . .''sukham aindriyakaṁ daityā, sarvatra labhyate daivād yathā duḥkham'' ([[SB 7.6.3|SB 7.6.3]]). Just like ''duḥkham. Duḥkha'' means unhappiness. So suppose a millionaire is suffering from typhoid and a poor man is suffering from typhoid. Does that mean that the millionaire will have less distress than the poor man? When you have got typhoid fever, either you are rich man or poor man, the sufferings of typhoid fever is the same. It does not mean that "This man is very rich man. He is not suffering from typhoid." No. As unhappiness is the same in different pot, similarly, the happiness also is the same in different pot. This is knowledge. So why should I waste my time to tasting. . . to taste happiness and distress in different pots? The different pots means these different body.

So this is not our business. Our business is to revive our original consciousness, Kṛṣṇa consciousness. It doesn't matter in which pot I am at the present moment. ''Ahaituky apratihatā ''([[SB 1.2.6|SB 1.2.6]]). You can taste Kṛṣṇa consciousness without any hesitation, without any check, without any hindrance. You can have. Simply you have to see inside to our consciousness and rectify the consciousness. That is required in this human form of life. And therefore Prahlāda Mahārāja in the beginning said, ''durlabhaṁ mānuṣaṁ janma'' ([[SB 7.6.1|SB 7.6.1]]). This understanding, this knowledge, can be attained only in human form of life. This analysis of unhappiness and distress can be explained before a human being. If I call three dozen dogs here and ask him, "Now hear ''Bhāgavata''," it is not possible. The dog will not be able to understand ''Śrīmad-Bhāgavatam'', but a man, however low he may be, if he has got little intelligence, he will be able to understand. Therefore Prahlāda Mahārāja says, ''durlabhaṁ mānuṣaṁ janma''. You have got the opportunity to understand what is ''bhāgavata-dharma''. Don't lose it like cats and dogs.

Thank you very much.

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

751203 - Lecture SB 07.06.02 - Vrndavana

2021-12-16T11:09:53Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70602]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751203 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751203SB-VRNDAVAN - December 03, 1975 - 31:38 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751203SB-VRNDAVAN.mp3</mp3player>

Harikeśa: (leads chanting of verse, etc.)

:''yathā hi puruṣasyeha''
:''viṣṇoḥ pādopasarpaṇam''
:''yad eṣa sarva-bhūtānāṁ''
:''priya ātmeśvaraḥ suhṛt''
:([[SB 7.6.2|SB 7.6.2]])
(break) (00:40)

Translation: "In this human form of life there is chance to go back to home, back to Godhead. Therefore every living entity, especially in this human form of life, must be engaged in devotional service. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, the master of the soul, the Supersoul, is the most beloved being of all other living beings."

Prabhupāda: When the Deity door is open?

Akṣayānanda: We are waiting, Śrīla Prabhupāda.

Prabhupāda: Why? Why you. . . No waiting.

Akṣayānanda: It's scheduled to open right now.

Prabhupāda: So why waiting?

Akṣayānanda: We're going to wait for your convenience.

Prabhupāda: Huh?

Akṣayānanda: For your convenience.

Prabhupāda: No, no. My convenience is not there. We can see later on.

Akṣayānanda: Very well.

Prabhupāda: But in time the Deity door must be open.

Akṣayānanda: We can keep schedule now?

Prabhupāda: Yes.

Akṣayānanda: (aside:) You can inform him.

Prabhupāda: We can go after finishing and offer respect. That doesn't matter. But the Deity must be open.

Akṣayānanda: Yes. It is now.

(01:51)

Prabhupāda:

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

This is called ''sambandha-jñāna''. (bells ring, Deities open; devotees offer obeisances) There are three things—''sambandha, abhidheya'' and ''prayojana. Sambandha'' means first of all we have to establish what is our relationship with God, which is called ''sambandha-jñāna''. Any Vedic literature, it is dealing with three things—''sambandha, abhidheya'' and ''prayojana''. Everywhere. In our relationship with mundane world. . . You are American, so American means the ''sambandha'', the relationship. You have got intimate relationship with the country known as America. This is called ''sambandha''. Unless you know what is your relationship with America, there is no question of fighting for America. Because the relationship is there. Similarly, in any country. . . This is, of course, artificial, man-made ''sambandha'', externally. But the principle, to know first of all our relationship, then act accordingly, and then the purpose for which we establish relationship, that is obtained. A businessman, he enters into business contract with another businessman. The agreement is there, that "We shall transact business as purchaser or seller, as agent or as principal." This is called ''sambandha-jñāna''. If we do not know what is our ''sambandha'', relationship with God, then why one should be interested to worship God? There is no question. Therefore ''sambandha-jñāna'' is the first principle to understand.

So ''sambandha-jñāna'', Kṛṣṇa says in the ''Bhagavad-gītā'' what is the position between the living entities and the Supreme Lord. In the ''Vedas'' it is stated, ''nityo nityānāṁ cetanaś cetanānāṁ eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). We are related with God because He is the chief leader, ''nityo nityānāṁ''. We are all ''nityas'', eternal, and He is the chief eternal. From eternal, chief eternal, small eternals come. Just like the sun is the big illumination, and the sunshine is coming from the sun, small, bright particles. It is also individual. But because it is automatic, molecules, we cannot see differently. We see simply the illumination. But it is combination of bright particles, the sunshine. So in this way, ''nityo nityānām''. Kṛṣṇa is the big, bright subject, and we are small particles coming from Kṛṣṇa. ''Mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]). It is perpetually we are connected. Just like the sun and the sunshine is perpetually connected, similarly, we are also perpetually connected. Take it any way. Kṛṣṇa, or Viṣṇu, the supreme father, and we are all sons.

:''sarva-yoniṣu kaunteya''
:''sambhavanti mūrtayoyāḥ''
:''tāsāṁ mahad-yonir brahma''
:''ahaṁ bīja-pradaḥ pitā''
:([[BG 14.4 (1972)|BG 14.4]])

He is the supreme father, and as the father and the sons are related eternally, you cannot be separated. There may be misunderstanding between the father and the son, but the son is always the son, and the father is always the father. That cannot be separated.

So our present material condition of life means that we are forgotten of our relationship with God. This is our position. Therefore people are. . . Some of them are agnostic. Some of them are atheist. Some of them are this, that, so many. They want to forget God. They have already forgotten, and on account of their forgetfulness they are conditioned by nature. The father wants the sons may come back, and the sons have forgotten the father. Therefore the father comes as incarnation. ''Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham'' ([[BG 4.7 (1972)|BG 4.7]]). Why Kṛṣṇa comes? Not only He comes, He sends His so many incarnation. Some of them are ''svāṁśa''. Some of them are ''vibhinnāṁśa''. Everyone is coming here to canvass, to get back the sons back to home, back to Godhead. In different countries, in different atmosphere the business is going on to reestablish the lost or forgotten relationship with God. This is going on.

So here Prahlāda Mahārāja recommended in the first verse, ''kaumāram ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]): "From the very beginning of childhood one should be trained up to act according to the ''bhāgavata-dharma''." That is real life. But instead of ''bhāgavata-dharma'', they have created so many false ''dharmas''. So many. So that is our mistake. Real ''dharma'' is ''bhāgavata-dharma'', relationship with God. You may call it ''bhāgavata-dharma'' or the occupational duty in relationship with God. That is compulsory. You cannot say that "I do not need it." No. That is compulsory. If you are not in ''bhāgavata-dharma'', then you are misled. That is described, ''dharmaḥ projjhita-kaitavo atra'' ([[SB 1.1.2|SB 1.1.2]]). Where there is no question of to understand the relationship with God, that kind of religious system is bogus and cheating. ''Dharmaṁ tu sākṣād bhagavat-praṇītaṁ'' ([[SB 6.3.19|SB 6.3.19]]). This is the purport. Therefore it is said that why ''bhāgavata-dharma'' should be learned or one should be trained up in ''bhāgavata-dharma''? Because ''yathā hi puruṣasya'': "Of all living entities. . ." ''Puruṣasya iha viṣṇoḥ pādopasarpaṇam. Viṣṇoḥ pādopasarpaṇa'' means the same thing, as you say, "back to home, back to Godhead."

Viṣṇu is original Lord, or our father. We have expanded. ''Mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]). Every living entity is part and parcel of Viṣṇu, and they are separated. Not separated, but given freedom to serve Viṣṇu. To serve does not mean no freedom. It is not dull stone. Every living being. . . Just like you are trying to serve the cause of Kṛṣṇa conscious. It does not mean that you have no freedom, you are like stone. No. You have got freedom, but you are utilizing the freedom how to render best service to Kṛṣṇa. That freedom is required. You must have freedom. Otherwise it is a dull stone. We have constructed this temple with freedom that "The temple should be constructed in this pattern, in this fashion. It should be decorated like this." So it is freedom, but that freedom is not misused. It is used for the service: "How best service we can render?" This is the proper use of freedom. And when you misuse the freedom, then it is ''māyā''. That is called ''māyā''. Therefore our freedom should be how to become fully engaged in loving service of the Lord. ''Viṣṇoḥ pādopasarpaṇam. Yathā hi puruṣasya iha viṣṇoḥ pādopasar''. . . Why? It is still further explained, ''yad eṣa sarva-bhūtānāṁ priya''. Viṣṇu is very dear to us.

Same example: father and the son. The son is dear to father, and the father is dear to the son, at least so long the child is not grown up to rebel against the father and mother. Just like the small child lying down on the lap of the mother, it does not know anything except mother. So as soon as mother is not there it begins to cry because very, very dear. Mother is very dear. Similarly, the child is also very dear to the mother. This is natural relationship. So we being part and parcel. . . What is this child? A part and parcel of the mother. From very small body the child has grown. That means the mother has given the body of the child; therefore it is part and parcel. Hmm. What is child? From the mother's body it has developed, and then it comes out and develops again, go on. So ''yad eṣa sarva-bhūtānāṁ priya''. Therefore child is. . . Because part and parcel, therefore the child is very dear to the mother and the mother is very dear to the child, ''priya. Priya'' means very, very dear.

So similarly, our relationship with Viṣṇu is very, very intimate, very, very dear. It is not ordinary relationship. That is being explained. You cannot give up your very dear friend, very dear father and mother or servant. There are so many relationships: ''śānta, dāsya, sakhya, vātsalya, mādhurya''. In different relationship, Kṛṣṇa is very dear to us and we are also very dear to Him. You have seen the Kṛṣṇa's picture. He is patting the small deer, because animal or man, everyone is dear to Him. And for animal or man or everyone, Kṛṣṇa is very dear. This is our relationship. So this artificial way of life, forgetting our relationship with Kṛṣṇa, is condemned therefore. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ''. . . ([[SB 7.5.31|SB 7.5.31]]). Here in this material world it is struggle for existence. ''Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati'' ([[BG 15.7 (1972)|BG 15.7]]). Simply struggle to become happy. Why this struggle? Because they have forgotten that Viṣṇu is, or Kṛṣṇa is, very, very dear to him. He, instead of accepting Viṣṇu as very dear to him, he is accepting the ''māyā'' as very dear to him. This is the fault. Therefore he is not happy. Therefore struggle for existence.

Therefore Prahlāda Mahārāja says that ''yad esa sarva-bhūtānām. Sarva-bhūtānām''. Not that Kṛṣṇa is very dear only to the human being. No. ''Sarva-bhūtānām''. Because the relationship is very thick and thin, so Kṛṣṇa is also very dear to every living entity. We have forgotten that. Just like the master and the servant, the crude example, the dog: The dog loves the master because he knows, "The master gives me to eat." He feels obliged. The master takes care of the dog, and the dog is very much anxious to serve the master. Similarly, ''eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). Why our relationship. . .? Because Kṛṣṇa is supplying all the needs of life. ''Eko yo bahūnāṁ vidadhāti''. We require so many things, but who is supplying? Supplying, Kṛṣṇa. Kṛṣṇa is supplying food to the small ant, and Kṛṣṇa is supplying food to the big elephant. Unless Kṛṣṇa supplies, there is no food. If Kṛṣṇa does not supply, if there is no production for your subsistence, then how you will live?

So ''eko yo bahūnāṁ vidadhāti kāmān''. Therefore our relationship is very intimate. Not only my, but everyone, every living entity. ''Yad eṣa sarva-bhūtānāṁ priya ātmeśvaraḥ. Ātmeśvara, ātmā'', self. So everyone's self means himself, the spirit soul, is very, very dear. Just like if there is some danger immediately, then we shall leave this place immediately and try to save our body from the danger. Why you are trying to save your body? "No, because it is very dear to me." Why it is so dear? "Because I am living within this body." So I love my body because I am living within the body. Anywhere you take. You love your house, love your home. Why? Because you are living there. So you are loving yourself. Then why you are loving yourself? What is the source of yourself? Viṣṇu, Kṛṣṇa. ''Mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]).

So ultimately I love God. But there are so many impediments, I have forgotten. I am thinking sometimes to love my body, my mind, like that. But real love is because I am spirit soul, therefore I love myself. And why I love myself? Because it is part and parcel of Viṣṇu. Therefore ultimately you love Viṣṇu. But we have forgotten it. In relationship with Viṣṇu we have learned to love. . . Not love. That is our lust. Real love is with Viṣṇu. Because by nature there is love. Just like the child: It loves the mother, and in the absence of the mother he cries. And when the mother comes, he becomes satisfied. So our real love is for Kṛṣṇa, but that we have forgotten. And you are offered, "Why you are crying? You take this. You take this. You take this." No. Nothing will satisfy us unless we again come back to love our original source of life.

Just like Dhruva Mahārāja. Dhruva Mahārāja was thinking of becoming happy by getting a great kingdom, and ultimately when he met the Supreme Personality of Godhead, he found the object of love. He said, ''svāmin kṛtārtho 'smi varaṁ na yāce'' ([[CC Madhya 22.42|CC Madhya 22.42]]): "No. I don't want anything. I have got now everything. I have seen You." ''Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ'' ([[BG 6.20-23 (1972)|BG 6.22]]). If you get Kṛṣṇa—Kṛṣṇa or Viṣṇu, the same thing—then you become satisfied. Otherwise there is no possibility of satisfaction. That is not possible. Simply when you get Kṛṣṇa. . . Kṛṣṇa and Kṛṣṇa's service is the same. It is not Māyāvāda, that we get Kṛṣṇa and we become one with Him. Then that is not satisfaction. That is not satisfaction. When Dhruva Mahārāja saw Viṣṇu he did not say, "Now let me become one with You." No. He said, ''svāmin kṛtārtho 'smi varaṁ na yāce''. There is ''svāmi'', master, and the servant is feeling full satisfaction by seeing the master. This is real satisfaction, not that stop our relation. Not that the child is crying and praying to the mother, "Mother, you push me within your belly. We become one." No. It is crying for the love exchange of mother: "Mother, give me your breast milk. I will be satisfied."

So there is no question of oneness. This oneness is false. There must be separate existence. Then there is satisfaction. A friend loves his friend, and the other friend exchanges love. That is satisfaction, not that "You are my friend and I am your friend. Let us become one." That is not possible, and that is not satisfaction. Therefore those who are Māyāvādīs, to become one with the Supreme, they do not know what is satisfaction really. Artificially they try to become one. That is not satisfaction. ''Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ'' ([[SB 10.2.32|SB 10.2.32]]). The Māyāvādī thinks that "Now I have realized Brahman. I am Brahman, spirit soul. So I'll become one with the supreme spirit soul as soon as this body is finished." ''Gatākāśa potakāśa'', it is said. But that is not real satisfaction. ''Ye 'nye 'ravindākṣa vimukta-māninaḥ''. They think, "Now I am liberated. I am one with the Supreme." But actually he is artificially thinking that. ''Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ''. Because they have no right information how to become satisfied fully, therefore they are ''aviśuddha-buddhayaḥ''. Their intelligence is not yet pure. It is impure, again material. ''Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho anādṛta-yuṣmad-aṅghrayaḥ ''([[SB 10.2.32|SB 10.2.32]]).

Therefore you will find the Māyāvādī ''sannyāsīs'', they come again to serve humanity, to serve animals, to serve this, that, country, society. This is Māyāvāda. ''Aviśuddha-buddhayaḥ''. He could not stay in the exalted post of being servitor and the served. The Supreme Lord is served and we are servant. Because we could not get to that position, therefore. . . My position is to serve. I did not like to serve Kṛṣṇa. I wanted to become one with Him. Therefore my position is not clear. Therefore, instead of serving Kṛṣṇa, I come to back again to serve humanity, community, nation, and so on, so on, so on. The service cannot be rejected. But because ''aviśuddha-buddhayaḥ'', not properly trained up, still his unclean state of mind, instead of serving Kṛṣṇa, because he is hankering after giving service but being ''nirākāra, nirviśeṣa'', without Kṛṣṇa, then where he will serve? The service spirit, how it will be utilized? Therefore they come back again—country, society. . . Once they give up, ''brahma satyaṁ jagan mithyā'': "These are all ''mithyā''." But they do not know that actually giving service is real blissful life. That they do not know. ''Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ'' ([[SB 10.2.32|SB 10.2.32]]). Therefore they fall down, again material activities.

So these things happened on account of not clear conception of life. That is Prahlāda Mahārāja. Therefore the clear conception of life, how to serve God, Kṛṣṇa, that is called ''bhāgavata-dharma''. This should be taught to the children. Otherwise, when he is engaged in so many nonsense service, it will be very difficult to drag him from this false engagement and again establish him to the Kṛṣṇa's service. So when we are children—we are not polluted—we should be trained up in ''bhāgavata-dharma''. That is Prahlāda Mahārāja's subject matter. ''Kaumāra ācaret prājño dharmān bhāgavatān iha durlabhaṁ mānuṣa'' ([[SB 7.6.1|SB 7.6.1]]). We are serving. The birds are serving. They have got small kiddie, children. They are picking up food and working very hard and bringing it in the mouth, and the small kiddies, they are chanting, "Mother, mother, give me, give me," and eat food. There is service. There is service. Don't think that anyone is without service. Everyone is serv. . . A man is working hard day and night. Why? To give service to the family, to the children, to the wife. The service is going on, but he does not know where to give service. Therefore Kṛṣṇa said, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ'' ([[BG 18.66 (1972)|BG 18.66]]): "Give Me service. You'll be happy." This is this philosophy, ''bhāgavata-dharma''.

Thank you very much.

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

751202 - Lecture SB 07.06.01 - Vrndavana

2021-12-16T11:09:49Z

Soham:

751118 - Lecture Initiation Sannyasa - Bombay

2021-12-15T13:11:04Z

Soham:

751117 - Lecture CC Madhya 20.110-111 - Bombay

2021-12-15T11:00:41Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-11 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Bombay]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Madhya-lila|M20110-111]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751117 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751117CC-BOMBAY - November 17, 1975 - 30:08 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751117CC-BOMBAY.mp3</mp3player>

Prabhupāda:

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistāriṇī yathā''
:''parasya brahmaṇaḥ śaktis''
:''tathedam akhilaṁ jagat''
:([[CC Madhya 20.110|CC Madhya 20.110]])

We were discussing this verse last Sunday night. So the example is given: just like fire is localized in a place but the heat and light is expanded. The vivid example we can see, the sun. The sun globe is situated in one place—every one of us, we can see—and the heat and light is distributed throughout the whole universe. According to our Vedic conception, the sun is moving round, not the sun is the center. It is in the center of the universe, but it is going round. ''Kāla-cakra''. It is called ''kāla-cakra''. In ''Brahma-saṁhitā ''it is said:

:''yac-cakṣur eṣa savitā sakala-grahāṇāṁ''
:''rājā samasta-sura-mūrtir aśeṣa-tejāḥ''
:''yasyājñayā bhramati sambhṛta-kāla-cakro''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.52)

From ''Bhāgavatam ''we understand sun is not fixed up in one place but it is going round. And the whole universal planetary system, they are also moving, making the polestar . . . so, making the polestar as the pivot.

So we can see that sun is in the center of the universe, but it is illuminating and heating the whole universe. Similarly, Kṛṣṇa is situated in His own abode, Goloka Vṛndāvana, but by distribution of His different energies He is all-pervading. This is idea. When you speak God "all-pervading"—His energy. But He is not different from His energy. ''Śakti-śaktimatayor abheda''. ''Śaktimān'', the energetic, and the energy, they are not different. In the ''Bhagavad-gītā ''also it is said—Kṛṣṇa says—''mayā tatam idaṁ sarvaṁ jagat avyakta-mūrtinā ''([[BG 9.4 (1972)|BG 9.4]]): "I am situated all over the universe in My ''avyakta ''form, nonmanifested form." The manifested form is Kṛṣṇa. That is in Goloka Vṛndāvana. ''Parāsya śaktir vividhaiva śrūyate ''([[CC Madhya 13.65|CC Madhya 13.65, purport]]). He is distributed all over the universe, everywhere. ''Aṇḍāntara-stha-paramāṇu-cayāntara-stham''. He is within the universe, ''aṇḍāntara-stham'', and ''paramāṇu-cayāntara-stham'', within the atom also. That is all-pervading. ''Sarvaṁ khalv idaṁ brahma''. So this is to be understood. The God is simultaneously localized and all-pervading. The Māyāvādī philosophers, they think materially, that "If God is all-pervading, why He should be localized?" Why He should not be? That is answer. God is not under your dictation. He is all-powerful. He can do so. Remaining in His own place, He can be distributed. He can distribute Himself everywhere. ''Aṇḍāntara-stha-paramāṇu-cayāntara-stham''. ''Advaitam acyutam anādim ananta-rūpam ''(Bs. 5.33).

:''eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ''
:''yac-caktir asti jagad-aṇḍa-cayā yad-antaḥ''
:''aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.35)

This is the conception of all-pervading.

So, ''eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā'', ''parasya brahmaṇaḥ śaktiḥ''. So we should understand presence of God everywhere by His energy. ''Parasya brahmaṇaḥ śakti tathedam akhilaṁ jagat''. There are many places . . . in ''Bhagavad-gītā ''it is also said:

:''atha vā bahunaitena''
:''kiṁ jñātena tavārjuna''
:''viṣṭabhyāham idaṁ kṛtsnam''
:''ekāṁśena sthito jagat''
:([[BG 10.42 (1972)|BG 10.42]])

''Ekāṁśena sthito''. As Paramātmā, He is situated everywhere. Then Caitanya Mahāprabhu says:

:''kṛṣṇera svābhāvika tina-śakti-pariṇati''
:''cic-chakti jīva-śakti aṛa māyā-śakti''
:([[CC Madhya 20.111|CC Madhya 20.111]])

So everything is ''parasya brahmaṇaḥ śakti''. Whatever we see, that is manifestation of the Supreme Lord's different energy. The example is the fire and the heat and light. That's all. The heat is the material energy, and light is the spiritual energy. Just like when you feel some heat, you can immediately understand there is some fire. And if there is light, you can immediately understand there is fire. The light you can see, and heat we can feel. By feeling or seeing, we can understand the existence of God everywhere. This is intelligence, not that . . . they challenge foolishly, "I can . . . can you show me God? I cannot see God; therefore . . ." No. Why you cannot see God? You can feel the presence of God by heat and light. Light. Light you can see. When there is sunshine, you can see both the light and the heat. So as it is confirmed in the Vedic literature, we should appreciate the presence of God everywhere by His different energies, exactly like heat and light.

So this energy of Kṛṣṇa . . . He has got multi-energies.

:''na tasya kāryaṁ karaṇaṁ ca vidyate''
:''na tat-samaś cābhyadhikaś ca dṛśyate''
:''parāsya śaktir vividhaiva śrūyate''
:''svābhāviki jñāna-bala-kriyā ca''
:([[CC Madhya 13.65|CC Madhya 13.65, purport]])

This is Vedic injunction. ''Na tasya kāryaṁ karaṇaṁ ca vidyate''. Kṛṣṇa . . . here He is playing on His flute, but His energies are working. Just like a big man, a big business magnate—he is sitting in his room, but his energy is working—big, big factory is going on, large amount of profit is coming automatically. So if it is possible for ordinary human being that he is sitting in one place, and still, things are going on by management of his energy, so why not Kṛṣṇa, the Supreme Lord? He is sitting in one place. ''Goloka eva nivasaty akhilātma-bhūtaḥ''. ''Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ'', ''goloka eva nivasaty akhilātma-bhūtaḥ ''(Bs. 5.37). He is situated in His planet, Goloka Vṛndāvana; still His energies are going on. The material energy is working, this material world. Kṛṣṇa says, ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ''([[BG 9.10 (1972)|BG 9.10]]). Under His vigilance all the laws of material nature is going on. Exactly in time the sun is rising, the moon is rising. Everything is going on minutely, very nicely. ''Parāsya śaktiḥ''. ''Svābhāvikī jñāna-bala-kriyā ca''. It is going so nicely that Kṛṣṇa hasn't got to learn how to do it. The machine is so perfect, it is going on perfectly. The flower is coming by His energy. ''Puṇyo gandhaḥ pṛthivyāṁ ca ''([[BG 7.9 (1972)|BG 7.9]]). The special seed you sow on the ground, and a particular type of plant will come out, then rose will come out, a particular flavor will come out. ''Svābhāvikī jñāna-bala-kriyā ca''.

We do not see how Kṛṣṇa's energies are working, but it is working. Don't think that, "It is automatically . . . there was a chunk and there was . . ." No. Not like that. Everything. But His energy is so perfect. Just like if you want to paint one nice flower, you have to arrange so many things—color, and the brush and the painting cloth—and you have to apply your energies and . . . but still, it will not come so perfect. But Kṛṣṇa's energies are so perfect that we see automatically. But there is supervision of Kṛṣṇa. There is no question of accident. Everything is supervised. ''Svābhāvikī jñāna-bala-kriyā ca''. We have to do it with our hand, to paint a picture of a nice rose flower, but in the nature the flower is coming out. We see "automatically." No. The Kṛṣṇa's energy is working there, but it is going on so swiftly, so, I mean to say, accurately, that He hasn't got to exact His energy, but it is working automatically. ''Svābhāvikī jñāna-bala-kriyā ca''. Whatever knowledge is required . . . if you have studied, you will find in the petals of the flower the color exactly symmetrical, everything. Whatever color is required, it is coming out. We say "automatically." No automatically. ''Svābhāvikī jñāna-bala-kriyā''. The knowledge and the action of Kṛṣṇa is so perfect, it is coming out.

So Caitanya Mahāprabhu says that ''kṛṣṇera svābhāvika tina ''. . . ''svābhāvika''. Natural, automatically, inconceivable. We cannot conceive that how it is working. So:

:''kṛṣṇera svābhāvika tina-śakti-pariṇati''
:''cic-chakti jīva-śakti āra māyā-śakti''
:([[CC Madhya 20.111|CC Madhya 20.111]])

So there are many energies, and all the energies now aggregated divide into three. One is ''cit-śakti'', the spiritual energy; another is ''jīva-śakti'', the marginal energy. ''Jīva-śakti ''. . . we are marginal energy. We are ''śakti''; we are not ''śaktimān. ''You must always remember. ''Jīva-bhūtaḥ mahā-bāho yayedaṁ dhārya ''. . . ''parā prakṛti''. Apareyam ''itas tu viddhi me prakṛtiṁ parām'', ''jīva-bhūta''. ''Jīva ''is ''parā prakṛti''. It is ''prakṛti''. The other day I have already explained. It is not ''puruṣa''. ''Puruṣa ''is enjoyer, and ''prakṛti ''is enjoyed, predominated. ''Prakṛti ''is predominated and God is predominator. So all these ''śaktis ''are under . . . fully under control of the Supreme Personality of Godhead. ''Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ''([[BG 9.10 (1972)|BG 9.10]]). In another place:

:''sṛṣṭi-sthiti-pralaya-sādhana-śaktir eka''
:''chāyeva yasya bhuvanāni bibharti durgā''
:''yasya ca . . . icchānurūpam api yasya ca ceṣṭate sā''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.44)

Every ''śakti ''is working under His direction. That is Kṛṣṇa.

:''kṛṣṇera svābhāvika tina-śakti-pariṇati''
:''cic-chakti jīva-śakti āra māyā-śakti''
:([[CC Madhya 20.111|CC Madhya 20.111]])

So Caitanya Mahāprabhu . . . that is the ''ācārya ''process. ''Ācārya''. ''Acinoti śāstra'', ''śāstrārtha''. One who knows the ''śāstra-artha'', one who has assimilated the ''śāstrārtha'', he is ''ācārya''. So immediately He is giving evidence from ''śāstra''.

:''viṣṇu-śaktiḥ parā proktā''
:''kṣetrajñākhyā tathā parā''
:''avidyā-karma-saṁjñānyā''
:''tṛtīyā śaktir iṣyate''
:([[CC Madhya 6.154|CC Madhya 6.154]])

The . . . he has divided the whole energy of Kṛṣṇa into three: ''cit-śakti'', ''jīva-śakti ''and ''māyā-śakti''. So the evidence is quoted from ''śāstra'', ''Viṣṇu-Purāṇa'', that ''viṣṇu-śaktiḥ parā proktā''. Originally the Kṛṣṇa's energy is ''cit-śakti''. ''Cit-śakti ''means spiritual energy, originally. Everything . . . just like the sun and the sunshine. The sunshine originally shining, but when it is covered by cloud it is not shining. Within the cloud the real sunshine is there. So this material energy means it is covered by ignorance. This is the difference between spiritual energy and material energy. There is no two energies. Energy is one: ''viṣṇu-śakti parā proktā''. That is ''parā'', spiritual energy. ''Kṣetrajñākhyā tathā parā''. ''Kṣetrajñākhyā tathā parā ''([[CC Madhya 8.153|CC Madhya 8.153]]). ''Kṣetrajña ''means ''jīva-śakti'', one who knows ''kṣetra ''and ''kṣetrajña''. This subject matter is there in the Thirteenth Chapter of ''Bhagavad-gītā''. ''Kṣetra-kṣetrajñayor jñānam''. So when Arjuna inquired, ''kṣetra-jñam'', Kṛṣṇa replied, ''idaṁ śarīraṁ kṣetram abhidhīyate ''([[BG 13.1-2 (1972)|BG 13.2]]): "This body is ''kṣetra'', and one who knows this body. . ." Just like I say, "It is my body," so I am ''kṣetrajña''. So here the same ''kṣetrajña''. ''Kṣetrajñākhyā tathā parā''.

The ''jīva-śakti'', that is also spiritual. We are all spiritual, and this is our mistake, that I am thinking "I am this body." This is ignorance. The whole world is going on under this ignorance, that "I am this body." "I am this body." ''Yasyātma-buddhiḥ kuṇape tri-dhātuke'', ''sa eva go-kharaḥ ''([[SB 10.84.13|SB 10.84.13]]). If we study this verse, that anyone who is under the conception of . . . bodily conception—"I am this body"—then he is no better than the animal. ''Sa eva go-kharaḥ''. ''Go ''means cow, and ''khara ''means ass. But this is going on. The whole, the so-called nationalism, nations . . . so what is this idea of nation? "I am American," "I am Indian," "I am Hindustani," "I am Pakistani." Bodily concept of life. But ''śāstra ''rejects immediately. If anyone is under the bodily conception of life, he is . . . ''sa eva go-kharaḥ'': "He is no better than the animal." This is the challenge of the ''śāstra''. So all these so-called nationality, big, big nations, big, big races, caste and so on, so on, what is their position? The position is that all of them are animals. That's all. This is the verdict of the ''śāstra''. ''Sa eva go-kharaḥ''.

Actually this morning we were talking, one dog sees another dog, "Oh, he is coming from another neighborhood." He immediately begins to bark. Immigration department: "Why you are coming in this neighborhood? All right, you can stay here for three days, then you must have to go out." The dog barking. So we have opened so many branches, but the basic principle is ''sa eva go-kharaḥ ''([[SB 10.84.13|SB 10.84.13]]). All of them are on the platform of animal conscious. This is the modern civilization. India was never meant for that. ''Paṇḍitāḥ sama-darśinaḥ''. This high culture we have lost now. ''Paṇḍitāḥ sama-darśinaḥ''. They never distin . . . ''vidyā-vinaya-sampanne brāhmaṇe gavi hastini'', ''śuni caiva śva-pāke ''. . . ([[BG 5.18 (1972)|BG 5.18]]). Because there was no bodily concept of life. This is India's prerogative. But now we are also developing the bodily concept of life and becoming one of the animals. There is no distinction. If one is in bodily concept of life he is no better than animal. It may be . . . the dogs are fighting that, "I am dog, and you are a different dog." If the man also fights on that same principle, then where is the difference between dog and man?

So this can be understood when actually . . . Prahlāda Mahārāja was surprised when his teacher was teaching him how to deal with enemies. He was surprised: "Who is enemy?" So a Vaiṣṇava has no enemy. Vaiṣṇava is friend. ''Patitānāṁ pāvanebhyo''.

:''vāñchā-kalpatarubhyaś ca''
:''kṛpā-sindhubhya eva ca''
:''patitānāṁ pāvanebhyo''
:''vaiṣṇavebhyo namo namaḥ''

Vaiṣṇava is meant for delivering the ''patita'', the fallen. Fallen means fallen in the bodily conception of life. That is ''patita''. So ''patitānāṁ pāvanebhyo''. Kṛṣṇa's also business is to deliver these fools and rascals in the bodily concept of life, that ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā ''([[BG 2.13 (1972)|BG 2.13]]), first pointing out that "You are not this body." Then knowledge begins. And otherwise, where is knowledge if one is under the bodily concept of life? He has no knowledge. And he is ''parā-śakti''. But not ''aparā-śakti''. The ''aparā-śakti ''. . . what is that ''aparā-śakti''? Now, ''avidyā-karma-saṁjñā anyā tṛtīyā śaktir iṣyate''. This material world means full of ''avidyā ''and ''karma-saṁjñā'', and working hard like hogs and dogs day and night. This is material world. Material world means based on ignorance that, "I am this body," and working day and night like hogs and dogs. That is material life. But human life, although we have got this material life, body, we should not be, I mean to say, bewildered. ''Ahaṅkāra-vimūḍhātmā kartāham iti manyate ''([[BG 3.27 (1972)|BG 3.27]]). ''Ahaṅkāra'', taking this body in the concept of ''ahaṅkāra'', false ''ahaṅkāra'', egotism—"I am Indian," "I am American," "I am this," "I am that"—this is called ''ahaṅkāra''. ''Vimudhātmā kartāham iti manyate''. And the whole world is going on.

So if we want to become out of this ignorance, then we have to take to Kṛṣṇa consciousness. Otherwise there is no possibility. And if we remain in ignorance, then we shall go on committing sinful activities and entangle ourselves in the ''karma-cakra''. ''Asann api kleśada āsa dehaḥ ''([[SB 5.5.4|SB 5.5.4]]). If you don't give up this ignorance of bodily concept of life, and if you go on continuing this bodily concept of life, then we are becoming entangled in the laws of nature. ''Karmaṇā daiva-netreṇa jantor deha upapatti ''([[SB 3.31.1|SB 3.31.1]]). And then we'll create another situation for another body. And another body means another period of suffering. This is going on. ''Asann api kleśada āsa dehaḥ'', ''na sādhu manye yato ātmano 'yam''. ''Atma ''is ''sac-cid-ānanda'', but on account of being bodily covered, encaged in this body, we are suffering. We are suffering.

Therefore Kṛṣṇa says that ''tāṁs titikṣasva bhārata'': "Bhārata, O the son of Bharata dynasty, Bhārata . . ." So in the material world the suffering is there. But what is that suffering? ''Mātrā-sparśās tu kaunteya śītoṣṇa sukha-duḥkha-dāḥ ''([[BG 2.14 (1972)|BG 2.14]]). On account of this body . . . now, in this season, we are feeling heat. Therefore the fan is there. But another season the body is the same, but season has changed. Therefore I will have to cover with hot coat and pant. So this feeling of heat and cold is due to this body. And what is this body, this material body? Therefore all our feelings of happiness and distress, it is due to this body. That we do not know. So therefore the best solution of miserable condition of life is to stop this material body. Then you become spiritually situated, and there is no more contradiction.

:''mātrā-sparśās tu kaunteya''
:''śītoṣṇa-sukha-duḥkha-dāḥ''
:''āgamāpāyino anityāḥ''
:''tāṁs titikṣasva bhārata''
:([[BG 2.14 (1972)|BG 2.14]])

That is the advice. We have to do our own business, self-realization. That is ''tapasya''. ''Tapo divyaṁ putrakā yena śuddhyet sattvam ''([[SB 5.5.1|SB 5.5.1]]). Existence . . . to purify the existence we have to practice ''tapasya'', not running like cats and dogs here and there. This will not make solution of life. Human life is meant for ''tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam''. This is the process. ''Mahat-sevāṁ dvāram āhur vimukteḥ ''([[SB 5.5.2|SB 5.5.2]]). If you want to get out of this entanglement of distressed condition of material body, then ''mahat-sevām'': you associate with ''mahātmās ''and serve him. ''Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam''. And if you want to enjoy senses, then the path of darkness is there: ''tamo-dvāram''. Then you do not know where you are going. Today you are human being. Tomorrow, after this body, you may become a plant or tree or something else. That is ''tamo-dvāram''. We are pushing through darkness. But we should not remain in darkness. ''Jyotir gamaḥ'', ''tamasi mā'': "Don't remain in darkness. Come to the light."

So we have got so many books of knowledge giving us light, especially in this age, ''Bhagavad-gītā ''and ''Śrīmad-Bhāgavatam''. Take advantage of this and come into the light and make your life successful. This is Kṛṣṇa consciousness movement.

Thank you very much.

Devotees: ''Jaya ''Prabhupāda. (end)

751116 - Lecture CC Madhya 20.108 - Bombay

2021-12-15T09:41:12Z

Soham:

[[Category:1975 - Lectures]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751116 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751116CC-BOMBAY - November 16, 1975 - 39:01 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751116CC-BOMBAY.mp3</mp3player>

Prabhupāda: I was speaking in English, but now trying to practice to speak in Hindi. Hmm? (laughter)

Indian man: English is international language. You must speak in English.

Prabhupāda: That is a fact. All right, English.

Devotee: ''Jaya''. ''Haribol''.

Prabhupāda: ''Jīvera 'svarūpa' haya 'nitya-dāsa' ''. (sound of children) (aside) Not so . . . enough. ''Kṛṣṇera "taṭasthā-śakti" "bhedābheda-prakāśa''" ([[CC Madhya 20.108-109|CC Madhya 20.108]]). This is the philosophy, ''bhedābheda-prakāśa''. ''Bheda ''and ''abheda''. ''Bheda ''means "different" and ''abheda ''means "one." There are two kinds of philosophy . . . philosophers. One class of philosopher, they think that ''jīva'', the living entity, and God, they are the same – ''abheda''. And there are philosophers, they think God is different from the ''jīvas''. This is called ''bheda''. But Caitanya Mahāprabhu concludes these two classes of philosophers into His own philosophy, ''acintya-bhedābheda''—simultaneously one and different. Simultaneously ''jīva ''is one with God and different also from God. This is very conclusive and reasonable.

Just like Kṛṣṇa says in the ''Bhagavad-gītā'', that ''mamaivāṁśo jīva-bhūtaḥ ''([[BG 15.7 (1972)|BG 15.7]]): "All these living entities, they are minute part and particles of Me." There are many other instances, like the big fire and the small sparks of fire. So the small spark of fire and the big fire, they are one and different. As fire, it is as good as the big fire—means the fire capacity, burning capacity, is there. Even though small spark, there is burning capacity, as the big fire has. But as big fire and small fire, they are different. This is the right conclusion.

So Caitanya Mahāprabhu says that actually the living entities, ''jīvas'', they are eternal servant of God. But their position is ''kṛṣṇera ''"''taṭasthā-śakti''", marginal potency, ''bhedābheda-prakāśa''. The ''jīva ''is potency of Kṛṣṇa. It is stated in the ''Bhagavad-gītā'':

:''apareyam itas tu viddhi''
:''me prakṛtiṁ parājīva-bhūtāṁ mahā-bāho''
:''yayedaṁ dhāryate jagat''
:([[BG 7.5 (1972)|BG 7.5]])

The matter and the spirit, two energies, that will be explained in the later, that the whole creation is manifestation of two energies: ''parasya brahmaṇaḥśaktis sarvedaṁ akhilaṁ jagat''.

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistāriṇī yathāparasya brahmaṇaḥśaktis''
:''tathedam akhilaṁ jagat''
:(''Viṣṇu Purāṇa'' 1.22.56)

What is this world, creation, cosmic manifestation? Not only the material world; the spiritual world also. They are simply display of different energies of the Supreme Lord. ''Parāsya śaktir vividhaiva śrūyate ''(''Śvetāśvatara Upaniṣad'' 6.8). ''Parāsya'', "of the Supreme." He has got multi-energies, and they are divided into three principal categories: spiritual energy, material energy and marginal energy. The marginal energy is ''jīva''. That is explained by Caitanya Mahāprabhu: ''kṛṣṇera ''"''taṭasthā-śakti''" "''bhedābheda-prakāśa''" ([[CC Madhya 20.108-109|CC Madhya 20.108]]). I have given several times the example when we walk on the beach: the same land is sometimes covered with water, and sometimes there is no water. This is called ''taṭasthā''. Sometimes with water; sometimes with no water. That is called ''taṭasthā''. The water is one side, land is one side, and in the beach, between the water and the land, there is a marginal potency, or marginal place, where sometimes it is water, sometimes it is without water.

So ''jīva'', being very small particle of the original fire, Kṛṣṇa, sometimes he is fall down. So when he falls down in the material world, he becomes extinguished of his spiritual energy. The same spark, it is in the fire, it is very beautiful, puff-puff, there is sparking. But as soon as the spark falls out of the fire, it is no more fire. Extinguished. Similarly, our position, being marginal, when we fall down from our Kṛṣṇa consciousness, that is our material life. And when you do not fall from Kṛṣṇa consciousness, that is our spiritual life. Anyone can understand very easily. Therefore ''taṭasthā-śakti'', marginal. There is potency of falling down; therefore it is called ''taṭasthā''. But when the ''jīva'', or the spark, remains with the fire, there is no difference—both of them are fire. But when the ''jīva ''not remains with the fire, with Kṛṣṇa or Brahman or Paramātmā, then it becomes extinguished.

So Caitanya Mahāprabhu is giving another example:

:''sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya''
:''svābhāvika kṛṣṇera tina-prakāra "śakti" haya''
:([[CC Madhya 20.108-109|CC Madhya 20.109]])

''Sūryāṁśa-kiraṇa''. Just like the sun and the sunshine. The sunshine is also sun, because the sun cannot be without sunshine. That is not possible. Wherever there is sun, there is sunshine also. ''Sūryāṁśa-kiraṇa'', ''yaiche agni-jvālā-caya''. The small molecules, bright molecules, they are combined together, they are called the rays of the sun. And in the sun proper there is regular fire. Every scientist knows that it is a fiery planet. ''Agni-jvālā-caya'', ''svābhāvika kṛṣṇera tina-prakāra "śakti" haya''. So similarly, Kṛṣṇa has got naturally three kinds of potencies. That potencies are manifested in different categories, but on the whole, they are three—the spiritual energy, the material energy and the marginal energy.

The ''jīva'', we, we are also energy. We are not energetic. We are energy, marginal energy. We may remain in the spiritual world or we may remain in the material world—that is our choice. Therefore Kṛṣṇa, out of His compassion to the marginal energy, the ''jīvas'', He comes down. When we completely forget our eternal relationship with Kṛṣṇa, then Kṛṣṇa comes. That is called:

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

Just like this finger is part and parcel of my body. If the finger is cut off from this body, it has no value—we understand it very easily; nobody will care for it. But so long the finger is attached with my body, it is very valuable. If there is any trouble, I shall spend thousands of rupees for cure of the disease. But when it is cut off, amputate, it will lie down on the street and somebody tramples over it, I don’t protest—because it is out of touch.

So ''dharmasya glānir bhavati''. We are part and parcel of Kṛṣṇa. When we are detached from Kṛṣṇa, then we are valueless. You have no value. You are simply a play in the hands of ''māyā''.

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

We are completely under the laws of the ''prakṛti'', material nature, and we have no independence. The ''prakṛti'', material nature, by pulling by the ear, she is dictating, "You do this. You sit down here." You have to do it. Just like a criminal, when he is in the custody of police, he has to do according to the order of the police. This is our position.

So this is ''dharmasya glānir''. Why this position? That we do not inquire. We have become so foolish under the influence of ''māyā ''that we do not inquire even that, "Why I am put into this miserable condition of life although I do not want it?" Nobody wants. Nobody wants the threefold miseries of material world, ''adhyātmika'', ''adhibhautika'', ''adhidaivika''. But it is forced upon us. But we have become so fool, still you are declaring independence. What is the value of your independence? You are completely under control of material nature. Then why you are under the completely . . .

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

Simply by false prestige or false egotism we are thinking, "We are independent. We can do anything, whatever we like." That is the disease. This is called ''dharmasya glānir''. Actually he is independent in his spiritual nature. He is independent, as God is independent. Of course, he is not so independent. But the same example: as the original, big fire has got burning capacity, similarly the small spark, that is also . . . has also got the burning capacity. So, so far burning capacity is concerned, there is. Similarly, God is fully independent, ''svarāṭ''. ''Svarāṭ''. God is described in the ''Bhāgavatam'', ''janmādy asya yataḥ anvayāt itarataś ca arthesu abhijñaḥ svarāṭ ''([[SB 1.1.1|SB 1.1.1]]). God's another qualification is ''svarāṭ'', fully independent. So we are part and parcel of God, so we have also got independence. That's a fact. Because the part and parcel of gold is gold. So we have got independence. When we misuse this independence, then we are in this material world. When you don’t misuse this independence, then we are in the spiritual world.

Therefore it is said, ''jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). Actually, a living entity's position is eternal servant of God. Just like a servant: when he is obedient servant, he is very favorite of the master. And as soon as he disobeys, or if he wants to imitate the master, then he is dismissed. He is dismissed. Similarly, when we want independently to become Kṛṣṇa, that is our disease. Therefore in the material world, first of all we try to become very first-class leader, then lord minister, and so on, so on. Then at last we want to become God. The same imitation. That is the last snare of ''maya ''that, "Why you shall serve God? This is what is called— service mentality, slavish mentality. You just become God." This is the ''māyā ''dictation to keep him under the control of ''māyā''. This is. Therefore he thinks that, "I am God." He is not even a dog; still he thinks that he is God. So this is the disease. This is called ''dharmasya glānir''. Because his real position is to remain eternal servant of God. That he derides, "No. I shall become God." That is material disease. So this is called ''dharmasya glānir''.

Just like . . . there are many so nice examples. Just like these fingers. It picks up some nice foodstuff. So it cannot . . . the fingers cannot eat. Its duty is to pick up and put here. That is natural. If he does not— "Why shall I give it to the mouth?" he’ll spoil it. ''Rasagullā'', it will be spoiled simply by smashing. It will not . . . and if it is given to the stomach, then it goes to the stomach; then all the fingers become nourished. Not only these fingers, these fingers—others, everyone satisfied.

:''yathā taror mūla-niṣecanena''
:''tṛpyanti tat-skandha-bhujopaśākhāḥ''
:''prāṇopahārāc ca yathendriyāṇāṁ''
:''tathaiva sarvārhaṇam acyutejyā''
:([[SB 4.31.14|SB 4.31.14]])

This is the ''śāstric ''injunction. Just like if you pour water on the root of the tree, the tree . . . water is immediately distributed to the leaves, twigs, flowers, everywhere. The tree becomes rejuvenated simply by watering on the root. Similarly, if you put foodstuff in the stomach, the energy is immediately distributed throughout the whole body. Similarly, ''tathā acyutejyā''. Simply by satisfying Kṛṣṇa, you satisfy everyone.

So you do not require to satisfy everyone separately. Therefore Kṛṣṇa says:

:''sarva-dharmān parityajya''
:''mām ekaṁśaraṇaṁ vraja''
:([[BG 18.66 (1972)|BG 18.66]])

He teaches this. This is the last word in the ''Bhagavad-gītā''. And when you do not do that—we think otherwise—that is ''dharmasya glānir''. Therefore Kṛṣṇa comes.

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

When one forgets Kṛṣṇa and manufactures so many plans of service, the whole thing becomes spoiled. This is going on. Throughout the whole world they are making plan—humanitarianism, this -ism, that -ism, philanthropism—and no Kṛṣṇa-ism. Except Kṛṣṇa-ism. Therefore all their plans are becoming foiled. This is the disease. So Kṛṣṇa says that ''yadā yadā hi dharmasya ''. . . this is ''dharmasya glānir''. We do not know what is ''dharma'', and we violate the orders of Kṛṣṇa. ''Dharmaṁ tu sākṣād bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). ''Dharma ''means the order of God. That is ''dharma''. Two words, the definition of ''dharma''. There are so many definitions of ''dharma'', but real ''dharma'', as we understand from the Vedic scripture, ''dharmaṁ tu sākṣād bhagavat-praṇītam''. The order given by the Supreme Lord, that is ''dharma''. Otherwise, ''adharma''.

So as sincere servant of Kṛṣṇa, we have to abide by the orders of Kṛṣṇa and act accordingly. Then everything will be peaceful, everything will be in order. That is also stated in the ''Bhagavad-gītā''.

:''bhoktāraṁ yajña-tapasāṁ''
:''sarva-loka-maheśvaram''
:''suhṛdaṁ sarva-bhūtānāṁ''
:''jñātvā māṁśāntim ṛcchati''
:([[BG 5.29 (1972)|BG 5.29]])

If you want to become happy and peaceful, then you accept this theory. Not theory; it is fact that Kṛṣṇa is the Supreme Lord. He is the enjoyer. Just like here is Kṛṣṇa. He is enjoying. He is playing on His flute along with Rādhārāṇī. This is enjoyment. ''Ānandamayo 'bhyāsāt''. And we are servants. We are trying to, "How Kṛṣṇa will be placed in a nice temple? How Kṛṣṇa will be offered nice foodstuff? Let us go out. Let us bring some means of sustaining this temple." Everyone, we are engaged. Simply Kṛṣṇa is enjoying. This is the position. Kṛṣṇa does not go to sell our books. We go, because we are servant. And whatever means we get, we spend for Kṛṣṇa. This is real our position. We have to learn this position. This Kṛṣṇa consciousness movement means the same thing as it is stated in the ''śāstra ''or anywhere: ''vedaiś ca sarvair aham eva vedyaḥ ''([[BG 15.15 (1972)|BG 15.15]]). That is stated. ''Veda''. What is ''Veda''? ''Veda ''means knowledge. ''Vetti veda vido jñāne''. So what is that knowledge? The knowledge is to understand Kṛṣṇa. That is knowledge. If you don’t understand Kṛṣṇa, then everything is no knowledge. It is foolishness. Therefore Kṛṣṇa says:

:''bahūnāṁ janmanām ante''
:''jñānavān māṁ prapadyate''
:''vāsudevaḥ sarvam iti''
:''sa mahātmā su-durlabhaḥ''
:([[BG 7.19 (1972)|BG 7.19]])

That is ''mahatma'', one who understands Kṛṣṇa.

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

These are the instructions.

So simply try to understand Kṛṣṇa and our position in relationship with Kṛṣṇa. That is being explained by Śrī Caitanya Mahāprabhu. He is Kṛṣṇa. Kṛṣṇa, ''kṛṣṇa-caitanya-nāmne ''([[CC Madhya 19.53|CC Madhya 19.53]]). He has again come. Five thousand years Kṛṣṇa came, and He gave us the instruction in the ''Bhagavad-gītā'' and left behind Him that, "You study ''Bhagavad-gītā''. Try to understand your relationship with Kṛṣṇa. Act accordingly, and be happy." The ''Bhagavad-gītā'' was left, but unfortunately we misinterpreted ''Bhagavad-gītā''; we misled others. The so-called politicians, so-called, I mean to say, scholars, they misled people by misinterpreting ''Bhagavad-gītā'', and people are in the wilderness. So our humble attempt is to re-establish the ''Bhagavad-gītā'' as it is. That will make the people happy all over the world. Kṛṣṇa does not speak for any particular man or society or religious group or country. No. Kṛṣṇa is God. Whatever He speaks, that is applicable to everyone. That is being proved. Because we are placing ''Bhagavad-gītā'' as it is, it is being accepted all over the world. That's a fact. It is not story. These Europeans, Americans, they are . . . why they are accepting Kṛṣṇa? Because Kṛṣṇa . . . the devotion for Kṛṣṇa is there already, because we are part and parcel of Kṛṣṇa. That is natural.

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

This is the process.

We have got eternal relationship with Kṛṣṇa. As it is said by Caitanya Mahāprabhu, ''jīvera 'svarūpa' haya—kṛṣṇera 'nitya-dāsa' ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). We are eternal servant of Kṛṣṇa, part and parcel of Kṛṣṇa. How it can be divided? No. It cannot be. We have simply forgotten. Therefore ''Caitanya-caritāmṛta'' ''kara'', He says, ''nitya-siddha kṛṣṇa-bhakti'': "My love for Kṛṣṇa, my devotion for Kṛṣṇa, is natural." It is not artificial. These Europeans, Americans, they have become Kṛṣṇa devotee not artificially. They have taken it seriously. Because the relationship eternal. Either you take birth in America or Czechoslovakia or in India, the ''kṛṣṇa-bhakti'' is there. Simply you have forgotten. So ''śravaṇādi-śuddha-citte''. If we simply hear about Kṛṣṇa, then we can understand, "Oh, I am eternally related with Kṛṣṇa. I did forgot Kṛṣṇa." That's all. So this Kṛṣṇa consciousness movement means we are reviving the original consciousness, Kṛṣṇa consciousness. Therefore we have particularly named "Kṛṣṇa consciousness."

So ''svābhāvika kṛṣṇera tina-prakāra "śakti" haya ''([[CC Madhya 20.108-109|CC Madhya 20.109]]). Now Caitanya Mahāprabhu is explaining that ''svābhāvika'', natural. Naturally Kṛṣṇa has got three energies: ''aparā ''. . . primarily ''parā ''and ''aparā'', Kṛṣṇa has explained in the ''Bhagavad-gītā''. And the marginal potency also, the ''parā-prakṛti''. That is confirmed by Kṛṣṇa in the ''Bhagavad-gītā'':

:''apareyam itas tu viddhi''
:''me prakṛtiṁ parā''
:([[BG 7.5 (1972)|BG 7.5]])

:''Parā-prakṛti''.
:''jīva-bhūtāṁ mahā-bāho''
:''yayedaṁ dhāryate jagat''
:([[BG 7.5 (1972)|BG 7.5]])

So Caitanya Mahāprabhu is quoting another verse from ''Viṣṇu Purāṇa''. This is a quotation from the ''Viṣṇu Purāṇa'', 1.22.53. What is that quotation?

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistāriṇī yathā''
:''parasya brahmaṇaḥśaktis''
:''tathedam akhilaṁ jagat''
:([[CC Madhya 20.110|CC Madhya 20.110]])

This is real teacher. A real teacher will never say whimsically, "I think," "In my opinion." No. He is not a teacher; he's a cheater. You cannot manufacture anything, because we are imperfect. All our senses are imperfect. We are put into mistaken condition, illusory condition. And in spite of all our defects, we want to cheat people by so-called theories: "I think," or "It may be," "Perhaps." These are the, our . . . but that is not accepted. In the Vedic culture no such thing will be accepted, that "I think," "In my opinion," "Perhaps," "Maybe." These nonsense will never be accepted. The real knowledge: from Vedic quotation. Then, therefore Caitanya Mahāprabhu, although He is Kṛṣṇa Himself . . . even Kṛṣṇa Himself, He said that,

:''brahma-sūtra-padaiś caiva''
:''hetumadbhir viniścitaiḥ''
:([[BG 13.5 (1972)|BG 13.5]])

He says. He is giving reference to the ''Vedānta''. ''Vedānta's'' another name is ''Brahma-sūtra''. So Kṛṣṇa says: "These things have been very logically proved in the ''Vedānta-sūtra ''philosophy." He says:

:''brahma-sūtra-padaiś caiva''
:''hetumadbhir viniścitaiḥ''

So you cannot make any conclusion or I cannot make any conclusion. Kṛṣṇa also says, although He is God, He can say. Whatever He says, that is ''Veda''. Still, He is giving reference to the ''brahma-sūtra''. Similarly, Caitanya Mahāprabhu, as soon as He says that the living entity is marginal potency of the Supreme Lord, He is giving immediately quotation from ''Viṣṇu Purāṇa''. This is scholarly. This is scholarly. This we have to accept. He is supporting ''veda-pramāṇa'', ''śruti-pramāṇa''. Amongst the Vedic scholars, whatever you say, you must give proof from the ''Vedas''. Then it is perfect. You cannot say, "In my opinion," "I have manufactured this philosophy." That is useless. So here is quotation:

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistāriṇī yathā''
:''parasya brahmaṇaḥśaktis''
:''tathedam akhilaṁ jagat''
:([[CC Madhya 20.110|CC Madhya 20.110, Viṣṇu Purāṇa 1.22.53]])

This ''akhilaṁ jagat'', the entire cosmic manifestation, is simply manifestation of the energy of the Supreme Lord. That is, Caitanya Mahāprabhu wants to give proof. Energy. Just like here is light, the energy of the electric bulb or the electric light. So when there is light, we understand immediately there is electric bulb. Similarly, if you can appreciate the energy of the Supreme Lord, then you cannot become atheist. There is God. By the . . . just like in the morning, when there is glimpse of sunlight, immediately you understand there is sun. You do not require to see whether there is sun or not. Simply by the light you can understand, "Now the sun is rising." Similarly, you see how the energy of Kṛṣṇa is working. ''Parasya brāhmaṇaḥśakti''. Then you can understand, "There is Kṛṣṇa." The . . . simply by energy. ''Akhilaṁ jagat''. The whole cosmic manifestation is nothing but distribution of different energy. Just like what is this material world? It is the distribution of the energy of the sun. That, a scientist will accept that. Due to the sunshine, due to the heat of the sun, the . . . according to their theory, the planets are moving. They have got a instrument—I forget the name of the instrument—as soon as there is little heat, within that instrument there are small balls, they began to jump. So that is the proof that due to the energy of the sun, the whole material world is being maintained. As soon as there is less sunlight, immediately the trees become without any foliage. We have seen in Western countries: as soon as there is no sunlight, only snow, they become simply leafless. Again in the spring, all of a sudden, as soon as there is heat, all the trees become full with foliage.

So this is due to the sunlight and heat. Similarly, as ordinarily the one sun is in this universe, there are millions of suns and millions of universes. Similarly the original sun is Kṛṣṇa. Original.

:''kṛṣṇa—sūrya-sama; māyā haya andhakāra''
:''yāhāṅ kṛṣṇa, nāhi tāhāṅ māyāra adhikāra''
:([[CC Madhya 22.31|CC Madhya 22.31]])

''Kṛṣṇa—sūrya-sama''. Darkness. We can experience that on account of sunshine the trees are full of green leaves. And in the absence of sunshine they all become faded away and fallen. Similarly the whole world, cosmic manifestation, is going on on account of two energies of the Supreme Lord—or three energies: one marginal—the spiritual energy and the material energy. ''Parasya brāhmaṇaḥśakti''. ''Śakti ''means energy.

So it is very easy. Nobody can become atheist or godless if he is sane man. That here the energy is working; here is the heat and light, so there must be the source of heat and light. That is stated in the ''Viṣṇu Purāṇa'': ''eka-deśa''. ''Eka-deśa''. Kṛṣṇa is situated in His own abode. That's a fact. ''Goloka eva nivasaty akhilātma-bhūtaḥ''. But He is all-pervading by His energy. Just like the sun is situated in one place. Everyone can see. But the sunshine, the heat and light, is distributed all over the world, all over the universe. Similarly, Kṛṣṇa is enjoying in His abode.

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

He is situated in Goloka Vṛndāvana. He is enjoying.

:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''
:([[ISO Invocation|Īśo Invocation]])

This is the Vedic instruction. Even His full energy is distributed all over the world, still He is full. That is Kṛṣṇa.

:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''

If you have got some energy, you have got some money, if it is spent one after another, then it becomes zero. Kṛṣṇa is not like that. Just like you can see for millions and millions of years the sun is giving you heat and light; still it is full. Anyone can . . . this is a material thing. And what about the Supreme Spirit? That you have to understand. Kṛṣṇa never becomes diminished. He is full.

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

This is spiritual. One minus one equal to one. One plus one equal to one. This is spiritual understanding.

So ''parasya brāhmaṇaḥśakti''. So Kṛṣṇa is all-pervading. The Māyāvādī philosophers, they think, "If God is all-pervading, He is distributed everywhere, then where is His form? There is no form." No. That is miscalculation. We are thinking God as something material. Just like if you take a big piece of paper and tear it into small pieces and throw it, then the big paper is lost. No. God is not like that.

:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''

You may take, take out the whole thing many times—still He is whole. That is God. So here it is said:

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistāriṇī yathā''
:''parasya brahmaṇaḥśaktis''
:([[CC Madhya 20.110|CC Madhya 20.110, Viṣṇu Purāṇa 1.22.53]])

His ''śakti ''is . . . ''parāsya śaktir vividhaiva śrūyate''. His ''śakti'', His energy, is never lost. It is always full. You can go on. The example is the sun. So much energy is being distributed for millions and millions of years; still it is full with fire and heat and light. So if it is possible for ordinary material object, and what to speak of Kṛṣṇa? This is to be understood. So when you forget all these things, when we misunderstand Kṛṣṇa, then we remain in this blackness of material world. And if we understand Kṛṣṇa properly, ''janma karma ca me divyaṁ yo jānāti tattvataḥ ''([[BG 4.9 (1972)|BG 4.9]]), then you become liberated.

So Kṛṣṇa is explaining Himself in the ''Bhagavad-gītā''. Try to understand Kṛṣṇa, and you become liberated and be saved from this material existence. ''Tapo divyaṁ putrakā yena śuddhyed sattvaṁ ''([[SB 5.5.1|SB 5.5.1]]). Then you purify your existence and you come to your spiritual, original position and become free from material miserable condition of life, birth, death, old age and disease.

Thank you very much. (end)

751103 - Lecture CC Madhya 20.101-104 - Bombay

2021-12-14T08:13:46Z

Soham: Undo revision 710668 by Soham (talk)

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-11 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
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[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Madhya-lila|M20101-104]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751103 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751103CC-BOMBAY - November 03, 1975 - 37:26 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751103CC-BOMBAY.mp3</mp3player>

Prabhupāda: . . .from ''Caitanya-caritāmṛta. Caitanya'' means "the supreme living being." In the ''Vedas'' it is said, ''nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). This is description of the Supreme Lord, that the Supreme Lord . . . (yelling and banging outside) Huh?

Indian man: They removed a tree from there. Digging.

Prabhupāda: Oh. (laughs) Hare Kṛṣṇa. So, what is God, that is simplified, that ''nityo nityānāṁ cetanaś cetanānām''. He is the supreme eternal being amongst many other eternal beings. We are all eternal beings. We living entities, we are . . . Our position is eternity. As it is described in the ''Bhagavad-gītā, na jāyate na mriyate vā kadācit'': "These living entities, they do not take birth or die at any time." Not "Nowadays they are taking more birth and population is increasing." This is all nonsense. Population is neither increasing nor decreasing. It may be . . . The living entities, they are transmigrating in this material world, not in the spiritual world. In the spiritual world they have got their eternal form. But in the material world, because the living entities have come to enjoy the material resources, therefore, according to the desire, the living entity is getting different forms of body, 8,400,000. But he is not dying. The body is changed. ''Tathā dehāntara-prāptir dhīras tatra na muhyati'' ([[BG 2.13 (1972)|BG 2.13]]).

Our death means to transmigrate to another body. Just like from childhood we are transmigrating to another body, boyhood; from boyhood we are transmigrating to another body, youthhood; and from youthhood we are transferred to another body, old body. Similarly, when this body will not be any more workable, then we shall transmigrate to another body. ''Tathā dehāntara-prāptir dhīras tatra na muhyati'' ([[BG 2.13 (1972)|BG 2.13]]). Those who are ''dhīra—dhīra'' means sober, thoughtful—they are not bewildered. But those who are not ''dhīra'', ''adhīra ''. . . There are two classes of men: ''dhīra'' and ''adhīra''. ''Dhīra'' means one who is spiritually situated. He is called ''dhīra'' or ''brahma-bhūtaḥ'', ''prasannātmā'' ([[BG 18.54 (1972)|BG 18.54]]), ''dhīra''. And one who is not spiritually situated, materially situated, means on the platform of bodily conception of life, then he is ''adhīra'', he is restless, from this platform to that platform, this platform to that platform. This is going on.

So we change body; otherwise we are eternal. ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). This is the information we get, that after this destruction of this material body, the eternal soul is never destroyed. ''Na hanyate hanyamāne śarīre''. We get another body. The same example: the child gets the body of a boy, boy gets the . . . Therefore we are eternal. And what is God? He is also eternal. So ''nityo nityanānām''. We are eternal, we are many, and God is also eternal, but He is one. He is singular number. Not that all of us, we are God. That is nonsense. We are part and parcel of God, but we are not as powerful as God. Anyone can understand it very easily. They are claiming to become God. So does he think that he is equal in power with God? No. That is foolishness. ''Mūḍha''. God is one, but we are . . . We are also eternal, God is also eternal, but we are many. There is no . . .

:''keśāgra-śata-bhāgasya''
:''śatadhā kalpitasya ca''
:''jīvaḥ bhāgo sa vijñeyaḥ''
:''sa anantyāya kalpate''

The description of the living being is given in the ''śāstra'' that the magnitude . . . ''Keśāgra-śata-bhāgasya śatadhā kalpi ''. . .: "One ten-thousandth part of the tip of the hair." And ''anantyāya kalpate'': "There is limitless."

As in practical experience also, we have this understanding that we require a leader. In the present moment there are so many parties, so many nations, so many societies, but there is a leader. That you cannot deny. (loud popping noises from outside, like firecrackers) Just like in our, this Kṛṣṇa consciousness society—it is a society—I happen to be the leader. Similarly, there are other parties, political parties and business parties. Everywhere there is a leader. You cannot avoid the leader. That is not possible. You may . . . I put this question to Professor Kotovsky, that "What is the difference between your philosophy and our philosophy? You are Leninist, you are following the leader Lenin, and we are following the leader Kṛṣṇa. So where is the difference in philosophy?" You have to follow one leader. That you cannot avoid. Without leader you cannot be guided, you cannot form a party. Everywhere you go . . . Just like in our country we followed the leadership of Mahatma Gandhi, so we became a nation. So everywhere you will find: there must be a leader. Without leader you cannot become a community or a nation. Similarly, who is the supreme leader? That is God, or Kṛṣṇa. Therefore He is described in the ''Vedas, nityo nityānāṁ cetanaś cetanānāmv''. He is the leader.

So what is the difference between the plural number ''nityas'' and singular number? Now, ''eka. Eka-vacana'', singular number leader, God . . . ''Eko yo bahūnāṁ vidadhāti kāmān''. That is the difference, that we are living entity and Kṛṣṇa, or God, is living entity, but Kṛṣṇa maintains all other living entities; we cannot maintain even ourself. And we find difficulty especially nowadays to maintain even a family. That is the difference. And still, as a rascal, I claim that "I am God. I am God." Nobody can claim unnecessarily that one is God. First of all prove that you can maintain all the living entities. You cannot maintain yourself even. You beg from door to door, and how you become God? Very simple question. Because in the ''Vedas'' says that ''eko yo bahūnāṁ vidadhāti kāmān'': "That one, singular number leader, He maintains all other living entities." That we have got practical experience. He is maintaining within the sand so many crabs. He is maintaining so many ants in the hole of your room. He is maintaining millions of elephants in the African jungle. So out of 8,400,000's of forms of life, mostly 8,300,000 species of life are being maintained by that one maintainer. And some of us so-called civilized, we are trying to maintain ourself. Therefore ''nityo nityānāṁ cetanaś cetanānām'' (''Kaṭha Upaniṣad'' 2.2.13). He is also consciousness. He is conscious. He is not ''acetana''. ''Acetana'' means there is no consciousness. He is conscious, and we are also conscious.

So He is the supreme conscious person amongst ourself, and He is the supreme eternal amongst ourself. That is Caitanya. ''Caitanya'' means the Supreme Being, the supreme eternal being, the supreme conscious being. And He is ''caitanya-caritra. Caritra'' means character, activities. So ''Caitanya-caritāmṛta. Amṛta, amṛta'' means also eternal or nectarine, "which does not die." That ''Caitanya-caritāmṛta ''is there. It was written by Kavirāja Gosvāmī some four hundred years ago, and it was in Bengali, er, not Bengali—Sanskrit and Bengali. So now we have translated with elaborate explanation. This is the book. It is now ''Caitanya-caritāmṛta'' in English. So we have finished this in seventeen volumes like this. So we request you to take these volumes and read that what is the position of Caitanya, or the supreme living entity, and ourself; what is the relationship and what is His characteristics, what is our characteristics; and how we can make our activities as good as the Supreme Caitanya's. That is called ''Caitanya-caritāmṛta''.

So here we are talking about Caitanya's instruction to Sanātana Gosvāmī. This Sanātana Gosvāmī was one of the important ministers in the government of the then Pathan Nawab Hussain Shah. He is very important person. He was very great scholar in Persian language, in Arabian language and Sanskrit. And because he joined the Muslim government—he accepted the service of a Muslim government—he was rejected by the ''brāhmaṇa'' community. He was born in ''brāhmaṇa'' community, Sārasvata ''brāhmaṇa''. There are many Sārasvata ''brāhmaṇas'' in Bombay. So he belonged to that community. And because the ''brāhmaṇa'' community exterminated him, then he became almost like Muslim. Their name was also changed, Dabira Khāsa and Sākara Mallika, two brothers. Later on, by the association of Caitanya Mahāprabhu, these half-converted Muslim ''brāhmaṇas'' were again claimed by Caitanya Mahāprabhu to become the first-class ''brāhmaṇa, gosvāmī''. They were Rūpa Gosvāmī and Sanātana Gosvāmī.

So this Sanātana Gosvāmī retired. First of all Rūpa Gosvāmī retired from the government service, and then Sanātana Gosvāmī also retired. With great difficulty he got rid of the responsibility of government. The Nawab arrested him because he was declining to obey his order. The Nawab wanted him to stay in his post, but he declined. So when the Nawab said that "You are declining my order and you are resigning from your post. This is illegal. I shall arrest you," so Sanātana Gosvāmī, he replied that "You are the king, so according to our Vedic civilization a king is supposed to be the representative of God. So I cannot disobey you. But now it is my duty to retire and join Caitanya Mahāprabhu's movement. Therefore I must do it." So he arrested him. So this Sanātana Gosvāmī, with great difficulty he approached Caitanya Mahāprabhu at Vārāṇasī. At that time Caitanya Mahāprabhu was staying at Vārāṇasī. So he met Him there. And after his becoming a Vaiṣṇava, dressed in Vaiṣṇava. . . then Caitanya Mahāprabhu instructed him for two months continually just to enliven him in the matter of devotional service and write books, so that in future the followers of Caitanya cult may take guide and be advanced in spiritual consciousness.

So both the brothers, they wrote many books. This book is, of course, by different devotee, Kṛṣṇadāsa Kavirāja Gosvāmī. But Rūpa Gosvāmī's book, ''Bhakti-rasāmṛta-sindhu'', which we have translated into English, Nectar of Devotion . . . He said in that book that . . . That is the verdict of Vedic culture, to follow the authorities. Kṛṣṇa also said in the ''Bhagavad-gītā, tasmād śāstra-pramāṇaṁ te'': "Whatever you do, you must follow the ''śāstra''." Otherwise it is not bona fide. And if anyone neglects the order of ''śāstra'':

:''yaḥ śāstra-vidhim utsṛjya''
:''vartate kāma-kārataḥ''
:''na siddhiṁ sa avāpnoti''
:''na sukhaṁ na parāṁ gatim''
:([[BG 16.23 (1972)|BG 16.23]])

So we cannot avoid ''śāstra''. So our this Caitanya cult is strictly under the injunction of the ''śāstra''. So he has come to Caitanya Mahāprabhu and he is submitting himself.

:''kṛpā kari' yadi more kariyācha uddhāra''
:''āpana-kṛpāte kaha 'kartavya' āmāra''
:([[CC Madhya 20.101|CC Madhya 20.101]])

A disciple, when he accepts ''guru ''. . . This is the example, Sanātana Gosvāmī. ''Tasmād prapadyeta . . . Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21|SB 11.3.21]]). This is the injunction of the ''śāstra''. Who requires a ''guru''? It is not a fashion, that one has to accept anyone as ''guru''. No. A person requires a ''guru'' when he is inquisitive, ''tasmād guruṁ prapadyeta jijñāsuḥ'', when he is very much eager to understand the spiritual, ''śreya uttamam. Uttamam''. Ut means transcendental, and ''tama'' means darkness. This world is called darkness, ignorance. So one who wants to transcend this position of ignorance and wants to know the transcendental subject, means spiritual subject, ''brahma-jijñāsā'', he requires a ''guru'', not any person, other person. If you are interested in things which is beyond this material world . . . That is necessary inquiry. So here is the enquiry, that Sanātana Gosvāmī says that "You have delivered me from the clutches of material attachment. I was minister, getting good salary, very nice post. So many aristocrats was offering me respect. So I think it was not necessary. My real necessary is to advance in spiritual consciousness. So kindly You have given me relief from this material concept of life. Now, according to Your desire, I have left everything. Now let me know what is my duty."

This is required. If anyone becomes disciple of a bona fide ''guru'', then his duty is to ask from the ''guru'' what he can do to help ''guru''. That is required. So Sanātana Gosvāmī is giving us the example. ''Āpana-kṛpāte kaha 'kartavya' āmāra. Kartavya'' means duty. "Now what is my duty? I have left my so-called duty, ministership. Now I am interested in my real duty, so kindly speak to me what is my duty." The another question was . . . First question was that "What is my duty?" Then next question is, ''ke āmi'': "Actually what I am?" ''Ke āmi kene āmāya jāre tāpa-traya'': "I do not want sufferings, but sufferings are forced upon me, three kinds of suffering: ''adhyātmika, adhibhautika'' and ''adhidaivika''." This is knowledge. So ''adhyātmika'' means sufferings pertaining to the body and mind, and ''adhibhautika'' means sufferings offered by other living entities. ''Adhibhautika''. And ''adhidaivika'', sufferings offered by natural disturbances. There are three kinds of sufferings. Just like the firework is going on, the heavy sound. It is intolerable by somebody. But still, he has to tolerate, that "This firework is going on by other persons." This is called ''adhibhautika''. Similarly, there are so many sufferings which we do not want. Still, they are forced upon us. Therefore he said, ''kene āmāya jāre tāpa-traya'': "These three kinds of miseries are always giving me trouble, and at the same time, I do not know what I am." Everyone is thinking, "I am this, I am that," but he is suffering. These are very plain questions. So these questions should be put before the spiritual master, and he should get proper answer and act accordingly. Then spiritual life will be successful. Unless we are interested in such questions, there is no need of wasting time to accept any ''guru'', or spiritual master.

So again he says, ''sādhya-sādhana-tattva puchite nā jāni'': "Actually I do not know. It is my duty to put questions upon You." That is also indicated in the ''Bhagavad-gītā''.

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

''Tad viddhi''. If you want to understand things which is beyond this material world . . . ''Tamasi mā jyotir gamaḥ'': "Don't remain within this darkness of material existence. Try to transcend, to go to the spiritual world, ''jyoti'', where it is light." Here it is always darkness, and there there is always light. So everyone should be interested, especially in this human form of life, not to remain here like animals, cats and dogs, but to become ''brahma-bhūtaḥ. Ahaṁ brahmāsmi''. One must know. This is the duty of human life. So he says, ''sādhya-sādhana-tattva puchite nā jāni'': "Now I am little interested how to become spiritually advanced, but I do not know how I shall put the question before You and what is the ultimate goal of life. These things I do not know. But I have got an inquiry." That is natural. ''Athāto brahma jijñāsā''. This is the natural inquisitiveness of any conditioned life, especially in the human form of life. As it is inquired by Sanātana Gosvāmī, everyone should be elevated to that position to inquire, "What I am?" ''Kṛpā kari' saba tattva kaha ta' āpani'': "So I do not know how to place my question." This is submission. "So You can speak to me what is actually the goal of life, why I have forgotten my identification and how I shall be properly situated."

This is Vedic civilization. Whole Vedic civilization means to understand oneself, to understand God and the relationship. And according to that relationship, one has to work. Then his life is successful. This is Vedic culture. Vedic culture does not mean to become a big dog. No. That is not Vedic culture. In the ''śāstra'' it is said that ''śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ'' ([[SB 2.3.19|SB 2.3.19]]). ''Puruṣaḥ paśuḥ''. In this material world, without any spiritual knowledge if one is adored, it is just like the small animals in the jungle is praising the big animal, the lion. The lion is an animal and the small rabbit or other animals, they are also animals. So the rabbits are very much afraid of lion. That is a fact. And they worship the . . . This morning we were discussing one story, how a rabbit entangled one lion and saved his life. So here in this material world, similarly, the small animal may be afraid of the big animal, but the big animal or small animal, they are animals. They are animals. Therefore ''Bhāgavata'' says the small animal may eulogize the big animal; that does not mean the big animal is of any importance. He is animal, that's all. Similarly, our position is that we do not go . . . We may not go to the big animal, but we may go to. . . like Caitanya Mahāprabhu. Then we will be benefited. Caitanya Mahāprabhu, if we approach Caitanya Mahāprabhu . . . That is ''caitanya'', living, supreme living being.

Therefore our request is that for your enlightenment of life you do not approach a big animal. You approach Kṛṣṇa, the Supreme Being. Then you will be benefited. There is no use. And who is animal? Even if he is two-legged, but still, if he remains an animal . . . Who? ''Yasyātma-buddhiḥ kuṇape tri-dhātuke'' ([[SB 10.84.13|SB 10.84.13]]). One who is thinking of this body as identified with the self, he is animal. Anyone, it doesn't matter. We do not speak of any particular man, but any person who does not know his real identification . . . As Sanātana Gosvāmī inquired, ''ke āmi''. He is . . . He was the prime minister, but still, he did not know what he is. That will be explained. ''Grāmya-vyavahāre kahaye paṇḍita satya kare māni āpanāra hitāhita kichui nā jāni'' ([[CC Madhya 20.100|CC Madhya 20.100]]). "Some foolish person, they say that I am very learned scholar." Because he was ''brāhmaṇa. Brāhmaṇa'' is always supposed to be very learned; therefore he is called ''paṇḍita'', ''paṇḍitjī''. So Sanātana Gosvāmī said, ''grāmye-vyavahāre'': "In ordinary dealings my neighborhood men, they say 'Paṇḍitjī.' But I am such a ''paṇḍita'' that I do not know what I am." ''Āpanāra hitāhita kichui nā jāni'': "I am such a ''paṇḍita''. Therefore I have come to You." This is called submission. If one is sincere . . . If he does not know what he is, what is his function, how he will make his life successful, then he is not ''paṇḍita''. So that is going on now, at the present moment, throughout the whole world, the bodily concept of life—"I am American," "I am Indian," "I am African," "I am this," "I am that," "I am ''brāhmaṇa''," "I am ''śūdra''," "I am black," "I am white"—this bodily concept of life. So ''śāstra'' says that "If anyone is in the bodily conception of life," ''sa eva go-kharaḥ'' ([[SB 10.84.13|SB 10.84.13]]), "he is no better than these animals."

So therefore Sanātana Gosvāmī is the best example to follow, how one should approach a ''guru'', how one should take lesson from ''guru'', how he should understand to make his life successful. These questions or answers are there in the ''Sanātana-śikṣā'' of ''Caitanya-caritāmṛta''. So we are trying to discuss and . . .

:''prabhu kahe—kṛṣṇa-kṛpā tomāte pūrṇa haya''
:''saba tattva jāna, tomāra nāhi tāpa-traya''
:([[CC Madhya 20.104|CC Madhya 20.104]])

Caitanya Mahāprabhu answered that Sanātana Gosvāmī . . . But he is actually very learned. If he is not learned, then how he can give up his post as the minister, finance minister? He is actually learned because he was inquisitive that "I must know the goal of my life, I must make my life successful, and therefore I must go to Caitanya Mahāprabhu." So Caitanya Mahāprabhu appreciated his approach, that "You have come to Me for better enlightenment. That means you are not ordinary person. You are not ordinary conditioned soul. Who can sacrifice such big post and big honor and come to a ''sannyāsī ''and submit to Me?" Therefore He says, ''prabhu kahe—kṛṣṇa-kṛpā pūrṇa'': "God's mercy is fully there in You." ''Saba tattva jāna'': "You have understood all the truths of life." ''Saba tattva jāna tomāra nāhi tāpa-traya''. And he was inquiring that "Why I am forced to accept all kinds of miserable condition of life?" But, "For you there is no such thing."

''Tāpa-traya''. This is very important thing. One who is advanced in spiritual consciousness, for him there is no material trouble. There is no material trouble. ''Ahaituky apratihatā'' ([[SB 1.2.6|SB 1.2.6]]). So long we are in the bodily concept of life, there are so many troubles and miserable condition of life. But as soon as you become spiritually advanced and you know your identity, that you are not this body but you are spirit soul, then . . . This is also confirmed in the ''Bhagavad-gītā'',

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

This is wanted. Every one of us should become ''brahma-bhūtaḥ'', not to remain ''jīva-bhūtaḥ''. That is ignorance. One must come to the platform of ''brahma-bhūtaḥ''. Then ''prasannātmā''. He has no three kinds of material conditional life. He has no struggle for existence. ''Prasannātmā''. He is always jolly because he knows that "I am not this body. I am soul," at least theoretically, ''prasannātmā''. That is wanted.

Therefore Caitanya Mahāprabhu said that "As you have decided to relinquish, to resign, your so exalted post, and you have come to Me for spiritual enlightenment, that means you are already liberated from the three material conditions of life."

Thank you very much. Hare Kṛṣṇa

Devotees: ''Jaya'' Prabhupāda. (end).

751101 - Lecture SB 03.28.21 - Nairobi

2021-12-14T06:34:29Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-11 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, Kenya - Nairobi‎]]
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[[Category:Lectures, Conversations and Letters - Africa, Kenya - Nairobi‎]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 03|32821]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751101b Lecture - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751101SB-NAIROBI - November 01, 1975 - 27:08 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751101SB-NAIROBI.mp3</mp3player>

Harikeśa: Translation: "The devotee should first concentrate his mind on the Lord's lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one's heart."

Prabhupāda: ''Sañcintayed bhagavataś caraṇāravindam ''([[SB 3.28.21|SB 3.28.21]]). This is the beginning of meditation, ''sañcintayet''. It is not ''nirviśeṣa, nirakara'' meditation. What is that meditation? Here it is, direction, ''sañcintayet. Sañcintayet'' means meditation. What about, meditation? ''Sañcintayed bhagavataś caraṇāravindam''. First of all meditate on the lotus feet, ''caraṇāravindam'', lotus feet of Kṛṣṇa. And if you minutely see, then you will find the symptoms are there. Our feet and Kṛṣṇa's feet, there is difference. Why difference? Because on the sole these marks are there. What is that? ''Vajra, aṅkuśa, dhvaja, saroruha''. Four things are there: thunderbolt, mark of thunderbolt; ''aṅkuśa'', the mark of . . . What is that instrument which controls the elephant?

Harikeśa: Driving rod?

Prabhupāda: No. It is called ''aṅkuśa'' in Sanskrit. It is like this.

Harikeśa: Hook.

Prabhupāda: Maybe, whatever. So ''aṅkuśa''. ''Vajra'', thunderbolt; then ''aṅkuśa''; then ''dhvaja'', flag; and ''saroruha'', lotus—these four things are there. You have seen. Sometimes Viṣṇu lotus feet is painted and these signs are there. So ''sañcintayet''. What about, ''sañcintayet''? These things, minutely, that "Here is the lotus feet of Kṛṣṇa, and on the sole, upon the sole, these marks are painted." ''Lāñchanāḍhyam'', deriving. It is very brilliant, beautiful. Kṛṣṇa's everything is beautiful. ''Uttuṅga-rakta-vilasan-nakha-cakravāla'' ([[SB 3.28.21|SB 3.28.21]]). This is the special significance of Kṛṣṇa's hand, that these nails are raised and reddish, ''uttuṅga-rakta-vilasan-nakha-cakravāla''. It is just like ''cakravāla'' bird. ''Jyotsnābhiḥ''. And from the effulgence of the nails, ''jyotsnābhiḥ, āhata'', if you see the brilliance and effulgence of the nails of Kṛṣṇa, nails in the finger of Kṛṣṇa, then the result will be that ''āhata-mahad-dhṛdayāndhakāram''.

This material world, we are living in darkness, ''hṛdayāndhakāram''. Our heart is dark. We do not know what is what. So if you simply concentrate on the lotus feet of Kṛṣṇa as it is described—there are marks—then, in contact with such vision, your ''hṛdayāndhakāram'', the dirty things, ''andhakāram—andhakāram ''means darkness or dirty things—that will be ''āhata'', off, attacked: "Get out!" ''Āhata. Jyotsnābhir āhata-mahad-dhṛdayāndhakāram. Mahat'' means very great. This is our material condition, that we are covered, absorbed in so many darkness, and still we want to show some intelligence. This is material existence. Therefore we always say "fools and rascals." He is . . . He does not know anything clearly, and simply he wants to see with imperfect eyes, imperfect instrument, microscope, telescope. What is the value of this? It is simply ''andhakāra''. The whole world is . . . This is called darkness. We can . . . We experience every moment. If there was no sun, then what is the value of this world? We have got good experience. In the Western countries where there is no sun, it is hell, simply hell, simply hell without sun. All the condemned countries are devoid of sunlight. This morning we were speaking that London, it is without sunlight practically throughout the whole year. Long ago, in 1969, in the television, the television man asked me that "Where is hell?" and "It is here in London." (laughter) That was published in the paper. There is such a . . . And always dark and always moist and always so cold. So this is hell. Why you have to search out hell? Here is hell. Simply you bring money from outside, exploiting others, and construct big, big building. It is little attractive. People come here as tourist. Otherwise who comes here to see the hell? So actually that is the . . .

So anyone's heart is always clouded with ignorance and rubbish knowledge. If you want to drive away this knowledge . . . ''Ajñāna-timirāndhasya jñānāñjana-śalākayā'' (''Gautamiya Tantra''). This ignorance . . . This material world is ''tama''. A Vedic injunction is ''tamasi mā'' (''Brhadaranyaka Upanisad''): "Don't remain in this darkness." If there is light, why we shall remain in the darkness? That is intelligence. If there is light, why should we rot in the darkness? So there is light. ''Jyotir gamaḥ, brahma-jyotir. Jyotir gamaḥ'', Brahman. That Brahman world go, not this material world. ''Yasya prabhā''. What is that Brahman world? The Brahman world means where there is complete effulgence, bodily rays of Kṛṣṇa. That is Brahman world. Just like here the bodily rays of the sun makes it clear, so brilliant, what we can see. Then what is the sunshine? It is the bodily rays of the sun. Why don't you believe that? The example is there; you learn. If a material thing like the sun globe or the sun-god, he has got so much bodily effulgence that it is keeping lighted all over the universe, just imagine what is the bodily brilliance of Kṛṣṇa.

That is described in the ''śāstra. Yasya prabhā prabhavato jagad-aṇḍa-koti'' (Bs. 5.40). Kṛṣṇa's body is bluish, or blackish; therefore you see the sky bluish because the rays in the spiritual world is effulgence, bluish effulgence, and that is being reflected through the sky. ''Yasya prabhā prabhavato jagad-aṇḍa-koti''. His bodily light is being reflected in millions and trillions of universes. ''Yasya prabhā prabhavato jagad-aṇḍa-koti. Jagad-aṇḍa. Jagad-aṇḍa'' means . . . ''Aṇḍa'', it is round. ''Aṇḍa'' means egg shape. We don't say it is flat. It is . . . ''Śāstra'' never says flat. Then you correct, "No, no, it is not flat. It is round." No, this is ''śāstra''. Long, long years, in the beginning, it was called round, ''aṇḍa''. Goloka, ''go'', Goloka, Bhūrloka. ''Goloka'' means round. Goloka Vṛndāvana. Everything is round. So ''jagad-aṇḍa. Aṇḍa, aṇḍa'' means egg shape. ''Jagad-aṇḍa-koti''. The each and every universe is egg shape; it is covered. So ''yasya prabhā prabhavato jagad-aṇḍa-koti koṭiṣu''. And each and every universe, ''koṭiṣu'' . . . In each, not that in one universe. We see so many universes. . . one universe, but there are many millions of universes. ''Yasya prabhā prabhavato jagad-aṇḍa-koti koṭiṣu aśeṣa-vasudhādi bhinnam'' (Bs. 5.40). And in each and every universe there are so many planets, ''aśeṣa'', you cannot count—unlimited—in one universe, and there are millions of universes. What is your material knowledge? What do you know? You are trying to go to the moon planet. That is also you committing mistake. And what about the millions of universes?

Therefore our knowledge is very, very limited, poor. Poor fund of knowledge, and still we are proud. ''Sapari phora-phorayate''.(?) Just like a small fish, you have seen in the pond. Little water, say one feet—(makes sound) "''phor-phor-phor-phor''." But the big fishes, they are in the deep in the water, big fish. So we take knowledge from the big fish, not from the small fish, "''phor-phor-phor-phor''." So ''phora-phorayate''(?), this kind of knowledge will not satisfy us. We take from the big fish, one who knows. Then who knows? Kṛṣṇa knows. And one who knows from Kṛṣṇa, he knows. ''Ācāryavān puruṣo veda'' (''Chāndogya Upaniṣad'' 6.14.2). One who is ''ācāryavān'', who has taken shelter of ''ācārya'', he knows. Why? Because ''ācārya'' receives knowledge from Kṛṣṇa and he distributes knowledge to his disciple. That is perfect knowledge. ''Ācāryavān puruṣaḥ. Tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12). These are the instruction.

So actually we are in the darkness. This whole world is dark. It is . . . It requires, therefore, the sunlight, the moonlight, the electric light, the fire, the lamp, because it is dark. Because it is dark. But there is a spiritual world where there is no need of. ''Na yatra bhāsyate sūryo na śaśāṅko na pāvakaḥ''. In the ''Bhagavad-gītā'' you'll find, ''na yatra bhāsyate sūryaḥ''. There is no need of this ''sūrya''. There is no need of ''sūrya. Sūrya'' is required, the sun is required, because this world, material world, is dark, very, very dark, dense darkness. And we are born in this darkness. Our heart is full of darkness. Simply by the Kṛṣṇa's grace there is sun, there is moon, there is fire, there is electric . . . Therefore we can see. Otherwise you remain in the darkness. But if you go to the spiritual world . . . ''Tamasi mā'': "You don't keep yourself in this darkness; come to the light." "What is that? There is also the sun, moon?" No. There is no need. ''Na yatra bhāsayate sūryo na śaśāṅko na pāvakaḥ. Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). These are there. (aside:) Where is ''Bhagavad-gītā''? Find out. ''Na yatra bhāsayate sūryaḥ''. Who will find out? This is spiritual world. There is no need of sun, moon, electricity, fire. (devotees look for verse)

Brahmānanda:

:''na tad bhāsayate sūryo''
:''na śaśāṅko na pāvakaḥ''
:''yad gatvā na nivartante''
:''tad dhāma paramaṁ mama''
:([[BG 15.6 (1972)|BG 15.6]])
"That abode of Mine is not illuminated by the sun or moon, nor by electricity. One who reaches it never returns to this material world."

Prabhupāda: Yes. So we are inviting or, rather, trying to go to that world where there is no need of sun, there is no need of moon, there is no need of electricity. And somehow or other, if we can go there, ''yad gatvā na nivartante'', then you'll haven't got to come back again in this darkness. This is Kṛṣṇa consciousness movement.

So at least one life try to going back to that place. Then your whole problem will be solved. Here we are paying so much electricity bill, and if there is no sun, we are rotten place. So why do you suffer in this way? Come here. There is no need of sun; there is no need of electricity. And the prime gain is that if you can go there, there is no need of coming back again. So those who have no information of the spiritual world, they stick to this material world as everything is here. But those who have got knowledge, ''mahātmā'', whose ''ātmā'' is very great, who can understand the greatness of God and His great knowledge and take knowledge from Him, he is perfect. So here is the knowledge. Everything is there. He is giving . . . We . . . Not that back to home, back to Godhead, is our imagination. No, not imagination. Just like if somebody gives you information of America, that "America is very rich city. There are so many big, big bridges and road and motorcars," so naturally you become inclined: "Why not see once America, how it is?" So similarly, here is the information about the spiritual world, and why don't you try to go back to home, back to Godhead?

What is this foolishness? Why should you pay the electric bill? Go there and live there. There is no need of . . . ''Na yatra ''. . . ''Na tad bhāsayate''. It is . . . The spiritual world is not lighted by the sun, moon. ''Na tad bhāsayate sūryaḥ''. Because everyone is effulgent, every planet is effulgent, so therefore there is no need of these things. There is no ignorance. There is no scarcity. There is no miserable condition. That is called Vaikuṇṭha. ''Vaikuṇṭha'' means ''vigata kuṇṭha yasmād iti vaikuṇṭha''. ''Kuṇṭha'', anxiety. Here every man, even the richest man, is full of anxiety. Your president, he is the richest person in this country, and he is the third richest man in the world, somebody. But do you think he is without anxiety? No. That is not possible. That is not possible. He is full of anxiety: "The other party may not take." (aside:) You sit down properly. Other party may not take his position. This is all politicians' anxiety. Even the king of heaven, Indra, he is also full of anxiety. There are Hiraṇyakaśipus. So sometimes they drive away that Indra, King Indra, and he enjoys there. This is going on, not only in this planet. In all planet, wherever you go, the same condition prevails. ''Ā-brahma-bhuvanāl lokān punar āvartino 'rjuna'' ([[BG 8.16 (1972)|BG 8.16]]). Don't think that by going to the heavenly planet you'll be happy there. No. There is no possibility. Either you go to the heavenly planet or you go to the hell, you will have to undergo the threefold miserable condition.

Therefore inviting. Kṛṣṇa is coming, inviting. We are also, on behalf of Kṛṣṇa, inviting. ''Na yatra bhāsayate sūryaḥ''. So you come to that spiritual life, ''yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). And what is? How you can go there? Very simple. Very simple. Kṛṣṇa has given you the simple program. What is that? ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, mām evaiṣyasi asaṁśayaḥ'' ([[BG 18.68 (1972)|BG 18.68]]). If you simply follow these four principles without arguing foolishly and rascally, ''man-manā bhava mad-bhakto'', these four principles, things. "Always think of Me," Kṛṣṇa says. Not I am saying, but Kṛṣṇa personally saying, ''man-manā bhava mad-bhakto'': "Just become My devotee," and ''māṁ namaskuru'', "worship Me." So it doesn't require any M.A., Ph.D. degrees. It doesn't require that. ''Apratihatā. Bhakti'' is ''apratihatā'', without any hindrance. Nobody can say that "Because I am poor," "Because I am uneducate," "Because I am black," "Because I am white"—no "because." Any condition of life, you can become a devotee and go back to home, back to . . . This is Kṛṣṇa consciousness movement. No material condition can check it. This is our movement.

Thank you very much.

Devotees: ''Jaya''. All glories to Śrīla Prabhupāda. (obeisances) (break)

Prabhupāda: Any question on the subject?

Devotee (1): Śrīla Prabhupāda? In the purport it says, "This liberation is not achieved by mental speculation but by seeing the light emanating from the lustrous toenails of the Lord." Does this mean that we must actually come to see Kṛṣṇa and His lotus feet?

Prabhupāda: Yes, begin by seeing the lotus feet of Kṛṣṇa. That is advised here. ''Tat caraṇāravindam. Sa vai manaḥ kṛṣṇa padāravinda'' ([[SB 9.4.18-20|SB 9.4.18]]). If you worship the Deity, always see the lotus feet, then gradually you will understand.

Devotee (1): Should we not gaze . . .?

Prabhupāda: Huh? Yes, gradually. No, no. First of all see the lotus feet and meditate. When you are fully practiced to see the lotus feet simply by thinking of Kṛṣṇa, then that business is finished, then go up, then go up, then go up, then go up. Then see the face. This is the process of meditation. Not . . . Therefore I said, "Not jumping over the face, ''rāsa-līlā''." What do you know about Kṛṣṇa's ''līlā, rāsa-līlā''? First of all study what is Kṛṣṇa, then Kṛṣṇa's ''rāsa-līlā''. Any other?

Jñāna: Śrīla Prabhupāda, will you please explain the phrase, I mean, "serving the lotus feet of the spiritual master," "serving the lotus feet."

Prabhupāda: Yes. Give little water and ''tulasī'' and flower. That's all. It is very difficult job? Then? Everyone can do it. ''Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]). No . . . Simply . . . Just as Advaita Prabhu, He simply offered ''gaṅgā-jala'' and ''tulasī'' to please the Lord to come. Caitanya Mahāprabhu came. This is . . . There is no difficulty at all. Because we simply use. . . misuse our intelligence, misuse our opportunity, there is trouble. Otherwise there is no difficulty. Where is the difficulty? ''Tulasī-patra'' you can have, and little water, offer to the. . . on the lotus feet of Kṛṣṇa, and pray, "Give me intelligence so that I can serve You nicely." And he gives intelligence. ''Teṣāṁ satata-yuktānām''. If you are continually giving ''tulasī'' flower and water and praying, "Kṛṣṇa, give me intelligence how can I serve You nice," then Kṛṣṇa says, "Yes." ''Teṣāṁ nityābhiyuktānām'' ([[BG 9.22 (1972)|BG 9.22]]): "One who is engaged in this way, ''teṣāṁ nityābhiyuktānām ''. . . What is that?

Brahmānanda: ''Teṣāṁ satata-yuktānām''.

Prabhupāda: ''Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam'' ([[BG 10.10 (1972)|BG 10.10]]). When Kṛṣṇa sees that "He is worshiping Me with faith and reverence and love," then ''buddhi-yogam dadāmi tam''. He'll give you intelligence. He is within you. Therefore I was saying, "First of all become fit. First of all deserve. Then desire." Why foolishly you desire something for which you do not deserve? That is your fault. That is misuse. Don't desire something without being deserving. So these are the process given how to think, how to meditate upon Kṛṣṇa. So practice it. Become qualified. Then you will see everything. Without being qualified, why you want to see?

This devotional service means practicing how to become qualified. ''Sarvopādhi-vinirmuktaṁ. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). You have to become fully cleansed. ''Tat-paratvena nirmalam. Sarva ''. . . What is that? ''Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). We have to become completely zero about material desires. ''Anyābhilāṣitā-śūnyam''. Then you become qualified. So long you have got any pinch of material desires, you are disqualified. Kṛṣṇa says, ''sarva dharmān parityajya mām ekam śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). ''Parityajya'' means giving up completely, cent percent, no reservation. In this way, surrendered. That is the qualification. Everything is there. No reservation. And Kṛṣṇa will give you chance: "All right, if you have got still desire for material enjoyment, do it." "I want to become a king." "All right, become a king." Then "I want to become a dog." "All right, become a dog." He gives you both opportunity. And we are doing that. We're doing that. We are rotating throughout the whole universe in different types of bodies just to fulfill our damned desires, that's all. Therefore your first qualification is no desire. Simply desire to worship Kṛṣṇa. That is qualification. Then everything will be revealed. ''Buddhi yogaṁ dadāmi tam'' ([[BG 10.10 (1972)|BG 10.10]]). Then everything will come from Him. Chant Hare Kṛṣṇa.

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

751101 - Lecture BG 07.05 - Nairobi

2021-12-14T05:56:49Z

Soham:

751031 - Lecture BG 07.04 - Nairobi

2021-12-14T05:14:20Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, Kenya - Nairobi‎]]
[[Category:Lectures, Conversations and Letters - Africa‎]]
[[Category:Lectures, Conversations and Letters - Africa, Kenya - Nairobi‎]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 07|0704]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751031 Lecture - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751031BG-NAIROBI - October 31, 1975 - 50:13 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751031BG-NAIROBI.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Bhagavad-gītā As It Is'', Chapter Seven, text number four. (leads chanting of verse, etc.)

:''bhūmir āpo 'nalo vayuḥ''
:''khaṁ mano buddhir eva ca''
:''ahaṅkāra itīyaṁ me''
:''bhinnā prakṛtir aṣṭadhā''
:([[BG 7.4 (1972)|BG 7.4]])

Translation: "Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies."

Prabhupāda:

:''bhūmir āpo 'nalo vayuḥ''
:''khaṁ mano buddhir eva ca''
:''ahaṅkāra itīyaṁ me''
:''bhinnā prakṛtir aṣṭadhā''
:([[BG 7.4 (1972)|BG 7.4]])

Kṛṣṇa is explaining Himself. God is explaining what is God. That is real knowledge. If you speculate on God, it is not possible. You cannot understand. The God, Kṛṣṇa, in the beginning said, ''asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu ''([[BG 7.1 (1972)|BG 7.1]]). ''Samagram''. ''Samagra ''means whatever . . . or ''samagra ''means complete. So whatever subject for study and knowledge there is, God is the sum total of everything, one. God is the sum total of everything. Therefore He begins to explain Himself that . . .

First of all, because we have no information of God but practically we see the vast land, the vast water, ocean, the vast sky, then fire, so many things, material things, material things, also mind . . . mind is also material. And then ego. Everyone is thinking that "I am something. I am . . ." ''Kartāham iti manyate''. ''Ahaṅkāra-vimūḍhātmā ''([[BG 3.27 (1972)|BG 3.27]]). This false ego. This ego means false ego. And there is pure ego. That pure ego is ''ahaṁ brahmāsmi'', and the false ego, "I am Indian," "I am American," "I am African," "I am ''brāhmiṇ''," "I am ''kṣatriya''," "I am this," "I am that." This is false ego, ''ahaṅkāra''. So at the present moment . . . not at the present; always we are surrounded by all these things. That is our beginning of philosophy: Wherefrom this land came? Wherefrom this water came? Wherefrom the fire came? That is natural inquiry. Wherefrom the sky came? How the stars are situated, so many millions and millions? So these are the inquiries of the intelligent person. That is the beginning of philosophical life. Therefore those who are thoughtful human being, gradually they are inquisitive of understanding the Supreme Lord, Kṛṣṇa.

So Kṛṣṇa is there, and Kṛṣṇa is explaining Himself, "I am like this." But unfortunately we'll not understand Kṛṣṇa, but we'll try to speculate what is God. This is our disease. Kṛṣṇa is explaining Himself; God is explaining Himself. We shall not take that statement, but either we shall deny or we shall accept God without any head and leg and so on, so many things. This is our disease. Therefore in the previous verse it has been explained:

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

Out of many millions and millions of person, actually they are serious to understand, "What is the aim of life? What is God? What is my relation . . ." Nobody is interested. Just like . . . ''sa eva go-kharaḥ ''([[SB 10.84.13|SB 10.84.13]]). Everyone is interested with this bodily conception of life like cats and dogs. This is the position. Not only now; always this is the material condition. But somebody, ''manuṣyāṇāṁ sahasreṣu'', out of millions, one tries to understand, to make his life perfect. And out of such perfection . . .

Perfection means to understand his real constitutional position, that he is not this material body; he is spirit soul, Brahman. That is perfection, perfection of knowledge, ''brahma-jñāna''.

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

After ''brahma-jñāna ''. . . sometimes the Māyāvādī philosophers they say: "By ''bhakti'' one gains ''brahma-jñāna'', and one becomes liberated, merged into Brahman," and so on, so on, because they say: "''Bhakti ''is meant for the less intelligent class of men." Their accusation is like that. No. That is not the fact. ''Bhakti'', ''kaniṣṭha-adhikārī'', in the lower stage of ''bhakti'', that is also higher than the Māyāvāda philosophy. In the lower status of ''bhakti'' means that ''arcā-vigraha'', anyone, any person, he does not clearly understand what is God, but by the instruction of the spiritual master one is engaged in the service of the Lord. This morning we have explained the Deity worship. Here is God. Here is God factually, but he has no realization that here is God. That is called ''kaniṣṭha-adhikārī'', in the lower stage of devotional service. But if he accepts even theoretically that "Here is God," then he becomes more advanced than the Māyāvādī, who are thinking of God without head and leg, ''nirviśeṣa-vādī''.

So therefore Caitanya Mahāprabhu says that one who has undergone the training by a Māyāvādī philosopher, his life is finished. ''Māyāvādi-bhāṣya śunile haya sarva-''nāśa ([[CC Madhya 6.169|CC Madhya 6.169]]). He says that he is finished because he'll never be able to advance in devotional service, and that is the ultimate goal of life. ''Mad-bhaktiṁ labhate parām''. ''Brahma-bhūtaḥ prasannātmā ''([[BG 18.54 (1972)|BG 18.54]]). After realization of Brahman, when he is actually on the Brahman platform, then the symptom is, ''na śocati na kāṅkṣati'': he has no more lamentation and no more aspiration. ''Ahaṁ brahmāsmi''. Then he can see everyone on equal level, ''samaḥ sarveṣu bhūteṣu'', because he does not see the outward body, he does not see that "Here is a Hindu, here is a Muslim, here is a Christian, here is an Indian, here is American, here is black and here is white." No. He sees within, within, introspection. He sees that within:

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''
:([[BG 5.18 (1972)|BG 5.18]])

That is ''samaḥ sarveṣu bhūteṣu''. Not artificially you can make ''samaḥ sarveṣu bhūteṣu''. Artificially it is not possible. There will be some distinction, must be, bodily.

So therefore, on the bodily platform they are trying to become united. The United Nation is trying for the last forty years, but there is no unity; it is not possible on the bodily platform. But on the spiritual platform there is unity. Just like in our movement, Kṛṣṇa consciousness, you'll find all different nations, all different colors, all different religion, all different sex, they are all united in chanting Hare Kṛṣṇa. This is united nation. There is no distinction. And this is not artificial, this is practical. So the people are trying to become united, oneness. That is not possible on the bodily platform. So this bodily concept of life can be vanquished, can be, I mean to say, rejected on the spiritual platform.

So here Kṛṣṇa says that first of all our material conception of life . . . we are in the material world. We see everything as stone and wood and earth and water and fire and everything. We have got the capacity to see all these things. Here Kṛṣṇa says that this ''bhūmi'', this earth; ''āpa'', this water; ''anala'', this fire; ''vāyu'', air; ''kham'', the sky, ether; ''mana'', mind . . . that is still subtle. Up to ether you can see, but the mind, which is still finer than the ether, ''mana'', that you cannot see. (drinks water) Mind, everyone knows you have got mind, I have got mind, but you cannot see the mind, neither I can see your mind. Here is the subtle. First gross: ''bhūmir āpo 'nalo vāyuḥ'', up to ether. Ether also we cannot see, but we can understand here is ether by (claps) sound. As soon as there is sound, this is the understanding of ether. Ether, ''vāyu'', you can touch, but you cannot see. Then fire, you can see. And then water, you can see also, and then earth—gross. From the finer, we are coming to the gross. Begins from the finer.

So finer than the ether is the mind, and finer than the mind is intelligence, ego. And finer than the intelligence and ego is the soul. So how you can see soul? You cannot see even the material things, as soon it becomes finer. How you can see the soul? They cannot see, but soul is there. Therefore when the soul departs from the body we see the ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhi-ahaṅkāra ''. . . ([[BG 7.4 (1972)|BG 7.4]]). ''Buddhi-ahaṅkāra''. The man, the dead man, is lying. The gross thing we are seeing, but the mind, intelligence, ego, which is carrying that soul, that we do not see. The how transmigration of the soul takes place, that we have no knowledge, poor fund of knowledge. We can simply think gross. ''Jaḍa-darśana''. It is called ''jaḍa-darśana''. Even there is no ''sūkṣma-darśana''. Although there is mind, but we cannot see. Then how you can see the soul?

So this is the defect of modern education. So what is beyond your perception, sense perception, that you have to hear. There are two kinds of knowledges: by practical experience, direct perception; and by hearing from authority, ''aitihya''. According to Vedic system, there are three kinds of evidences: direct, and . . . ''pratyakṣa ''. . . ''pratyakṣa ''means direct. And then ''aitihya ''and then ''śruti''. ''Śruti''. ''Śruti ''means hearing from the authority. Just like here we see that there is mind. Everyone knows mind, but it is confirmed by the ''śāstra ''because we are hearing from Kṛṣṇa, which is called ''śruti''. Similarly, when Kṛṣṇa says in the Second Chapter:

:''dehino 'smin yathā dehe''
:''kaumāraṁ yauvanaṁ jarā''
:''tathā dehāntara-prāptir''
:''dhīras tatra na muhyati''
:([[BG 2.13 (1972)|BG 2.13]])

''Asmin dehe'', "Within this body, there is the proprietor of the body." That you have to learn by hearing. If you want to see immediately, "Let me see where it is in the . . ." oh, your so-called scientific research cannot help you. You have to learn it simply by hearing from the authority. This is called ''śruti'', ''śruti-pramāṇa''. ''Śruti-pramāṇa'', evidence from ''śruti''.

So the Vedic knowledge is called ''śruti''. You have to learn things beyond your perception simply by hearing from the authorities. So Vedic knowledge is the authority. Why we accept ''Vedas'' as authority? Because there is the perfect knowledge. I have discussed so many times the authority of the ''Vedas'', accepting cow dung as pure although animal stool is impure. But ''Vedas'' accept that cow dung is pure; we accept it, "Cow dung is pure." This is called ''śruti-pramāṇa''. ''Śruti-pramāṇa ''means the real knowledge, perfect knowledge, is coming from the supreme perfect, Kṛṣṇa. That perfect knowledge, after creation . . . Brahmā is the first created being, so Brahmā was instructed the ''śruti'', perfect knowledge, by Kṛṣṇa. Kṛṣṇa is the original spiritual master. ''Vedānta-vid''. He says, Kṛṣṇa, in the ''Bhagavad-gītā'':

:''sarvasya cāhaṁ hṛdi sanniviṣṭo''
:''mattaḥ smṛtir jñānam apohanaṁ ca''
:''vedaiś ca sarvair aham eva vedyo''
:''veda-vid ''Vedānta''-kṛd ca aham''
:([[BG 15.15 (1972)|BG 15.15]])

So Vedic knowledge means the instruction given by Kṛṣṇa to the first living being, Lord Brahmā. ''Janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]). From Kṛṣṇa everything is born, everything is emanated. He says in the ''Bhagavad-gītā'' that ''ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ''([[BG 10.8 (1972)|BG 10.8]]). Everything is coming from Him. So the first engineer of this universe, Lord Brahmā, he comes from Kṛṣṇa. Not directly Kṛṣṇa, but from Garbhodakaśāyī Viṣṇu. There is ''viṣṇu-tattva'': Kṛṣṇa, Balarāma, Saṅkarṣaṇa, Catur-vyūha, Nārāyaṇa. Dvitīya-catur-vyūha: again Saṅkarṣaṇa; from Saṅkarṣaṇa, Mahā-Viṣṇu; Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu; Garbhodakaśāyī Viṣṇu, then Kṣīrodakaśāyī Viṣṇu; in this way. So Kṛṣṇa is the origin. Therefore Kṛṣṇa says, ''ahaṁ sarvasya prabhavaḥ''. ''Sarvasya ''means even this Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu, Nārāyaṇa, Saṅkarṣaṇa, Aniruddha, Pradyumna—everything. Then again the material world—Brahmā, Viṣṇu, Maheśvara. Then from Brahmā so many demigods, in this way, this way. Therefore He is the ''ahaṁ sarvasya prabhavaḥ''. This is the point. And the knowledge is also coming from Him. Knowledge is coming from Him.

It is explained in the ''Śrīmad-Bhāgavatam'', ''janmādy asya ''([[SB 1.1.1|SB 1.1.1]]): "The original person from whom everything is born," ''yataḥ'', ''anvayād itarataś ca artheṣu abhijñaḥ'', "He knows everything perfectly—indirectly and directly." ''Anvayād itarataś ca abhijñaḥ''. And wherefrom He got the knowledge? Now, ''svarāṭ''. That is His . . . God means ''svarāṭ''. He hasn't got to get any knowledge from anyone else. Everyone gets knowledge from Him, but He hasn't got to take knowledge from anyone. ''Svarāṭ'', independent. So the Brahmā, the first lord, first creature, living creature, so he got knowledge from Kṛṣṇa. ''Tene brahma hṛdā ādi-kavaye ''([[SB 1.1.1|SB 1.1.1]]): "That Supreme Person gave the knowledge to the ''ādi-kavi''." ''Ādi-kavi ''means Lord Brahmā, the first learned man.

So our Vedic conception of life, creation, is not like the Darwin, that his first creation . . . I do not know what is, but they think that they'll get knowledge from monkey. (chuckles) But we do not take knowledge from monkey. (laughter) Therefore we do not keep ourself in darkness. If you take knowledge from monkey, then you remain always like monkey. You cannot be advanced. But here it is . . . ''Bhāgavata''says, ''tene brahma hṛdā ādi-kavaye'': we got knowledge directly from Kṛṣṇa, the most perfect. Therefore Brahmā is generated from Viṣṇu. So the first living creature, the perfect person within this material world who got instruction there, that is the beginning of creation. Beginning of creation is not crude or ignorance. Beginning of creation is first-class knowledge. That is the Vedic conception.

So Kṛṣṇa says that how you are thinking of the material . . . material scientists, they are studying earth. What is called? Soil expert, they are studying soil: "Where is mine? Where is gold? Where is coal? Where is this, that?" So many things they are studying. But they do not know wherefrom these things came. Here is . . . Kṛṣṇa explains that ''bhinnā me prakṛti'': "This is My energy, My energy." How these different chemicals and earthly matters became manifested everyone is inquisitive, any thoughtful man. Here is the answer. Here is the answer, that:

:''bhūmir āpo 'nalo vāyuḥ''
:''khaṁ mano buddhir eva ca''
:''ahaṅkāra itīyaṁ me''
:''bhinnā prakṛtir aṣṭadhā''
:([[BG 7.4 (1972)|BG 7.4]])

''Bhinnā prakṛtir aṣṭadhā''. Just like I am speaking, it is being recorded, recorded. But in my absence, if the record is played, it will exactly vibrate the same sound. So that is my energy or anyone's energy, but ''bhinnā'', separated from me. You have to understand like that. So everything is energy of God, Kṛṣṇa, but this material world means we are missing Kṛṣṇa. Wherefrom this energy has come? That point we are missing. ''Bhinnā''. One who knows . . . just like the same example. In the record the play is going on, but one who does not know who has recorded this speech, he cannot find out. But one who knows voice, he can understand, "It is coming from Prabhupāda, or the Swāmījī." Similarly, the energy is there, but because we have forgotten the source of the energy or we do not know the source of the energy, therefore we take material things as final. This is our ignorance.

This ''prakṛti'', this material world, is composed of these things: ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca''. So wherefrom this came? That Kṛṣṇa explains that, "They are My energies." Because we have to know, so . . . to understand Kṛṣṇa means one must know what is this earth, what is this water, what is this fire, what is this air, what is this sky, what is this mind, what is this ego. These material things, they should know that wherefrom these things came. They only theorize, that water is combination of some chemical, hydrogen, oxygen. But wherefrom the chemical came, hydrogen, oxygen, that they cannot answer. So therefore this is called ''acintya-śakti''. ''Acintya-śakti''. If you do not apply, if you refuse ''acintya-śakti'', in God, ''acintya-śakti'', inconceivable energy, then there is no God. ''Acintya-śakti-sampannaḥ''.

Now you can understand what is that ''acintya-śakti''. ''Acintya-śakti ''you have got also, ''acintya-śakti'', everyone, because we are part and parcel of God. Therefore minute . . . but we are . . . what is the ratio? The ratio is, it is said in the ''śāstra ''. . . what is that? ''Keśāgra-śata-bhāgasya śatadhā kalpitasya ca jīva-bhāgaḥ sa vijñeyaḥ sa cānantyāya kalpate''. That ''keśāgra-śata-bhāgasya''. Just giving an idea. What is that? The tip of the hair, just a small full stop, you divide this point into one hundred parts, and that one part again divide into one hundred parts. That is, mean, one ten-thousandth part of the tip of the hair. That is a full-stop–like. That is the magnitude of the ''jīva'', spirit, spiritual spark, molecular parts, atomic parts. So ''keśāgra-śata-bhāgasya śatadhā kalpitasya ca jīva-bhāgaḥ sa vijñeyaḥ sa anantyāya kalpate''.

So there is magnitude, but because in the material eyes we can see simply the gross thing, the subtle things we cannot understand. But from the ''śāstra ''you have to understand, from the ''śruti''. Then you'll understand. There is verse in the ''Bhagavad-gītā'', ''indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhiḥ ''([[BG 3.42 (1972)|BG 3.42]]). Just like here it is said ''mano buddhiḥ''. ''Manasas ca parā buddhiḥ''. Finer or superior than the mind is intelligence. That is . . . another place it is also explained that gross thing means these senses. ''Indriyāṇi parāṇy āhuḥ''. This is gross vision. I see a man means I see his body, his eyes, his ear, his hands and legs and everything. That is gross vision. But finer than these gross senses there is mind, which is controlling the senses. That you do not see. ''Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ''. Then mind is controlled by the intelligence. ''Manasas ca paro buddhiḥ''.

So you have to study like that. Simply like layman if you dismiss that, "There is no God, there is no soul," this is simply rascaldom, simply rascaldom. Don't remain rascals. Here is ''Bhagavad-gītā''. Learn everything very particularly, very minutely. And it is open for everyone. Kṛṣṇa spoke ''Bhagavad-gītā'' to Arjuna not for Arjuna. He came for everyone, because He loves everyone. Everyone is son.

:''sarva-yoniṣu kaunteya''
:''sambhavanti mūrtayaḥ yāḥ''
:''tāsāṁ mahad yonir brahma''
:''ahaṁ bīja-pradaḥ pitā''
:([[BG 14.4 (1972)|BG 14.4]])

He is the seed-giving father. Don't take Kṛṣṇa as a foreigner or something else. No. He is your father, original father, seed-giving father. And the material nature is the mother. Just like father and mother, the father giving seeds, similarly, God gives the seeds, and the mother, material nature, gives the body. That you have got experience. The father gives the seed in the womb of the mother, and mother creates the body. Similarly, all living entities, they are coming from Kṛṣṇa. It is not possible to create by chemicals. That is not possible. But one who is not convinced, rascal, he tries to make chemical combination to create living beings. This is foolishness.

So because we are learning knowledge from ''śruti'', from the perfect person, we will never be convinced. We shall challenge, "You create, rascal, create first of all. Then talk. Otherwise I shall kick." (laughter) This is our challenge. Because I know; we know very well that it will not be possible to create living being by combination of chemicals. He is talking nonsense. That is not possible. So we have to study from ''śruti''. Then we become learned. Then we can know what is our constitutional position. ''Brahma-bhūtaḥ prasannātmā na śocati ''([[BG 18.54 (1972)|BG 18.54]]). Then he does not lament, and neither he aspires everything, because he knows everything is complete there, conducted by the Supreme Being. And the Supreme Being said, ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ''([[BG 9.10 (1972)|BG 9.10]]).

So this is the understanding of knowledge. So you take it very seriously, study ''Bhagavad-gītā'' and learn everything nicely, become learned, and ''jñānavān''. ''Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ''([[BG 7.19 (1972)|BG 7.19]]). And just try to surrender to Kṛṣṇa. Then your life is successful.

Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. (break)

Prabhupāda: Any questions?

Devotee (1): Śrīla Prabhupāda? What happens to the mind, intelligence and false ego when the soul is liberated?

Prabhupāda: The soul has got its . . his mind . . . (sound of fire-cracker) What is this?

Indian man (2): Diwali festival.

Prabhupāda: Diwali. The soul is original consciousness. Soul has got his body, his mind, intelligence, everything. So this mind, material mind, is covered. As the soul is covered by the material things, similarly, the mind is also covered. So the spiritual life means as we become liberated, the mind also becomes liberated, the intelligence also becomes liberated. Any other question?

Indian man (3): When the soul leaves the body, does it go with the intelligence and ego and . . .

Prabhupāda: This material covering, that forces him to get another body according to the mind desires. At the time of death the mind's desire—he gets the similar body. ''Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram ''([[BG 8.6 (1972)|BG 8.6]]). Therefore we have to practice how to remember Kṛṣṇa at the time of death. Then immediately we are transferred to the spiritual world.

Indian man (4): At the time of death, soul goes with the actions of the past?

Prabhupāda: Yes. This is action. If you . . . ''mad-yājino 'pi yānti mām'' ([[BG 9.25 (1972)|BG 9.25]]). If you practice devotional service, then at the time of death there is great possibility of understanding or remembering Kṛṣṇa. ''Mad-yājino 'pi yānti mām''. So you have to practice. This Kṛṣṇa consciousness movement means we are leading person to make the mind absorbed in Kṛṣṇa consciousness. Then there is chance of remembering Kṛṣṇa at the time of death. And as Kṛṣṇa says, ''tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9 (1972)|BG 4.9]]): "That person, after giving up this body, he does not get any more material body." Then what kind of body? ''Mām eti''. He gets the similar body as Kṛṣṇa, ''sac-cid-ānanda-vigraha'' (Bs. 5.1), for eternal life of blissfulness.

Indian man (2): But suppose a rascal remembers at the time of death Kṛṣṇa.

Prabhupāda: A rascal cannot. (laughter) But even if he remembers . . .

Indian man (2): He'll go to Kṛṣṇa.

Prabhupāda: Yes.

Indian man (2): But what if they die in coma? What if they die in deep unconsciousness?

Prabhupāda: That is not very good. Coma is not good. That is the sign of sinful life. He must be conscious. That is good.

Devotee (5): Śrīla Prabhupāda, originally the desires come from the subtle body or from the soul?

Prabhupāda: No, mind.

Devotee (5): The mind.

Prabhupāda: Soul is now dependent on the mind; therefore mind has to be trained up. That is called ''yoga''. Those who are too much in the bodily concept of life, the ''haṭha-yoga ''is recommended to control the mind. ''Yoga-indriya-saṁyamaḥ'': "''Yoga ''means to control the senses." So senses . . . the mind is the master of the senses. Therefore controlling the mind, ''yoga-indriya-saṁyamaḥ''.

Devotee (6): Is there such a thing as having pure spiritual desires in the soul or not?

Prabhupāda: Spiritual, you are spiritual . . . unless you understand that you are spirit, there is no question of practicing ''yoga ''or ''jñāna ''or ''bhakti''. That is material platform—''karmīs'', ''mūḍhas''. Unless you understand that you are Brahman, ''ahaṁ brahmāsmi'', there is no question of other, higher processes. Higher, other processes, there are four things: ''karma'', ''jñāna'', ''yoga'', ''bhakti''. So ''karma ''is meant for the grossest persons who are simply interested with this body. That is ''karma''. And who are baffled in this bodily concept of life, wants to know what is the actual life, that is ''jñāna''. And then practice of ''yoga''. And the ultimate is ''bhakti''. All these are ''yoga''—''karma-yoga'', ''jñāna-yoga'', ''bhakti-yoga'', ''haṭha-yoga''—but Kṛṣṇa says in the ''Bhagavad-gītā'', ''yoginām api sarveṣām'': "Of all the ''yogīs''," ''mad-gatenāntar-ātmanā'', "one who is thinking of Me always," ''śraddhāvān'', "with faith," ''bhajate''. ''Bhajate ''means ''bhakti''. From the word ''bhaja'', ''bhakti'' comes. ''Bhaja-sevāyam''. So ''bhaja-dhātu'', it's called ''bhakti''. So here the very word is used, ''bhajate mām''. ''Śraddhāvān bhajate mām''. That means ''bhakti-yoga''. So one who is engaged in ''bhakti-yoga'', he is recommended as the first-class ''yogī''.

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

Kṛṣṇa says: "He is first-class ''yogī''." So this Kṛṣṇa consciousness movement means we are trying to make all first-class ''yogīs'''.

Devotee (4): If we do not finish our Kṛṣṇa consciousness in this lifetime and we have to take birth in material world, can we worship the same spiritual master as our previous birth?

Prabhupāda: Who is fallen is called ''yoga-bhraṣṭa''. So ''yoga-bhraṣṭa ''means he has fallen from the instruction of the spiritual master. But a spiritual master sometimes is so kind that he delivers him in the next birth also. But it is not our duty to bring the spiritual master to save me again in the next life. It is not very good disciple. (laughter)

Indian man (6): At the time of death some people becomes unconscious . . .

Prabhupāda: No unconscious. Consciousness there is. So long one is not death, mean, the soul is gone out of the body, his consciousness is there even in the sleeping condition.

Indian man (6): But can he hear? We say: "Rāma, Rāma," can he hear that?

Prabhupāda: If he is fortunate.

Devotee (7): Śrīla Prabhupāda? Kṛṣṇa, He give us five gross sense, and then He wants us to control. How?

Brahmānanda: Kṛṣṇa gives us five gross senses and He wants us to control them. How can we do this?

Prabhupāda: How you are being trained up? You do not know that? Why you are forbidden, "No illicit sex, no meat-eating, no intoxication, no gambling"? This is controlling. If you don't accept this controlling, then you are lost.

Indian man (8): Śrīla Prabhupāda, from time immemorial we see that in India every time there has been a religious reform . . .

Prabhupāda: Why you are bringing India? Is it meant we are simply for Indian, do you think?

Indian man (8): No, no.

Prabhupāda: Then why bring in India?

Indian man (8): It is not as a nation. I'm just referring it because of the auspiciousness, that every time there has been a religious reformer or a prophet, he has been treated very nicely, but in other parts of the world, prophets or religious reformers have been mistreated.

Prabhupāda: Anyone who does not know what is ''Bhagavad-gītā'' and Kṛṣṇa, he is a rascal; he is not a prophet. He's a rascal. Nobody can become prophet without full knowledge of Kṛṣṇa. Not that everyone will become and be a prophet. No. That is stated in the ''Bhagavad ''. . . ''na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ''([[BG 7.15 (1972)|BG 7.15]]). Anyone who has not surrendered to Kṛṣṇa, he is a ''narādhama''. How he becomes a prophet? (laughter) Just see. Don't bring so-called prophets. They are all ''narādhamas'', lowest of the mankind—and he is prophet. No. Prophet is not so cheap. Don't be misguided by these rascals. Kṛṣṇa says—it is not our manufacture—the sign, that anyone who does not know about Kṛṣṇa and he has not surrendered to Kṛṣṇa, he is ''narādhama''.

Indian man (9): Is it that a man becomes a man after the death?

Prabhupāda: No guarantee.

Indian man (9): He may go to an animal.

Prabhupāda: Species. He may become a dog, and he may become a demigod also, according to his ''karma''. ''Mad-yājino 'pi yānti mām''. ''Api. Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ bhūtejyā yānti bhūtāni ''([[BG 9.25 (1972)|BG 9.25]]). So according to his ''karma'', he gets the next body. There is no guarantee that he'll get human body. Therefore it is very risky civilization at the modern time. They do not know what is the goal of life. Simply like cats and dogs they are eating, sleeping, having sex life and dying. That's all. They do not know. Very risky life. ''Na te viduḥ svārtha-gatiṁ hi viṣṇum''. This is the statement of the ''śāstra''. "These rascals, they do not know that what is the goal of life, to understand Viṣṇu or Kṛṣṇa." ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ ''([[SB 7.5.31|SB 7.5.31]]). In the external energy of Kṛṣṇa, this ''bhūmir āpo ''. . . ''bhinnā prakṛtir me aṣṭadhā''. ''Bhinnā''. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ''. ''Bahir artha ''means this external, separated energy, material en . . . they are trying to become happy by adjustment of this ''bhūmir āpo 'nalo vāyuḥ ''([[BG 7.4 (1972)|BG 7.4]]). They are implicated with this ''bhūmir āpo 'nalo vāyuḥ'', external. ''Bahir-artha-māninaḥ''. So they are ''andha'', blind. ''Andhā yathāndhair upanīyamānāḥ''. And they are leading other blind men. That's all.

Indian man (9): The Westerns are more unsure than the Easterns, or . . .?

Prabhupāda: No, Eastern are more at the present moment. This is the world. Material world is ''andha'', all blind. There is no question of "Eastern" or "Western." This is our manufacture, that Eastern is better than the Western. Just like stool. Stool, upside, little dry, and the downside, it is moist. If you say: "This side is better than the downside," (laughter) it is after all stool. So what is better side or . . .? (laughter) We don't make such things as "Eastern" and "Western." We test whether he's Kṛṣṇa conscious. That's all. All right. Chant Hare Kṛṣṇa.

Devotees: ''Jaya ''Prabhupāda. (end)

751029 - Lecture SB 03.28.19 - Nairobi

2021-12-13T14:58:31Z

Soham:

751029 - Lecture BG 07.03 - Nairobi

2021-12-11T17:19:56Z

Soham:

751029 - Conversation A - Nairobi

2021-12-11T14:49:03Z

Soham:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Conversations - Africa]]
[[Category:Conversations - Africa, Kenya - Nairobi]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, Kenya - Nairobi]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1975 - Conversations|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751029b Conversation - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Conversation'''</big></big>]]</div>


<div class="code">751029R1-NAIROBI - October 29, 1975 - 25:05 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751029R1-NAIROBI.mp3</mp3player>

Brahmānanda: City Hall is also there. United Nations has offices in that big building. They study the environment. It's environmental study.

Prabhupāda: That is another scheme. For the last thirty, forty years they could not study. "In future we shall be happy."

Caitaguru: Monday, president, he was addressing that . . . (indistinct) . . . there in the next park. So there was even helicopter. So they came to throw off flowers on him in the gathering. But suddenly the helicopter fell down there on the train. There was train was going on.

Brahmānanda: No, it was a jet plane.

Cyavana: It was a jet. Yes, one of the jets fell down.

Brahmānanda: They had the Air Force here. They have four jet planes.

Cyavana: Fighter jets.

Brahmānanda: Fighter jets, four of them only. And during the national celebration they fly in procession. So one of them fell down, killing the pilots.

Prahupada: Just see.

Brahmānanda: These are very old jets that were supplied by the British. (Prabhupāda laughs) They're so proud of their four airplanes. Now they only have three.

Prabhupāda: Could not replace the other one.

Brahmānanda: I don't know if they've replaced it or not.

Cyavana: That's the British scheme.

Brahmānanda: They give them these things to "civilize" them.

Prabhupāda: (''japa'') (break) Nice.

Brahmānanda: Yes. (break)

Prabhupāda: You have meeting in this park?

Brahmānanda: Yes. Just on the other side of the road, the city park.

Cyavana: We used to come here on Sunday with that truck and have meetings in the afternoon.

Brahmānanda: Prabhupāda came here.

Cyavana: Yes. There was one meeting one Sunday. (break)

Prabhupāda: . . . the name of this park?

Cyavana: It means "freedom." When they were able to obtain their freedom from the British rule they made this park, and they called it Uhuru Park.

Prabhupāda: How they got freedom?

Cyavana: They had to fight.

Prabhupāda: Fight?

Cyavana: Yes, they had to fight.

Brahmānanda: Mao-mao.

Prabhupāda: Regular violence?

Cyavana: Oh, yes. Very violent.

Brahmānanda: They would go into the farm . . . the Europeans owned all the farms. And they would go in vans with these knives and just cut everyone in the farm.

Prabhupāda: Oh.

Cyavana: They cut everyone up into small chunks.

Prabhupāda: Huh?

Brahmānanda: They cut them into pieces.

Cyavana: Into small pieces.

Prabhupāda: ''Ācchā''?

Cyavana: Yes, small chunks.

Prabhupāda: Ferocious.

Cyavana: Oh, yes. Very.

Brahmānanda: And it just happened recently, one political opposition leader, he was brought to some place near Nairobi and he was . . . his genitals were cut off, his eyes were . . .

Prabhupāda: Plucked out.

Cyavana: Then he was shot.

Brahmānanda: Then he was shot.

Prabhupāda: African?

Brahmānanda: There was a big scandal, because the police were implicated.

Prabhupāda: This parking plan are made by them?

Brahmānanda: I don't know.

Cyavana: The park itself?

Prahupada: Yes.

Cyavana: This park? The British. They designed all these parks and roads.

Brahmānanda: I know that other park—yesterday or the other day we went—that was done by the British. They've taken plants from all over East Africa.

Prabhupāda: All these buildings are constructed by the Britishers.

Cyavana: Some Indian organizations, firms, come also. Big construction companies from India, they are combined.

Brahmānanda: Usually, in all of the business concerns here, the top man is British, managing their activity.

Prabhupāda: So when they kill such brutally in the farm, the Britisher did not take any step?

Brahmānanda: Not very effective steps. They declared a state of emergency, and they brought soldiers here, and they had huge arrests. They had camps just outside of Nairobi, and they were arresting tens of thousands, huge camps. But the tactics that they would use, the Africans, the British soldiers couldn't . . .

Prabhupāda: They brought British soldiers or Indian soldiers?

Brahmānanda: I'm not sure.

Prabhupāda: British soldiers, so long, how they'll come? They were using Indian soldiers.

Indian man: I know that Indians peoples, they helped them to get this freedom. That is the reason they have a little bit respect for the Indians now, this president.

Prabhupāda: How Indian people helped them?

Brahmānanda: They would give their . . . these groups of guerrillas, the Indians would supply them and use their facilities and their farmhouses. And then also, legally, the Indians were able to give, from their experience in India. They were able to make some government, some kind of a freedom government system. They agitated to get representation in the Parliament, and they became . . . when independence came, there were many Indians as M.P.'s here. And even when Kenyatta was put on trial by the British, he had one . . . his chief lawyer was a Britisher, but the second lawyer was an Indian. Also, the union movement was . . . one Indian, he helped organize the . . . (indistinct)

Indian man: I was talking with a judge. He is a Sikh gentleman here. So he told me that, "In the freedom we all helped, and I was not a judge at that time. I was a ordinary advocate. So I play a nice role to get them freedom, so they appointed me a judge after that." Now he is judge since last fifteen years. Indian judge.

Prabhupāda: Oh.

Cyavana: Is that Makhajee?

Indian man: No . . . (indistinct)

Brahmānanda: The Indians had the experience of the independence in India to draw on for inspiration, and also for their strategies and so on, to guide the Africans.

Prabhupāda: And now they are trying to drive away Indians.

Caitaguru: Now they have brought a income tax official all from India here. So the Indian peoples, they were giving up money to Africa, and taking money to London and U.K., here and there. So now they have brought out from India. They are very strict. People still take money, but they have more to take than the Africans. The African people are very poor, and they were giving them so much money and taking money out of it. It is difficult for them.

Prabhupāda: Yes. These people can be brought under control by bribing. There is no problem. They have no moral strength, and poor. They will accept bribe. I think by bribing it is still going on. Otherwise how they can stop this bribing? That is not possible.

Cyavana: No. This is their major problem, the immigration authorities. Once the people come here and start to make their exploitation, they cannot get them out. So they make all kinds of artificial regulations—you have to have so much money; you have to have this, and that, your ticket, so many things—to try to stop people from coming here, because once they're here, they just pay their way, and then they get anything they want.

Prabhupāda: The simple method, that everything belongs to God. The king is the representative of God, and he distributes the land amongst the ''kṣatriyas''. Just like knighthood, or in Mussulman times, ''subedat'', and in Hindu times, the subordinate king. Just like Pāṇḍavas, they were the emperors, and under them there were many hundreds and thousands of kings, states. And everything belongs to God. So why fighting? Take it. It is God's property. We are all sons of God. But there is no culture, ''Āryan ''culture. They do not know how to live peacefully and cultivate spiritual culture. They do not know. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśāya ye bahir-artha ''. . . ([[SB 7.5.31|SB 7.5.31]]). And ''durāśāya'', bad hopes, or hopes against hope, they're trying to be happy, ''bahir-artha'', by the external energy, material, most fallen ideas. All foolish theories, without any knowledge. Material, that's all. ''Bahir artha'', external energy. Otherwise there is no cause of anxiety or distress. There is enough land. They can produce enough food and live peacefully. They are talking of peace, but they do not know how peace can be achieved. They are hankering after peace, but they do not know how to achieve peace. And that formula is given in the ''Bhagavad-gītā'': Accept God as the proprietor; then there will be peace. Something stolen from the proprietor by some thieves, and when they sit down to take their shares, there will be fight. The property is stolen, and they are sharing. Now, one will say: "Oh, I have worked so hard. You are giving me so little share?" And others will say: "No, no, we have worked equally." Somebody, "No . . ." In this way there will be fight.

Brahmānanda: This is going on in the United Nations now.

Prabhupāda: It will go, because they are all thieves. When the stolen property is to be divided, there will be fight.

Cyavana: Like a band of pirates. Pirates. They always fight amongst themselves and kill each other.

Prabhupāda: That is natural. When they plunder, they are united, and when they share, there will be fight. This is psychology. When plundering others' property they will unite and take the whole thing, and then, when they come for sharing, there will be fight. This is the psychology everywhere. Therefore there are so many parties. Just like in India the . . . of course, Congress Party was the predominant to fight with the Britishers. And as soon as they got independence, so many hundred thousand parties grew up: the Congress Party, the RSS party, the Hindu Mahasabha party, the Muslim League party, this party, this party. And then they began to fight. This is going on. ''Senayor eva sa ucyate''. All these thieves and rascal, rogues . . . God's property, why you should fight among themselves? Property belongs to somebody else. Insanity. Just like this is government park. Anyone can come in. Everyone can equally enjoy. So why not make the whole world as Kṛṣṇa's park? What is the difficulty? Actually it is the fact. Why do you claim? Now we have come. If we say: "No, this portion belongs to us," and another, "This portion belongs to us," then there will be fight. And if we are Kṛṣṇa conscious, every one of us, that if they see Kṛṣṇa's property, so let us enjoy. What is the cause of fighting? (pause) The hotels are the centers for all kinds of sinful activity. Huh? Illicit sex, drinking, gambling and meat-eating. No discrimination.

Brahmānanda: Near our temple there's a big . . . it's called the International Casino, and they advertise in the newspaper, and they have little drawings of people engaged in gambling, meat-eating, show girls and intoxication.

Cyavana: Intoxication. Alcohol.

Prabhupāda: This is the only means of material enjoyment.

Cyavana: This means they're constantly in fear.

Prahupada: Must be.

Cyavana: They must be fearing.

Prabhupāda: Yes. Bodily conception life means misery and fear.

Brahmānanda: In Mauritius one of our . . . he's a Life Member, he's a contractor. He's constructing a hotel that has four floors. On one floor is the gambling casino, one floor is the restaurant, one floor is the cabaret, and one floor is the . . . also rooms for the women to stay.

Prabhupāda: Naturally people are not very much interested in our movement.

Brahmānanda: Because these four things that they are supporting, we are against.

Caitaguru: I asked that pilot who was staying in our Bombay, Juhu land.

Prahupada: Hah. Mr. Sharma?

Caitaguru: Not Sharma. That pilot. He's a pilot.

Brahmānanda: Oh, Acharya.

Indian man: Acharya.

Prabhupāda: Oh, Acharya.

Caitaguru: He was staying in the International Hotel, so I asked him, "Why don't you come and stay with us? Stay there and attend the ''ārati ''and take Kṛṣṇa ''prasāda''." But he refused.

Cyavana: But he visited the temple here.

Indian man: He visited. He said: "No, hotel is good."

Prabhupāda: Once they are accustomed to take these four things, especially meat-eating and drinking, it is not possible to give it up. Very difficult. Without drinking wine or without eating meat, they do not feel refreshed.

Cyavana: They're in such anxiety all throughout the day that at night they cannot sleep unless they have a woman and some meat and some wine. Their minds cannot rest unless they take them.

Prabhupāda: When we shall go?

Cyavana: Shall we go now?

Prabhupāda: No, I am asking when we shall go.

Brahmānanda: At the temple, the Deities are open at seven o'clock. It's now twenty minutes after seven, so they're having ''ārati ''now. ''Ārati ''will be finished in just ten minutes.

Prabhupāda: So we can go? (end)

751027 - Lecture BG 07.01 - Nairobi

2021-12-10T14:35:33Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, Kenya - Nairobi‎]]
[[Category:Lectures, Conversations and Letters - Africa‎]]
[[Category:Lectures, Conversations and Letters - Africa, Kenya - Nairobi‎]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 07|0701]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751027 Lecture - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751027BG-NAIROBI - October 27, 1975 - 60:56 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751027BG-NAIROBI.mp3</mp3player>

Prabhupāda:

:''śrī bhagavān uvāca''
:''mayy āsakta-manāḥ pārtha''
:''yogaṁ yuñjan mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

Kṛṣṇa, Bhagavān, the Supreme . . . Bhagavān means . . . ''bhaga ''means opulence. Just like we use the word ''bhāgyavān''. From this ''bhāgya'', "fortune," comes from the word ''bhaga''. So personally the Supreme Bhāgyavān, or Bhagavān . . . Bhagavān is never unfortunate. If somebody claims that he is Bhagavān, but Bhagavān is never unfortunate. He is always fortunate. ''Saṇṇām iti bhaga iṅganā ''(''Viṣṇu Purāṇa'' 6.5.47). There are six kinds of opulences. Which one possesses in full, He is called Bhagavān. There is meaning.

So we have several times explained: ''aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ ''(''Viṣṇu Purāṇa'' 6.5.47). The Supreme Personality of Godhead, because He is the proprietor of all wealth, ''sarva-loka-maheśvaram'', He is the proprietor of all the planets, all the universes, so who can be fortunate than Him? ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ''([[BG 5.29 (1972)|BG 5.29]]). If you have got one ''lakh ''shillings or one ten ''lakh ''shillings, we think we have become very rich. But Kṛṣṇa says, ''sarva-loka-maheśvaram'': "I am the proprietor of all the planets." So who can become richer than Him? Therefore He is Bhagavān. The highest rich man, the richest person, is called Bhagavān. Nobody can claim that he is the richest. That is not possible. So one who claims that, "I am the richest. Nobody is equal to Me, and nobody is greater than Me," He is Bhagavān. ''Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ''([[BG 7.7 (1972)|BG 7.7]]): "Nobody is greater than Me." That is Bhagavān. Bhagavān cannot be so cheap that anyone can claim that, "I am God. I am Bhagavān." That is cheating. He must prove first of all that he is the richest of everyone. Not only richest, ''aiśvaryasya samagrasya vīryasya'', in strength also. ''Vīryasya''. ''Vīryasya yaśasaḥ'', also reputation.

Now, Kṛṣṇa is, at least in this material world, in this planet, everyone knows Kṛṣṇa. Who is such a person who is so famous all over the world? Especially since we have started this Kṛṣṇa consciousness movement, anywhere we go, they chant "Hare Kṛṣṇa." As soon as they us. . . see us, our men, jokingly or seriously they chant "Hare Kṛṣṇa." When I was first coming to Nairobi from London, the plane stopped at Athens at twelve o'clock at night. So we got down and was in the public room, and some young men, immediately they began to chant "Hare Kṛṣṇa," at twelve o'clock. (laughter) So Kṛṣṇa is so famous at twelve o'clock in Athens even. Who is such a person within this world? This is Bhagavān. ''Aiśvaryasya samagrasya vīryasya yaśasaḥ''. ''Yaśaḥ ''mean reputation. He is so reputed. Anywhere Kṛṣṇa is known.

So ''yaśasaḥ śriyaḥ''. ''Śriya'', beauty. Kṛṣṇa is so beautiful, nobody can surpass Him. ''Kandarpa-koṭi-kamanīya-viśeṣa-śobham ''(Bs. 5.30). Although He is blackish, but He is so beautiful He enchants the most beautiful, Rādhārāṇī. So ''aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ ''(''Viṣṇu Purāṇa'' 6.5.47). ''Śrī ''means beauty. He is so beautiful; therefore His name is ''Kṛṣṇa''. On account of His beauty, He attracts everyone. Beauty attracts. So nobody can be more beautiful than Kṛṣṇa. ''Aiśvaryasya yaśasaḥ śriyaḥ'', and ''jñāna''. Not only He is beautiful . . . just like a flower, very beautiful to see but no good smell, no aroma—useless. So Kṛṣṇa is not only beautiful but He is the most wise. He spoke ''Bhagavad-gītā''. Five thousand years ago He spoke. Still big, big scholars, ''religionists'', philosophers, they are studying. This is called ''jñāna''. ''Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'', ''jñāna ''and ''vairāgya''. ''Vairāgya ''means renouncement.

So Kṛṣṇa claims that He is the proprietor of all the planet, but if you think, "Where is Kṛṣṇa? Let me find out. He is the proprietor," oh, that you cannot find out. ''Vairāgya''. Although He is the proprietor of all the planets, you won't find Him within this material world, although His authority is going on. Just like the president of your country is not to be seen everywhere, but his authority is going on. ''Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ ''([[BG 9.4 (1972)|BG 9.4]]). Everything is situated on Kṛṣṇa's opulence, but not that you will find Kṛṣṇa there. You will find Kṛṣṇa there when you are advanced. Otherwise you will not find. ''Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ''. Kṛṣṇa is situated in everything, but still, you cannot see in Kṛṣṇa unless you have got eyes to see. That is Kṛṣṇa consciousness movement: to give you the eyes to see Kṛṣṇa everywhere. So how this thing can be done?

So if you are serious, then you can see Kṛṣṇa. So that Kṛṣṇa is advising in this verse in the Seventh Chapter, or throughout the whole ''Bhagavad-gītā''. Kṛṣṇa is instructing us how to understand Him. That is our only business. This human form of life is meant for understanding Kṛṣṇa, because we are very thickly related with Kṛṣṇa, just like father and the son. This relation cannot be broken. Maybe son is out of home, son may have forgotten, but Kṛṣṇa, the supreme father, He does not forget. He comes. ''Yadā yadā hi dharmasya glānir bhavati bhārata'', ''tadātmānaṁ sṛjāmy aham ''([[BG 4.7 (1972)|BG 4.7]]). So Kṛṣṇa is so kind that He has come to explain Himself, what He is. We should take advantage of it, because this human form of life is meant for understanding Kṛṣṇa. ''Athāto brahma jijñāsā''. That is the ''Vedānta-sūtra''. "Now you should inquire of the Absolute Truth." In the ''Bhāgavata'' also it is said, ''jīvasya tattva-jijñāsā yaś ceha karmabhiḥ ''([[SB 1.2.10|SB 1.2.10]]). ''Jīvasya'', all living entities, especially the human being, his only business is inquire about the absolute knowledge, Kṛṣṇa.

But we are missing the opportunity. Nature has given us the opportunity, possessing this human form of body after evolution, 8,300,000 different types of bodies, but there is no cultivation of this knowledge how this evolution is taking place, how many different species of life there are. We can see, but we don't see very seriously. I see there is a tree in front of my house and it is also a living entity; I am also living entity. I have got very nice house, apartment, living very comfortably, and the other living being, the tree, a few yards from me, he cannot move an inch. He has to stand up in scorching heat, in cold. He cannot protest. If you cut, he cannot cry. Of course, he feels, but he cannot do anything. This is also life and I am also life, so why these differences? But they do not consider, "How he has got this life, and how I have got this life?" There is no university education wherefrom they are coming. No knowledge. Still, they are passing on as great scientist, great philosopher. This is the position.

So our real business is to understand Kṛṣṇa. So Kṛṣṇa is explaining Himself. Then there is no difficulty. If you want to know me, you can imagine so many things, "Swāmījī may be this. Swāmījī may be that, like that, like this, like that." They are all imperfect. But if I tell you about myself openly that, "I am like this," then your knowledge is perfect. Everyone says: "There is no God." Somebody says: "God is there, but He has no form," and somebody says: "He has any form you like. Imagine any form." In this way speculation is going on all over the world. Actually they are not interested in God. That is the plain simple thing. They do not want to know God, and they think there is no need of understanding. But that is the only need—to understand God. That they do not know. Therefore they are called fools and rascals, ''mūḍha''. ''Mūḍho nābhijānāti mām ebhyaḥ param avyayam''. So Kṛṣṇa therefore left His instruction behind Him that "These ''mūḍhas'', rascals, after studying ''Bhagavad-gītā'' they may understand Me. I am keeping behind Me."

So we should take advantage of ''Bhagavad-gītā''. And even though we take advantage, we interpret in a different way. The same business is going on, how to kill Kṛṣṇa. Instead of understanding Kṛṣṇa, the endeavor is going on to kill Kṛṣṇa. ''Asura''. Just like Kaṁsa. He was always thinking of Kṛṣṇa. His sister was pregnant, and it is foretold that, "The eighth child of your sister will kill you." So he was thinking of Kṛṣṇa that, "The eighth child . . ." but with a purpose to kill Him. That is the business of the ''asuras'', how to wipe out Kṛṣṇa, Kaṁsa philosophy. So we haven't got to follow Kaṁsa philosophy. We have to follow Kṛṣṇa philosophy. Then our life will be successful. ''Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ''([[CC Madhya 19.167|CC Madhya 19.167]]). ''Ānukūlyena'', favorably, favorably to think of Kṛṣṇa. As Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). This is favorable. Kṛṣṇa never said that, "Like My uncle Kaṁsa, you think of Me, how to kill Me." Kṛṣṇa does not say that. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru''. That will make your life successful.

So here also Kṛṣṇa says:

:''mayy āsakta-manāḥ pārtha''
:''yogaṁ yuñjan mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

"My dear Arjuna, I have already explained in the Sixth Chapter that to become first-class ''yogī ''. . ." When Arjuna was advised by Kṛṣṇa to become ''yogī'', ''haṭha-yogī ''. . . ''Haṭha-yogī ''means to train the mind how to become Kṛṣṇa conscious. The mind is disturbed always. This way, that way, mind is going, ''cañcala'', restless. So the ''haṭha-yoga ''system is meant for persons who are too much under the bodily conception of life that, "I am this body." For them the ''haṭha-yoga ''is there so that by practicing several sitting posture, controlling the mind, controlling the senses, they can concentrate on Kṛṣṇa or Viṣṇu, the Supreme Lord. This is ''yoga ''system. This is real ''yoga ''system. ''Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ''([[SB 12.13.1|SB 12.13.1]]). Who is the ''yogī''? He is ''yogī ''who in meditation, ''dhyānāvasthita-tad-gatena manasā'', always thinking of Kṛṣṇa by the mind. And gradually, when he is perfect in ''samādhi'', trance, he can see Kṛṣṇa.

:''premāñjana-cchurita-''bhakti''-vilocanena''
:''santaḥ sadaiva hṛdayeṣu vilokayanti''
:''yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.38)

Śyāmasundara. You have come to this temple. Here is Śyāmasundara's form. You see always. Come as many times as you like. See the ''ārati''. Hear the ''kīrtana''. See the Deity nicely dressed. In this way the impression of God will be within your mind. ''Dhyānāvasthita-tad-gatena''. And when you have got this impression, if you always meditate upon Kṛṣṇa as Kṛṣṇa advises, ''man-manā bhava mad-bhaktaḥ'', ''man-manāḥ'', "Always think of Me," that is the perfect ''yoga ''system.

Therefore, at the end of the Sixth Chapter Kṛṣṇa says, ''yoginām api sarveṣāṁ mad-gatenāntar-ātmanā'': "Of all the ''yogīs ''. . ." The Kṛṣṇa and Arjuna was talking. Kṛṣṇa advised Arjuna to become a ''yogī'', but Arjuna said that "Kṛṣṇa, it is not possible for me. Because I am a politician, I am a soldier, I cannot sit down to practice ''yoga ''superficially. My mind will be disturbed in political affairs, in state affairs." So, ''cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham ''([[BG 6.34 (1972)|BG 6.34]]): "My mind is so restless, it is not possible." Then Kṛṣṇa, to encourage him, said:

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

"Anyone who is thinking of Me always," ''mad-gatenāntar-ātmanā śraddhāvān sa me yuktatamaḥ'', "he is the first-class ''yogī''."

So we are trying to make our students the first-class ''yogī'', always think of Kṛṣṇa. This is our Kṛṣṇa consciousness movement. And Kṛṣṇa is also saying the same thing, ''mayy āsakta-manāḥ pārtha yogam''. How you can think of Kṛṣṇa always? That is not possible unless you become too much addicted. Just like if you love somebody, then you can think of him always. Artificially, if I say: "You think of Mr. John always," how you'll be possible? Artificially it is not possible. If you have got some love for Mr. John as a friend, as a lover or as somebody, or son or master or something, then you can think of Mr. John always. Otherwise it is not possible. So that thinking you can revive.

There is relationship with you, with Kṛṣṇa. So you have to revive that relationship. It is not artificial. Just like these European, American boys, Kṛṣṇa was unknown to them. They are coming from Christian, Jews. So what they had to do with the Kṛṣṇa? They had nothing to do, but why they are mad after Kṛṣṇa? They are no longer mad after anything. They have given up everything. Simply for preaching in your country they have come here. They have not come as a businessman to exploit African resources like other Europeans. They have come to distribute Kṛṣṇa consciousness. Why? Why the responsibility they have taken? Because they have learned to love Kṛṣṇa. This is the basic principle. Anyone can understand. Otherwise, do you think they are poor men? They have come here to earn some money? They are not poor men. The Americans are the richest country. Any third-class man, he earns there 400,000's rupees, any third-class man, and what to speak of the first-class man. This is America. The lowest pay to a person, whatever qualification, he has, must be at least four thousand dollars. This is their law. So how they can be poor? There is no question of poverty in America. Nobody thinks, "What shall I do next? I have no money." Money is there on the street. Go and take it and spend. So why they have come here, taking so much troubles? Because they love Kṛṣṇa, therefore they have come. This is the . . . ''mayy āsakta''. ''Āsakta'', attached.

So we have to increase the attachment. Kṛṣṇa is already attractive, but we are trying to go away from Kṛṣṇa. This is our business. "Kṛṣṇa may not touch me." We are so clever that, "Kṛṣṇa may not touch me." This is ''māyā''. Big, big scholars, big, big politicians, they are writing comments on ''Kṛṣṇa's'' book, ''Bhagavad-gītā'', but their aim is very acute that, "Kṛṣṇa may not touch me." This is going on. And then why they are writing on ''Kṛṣṇa's'' book? Now, that is their business. Because this book, ''Gītā'', is very famous, so if they can distribute their nonsense philosophy through ''Gītā'', it will be taken very easily. Otherwise they do not know Kṛṣṇa; they do not know what is ''Bhagavad-gītā''. But they take advantage of the popularity of ''Bhagavad-gītā'' and push their nonsense philosophy through ''Bhagavad-gītā''. The purpose is to kill Kṛṣṇa, Kaṁsa philosophy. So then, that way, they'll never get Kṛṣṇa. They'll never understand Kṛṣṇa. Kṛṣṇa says that "If you want to know Me," ''asaṁśayaṁ samagram'', "if you want to know Me in full, completely, without any doubt, then you have to follow this ''yoga ''system," ''mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ''. Otherwise it is not possible.

So all these nonsense speculators . . . we use purposefully "nonsense," because they have no sense, simply speculating. God is unlimited. How you . . .? Your mind is limited. What you can speculate? "May be like this, may be like that," that's all. "Perhaps it is like this." All simply theoretical. It is never possible to know Kṛṣṇa, God, perfectly and completely by the speculating method. It is not possible. If you want to know Kṛṣṇa, or God—when we speak of Kṛṣṇa: God—so then Kṛṣṇa's formula must be followed, as it is said here, ''mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ''. The principal factor is to become attached to Kṛṣṇa. Attached means become a lover of Kṛṣṇa. Then you can understand ''asaṁśayam'', without any doubt. Without any doubt. Otherwise you will find there are so many hundreds of religious system all over the world. Ask anyone who are their follower, "Do you know what is God?" They'll never be able to answer clearly, because they do not know God. And if you do not know God, then what is the meaning of your religion?

Religion means to know God. ''Dharmaṁ tu sākṣād bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). One must know God, and one must know what God desires. That is religion. Just like you must know your government, and you must know what government wants, expects from you. If you do that, then you are a good citizen. And if you don't know what is government, if you do not know what government desires, expects from you, then what is the meaning of your good citizenship? There is no meaning. Similarly, to become religious without any clear understanding of God is bogus, is cheating. That is cheating. That is not religion. Therefore Kṛṣṇa said that, "If you want to know Me," ''asaṁśayam'', "without any doubt . . ." God may be personal, impersonal, or this, that, but you must know it perfectly well. Don't say: "Perhaps it may be like this. Perhaps may be like this." That is imperfect knowledge. That is no knowledge. So therefore Kṛṣṇa personally says, ''mayy āsakta-manāḥ pārtha yogaṁ yuñjan''. This is a ''yogī''. This is the first-class ''yogī''. Kṛṣṇa has explained that ''yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yukta ''. . . ([[BG 6.47 (1972)|BG 6.47]]). So ''śraddhāvān bhajate yo mām'', one who is worshiping Kṛṣṇa with ''śraddhā'', with faith, complete faith, ''bhajate'', and serving Him . . . so who is that person? A devotee. Without being a devotee, how with faith and adherence and reverence and obedience you can serve Kṛṣṇa unless you love Kṛṣṇa?

So ''mayy āsakta-manāḥ pārtha''. We have got attraction for so many things in this material world. Somebody has got attraction for his family, somebody has got attraction for his wife, children, or somebody has got attraction for some sporting, or somebody has attraction for his country, so on, so on. We have got attraction. That is not a new thing. We have got attraction, but we have got attraction in different subject matter, material. So this ''yoga ''system, ''bhakti-yoga ''system, means you should be only attracted by Kṛṣṇa. That is wanted. Attraction is there. Nobody can say that, "I have no attraction for anything." That is false. Everyone has got attraction. If you have nothing to be attracted, then you keep a cat and a dog to be attracted. That is the nature. Especially in the Western countries we see. He has no family, but he keeps one pet dog or pet cat because he wants to be attracted by somebody. This is nature.

So here Kṛṣṇa says that, "You have got already attraction, but in false things which will not exist. You turn that attraction unto Me. Then you'll get pleasure." You are attracted to something for getting some pleasure. So that pleasure is interrupted because we have posed our attraction in some false things. You have to change that attraction to the real thing, Kṛṣṇa. Then you'll be happy. ''Mayy āsakta''. ''Mayy āsakta''. ''Mayi'': "Unto Me," Kṛṣṇa says personally. If you . . . attraction means you have to engage your mind. ''Mayy āsakta-manāḥ''. Attraction does not come in the air. The mind, mind fully engaged in something, is called attraction. So this is ''yoga'', ''bhakti-yoga''. And this ''yoga ''has to be executed . . . Kṛṣṇa says, ''mad-āśrayaḥ'': "You have to execute this ''yoga ''system, taking shelter of Me." "Me" means either Kṛṣṇa Himself or His representative. Just like Kṛṣṇa says in the Fourth Chapter, ''evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ''([[BG 4.2 (1972)|BG 4.2]]). So you have to learn this ''bhakti-yoga ''directly under Kṛṣṇa or under the direction of Kṛṣṇa's representative. So if you do this, then ''asaṁśaya'', without any doubt, and ''samagram'', in completeness, ''mayy āsakta'', ''asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu ''([[BG 7.1 (1972)|BG 7.1]]). So Kṛṣṇa will explain, item by item, how you can increase your attraction for Kṛṣṇa. Then you will be able to execute the ''bhakti-yoga ''system under the guidance of Kṛṣṇa directly or directed by His representative. Then it will be successful.

So one of the Kṛṣṇa's representatives, Śrīla Rūpa Gosvāmī, he has defined how this attachment can be increased. He has explained, ''ādau śraddhā tataḥ sādhu-saṅgaḥ ''([[CC Madhya 23.14-15]]). ''Ādau śraddhā''. Just like you have come here with some ''śraddhā'', some faith. This is required. And you have to increase this ''śraddhā'', this faith, more and more. How it can be increased? ''Sādhu-saṅga ''([[CC Madhya 22.83|CC Madhya 22.83]]), to intermingle with the persons who are engaged in Kṛṣṇa consciousness. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ''. ''Sādhu ''means who is a devotee of Kṛṣṇa. Otherwise he is not ''sādhu''. Kṛṣṇa says in the ''Bhagavad-gītā'', ''api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ ''([[BG 9.30 (1972)|BG 9.30]]). That is ''sādhu''. You cannot create ''sādhu ''unless he is devotee of Kṛṣṇa. ''Bhajate mām ananya-bhāk''. He is ''sādhu''. So if you want to increase your advancement in Kṛṣṇa consciousness, then you have to intermingle with the person who is ''sādhu'', who are ''sādhu'', mean devotees. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ''. But ''sādhu-saṅgaḥ ''. . . then gradually you will be inclined to execute devotional service as the ''sādhus ''are doing—chanting Hare Kṛṣṇa ''mantra'', offering ''ārati'', offering foodstuff, dressing, so many things. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam ''. . . ([[SB 7.5.23-24|SB 7.5.23]]).

The nine different types of methods, that is called ''bhajana-kriyā''. And ''ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt ''([[CC Madhya 23.14-15]]). Then anartha, all unwanted things which you have learned unfortunately, that will be finished. If you mix with, intermingle with ''sādhu'', then you will be purified, and things which are not required at all—artificially you have learned by bad association—that will be . . . ''anartha-nivṛttiḥ syāt''. Nobody learns to smoke from the very birth. He has to eat something. He drinks milk, the child. He doesn't say: "Give me a cigarette," but you have learned it by bad association. This is called ''anartha''. You have learned it, drinking tea, coffee, not from the beginning of your life but by bad association. Then this is ''anartha''. So if you engage yourself in devotional service, then these things will disappear automatically. You'll find in our temple, we are cooking so many nice preparations. Perhaps you have tasted some of them. But we are not preparing tea or coffee or meat—nothing. These are ''anarthas''. What is the necessity?

So ''anartha-nivṛttiḥ syāt''. Then you become purified. Then you become . . . when ''anartha-nivṛttiḥ syāt'', when you are free from all these unwanted nonsense things—illicit sex, intoxication, gambling and meat-eating . . . this is ''anartha''. Then you, being purified, then your faith in Kṛṣṇa becomes confirmed. ''Anartha-nivṛttiḥ syāt''. ''Ādau śraddhā tataḥ sādhu-saṅgo 'thato bhajana-kriyā anartha-nivṛttiḥ ''. . . ''tato niṣṭhā''. Then you become firmly fixed up, "Yes, I shall continue, Kṛṣṇa." ''Niṣṭhā''. How this ''niṣṭhā'', artificial? No. ''Ruci'', taste. You cannot do without Kṛṣṇa consciousness. That is called ''tato niṣṭhā rucis tataḥ bhāvaḥ'', "Oh, Kṛṣṇa is so exalted." ''sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ ''([[CC Madhya 23.14-15]]). This is the step-by-step increasing perfection of Kṛṣṇa consciousness. And when you are on the perfectional stage of Kṛṣṇa consciousness, then your human life is perfect. This is Kṛṣṇa consciousness movement.

Thank you very much.

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

Prabhupāda: Reduce sex. Because material life means sex. ''Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ''([[SB 7.9.45|SB 7.9.45]]). In the material world, not only in the human society but also in the birds, beast, animal, insect, everywhere the sex impulse is very strong. And if you indulge in sex life, then you'll be complicated more and more in this material body. This is the law of nature. Therefore whole Vedic civilization is meant for curtailing sex life. First of all ''brahmacārī'', no sex life. First of all training is ''brahmacārī'', how to train him to remain without sex. That is ''brahmacārī''. ''Tapasā brahmacaryeṇa ''([[SB 6.1.13-14|SB 6.1.13]]). ''Tapasya ''means to remain ''brahmacārī''. This is ''tapasya''. It is very difficult. Therefore it is called ''tapasya'', because the whole world is attracted by sex life, ''puṁsaḥ striyā mithunī-bhāvam ''([[SB 5.5.8|SB 5.5.8]]), whole world—not only in this planet, every planet, even in the demigods' planet.

So our this Kṛṣṇa consciousness movement means not bodily consciousness. The material world means bodily consciousness: how to keep the body in comfortable. But that is not possible. Body means misery. You cannot keep it comfortable. That is ''māyā''. It will never be comfortable, but they are all trying to make it comfortable. This is called ''māyā''. ''Kleśada āsa dehaḥ''. So long you'll have a material body you'll have to suffer. So this Kṛṣṇa consciousness movement is not on the bodily platform. It is on the spiritual platform. To come to the spiritual platform, it is necessary that you reduce or make nil sex life. So if one remains ''brahmacārī ''throughout the whole life it becomes very easy for him to go back to home, back to Godhead. This is the secret. Therefore the whole Vedic civilization is based on first of all ''brahmacārī'', no sex life. ''Gṛhastha'', that is also very regulated. Only for begetting child one can have sex life, father, mother, man and woman. So ''dharmāviruddho kāmo 'smi''. In the ''Bhagavad-gītā'' you will find Kṛṣṇa says that, "Sex life which is prescribed by the religious system, that is, I am." Otherwise it is illicit sex. So illicit sex, there is punishment. These things are there.

So ''tapasya ''means ''tapasā brahmacaryeṇa śamena damena vā ''([[SB 6.1.13-14|SB 6.1.13]]). You have to control. The more one controls, he becomes advanced in spiritual culture. The ''yoga ''system means ''yoga indriya-saṁyamaḥ''. ''Yoga ''means how to control the senses. This is ''yoga ''system. And therefore Kṛṣṇa says, ''mayy āsakta-manāḥ pārtha''. So sex indulgence is against spiritual advancement of life. Therefore you have seen that the ''brahmacārīs'', they go, there it becomes very easy to enter into the spiritual kingdom. So that you can do here also. If you increase your attraction for Kṛṣṇa, then naturally you lose attraction for sex. That is Kṛṣṇa consciousness. Therefore Kṛṣṇa's name is Madana-mohana. ''Madana ''means sex life. He can enchant even ''madana''.

So these are things which the devotee will learn by studying the literature. But even without studying, if you sincerely chant Hare Kṛṣṇa ''mantra ''under regulation, everything—all good qualification—will come.

Devotee (1): Śrīla Prabhupāda, you said that if we asked the other religious sects what is God . . . (break)

Prabhupāda: Nothing to do with any physiological, anatomical. We have to see that we are advancing in Kṛṣṇa consciousness. So we have to eat something. We have to eat the remnants of foodstuff taken by Kṛṣṇa. ''Prasāde sarva-duḥkhānāṁ hānir asyopajāyate ''([[BG 2.65 (1972)|BG 2.65]]). That is our policy. We do not see to the physiological, anatomical condition. That is not our business. That is automatically done.

Devotee (2): Śrīla Prabhupāda, Brahmā is mentioned in Kṛṣṇa consciousness as the first living entity. And in the Bible we say the same thing, that Adam and Eve . . . (indistinct) . . . now, my question is that in Kṛṣṇa consciousness, is there any part where they mention Adam and Eve in Kṛṣṇa consciousness?

Brahmānanda: He says that according to Kṛṣṇa consciousness philosophy, the first living being was Brahmā, and in the Christian Bible it says Adam was the first man. So he wants to know if in Kṛṣṇa consciousness scriptures there is any mention of Adam.

Prabhupāda: Why you want to tally with Bible and Kṛṣṇa conscious literature? Do you think that Kṛṣṇa conscious literature has to tally with Bible? There is that, "There is first living being, Brahmā," and Brahmā was also married couple. So you can take it as Adam and Eve. That's all. (laughter) Why do you want cent percent tally? But this nonsense theory, that there was a monkey first of all, (laughter) in Darwin's theory, and from monkey, human being has come, this is nonsense. So any other question?

Indian man (1): Swāmījī, some religions, the ''guru'', if someone wants to be his disciple, he is being given a sort of beads by the ''guru ''himself. Is it possible to get beads through Your Worship?

Prabhupāda: Yes. That is our process. When we accept a disciple we give him beads, we give him direction.

Indian man (2): This ''mantra ''we chant for Kṛṣṇa and Rāma both, but this movement glorifies the Kṛṣṇa's pastimes and not much of Rāma.

Prabhupāda: Yes, there is . . . Vaiṣṇavas . . . ''Rāmāyaṇa ''is also approved. ''Rāmāyaṇa ''is also Vedic literature, Vālmīki ''Rāmāyaṇa'', not any other. So we discuss Vālmīki ''Rāmāyaṇa''. In the ''Bhāgavata'' there is discussion about Rāmacandra's activities. So we are giving ''Śrīmad-Bhāgavatam''. There is Rāmacandra's activities there. Where is Rāmacandra, which planet He is now, that is also described in the ''Bhāgavatam''. So it is not that we are without Rāma. And our direct worshipable Rāma is Balarāma, Kṛṣṇa-Balarāma. We have opened the temple of Kṛṣṇa-Balarāma in Vṛndāvana. So Rāma is there.

''Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu ''(Bs. 5.39). Kṛṣṇa has got many, many incarnation. Rāma is also one of them. So when we speak of Kṛṣṇa, it means including all the incarnation—Rāma, Nṛsiṁha, Varāha—everything. ''Rāmādi ''. . . therefore ''rāmādi'', "taking Rāma as the original," ''mūrtiṣu'', "in such forms," ''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan'', "He is existing." Kṛṣṇa is not alone. He is always existing with His different incarnations—Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma—so many. So either you worship Kṛṣṇa or Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma, anyone you can worship. We don't say that don't worship Rāma. We never say, because Rāma and Kṛṣṇa, the same. We shall . . . in future we have got a hope we shall start a Rāma-Lakṣmaṇa ''mūrti'', yes, in some temple. That is our worshipable Deity. We have got in my room Lord Rāmacandra's mūrti, Sītā-Rāma. So it is not that we are neglecting worship of Rāmacandra. There is. Yes? Somebody else?

Guest (3): Śrīla Prabhupāda, Kṛṣṇa, the Supreme Personality of Godhead, is controller of everything, whole universe, everything. So why He is having these demigods to help Him? Because He's controller, He has got power to control whole universe, and why there are all these demigods . . . (indistinct) . . .? Why He can't control over this universe?

Prabhupāda: He can control everyone, but He has given little freedom that He does not interfere the freedom given to you. Otherwise, He can control. Just like in ''Bhagavad-gītā'' you will find, after explaining ''Bhagavad-gītā'' to Arjuna, He is giving the freedom to Arjuna, ''yathecchasi tathā kuru ''([[BG 18.63 (1972)|BG 18.63]]): "Whatever you like, you do." He is supreme controller, He can force him to do it, but He doesn't do that. The little independence you have got, you have to utilize it favorably. Therefore Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]): "You do this." He can forcibly make me to do that, but He doesn't do that, because He has given little independence, and He wants that voluntarily we surrender, not by force. That is wanted. Otherwise it is not that He cannot control you. He can control everyone.

Devotee (4): Śrīla Prabhupāda, when we are preaching to Christian people or to Muslim people, is there advantage in being familiar with their scriptures, or simply ''Bhagavad-gītā'', ''Śrīmad-Bhāgavatam''?

Prabhupāda: We are not preaching to Christian or Hindu or Muslim. We are preaching to human being. We do not see, "Here is a Christian. Here is a Muslim. Here is a Hindu. Here is a white man. Here is a black man." No. Every living being, his duty is to understand God. This is our preaching. This is our preaching that, "You are living being. You are part and parcel of Kṛṣṇa. This designation that, 'You are Hindu,' 'You are Muslim,' 'You are Christian,' 'You are this'—these are all designations. Actually you are living being, part and parcel of Kṛṣṇa. Therefore your main duty is to understand Kṛṣṇa." This is our preaching. We are not going to convert Hindu into Muslim, Muslim into Christian. No, that is not our . . . that is not our business. He may think that he is Christian, he is Hindu, he is Muslim, but we think that he is a spirit soul, part and parcel of God. That is stated in the ''Bha ''. . .

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''
:([[BG 5.18 (1972)|BG 5.18]])

If one is learned ''paṇḍita'', he does not see Hindu, Muslim, Christian. I went to America. I did not go there to turn the Christian to become Hindu. No, I never said that. Did I say, any, anyone that, "You are Christian. You become a Hindu"? No, never I said. That is not my business.

Indian man (4): Just now you said we are all part and parcel of God. What would you say is God?

Prabhupāda: That we have explained, what is God. ''Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu ''([[BG 7.1 (1972)|BG 7.1]]). You have to become God conscious. Then you will understand what is God. It is not a so trifle thing you ask me and, one minute, you understand God. That is foolishness. You have to study the science of God. God is not so cheap.

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

Out of many thousands of men, one wants to become perfect, and out of many millions of perfect men, one can understand God. So God is not so cheap thing. Therefore Kṛṣṇa recommends:

:''mayy āsakta-manāḥ pārtha''
:''yogaṁ yuñjan mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

If you want to know God without any doubt, completely, then you have to adopt this ''yoga''. So first of all come to the ''yoga''. Then speak of God understanding. It is not so cheap thing.

Guest (5): Kṛṣṇa consciousness is the oldest teaching of God, or Kṛṣṇa.

Prabhupāda: Yes. That is ''mayy āsakta-manāḥ''. That is explained.

Guest (5): But the ''Gītā ''was written about five thousand years ago.

Prabhupāda: No. You have not read ''Bhagavad-gītā''. Did you read? Did you read ''Bhagavad-gītā''?

Guest (5): Yes, I read some portion.

Prabhupāda: Then why do you say like that, five thousand years?

Guest (5): All the scriptures were written five thousands ago.

Prabhupāda: Hmm? What does he say?

Guest (5): Then how come in the locational, archaeological and ontological records, Kṛṣṇa consciousness is not mentioned like other religions?

Prabhupāda: Kṛṣṇa consciousness is always there. You are calculating with reference to your age, but Kṛṣṇa consciousness is there. In the Fourth Chapter you read, ''imaṁ vivasvate yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]]): "I spoke this Kṛṣṇa consciousness science first of all to the sun god." Then how do you say five thousand years? And there is reference to the Manu. And if we take the, all these advanced calculation, then it becomes that forty millions of years ago ''Bhagavad-gītā'' was spoken by Kṛṣṇa to the sun god. Have you got forty millions' history? (laughter) You haven't got even five thousand years' even history. Your history is so imperfect. So don't bring it into historical reference. It is eternal. (end)

751026 - Morning Walk - Mauritius

2021-12-10T12:56:18Z

Soham:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category: Morning Walks - Africa, Mauritius]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, Mauritius]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751026b Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751026MW-MAURITIUS - October 26, 1975 - 40:21 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751026MW-MAURITIUS.mp3</mp3player>

Prabhupāda: So the news was there that Jesus Christ, after crucification, he was alive, and he went to. . . (aside:) Not so near. And he went to Kashmir. So by the yogic process, in ''samādhi'' one can remain alive although superficially he is seen that he is killed. That is possible. Hiraṇyakaśipu did that. He was undergoing ''tapasya'' for one hundred years of the demigods. Their duration of time is: our six months, their one day. So such a long time he was undergoing austerity, penance, and thus he became perfect. So his body was practically finished by the earthworm, what is called, moths and ants.

Brahmānanda: Because he was standing still?

Prabhupāda: Yes. For so many years everything was eaten. Only on the bones were there.

Brahmānanda: So he appeared to be dead, but he wasn't.

Prabhupāda: No, he was not dead. He was living on bones. Bones were there. Mean, life is not dependent on this material body. One can practice this by ''yoga''. Without this body he can live. Just like ghost. That is possible.

Brahmānanda: Yes, the ''yogīs'' are able to stop their breathing. . .

Prabhupāda: Yes.

Brahmānanda: . . .and stop their heart beating, and still they are not dead.

Prabhupāda: Yes. This is perfection of ''astanga''-''yoga'', ''samādhi'', to remain in trance. (break) Yes. Actually he was not dead.

Cyavana: He never died.

Prabhupāda: Yes. He practiced ''yoga'' from India. For twelve years he was there.

Brahmānanda: In India. So is that a fact, that he went to India?

Prabhupāda: Oh, yes. Otherwise how he came to Kashmir? He knew. And when he was in India his mother died. That Aquarian Gospel? Father and mother died.

Brahmānanda: In the book that Haṁsadūta published, of Christ, Kristos and Krishna, these things are there.

Prabhupāda: Yes. It is in the Aquarian Gospel. (break) Dr. Wolf has said that he cannot accept from Krishna to Krista. Then, by that word, he has proved himself another rascal, because he does not know the Sanskrit way of philology. Sanskrit, there are ''vargas—ka-varga, ca-varga, ṭa-varga, ta-varga'' and ''pa-varga''—five ''vargas''. So Kṛṣṇa is in the ''ṭa-varga. Ṭa, ṭha, ḍa, ḍha, ṇa''. So ''Kṛṣ-ṇa'', it can be replaced by ''ṭa'' also. (laughter) He does not know that, this rascal. That is the difficulty. These Western rascals, little knowledge, they think very good scholar. That is the difficulty.

Brahmānanda: He is very proud.

Prabhupāda: Because he has got that doctorate title, so he thinks that he has conquered all over the world. ''Sapari jala-matrena phora-phoraya''.(?) You'll find some fish, a small, little water: (makes sound) "''phrr, phrr, phrr, phrr, phrr, phrr''."

Brahmānanda: Making big noise.

Prabhupāda: And a big fish, they'll remain in the middle, whale fish. And a small fish, (makes noise) "''phrr, phrr, phrr, phrr, phrr''." ''Sapari phora phoraya.'' So he is a small fish. He is thinking that he knows everything. What does he know about these five ''vargas''? Does he know anything? ''Ka-varga, ca-varga, ṭa-varga''. So ''ṭa-varga'' means ''ṭa, ṭha, ḍa, ḍha, ṇa''. So the ''ṇa'' is there. So it can be replaced by ''ṭa''.

Harikeśa: I think he was also the same one who was saying the Aquarian Gospel was just somebody's dream. It was just somebody's dream.

Prabhupāda: Yes, but you are also dreaming. Why do you claim that your dream is all right; his dream is wrong? Dreaming is wrong. If his dream is wrong—you are also dreaming—you are also wrong. Why do you claim that your dream is all right? That is nonsense. Everyone thinks that he is right and everyone is wrong. We do not think like that. We take the words of the authority, that's all. Or we have no respite. This is our process. That is the way of ''paramparā''. Not only we accept, but our previous ''ācāryas'', all the big, big ''ācāryas'', they have accepted. Śukadeva Gosvāmī said. He is ''ācārya''. Vyāsadeva says from the very beginning. Kṛṣṇa says. That's all right. We take these authorities. We do not dream. That is not our process. Dream—your dream or my dream—this is all rascal. Dream is dream. Why do you think that your dream is right and my dream is wrong?

Brahmānanda: That's why they're always bickering with one another.

Prabhupāda: Yes. There is no standard idea. I dream some way; you dream some way. That's all. What is this?

Cyavana: Seaweed.

Brahmānanda: It looks like a sponge.

Cyavana: Plant.

Prabhupāda: That is their defect. If my dream is wrong, why your dream should be right? That they did not conceive of, just "My dream is right(?)." And if you say that "Your dream is also wrong," yes, I do not dream; I take the facts from the authority. We do not dream. Dream is dream, either yours or mine. It doesn't matter.

Brahmānanda: Well, some people question whether that Aquarian Gospel is authority.

Prabhupāda: Why Bible is authority? Who cares for Bible? Nobody cares for Bible. So there, some supporter for some book, these, you will always find it. Huh? Now they are decrying, deriding Bible also. So how do you say that Bible is authority when so many things have changed?

Brahmānanda: Even they are changing their interpretation of the. . .

Prabhupāda: Yes.

Brahmānanda: . . .Bible regularly.

Prabhupāda: So if you don't accept Aquarian Gospel authority, who cares for your Bible? At least Aquarian Gospel has been written by some Christian. It is not outsider.

Harikeśa: They say he was a drunk.

Prabhupāda: But you are a mad. He is drunk, and you are mad. Where is the difference? So, if we can go? (break) It was a statement that the earth is flat. Eh? Where it was stated the earth is flat?

Harikeśa: Oh. That was a theory of one of the contemporary Roman philosophers.

Prabhupāda: It is not in Bible.

Harikeśa: No. (break)

Puṣṭa Kṛṣṇa: There is no information in the Bible at all about God. There's no information about God, simply that God is there, He's the creator, but nothing more.

Prabhupāda: That is in no scripture excepting Vedic scripture. Clear conception of God is there in the Vedic. Definition of God, clear conception of God, everything is there.

Brahmānanda: Their idea is that God is so great that you cannot see Him.

Prabhupāda: That's all right. You cannot see, because you are worthless. But those who are worthful, those who have attained liberation, they can see. Just like it is stated in the ''Bhāgavata, apasyat puruṣam purnam. Apasyat'': "He saw, Vyāsadeva." Huh? ''Bhakti-yogena manasi samyak pranihite amale apasyat'' ([[SB 1.7.4|SB 1.7.4]]). When your heart will be completely cleared of all this material conception, then you can see. So long you are materially contaminated, it is not possible. That's a fact. But ''bhakti-yogena samyak pranihite amale''. When the heart is cleansed, that is the process. Therefore we are insisting that "Let them hear Hare Kṛṣṇa." ''Ceto-darpana-marjanam'' ([[CC Antya 20.12|CC Antya 20.12]]). The heart will be cleansed. Then they will understand. All of a sudden, if you speak all this philosophy, "Kṛṣṇa said," they will accept that "Why Kṛṣṇa? Kṛṣṇa is an ordinary man. Why shall I. . ."

Brahmānanda: They will argue.

Prabhupāda: ''Jaya''. Because the heart is full of dirty things, so therefore ''ceto-darpaṇa-mārjanam'', this is the process. First of all cleanse the heart. Just like slate, if it is unclean, or the mirror, if it is unclean, you cannot see. So you have to cleanse it first. That we can do. The Hare Kṛṣṇa ''mantra''. . . And that is proof. Otherwise how could you come to this camp unless the heart is cleansed? That's a proof.

Brahmānanda: They came by the chanting.

Prabhupāda: Yes. Some fish? No.

Brahmānanda: In the Old Testament, God was speaking to Moses. So Moses wanted to see God. He was on a mountain. And he turned around, but then God became a burning bush.

Puṣṭa Kṛṣṇa: That was supposed to be the back of God. The burning bush was the back of God.

Prabhupāda: Burning bush?

Brahmānanda: A bush that was on fire.

Prabhupāda: Oh.

Brahmānanda: That's what. . .

Prabhupāda: God has no material body.

Brahmānanda: Because he was not qualified to see God.

Prabhupāda: ''Ataḥ śrī-kṛṣṇa nāmādi na bhaved grahyam indriyaiḥ'' (Brs. 1.2.234). By these material senses, you cannot understand God. ''Nāmādi''. Even you cannot understand His holy name. All understanding of God begins by chanting the holy name. So by chanting, chanting, because God is not different from the name, you associate with name. . ., er, with God, and then you become cleansed. This is the process. God is not different from His holy name. So you chant the holy name of God, that means you associate with God immediately. Just like you associate with the sun immediately, er, sunshine, you become warm; similarly, by associating with God, you become God conscious. This is our program. We are giving chance people to associate with God directly by chanting His holy name. God is omnipotent. His name is as omnipotent as He is. These fools, they do not know that.

Brahmānanda: They think it's some lesser; it's ordinary.

Prabhupāda: Yes. And if you say, "Why, then, 'Kṛṣṇa'? There are many names," so Caitanya: "Yes, any name of God, if it is God's name, it is as powerful." If it is God's name. "Any name" does not mean you manufacture some name. That is not. Any name by which one can understand this is God's name, that is there said. ''Nāmnam akari bahudha-nija sarva-śaktis tatrarpita niyamitaḥ smarane na kalaḥ'' (''Śikṣāṣṭaka'' 2). This is Caitanya Mahāprabhu's preaching. If you do not accept Kṛṣṇa as a God's name, then if you have your own name of Kṛṣṇa, er, God, chant it.

Brahmānanda: But it must be standard.

Prabhupāda: Must be God's name.

Brahmānanda: Yes.

Prabhupāda: That is wanted. But if you do not know what is God's name, then what you will chant? What you will chant? Then you chant "Kṛṣṇa." We know it is God's name. Take. Take to our principle. If there is no medical college, come to our medical college. You are welcome. Why you are envious? You have no medical college; at the same time, you are envious of my medical college. Why? Why this nonsense? If you want to learn medical science—you have no medical science college—come here. This is our proposal. Why you are envious? That means rascal. "Our gold." Gold is "our gold"? Everyone's gold. "Our gold." What do you mean, "our gold"? Gold is always gold, either in your hand or in my hand. In your hand it is not Christian gold, and in my hand it is not Hindu gold. Gold is gold.

:''nāmnām akāri bahudhā nija sarva śaktis''
:''tatrārpitā niyamitaḥ smaraṇe na kālaḥ''
:''etādṛśī tava kṛpā bhagavān mamāpi''
:''durdaivam īdṛśam ihājani nānurāgaḥ''
:([[CC Antya 20.16|CC Antya 20.16, Śikṣāṣṭaka 2]])

In the Bible there is no specific name of God. Eh?

Brahmānanda: Well, they say "Jehovah" and "Yaweḥ."

Prabhupāda: Not fixed up. The Māyāvāda. If you have no fixed name of God, then why don't you chant "Kṛṣṇa"? What is the harm? But envious. Therefore ''paramo nirmatśaraṇaṁ'' ([[SB 1.1.2|SB 1.1.2]]). One who has completely eradicated from the envious conception of life, they can take to this way. (break) . . .climate of this island is good.

Cyavana: It's pleasant.

Prabhupāda: Hmm. (break) . . .right time. I don't think he had many followers.

Cyavana: Very few.

Prabhupāda: Only twelve, and out of them some proved infidel.

Cyavana: Yes.

Brahmānanda: One betrayed him.

Prabhupāda: Yes.

Cyavana: Peter?

Puṣṭa Kṛṣṇa: Judah.

Prabhupāda: And after resurrection he had to go away to India.

Cyavana: Yes. 'Cause they tried to kill him.

Prabhupāda: Yes. Because if he was declared that "I am not dead," perhaps he would have been again crucified.

Cyavana: Yes. They would keep trying to kill him.

Prabhupāda: Because the people were so intelligent, they would not believe it, so out of fear he went away: "All right, stop my preaching. Come on. (laughs) Let me go to find some safe place." (laughter)

Cyavana: He created a great impression on the minds of men for many, many generations.

Prabhupāda: Imperson?

Cyavana: Impression.

Prabhupāda: What is that? Impression.

Cyavana: Yes. By his preaching he left a strong impression.

Prabhupāda: Yes.

Cyavana: Christianity.

Puṣṭa Kṛṣṇa: It's like the flowery words of the ''Vedas'', flowery words of the ''Vedas'', mostly simply dealing with moral principles.

Prabhupāda: That also broken. He said, "Thou shall not kill." They broke it.

Cyavana: Yes, they broke every. . .

Prabhupāda: Everything. (break) Hearing is there. Therefore the other items, eating, sleeping and mating, must be there. So there is arrangement for them, everything, within the sand. How you can say within the sand there is no life?

Brahmānanda: They think they can have the eating and the sleeping and the mating, and not the fearing. They want to have the eating, the sleeping and the mating but not the fearing.

Prabhupāda: Why? Here is fearing. Why they are going out? They know we are a different living entity.

Brahmānanda: No, the materialists, the human beings.

Prabhupāda: There is no fearing?

Brahmānanda: Well, they don't want fearing.

Prabhupāda: They don't want. . . They don't want anything, but it is forced upon him. That is their rascaldom. They don't want something, but it is forced upon him. Still, he says, "No, I am not under control." That is his foolishness.

Brahmānanda: That means he's a rascal.

Prabhupāda: Rascal. That is rascal. Obstinate. Which is fact, he is obstinate—that is rascal. Dog's obstinacy. (break) . . .manufacture life with chemical, still obstinate: "Yes."

Brahmānanda: "We shall do it."

Prabhupāda: "Yes. We shall do it, future." That's all. This is dog's obstinacy. We say, "Take one egg. Analyze what chemicals are there. Put together." "No." "Yes, it will be. . ." And we have to accept this obstinacy as science? It is open. If you are really scientist, you take the egg, analyze what chemicals are there.

Brahmānanda: Yeah, they are able to analyze, and they also have the chemicals.

Prabhupāda: Yes.

Brahmānanda: So what's the problem?

Prabhupāda: What is the problem? But still, these rascals will say that he is right. You see? He cannot even analyze properly, and still he is obstinate he is right. This rascaldom is going on. And if we say "rascal," they are angry. ''Mūrkhāyopadeśo hi prakopāya na śānta'' . . .: "To a rascal, if you give the right instruction, they will be simply angry." That's all. Not pacification; they will be angry. ''Payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam'' (''Nīti Śāstra''): just like the serpent, rascal. If you give him milk, he'll drink it and increase his poison. That's it. The result will be he will increase his poison. Better to keep them starvation. Therefore everyone, as soon as one sees the serpent, immediately kills. No consideration. "Here is a serpent. Kill him." Similarly, immediately we see the scientists, kill. (laughter) That is the only proccess, so-called scientists. So do you agree, Harikeśa, for kicking on the face of these rascals or not?

Harikeśa: Yes.

Prabhupāda: This is fair proposal. You take one egg, analyze. If you are scientist, you find out what are the chemicals—you have got all the chemicals—and mix it up, the color yellow, and dip into, what is called, celluloid? Or. . .?

Brahmānanda: Cellulose?

Prabhupāda: Cellulose, covering?

Brahmānanda: Oh, yes.

Prabhupāda: It is just like cellulose. And put underneath the incubator and get. Then we shall accept you. Why not ask all these rascals all over the world?

Brahmānanda: One thing the egg has, the egg has. . . It's red because there is blood there for nourishment. And they cannot even produce blood. They have to get the blood. . .

Prabhupāda: Take blood from the slaughterhouse and put it. If blood is necessary, the tons of blood available. You take it and put it here. That is also another chemical. That's all. Why don't you do that? Little blood required, there is no question of manufacturing. You can get it from slaughterhouse, tons. Take little drops and put it. It is blood. Where is your science, nonsense? This is practical suggestion. Challenge them in big, big meeting. (break) . . .past it was coming this side, and fifteen minutes, it has gone down. How many tons of water has gone down on this beach within fifteen minutes? Is there any scientist who can. . .?

Brahmānanda: They cannot control the water in that way. (break) It's like there was a big valve, and someone has shut the valve. . .

Prabhupāda: Yes.

Brahmānanda: . . .and so the water is getting less. It is controlled.

Prabhupāda: And who is controlling? It is not under my control. First time I wanted to go, I could not. But this time I can. So under whose control? It is my control or somebody else?

Brahmānanda: Well, they will say "automatic control."

Prabhupāda: What is that "automatic"? That is their stupidity. Everything is being done under control. What is the automatic? (break) . . .automatic means you have to wait for that automatic control. You cannot do.

Cyavana: Yes.

Prabhupāda: Then where is the meaning of "automatic"?

Brahmānanda: But their idea is that they can change the automatic control to suit their own. . .

Prabhupāda: That is their. . . That is their stupidity. Therefore they are fit for being kicked. That is the disease—imagining, obstinacy. They cannot do anything; still they'll claim they can do it. "Pay me my salary."

Puṣṭa Kṛṣṇa: What is the position of the scientist who studies the laws of nature and then he tries to utilize them for his advantage, exploits them?

Prabhupāda: That's all right. The law is there. That is not his law. So his intelligence will be there when he understands who has made this law. Then his intelligence. That is intelligence.

Puṣṭa Kṛṣṇa: Just like making airplane. They observe the bird, and then they make. . .

Prabhupāda: Now, that they. . . When they admit, "Oh, this law is made by the (indistinct—heavy static)," then they come to senses.

Brahmānanda: They become?

Puṣṭa Kṛṣṇa: "To their senses."

Brahmānanda: To their senses. Yes.

Prabhupāda: And as soon as they remain in darkness—"Yes, we are trying to control the laws. Future, we shall do"—they're nonsense, stupid. You become educated, scientist, mathematician, very good. But ultimately you accept that the law is given by Kṛṣṇa, or God. Then you are perfect.

Harikeśa: One scientist once wrote a book, and in this book a person had some disease, so they invented a little spaceship which was very, very tiny, and they went in through the eye and they saw all of the workings of the body, how all the red blood cells and white blood cells were working and attacking the disease and all these things.

Prabhupāda: Huh?

Brahmānanda: They made a cinema of this. Very famous.

Harikeśa: So there was one scene in which they are looking out and seeing all of these. . ., this fight going on inside the blood, and the one scientist inside the machine said, "How can they say there is no God?"

Brahmānanda: Even when the American astronauts went up, they brought a Bible with them, and when they saw the earth, how wonderful it was. . .

Puṣṭa Kṛṣṇa: When they didn't make it to the moon.

Brahmānanda: . . .they quoted from the Bible about how wonderful the creation of God is, how He has made it.

Prabhupāda: And only they saw the moon planet is. . ., there is no living entity. Why God made the moon planet? To keep it vacant? Full of dust?

Brahmānanda: Yes. They become more proud that this earth planet is so full and other planets are all vacant.

Prabhupāda: So God is so fool that He made all other planets vacant, and here for the rascals, there is. . . (laughter) Full of rascals.

Harikeśa: Well, He had to put the dust somewhere. That's one of the theories, that all of the gas. . . In the beginning all the gas was circulating around, and it solidified into different planets.

Prabhupāda: So why this planet is full of living entities? Why not others? What is that gas? What particular gas was circulating this planet? So take this gas, circulate over here, and get living entities there and live there. Why don't you do that, you scientists? Why you are disappointed? You are going to Venus. Just see. This rascaldom we have to believe.

Harikeśa: That's the next famous theory after the chunk theory.

Prabhupāda: It is simply waste of time even to talk with these fools.

Puṣṭa Kṛṣṇa: The governments are giving billions and billions of dollars. . .

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: . . .in scientific grants.

Prabhupāda: All means another set of fools, that's all. (break) . . .whole world is unhappy on account of being controlled by different set of fools. That is the calamity. If they say, "There are so many educated persons. They are controlling, and you are saying 'fools.' Why?" then what you will answer?

Harikeśa: "Kṛṣṇa says it."

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: ''Mūḍha''.

Prabhupāda: ''Mūḍha, narādhama māyayāpahṛta-jñānāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). They have no knowledge. "Why no knowledge? Degrees." No, this is ''māyā''. "What is the cause?" ''Aśuri-bhavam aśritaḥ'': godless rascal. Therefore he's a ''mūḍha''.

Harikeśa: So it's not that we're so much concerned about science, but rather the ''aśuravāda''.

Prabhupāda: Yes.

Brahmānanda: We don't have to research, because our conclusion is already there.

Prabhupāda: Already there. And it is acting, practical. How from the stone this has come? Stone and sand, but they are life; it is green. (break) . . .this?

Brahmānanda: This is a type of tree. There's many of them like this.

Prabhupāda: What is this? . . . (indistinct) . . .? Now. . . Just see how fresh it is. You can take some foodstuff and eat very nicely.

Cyavana: Oh, yes.

Prabhupāda: And then throw it. That's all. What is the use of keeping on the veranda for three years? (laughter) I am seeing every day, so carefully.

Devotee: ''Jaya'' Prabhupāda.

Prabhupāda: Hare Kṛṣṇa. (end)

751026 - Lecture SB 03.28.17 - Nairobi

2021-12-10T11:43:47Z

Soham:

751021 - Morning Walk - Johannesburg

2021-12-09T17:35:07Z

Soham:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category:Morning Walks - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[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:1975 - Morning Walks|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751021b Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751021MW-JOHANNESBURG - October 21, 1975 - 33:02 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751021MW-JOHANNESBURG.mp3</mp3player>

Prabhupāda: Nonsense. (break)

Harikeśa: Well, they have a saying that "Laws are for being broken."

Prabhupāda: Hmm?

Harikeśa: "Laws are for being broken."

Prabhupāda: That is intelligence. If you can break laws, that is intelligence. Hmm. So many dogs. So which way we shall go? (break)

Puṣṭa Kṛṣṇa: We can go this way, straight. It goes around the park, around the lake. (break) . . .same size. Usually the mother and the father, or at least the mother, they stay pretty close by.

Prabhupāda: It is double zero?

Puṣṭa Kṛṣṇa: There's a z missing. Actually "Zoo Lake" it is called.

Prabhupāda: There are many zoos. Hare Kṛṣṇa. Just see. They do not check their population. How many? About one dozen? No.

Puṣṭa Kṛṣṇa: Ten. (counts) Eleven. (break)

Prabhupāda: . . .''brahmacārī'', He used to collect all these things for ''guru'''s cooking. Kṛṣṇa went to collect with Sudāmā Vipra, and all of a sudden, there was cloud and rain, and there was too much water, and they lived upon a tree for the whole night. Then Sāndīpani Muni, with other students, came and rescued them.

Puṣṭa Kṛṣṇa: Now we have to collect to pay the electricity bill.

Prabhupāda: These things are wasted. (referring to dry branches?) It can be utilized. The children, they'll gladly collect it. It will be like their sports. All the children will come and collect. Just see. Their energy is utilized, the nature's gift is utilized, and there is no expenditure.

Puṣṭa Kṛṣṇa: Such a nice arrangement.

Prabhupāda: Yes. Why they should charge for education? They'll not cut the tree. The dry branches or dead tree, they'll take the wood for utilization.

Puṣṭa Kṛṣṇa: We can walk down this way, Śrīla Prabhupāda. (break) . . .parents who would give up their children to ''gurukula'', they would never see them for about ten years?

Prabhupāda: May not see. Ten years? Twenty-five years. They may go and see, give some gifts to the ''guru''.

Puṣṭa Kṛṣṇa: In the Western countries they criticize our ''gurukula'', that "This is inhuman, people sending their children away at such an early age, not seeing them."

Prabhupāda: And to kill, that is very human. Rascal. Kick them upon their face. You rascal, you are talking of morality, rascal, you go to hell. Your place is hell. "Devil citing scripture." You are not. . . You are so shameless that you do not be ashamed to speak like that. You are so shameless. Your civilization is so shameless. You are killing child in the womb, and you are talking "inhumanity." Just see. We have to deal with such fools and rascals.

Harikeśa: But they say the child in the womb is not living. They say it's not life yet. Only after it takes birth.

Prabhupāda: That is said by you. You, the tenth-class rascal, you say like that. No sane man says like that. Because you are a tenth-class rascal—you have no knowledge—you say like that. They are. . . The so-called scientists, they are tenth-class rascals.

Harikeśa: Until the child is moving there is no life.

Prabhupāda: Moving. . . It is not moving?

Harikeśa: No. It doesn't move until after seven months.

Prabhupāda: Then why the dead child cannot move, rascal?

Puṣṭa Kṛṣṇa: It's developing, it's growing. That's moving also.

Prabhupāda: No, no, if moving is not there, then the dead child is also not moving. Why he is not moving again?

Harikeśa: I don't understand.

Prabhupāda: A dead child comes; it is not moving. But does it come to movement again?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: Then?

Harikeśa: Oh.

Prabhupāda: He is another rascal. He takes so much time to answer. (laughter)

Puṣṭa Kṛṣṇa: This idea of "The devil citing scripture," Prabhupāda, is very common.

Prabhupāda: Devils. All devils.

Harikeśa: They wanted to write an article about this for BTG, and everybody was sitting around giving these examples.

Prabhupāda: Yes, think over. Write article. If there was no life who is at a certain stage in the womb, wherefrom the movement comes, if there was no life?

Harikeśa: Well, they say it develops to the point. . .

Prabhupāda: But why it does not develop in a dead child, rascal? The same child, if it comes out dead, why the movement does not develop?

Harikeśa: Well, that one already developed properly and then died. That child already developed properly.

Prabhupāda: No, the process is the same. It was not moving. At a certain stage it is moving. Similarly, if it is not moving, then wait for a certain stage; it will move. Why it is decomposed?

Harikeśa: But that dead child was moving and then died.

Prabhupāda: How it became dead, nonsense? The condition is the same—no movement. So how do you say "dead"? Why do you say "dead"? The distinction is it was not moving, and it is now not moving, so why do you call "dead"? In such a foolish society, how people can be happy?

Harikeśa: Well, it's the mother's choice to kill the child or not. If the child isn't born yet, it hasn't come to life in the world, so the mother has the responsibility; she can kill it or not because it's her thing, her child, her production, so she can kill it or not.

Prabhupāda: So I can kill you; I am your ''guru''.

Harikeśa: Yes.

Prabhupāda: Who can say anything? I can kill you. Why police is there? I can say, "He is my disciple. He has fully surrendered. I can kill him." That's all. Will that argument save me from police action?

Harikeśa: No.

Puṣṭa Kṛṣṇa: So the child is so dependent on the mother, if the mother mistreats the opportunity, she also is punished.

Prabhupāda: Yes.

Harikeśa: But if the child would cause the mother so much anxiety. . .

Prabhupāda: Don't talk like foolish. Don't talk of that. It is waste of time. If it is the property of the mother, mother can kill at any time. Why at a certain point if the mother kills child she is hanged? If the mother has got the liberty to kill the child, she can kill at any time.

Harikeśa: Well, it's just a tumor. It's like a tumor.

Prabhupāda: Then why you say that it is mother's right to kill? And tumor, can you bring life in tumor? Kick simply on their face, on their nose. That is the only thing to treat with such. . . ''Murkhasya latausadhiḥ''(?). Such fools in the society, they should be hanged. Misleading the whole population.

Harikeśa: Even the big, big philosophers simply say that life doesn't start until it comes out of the womb. They are just convinced of it. They are just convinced of it. No matter what argument you give, they are just simply convinced.

Prabhupāda: How they are convinced? Hmm?

Puṣṭa Kṛṣṇa: Prabhupāda's argument is that if life is not there in the womb, then how it develops?

Prabhupāda: Yes. That is the point. Just like the eggs. If there is no life, how the chicken comes? Why don't you manufacture an egg and bring life from it? That was. . ., the other day I was talking. So because you are tenth-class rascal you cannot understand how the life is there. A seed. Take a seed. Unless there is life, how a big tree comes out of it? You manufacture something like that, imitating, and bring life. Life is there. Because you are tenth-class rascal you do not know.

Harikeśa: They also bring up the insane argument that life. . .

Prabhupāda: "Insane argument." How we have. . .? We have no time to hear such insane argument.

Puṣṭa Kṛṣṇa: But these demons, Prabhupāda, they pose themselves as being very religious. They pose themselves as being very religious.

Prabhupāda: How they are religious?

Puṣṭa Kṛṣṇa: They cite scripture.

Prabhupāda: (laughs) The scripture is also devilish. (pause) What is these marks?

Harikeśa: They grow the grass around the outside, and when the green inside has some hole in it like there, they plug it up with that. (break)

Puṣṭa Kṛṣṇa: . . .the scientists cannot immediately accept authority of the ''Bhāgavatam'', that it will take hundreds of years.

Prabhupāda: Less intelligent. No intelligence. Therefore I was quoting that, ''śva-viḍ-varāhoṣṭra-kharaiḥ saṁstuta puruṣaḥ paśuḥ'' ([[SB 2.3.19|SB 2.3.19]]). These class of scientists and such, they are eulogized by small rascals. They are rascals, and small rascals. . . That is actually happening. Just like your President Nixon. How he was being given reception, crowd. Hundreds and thousands of people used to come. And then again get him down, make him humiliated as far as possible. So this is a rascal, Nixon, and the person who elected him, they are rascals. Therefore the ''Bhāgavata'' says, ''sva-vi-varāhoṣṭra-kharai saṁstutaḥ.'' Here is one big animal, and the small animals voting him, that's all. This is the society, animal society—the small animals praising the big animals. That's all. All of them are animals only.

Devotee: The big animals also prey on the small animals.

Prabhupāda: Yes. Mutual praising society. That's all. "I praise you, and you praise me. I say you are very big; you say I am very big." That's all. And compromise: "I don't criticize you; you don't criticize me." That's all. (break) In the womb the child got life, and when the. . . Sometimes some child comes, stunt. By process again he cries. So why the dead child is not brought into life by that? What do you call dead?

Puṣṭa Kṛṣṇa: Stillborn. Still. When it's born dead.

Prabhupāda: So. . . No, no. How the life came? How it became dead? (pause) This is eucalyptus? Very hard. Eucalyptus?

Puṣṭa Kṛṣṇa: It has smell.

Prabhupāda: No, no. Very hard. No need. (break) . . .question, ask them that in the egg there is no life, and the life is coming by. . . What is called? Fermenta. . . No?

Puṣṭa Kṛṣṇa: Fertilization?

Prabhupāda: Fertilization or. . . No. Giving the heat?

Puṣṭa Kṛṣṇa: Incubation.

Prabhupāda: Incubation. So why don't you make such egg and put it into incubation?

Puṣṭa Kṛṣṇa: We challenge them like that.

Prabhupāda: Yes. Then why you are talking nonsense that there is no life? Why you are depending on other life for giving you the egg? So this theory that life comes from chemical, so where it is true? Life is coming from the. . ., a life.

Puṣṭa Kṛṣṇa: That's a fact.

Prabhupāda: That's fact.

Puṣṭa Kṛṣṇa: But they say that life is simply a combination of chemicals.

Prabhupāda: So do it now. It is not difficult. You can see the egg's chemical, and just combine little chemicals and put it in the incubator. Let life come. Hmm? What is your answer? The advocate speaks.

Puṣṭa Kṛṣṇa: "Yes, we are working on it." (laughter)

Prabhupāda: Working on it. Eh? What is the answer? How long you will work? Is there any time limit? Eh? What is that work? What is the answer? Hmm? How long you will work?

Harikeśa: I don't think anybody is trying to make an egg.

Prabhupāda: Hmm? Why not? Why they are not making, trying?

Devotee (1): They know they can't.

Puṣṭa Kṛṣṇa: No, there are certain scientists that are trying to create life, but they've been unsuccessful.

Prabhupāda: Then why do they talk nonsense, what the nonsense says? It is a very good suggestion, that egg is chemical composition. Make a chemical composition like that. That yellow, what is called?

Devotee (1): Yolk.

Prabhupāda: Yolk. You color it. Some chemical and color it. (laughs) What is difficulty? Sometimes they say a man is dead because the color of the blood has changed. From red to. . ., it has become white. So where is the difficulty to make it red again? Do it. Change the color again. Make it red. And if you say, "No, that natural redness is required," so there are so many flowers, natural red. Why there is no life? If redness, natural redness, is the cause of life, so there are so many flowers, red flowers. Why they do not walk? If you say that the. . . "Besides that, the life substance is missing," that is also not correct. Life substance is there in the dead body; otherwise how worms are coming out? Life is coming out. Not one but hundreds are coming out. How you can say the life substance is missing? The worms are coming automatically, but you take the portion of the dead body and produce worm. That you cannot do. So which way you are going to take credit as scientist? (pause) Now which way?

Puṣṭa Kṛṣṇa: We can walk through there.

Prabhupāda: These arguments are not sufficient to defeat the atheist?

Harikeśa: People in general might accept it, but the scientists could always come up with. . .

Prabhupāda: No, why the scientists will not accept?

Harikeśa: Well, they don't want to accept.

Prabhupāda: But that is another thing, obstinacy.

Harikeśa: Just like they. . . In Australia they created those enzymes which were moving and were the basic components of life. So then they say, "Well, we've gone so far and created these first enzymes, the initial component of life. So we'll put them together in the future." And people. . . That may be an argument. It's not a very good one, but they will accept. All the scientists will accept it, that they've gone so far and done that.

Prabhupāda: No, then who is the scientist who is producing so many lives? You have not met Him, but actually we see what you are trying to become successful in future, it is already there. Now, who is that big scientist? Why don't you find Him out? Why don't you call Him and give Him Nobel Prize? Why you are taking? You are rascal. What is their answer? Already things are coming. There are so many lives so that you are killing lives, being afraid of overpopulation. So He is creating so many lives that you think of it as overpopulation, overproduction. So what is your credit if you suppose in future you create one life? What credit you are going to give Him? (break)

Puṣṭa Kṛṣṇa: . . . experimentation, Śrīla Prabhupāda.

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: Science is based on experimentation. They will argue, "So how can we experiment with the theories that you are putting forward?"

Prabhupāda: Our theory or your theory?

Puṣṭa Kṛṣṇa: Your theory. Our theory.

Prabhupāda: What is that "our theory"?

Puṣṭa Kṛṣṇa: That the soul is the life force.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: So how can we prove that? How can we make the spirit soul appear?

Prabhupāda: How can you bring life force? Have you brought? Then how you can question? If you have brought life otherwise, then you can question. As you cannot bring life otherwise, you have to accept this. This is the proof. Not only that. Because the soul is there, therefore I am talking with you; I am replying your inquiries. And when the soul is not there, even the tongue is there, even the ear is there, I cannot hear you, I cannot reply you. (break) . . . instrument is there by which I talk, why I cannot talk?

Puṣṭa Kṛṣṇa: The spirit soul is not present.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: It seems that you've made it so easy to defeat the scientists.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Yet all the universities, schools throughout the world, they're simply following this experimental knowledge of the scientists. (break)

Prabhupāda: . . .machine is recording, but as soon as the electricity stops—the machine is there—it will not record. You cannot say the machine is the ultimate. Machine is there; it will not record as soon as the electricity is missing. So that electricity, either you say soul or something else, you replace it. Just like electricity means the battery you charge, it will work, again record. Similarly, if you say, "That is not soul; something missing," so you can replace it. What is that something? That something also you do not know. Then how can you refute my argument, soul? You do not know anything. I at least know something on the basis of ''śāstra''. But you have neither ''śāstra'' nor experiment, nothing else. So who is strong? I am strong or you are strong?

Puṣṭa Kṛṣṇa: Our position is very weak against these arguments.

Prabhupāda: Yes. I have got some evidences—Kṛṣṇa is speaking, the Vedic ''śāstra'' . . . And what you have got? Simply your speaking? What you are, nonsense? Your speaking shall be accepted, and Kṛṣṇa's speaking will be rejected? I have got some support, but what support you have got except your statement? Then everyone can give a statement and he becomes an authority.

Puṣṭa Kṛṣṇa: But there are so many millions and millions of people who hold the opposite view. They feel that their position is very safe, because it's the general consensus opinion that life comes from matter.

Prabhupāda: General consensus of opinion. . . Let them say that there will be no more death, and how it will act? General consensus of opinion. . . Let them vote, "We do not want death anymore." Will it be accepted?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: Then? What is the value of your vote? You are madmen. Just like Gandhi made civil disobedience here, and government did not accept it. What could he do? (break) . . .truth. If the majority says, "Might is truth," it will be truth?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: Then untruth is untruth. (end)

751021 - Conversation - Johannesburg

2021-12-09T11:05:44Z

Soham:

751020 - Morning Walk - Johannesburg

2021-12-09T10:43:02Z

Soham:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category:Morning Walks - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[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:1975 - Morning Walks|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751020b Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751020MW-JOHANNESBURG - October 20, 1975 - 31:27 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751020MW-JOHANNESBURG.mp3</mp3player>

Prabhupāda: They kept dead body frozen?

Harikeśa: It hasn't become very popular.

Prabhupāda: Why? Why? The scientists' failure?

Harikeśa: Maybe people don't believe it.

Prabhupāda: No, it is made by the scientists. (break)

Puṣṭa Kṛṣṇa: . . .behind the frozen body was that if someone had an incurable disease, they thought that they could suspend the life by freezing it, and then, when they found the cure for the disease, they would unfreeze him, or thaw him out, and cure him of his disease so that he could live again.

Prabhupāda: And these childish activities are taken as scientific advancement.

Puṣṭa Kṛṣṇa: Is there a Vedic definition of science?

Prabhupāda: ''Vijñāna. Jñāna-vijñāna''. (break) . . .not this science, experimental. That is not science. Vedic knowledge is science.

Puṣṭa Kṛṣṇa: So there is no experimental science in Vedic culture.

Prabhupāda: Experimental science is condemned. What you will make, ex. . . You are imperfect. What is the value of your experiment? Therefore it is rejected. Whatever you'll do, that is imperfect. First of all you become perfect; then you make experiment. But you are. . . You remain imperfect, and you making experiment, what is the value of it? (break) . . .is no experimental knowledge. All established truth. That is ''vijñāna'', or science.

Puṣṭa Kṛṣṇa: Established truth.

Prabhupāda: Yes. The sun rises on the eastern side; that is established truth. You cannot change it. And that is ''vijñāna''. Man dies. This is established truth. You cannot make any change by experimental knowledge. This is ''vijñāna. Nṛpa nirnita'': "It is already settled." In the Vedic knowledge there is no such thing as laboratory or experiment, discovery—nothing.

Puṣṭa Kṛṣṇa: People blindly would accept that cow dung was purified without having to test it.

Prabhupāda: Yes. But you make experiment, you will find it all right. So we save time. (break) . . .no experiment. (break) . . .experiment has become successful? Hmm?

Puṣṭa Kṛṣṇa: Well, they've cured certain diseases by experimentation.

Prabhupāda: That is success? You stop disease. What is this, "cure disease"? Malaria, if it is not here, it is somewhere there. And if I am not suffering from malaria, I am suffering from syphilis. So what is this cure, experiment? Disease must be there. So you stop it. Then it is successful.

Puṣṭa Kṛṣṇa: So it is not possible to stop disease.

Prabhupāda: No. How it is possible?

Puṣṭa Kṛṣṇa: Is it worthwhile to try to prolong life?

Prabhupāda: It is also condemned. Prolonged life. . . Suppose you live hundred years and a tree lives five thousand years, ten thousand years. Then what is the use of prolonging life, life like this? Is that very good life?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: Standing in one place for ten thousand years? Why should you prolong your life? For suffering? You are suffering, that is your problem, so what is the use of prolonging your life? This is foolishness. What do you gain by prolonging life if you are suffering? Stop suffering. That is wanted. How you can stop suffering? Hmm? With suffering, prolonging life, what is the benefit?

Puṣṭa Kṛṣṇa: Just means more. . . longer suffering.

Prabhupāda: Yes. And even if you prolong life, how long you'll prolong? There are trees, they are thousand times prolonging than your life. In. . . What is called? San Francisco, the Golden. . .

Puṣṭa Kṛṣṇa: Redwood trees.

Prabhupāda: Redwood trees. One redwood, seven thousand years old, they told me. So what is the benefit, seven thousand years standing in one place, very long? Hmm? What is the benefit? You are trying to prolong life. Very good idea. But what is the use of prolonging life while suffering? One side, you are trying to prolong life; the other side, for acute suffering one is committing suicide. So why this contradictory proposal?

Harikeśa: Well, only some people commit suicide. As far as I'm concerned, I'm very happy. I have my car, my air conditioner. . .

Prabhupāda: That means you are fool number one. That means you are fool number one. As soon as you say, "I am happy," it is immediately proved that you are a rascal, fool number one.

Puṣṭa Kṛṣṇa: But everyone is afraid of death. They don't like the idea of dying. Put it off.

Prabhupāda: Yes. So therefore you cure that first of all; then prolong life that there will be no death. Then your prolong life is. . . make some understanding. Can go this side?

Harikeśa: So it's not possible that anyone's happy? There is no possibility of anyone being happy.

Prabhupāda: No. One who thinks he is happy, he is number one fool.

Puṣṭa Kṛṣṇa: Everyone is searching after material happiness.

Prabhupāda: Yes. But there is no happiness.

Harikeśa: What about if one is in the mode of goodness? Maybe one or two. . .

Prabhupāda: Mode of goodness. . . If he thinks that he is happy, then he is fool. The mode of goodness means one must know that we cannot be happy here. That is mode of goodness. And if he thinks, "I am happy," then he is not in mode of goodness; he's in darkness.

Puṣṭa Kṛṣṇa: So everyone at present is trying to become happy by this or that activity.

Prabhupāda: They are fools, rascals.

Puṣṭa Kṛṣṇa: So if everyone accepts that there is no happiness at all to be found in this world. . .

Prabhupāda: Then they are intelligent.

Puṣṭa Kṛṣṇa: Then what to do?

Prabhupāda: Yes. ''Tad-vijñānārtham'' . . . Therefore you go to ''guru''. Go to Kṛṣṇa.

Devotee (1): Do I have to join your movement to be happy? Can I just take Kṛṣṇa consciousness outside your movement?

Prabhupāda: Yes.

Devotee (1): So there is no possibility of me being Kṛṣṇa conscious outside your movement.

Prabhupāda: Kṛṣṇa consciousness can be developed with devotees. Alone it is difficult.

Devotee (1): If I start my own community outside the movement?

Prabhupāda: Yes. The community means many devotees.

Puṣṭa Kṛṣṇa: So you were saying, Śrīla Prabhupāda, that if there is no happiness, and one recognizes it, then he goes to ''guru''.

Prabhupāda: Then he must. . . Just like Arjuna submitted to Kṛṣṇa because he was disturbed. So that is the point where one must approach a ''guru'', how to become happy. That is intelligence. ''Athāto brahma jijñāsā'': "Now inquire about real happiness."

Puṣṭa Kṛṣṇa: So one who is looking for material happiness. . .

Prabhupāda: He's a fool.

Puṣṭa Kṛṣṇa: . . .it is very difficult for them to approach ''guru''.

Prabhupāda: He is a fool, rascal, blind. Where there is happiness not possible, he is trying to find out happiness. Therefore he is a fool. Which is not possible, if one tries for it, then he is fool.

Harikeśa: But I look around and I see everybody else enjoying.

Prabhupāda: Because you are fool, you are seeing like that. That is the proof that you are a fool.

Harikeśa: They all tell me what a great time. . .

Prabhupāda: Kṛṣṇa says, ''duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]), and you are finding out happiness. Then how much fool you are. The best authority says that this is a place of suffering, and you are finding out happiness. So how much fool you are, it is very difficult to estimate even. (laughter) Therefore Vedic knowledge is perfect. Now just like there is signboard, "No admission." So who is the fool, create some trouble by entering into it? He's a fool. If there is signboard, "There is no admission," and if somebody enters to create some trouble, he is not a fool? So Kṛṣṇa says, "There is no happiness," and if somebody searches happiness, he is not a fool? That is. . . Therefore Kṛṣṇa consciousness required, that he gets perfect knowledge from Kṛṣṇa. He has no trouble. Kṛṣṇa said, "There is no happiness," and if somebody thinks, "All right, although Kṛṣṇa said, let me try for it," then he is a fool.

Puṣṭa Kṛṣṇa: Similarly, they say that they can cure disease, but it's impossible.

Prabhupāda: How it is possible? The disease is suffering, and this place is suffering, so where is the question of curing disease? Kṛṣṇa consciousness means intelligence. We are guided by Kṛṣṇa, so there is no trouble. Everything is all right. That is Kṛṣṇa conscious. And as soon as you make experiment like fools and rascal, then you are doomed.

Harikeśa: "Well, my ''guru'', Meher Baba, tells me, 'Don't worry. Be happy.' "

Prabhupāda: Then he is another fool, another rascal, ''mūḍha''.

Puṣṭa Kṛṣṇa: He didn't even speak. He didn't speak for so many years.

Prabhupāda: Who?

Puṣṭa Kṛṣṇa: This Meher Baba.

Prabhupāda: Oh, he was your ''guru''? (laughs)

Harikeśa: He says, "Don't worry, be happy, and just love me."

Prabhupāda: Just see. And he died of motor accident.

Puṣṭa Kṛṣṇa: He died in motor accident?

Harikeśa: Yes. He was killed by a car.

Prabhupāda: "Don't worry, I am going to die by motor accident. Don't worry. Don't worry. I am going to die by motor accident." All these rasals, they have misled the whole world. What is this raised ground?

Puṣṭa Kṛṣṇa: This is where they hit the golf ball from, raised up. This is the men's teeing part. And the ladies' teeing part, they tee off from here, little bit shorter.

Prabhupāda: No equal right.

Puṣṭa Kṛṣṇa: No equal rights.

Harikeśa: Well, all the ''svāmīs'' are saying that all you have to do is just be happy. It's just a state of being. You just have to think happiness.

Prabhupāda: Yes. That we also say, but you must know how to get happiness. That is required. Happiness is the aim of everyone. But how to get happiness permanent, that is knowledge.

Puṣṭa Kṛṣṇa: Is a devotee seeking mental happiness as well? Is the devotee searching after. . .

Prabhupāda: A devotee does not seek anything except service of Kṛṣṇa. He does not seek anything separately. He simply wants to serve Kṛṣṇa. That's all. ''Anyābhilāṣita śūnyam'' (Brs. 1.1.11). Making zero all other desires, that, he is devotee. If he is going to Kṛṣṇa for some happiness, he is not a devotee. (break)

Puṣṭa Kṛṣṇa: . . .Vedic culture, there is descriptions of many demigods, and the ''karmīs'', they would generally worship these different demigods for material benefits. Why didn't they just try to get the material benefits without worshiping the demigods, like they are doing today?

Prabhupāda: What is that?

Puṣṭa Kṛṣṇa: Today people, they are making money and trying to enjoy material life. . .

Prabhupāda: Who is making money? Who is making money?

Harikeśa: The government. It is printing it up.

Prabhupāda: Do you think everyone is making money?

Puṣṭa Kṛṣṇa: So it's a big illusion? It's a big illusion?

Prabhupāda: Yes. Everyone simply working hard like asses, that's all. This is their happiness. Just like the hog, he's working very hard to eat stool, and he is thinking happy. He is getting fatty. Do you think to work hard day and night and eat stool is happiness?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: But he is thinking; therefore he is getting fat. You generally find the pigs are fatty, because they think, "Oh, I am very happy." Yes. One man gets fatty when he thinks that "I am very happy." You know that?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: This is psychology. When he thinks, "I am very happy," he gets fatty.

Harikeśa: But if I think I'm happy, isn't that enough?

Prabhupāda: They think. That is another thing. But you do not know what is happiness. These rascals, they do not think that what is happiness. Suppose I have arranged for so-called happiness. Then I am going to die also. Who will enjoy this?

Harikeśa: But I'm not worried about it.

Prabhupāda: That is the proof that you are a rascal. "Fools rush in where angels dare not." That is the proof. The hog is thinking, "I am very happy." Therefore he is hog. He is not a human being. Hog proves that he is hog by thinking that "I am very happy. I am getting fatty." (break)

Puṣṭa Kṛṣṇa: . . .suffer. Kṛṣṇa says, ''duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]). That's a fact. So why is it that people are thinking they are happy?

Prabhupāda: That I have repeatedly said. Therefore, because they are thinking like that, therefore they are rascals. That is the proof. There is no happiness; still, he is thinking, "I am happy." That is the proof that he's a rascal. (break)

Harikeśa: Well, we can admit that we're not happy all the time, but what is the meaning of happiness without distress? If there's no distress, how can I be happy?

Prabhupāda: So that is material knowledge. In order to taste happiness you have to suffer. That is material happiness. And happiness, pure, is spiritual happiness. Here, in order to enjoy happiness, you have to suffer; then you can taste. Therefore that is not real happiness. (break)

Harikeśa: A sand trap. This is where the ball goes in and it's very difficult to hit it out of there.

Prabhupāda: Oh.

Harikeśa: So you're not supposed to hit it in there.

Prabhupāda: Oh.

Harikeśa: It makes it more difficult.

Puṣṭa Kṛṣṇa: Sometimes they hit a golf ball, Śrīla Prabhupāda, two hundred yards, and it goes into the hole.

Prabhupāda: The same thing. In order to feel the happiness of playing, he has to go in this way. It is unhappiness.

Puṣṭa Kṛṣṇa: Such standard of religion the Western countries are not used to.

Prabhupāda: Where is religion in Western countries? There is no religion. All bogus thing. Religion means to surrender to God. Then where is God, and whom to surrender? They surrender to senses, that's all. So unless there is God, what is the meaning of religion? That is not religion. They have created something, civilized human society. There must be some religion. Just like aristocracy means he must have a good dog, that's all. There is no religion in the world except Kṛṣṇa consciousness. All bogus.

Harikeśa: What is the Pope doing, then? (laughter)

Prabhupāda: He's another big bogus man. The Pope's assistant died in the prostitute's house.

Puṣṭa Kṛṣṇa: In Paris.

Harikeśa: The Pope comes out on his balcony, and thousands of people cheer and scream.

Prabhupāda: The same thing, that small animals praising the big animals, that's all. At least they say something about God. They are not zero. But they have no clear conception of God.

Puṣṭa Kṛṣṇa: But everyone is thinking that their religion is the best. Even the Christian may be ignorant, even the Jew may be ignorant, anyone—doesn't matter—they're thinking that theirs is the best.

Prabhupāda: That is the proof that everyone is fool. ''Andhā yathāndhair upanīyamānāḥ'' ([[SB 7.5.31|SB 7.5.31]]). First of all. . . Therefore we have to understand from ''Bhāgavata'' that what is real religion. Real religion means love of Godhead. So instead of love of Godhead, the love of doghead is increasing. So where is religion? Everybody should keep a dog and serve him, and where is God?

Puṣṭa Kṛṣṇa: Well, they think that God is in the other world, so that in this world we can serve our wife and family, and when we go to the other world we'll serve God.

Prabhupāda: Then God is separated from this world. How much imperfect knowledge it is. God has created this world, and He has nothing to do with it. Just see. They say God created this world, but He has nothing to do with it.

Puṣṭa Kṛṣṇa: That's a very imperfect understanding. (break)

Prabhupāda: . . .how long you were with Meher Baba?

Harikeśa: No, I was never with Meher Baba. (laughter) I just bring up all these points just so you can defeat them. I was with Maharishi.

Prabhupāda: Maharishi?

Harikeśa: Yeah.

Prabhupāda: Oh. You got his ''mantra''? How much you paid for that?

Harikeśa: Thirty-five dollars. (laughter)

Prabhupāda: And what was the ''mantra''?

Harikeśa: "Aing."

Prabhupāda: "Aing"? That's all?

Harikeśa: That's all. And they told me, "Never tell anybody else, 'cause if you tell somebody else, the whole thing is ruined."

Prabhupāda: Oh, you are also ruined? No. He is also ruined? No?

Harikeśa: I don't know.

Prabhupāda: Everything ruined means he also ruined.

Harikeśa: For you.

Prabhupāda: No. Yes, that Maharishi Baba. Because he gave the ''mantra'', so if you disclose it, everything is ruined including himself. He is also ruined.

Puṣṭa Kṛṣṇa: He can't sell any more ''mantras''.

Harikeśa: When I joined the movement I met many other devotees who also had ''mantras''. So I said, "What were your ''mantras''?" They were telling us we all had different ''mantras''. And everybody had the same ''mantra''s. It was the same thing. Everyone had the same thing.

Prabhupāda: Just see how he was cheating you.

Indian man (2): I purchased mine.

Prabhupāda: This is such a great cheater, and he has opened university? Just see.

Harikeśa: I used to ask, "What is the goal of all this?" And they would always say, "You can't ask that now. You won't understand. In the future we'll tell you."

Puṣṭa Kṛṣṇa: "After we have your money."

Harikeśa: They keep it very mystical, so that you keep thinking in the future you'll get something.

Prabhupāda: The same as the scientists. Same.

Puṣṭa Kṛṣṇa: Actually, Prabhupāda, by your mercy we've been able to see that the whole world is simply cheaters and cheated.

Prabhupāda: That's all. (break)

Puṣṭa Kṛṣṇa: Eucalyptus trees?

Prabhupāda: This is eucalyptus.

Harikeśa: Not like in San Francisco, though, Los Angeles. Once they gave the Maharishi four big pills of LSD.

Prabhupāda: Who?

Harikeśa: His disciples gave him, Maharishi, four big pills of LSD.

Puṣṭa Kṛṣṇa: Maharishi?

Harikeśa: Yes. And he just stood there and said nothing happened. So everybody said, "This is proof that he's already there."

Prabhupāda: Huh?

Harikeśa: Because he just stood there and said, "Nothing is happening to me," everybody has figured that he is already there.

Prabhupāda: "There" means where?

Harikeśa: At the ultimate.

Prabhupāda: Hell. (laughter)

Puṣṭa Kṛṣṇa: Hell. Yes. (break)

(in car) . . .that anyone who is thinking that they're happy is simply a rascal. (break)

Prabhupāda: . . .saying the black man is not allowed to marry a white woman?

Puṣṭa Kṛṣṇa: Oh, no. Neither vice versa also. There is no intermarriage permitted here. (end)

751019 - Lecture BG 04.13 - Johannesburg

2021-12-09T10:12:57Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 04|0413]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751019 Lecture - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751019BG-JOHANNESBURG - October 19, 1975 - 50:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751019BG-JOHANNESBURG.mp3</mp3player>

Prabhupāda:

:''cātur-varṇyaṁ mayā sṛṣṭam''
:''guṇa-karma-vibhāgaśaḥ''
:''tasya kartāram api māṁ''
:''viddhy akartāram avyayam''
:([[BG 4.13 (1972)|BG 4.13]])

This is a verse from ''Bhagavad-gītā'', Fourth Chapter, text number thirteen. Kṛṣṇa . . . the whole ''Bhagavad-gītā'' is ''bhagavata'', means the Supreme Personality of Godhead; ''gītā'', "spoken" or "sung." ''Gītā ''means "spoken by the Supreme Personality of Godhead," ''Bhagavad-gītā''. Just like we speak, similarly God also speaks. We hear; God also hear. We eat, God also eats. Everything, as we do, Lord Kṛṣṇa, or the Supreme Personality of Godhead, He also does. The difference . . . difference is that He does unlimitedly; we do limitedly. That's all. The functions are the same, but His functions, His activities, are unlimited, and our functions are limited.

Why so? Now, because we are part and parcel of God. ''Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ ''([[BG 15.7 (1972)|BG 15.7]]). We are part and parcel of God. The example is: just like this finger is the part and parcel of my body, so the strength of the finger is not as big as the whole body strength. It is very easily understood. The bodily strength is different from the finger's strength. The finger is also part and parcel of this body. If I say . . . if you ask, "What is this?" if I say: "It is my body," so there is no mistake; it is part of the body. But it is not the whole body. The whole body is different. Therefore God and the living entity, they are the same quality, but quantity different.

So in the ''Vedas'' the description is there about God and ourselves: ''nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān ''(Kaṭha Upaniṣad 2.2.13). What is God? God means He is the chief, ''nitya'', chief. ''Nitya ''means eternal. ''Nityānām''. There are millions and millions, unlimited. ''Nityānām'', this is plural number. That we are, living entity. We are also nitya. We are also eternal, and God is also eternal, but He is the chief eternal. ''Nityo nityānāṁ cetanaś cetanānām''. He is also living entity, we are also living entities, but He is the chief living entity. What is the difference between the chief and ourselves? Now, the difference is, ''eko yo bahūnāṁ vidadhāti kāmān''. There are two chiefs, two eternal . . . one is . . . two eternal and two . . . ''cetana ''means living being, two living quality. So the singular number is maintaining the plural numbers. ''Eko yo bahūnām''.

We, we living entities, we are plural number, many. ''Jīva-bhāgaḥ sa vijñeyaḥ sa anantyāya kalpate''. ''Jīva ''. . . just like the sun and the sunshine. What is the difference? The difference is . . . you see the sun globe. That is also number one. And what is the sunshine? The sunshine is a combination of very, very small, atomic, bright particles, the sunshine. Molecules. In the science they are called molecules. But there are many millions of small atomic parts combined together—that appears to be sunshine. So ''eka'', the sun is one, but the sunshine means combination of many small atomic particles. Similarly, God is one, and we, part and parcel of God, we are many. Try to understand this. This is authoritative statement. So quality, the sun and the small atomic molecule, particle, both of them are bright shining. But the sun as it is and the small particle, they are not equal. Equal in quality, not in quantity.

This is perfect understanding of philosophy. This is called ''acintya-bhedābheda-tattva'', inconceivably one and different simultaneously. We are one with God in quality, but we are different in quantity. This is the understanding. Because we are particle of God, we have got all the qualities. Not all the qualities. They have calculated, big, big saintly persons, we have got seventy-eight percent of the qualities of God in very minute quantity. Say God is cent percent, hundred. So we are, when we are perfect, means without any material contamination, then we possess . . . we have already; it is now covered. ''Ahaṁ brahmāsmi'': "I am Brahman," that's a fact, but it is now covered. When it is covered it is called ''jīva''. ''Jīva-bhūtaḥ''. When it is cleansed, then it is called ''brahma-bhūtaḥ''. ''Brahma'', ''brahma-bhūtaḥ''. That is described in the ''Bhagavad-gītā'':

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

We are now ''jīva-bhūtaḥ''. ''Jīva-bhūtaḥ ''means we are the same eternal living entities, pure, but somehow or other we have come in contact with this material nature.

(children making sounds) (aside) You have to stop that. The child's disturbing.

Harikeśa: Take them outside.

Prabhupāda: This is called ''brahma-bhūtaḥ''. We are now covered by the material energy. Just like we are covered now by the shirt and coat differently, but if we open our shirt and coat, we are human being—similarly, we are part and parcel of God. Now we are covered by this material body, subtle and gross. Subtle material body is mind, intelligence and ego, and gross material body means five elements: earth, water, air, fire, ether. So this is our situation.

So all we living entities, those who are within this material world . . . there are so many. Just like you can see so many planets. In each and every planets and stars there are living entities. ''Sarva-ga''. Don't think that only God has favored this planet full with living entities and others are simply empty showbottle. That is not the fact. They do not know it. They have no perfect knowledge. They say that only this earthly planet is full of living entities. No. Everywhere. That description you'll get from ''Śrīmad-Bhāgavatam'', Fifth Canto. There is vivid description of the all the planets and what kind of living entities are there. So some of them are described in this ''Bhagavad-gītā''.

So ''Bhagavad-gītā'' is the perfect knowledge. We are now materially contaminated. So you can say: "What is the wrong? If you are materially contaminated, what is the wrong?" That is our lack of knowledge. We cannot understand what is the wrong. The wrong thing we take as pleasing. This is the disease. First of all we must know whether we are happy in this material world. But we have no intelligence. ''Mūḍha''. We have been described as ''mūḍha''. Just like there are three kinds of miserable condition always. This boy is fanning me. Why? There is little miserable condition here: we are feeling too hot. So again, if you go outside, you may feel too cold. So either inside or outside, you are in miserable condition. This is called ''ādhyātmika''.

Then ''ādhibhautika''. Just like we tried to stop the child disturbing. So the child is another living entity, I am another living entity, but she is causing some disturbance. Not the child . . . there are other living entities. In your country, of course, it is very less; in our India it is very prominent—mosquitoes, flies, bugs. They give trouble. Or some enemy or some other animal attacks you. This is called ''ādhibhautika''. ''Ādhyātmika'', ''ādhibhautika ''then ''ādhidaivika''. ''Ādhidaivika'') means all of a sudden there is earthquake or famine or too much rain or no rain. ''Daivika ''means it is . . . we have no control over it. So there are so many. These are the big heading of miserable condition: ''ādhyātmika'', ''ādhibhautika'', ādhidaivika''. ''And there are many, many other categories. And ultimately, as Kṛṣṇa points out, ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ''([[BG 13.8-12 (1972)|BG 13.9]]). You may have solved all other problems. Very good. But what about your birth, death, disease and old age? These are the intelligent questions. We have to answer. We have to make solution.

Then you say that, "This material world is very nice." But if you are always faced with so many problems and still you say that, "Material world is very nice," so what you are? Foolish. You do not know what is the meaning of pleasure. ''Ānandamayo 'bhyāsāt ''(''Vedānta''-sūtra 1.1.12). God is ''ānandamaya'', always full of pleasure. You will see Kṛṣṇa's picture. Just see so many pictures—''ānandamaya''. He is sitting down on a small rock and enjoying the association of the small animals. Just see. They are also coming to Kṛṣṇa. Simply by touching Him, they are feeling blissfulness. And Kṛṣṇa also embracing, "Yes, come on." So this is ''ānandamaya''. Both of them are enjoying. Kṛṣṇa as a child in the lap of Mother Yaśodā—enjoying. Then Kṛṣṇa as a friend of Rādhārāṇī, He's enjoying. So you'll find always Kṛṣṇa enjoying. This is Vṛndāvana.

So we are part and parcel of God, Kṛṣṇa, so we also must be feeling enjoy. Why we are so much distressed— ''ādhyātmika'', ''ādhibhautika'', ''ādhidaivika''? This question should arise. If this question does not arise, then we are as good as cats and dogs, that's all. The cats and dogs never inquire. Cat will never inquire that, "Why I am starving? Why I am dying? Why everybody chases me, I have to go out?" The dog also. So if in the human form of life we remain blind without seeing the problems of life, and still we say we are very much joyful, enjoying life, where is your enjoyment? There is no enjoyment. We are foolishly thinking that enjoying life. That enjoyment life means a little sex enjoyment, that's all. That is also very abominable, ''yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ''([[SB 7.9.45|SB 7.9.45]]), very abominable happiness. We don't want to discuss that. But the effect of sense enjoyment is suffering. ''Tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ''. Illicit sex or legal sex, it is followed by so many miserable conditions. That, everyone, we can understand. Simply we have to become sober. Then we'll understand this material existence is not at all good. Not at all.

Then, as human being, as we are trying to solve our problems . . . the real problem we have to solve. And why we are in material condition and miserable condition? Because we have got this material body. This is the problem, real problem. ''Asann api kleśada āsa dehaḥ ''([[SB 5.5.4|SB 5.5.4]]). This body is temporary. It will not exist forever. But so long it will exist, it will give trouble. This is a fact. So long we'll continue in this material body, you'll have to suffer. But we have no intelligence. We think that, "We are like cats and dogs. The cats and dogs—they also eat, we also eat. They sleep; we also sleep. And they have sex; we have also sex. And they defend; we also defend. Their business finished."

No. Your business is not finished. Because you are human being, you have got advanced intelligence than the cats and dog. You should know analytically what are the miserable condition of life and try to solve. That is intelligence. That is intelligence. And if we remain satisfied like cats and dogs—"So I have got something to eat, I have got some nice place to sleep, and I have also got some other sex for enjoying sex life, and I defend with so many weapons, latest nuclear weapon"—no. ''Śāstra ''says: "These things are manufactured . . . these things are maintained by the cats and dogs." ''Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām''. This is common formula between the animals and the man. But you have got another problem: how to solve this material position. That is required by you. If you do not try to understand what is your problem and if you do not try to solve them, then you are no better than the cats and dogs. This is the ''śāstric ''injunction.

So how to organize the human society so that we may not be called the cats' and dog society? That we must know. If we keep our society only for the purpose of better eating, better sleeping, better sex life and better defense, then we don't improve. That is the business of cats and dogs. Even ants, they also know how to eat, how to sleep, how to have sex and how to defend. So our business does not finish there. Our business is more business that, "If I am eternal as God is eternal, then why I am subjected to birth and death?" This is real question. This is called ''brahma-jijñāsā''. The ''Vedānta-sūtra'', the ''Vedānta'' philosophy, begins from this inquiry, ''athāto brahma jijñāsā'': "This human life is meant for inquiring for the Absolute Truth, what is the ultimate truth of life." ''Janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]).

So when we forget completely our real problems of life, that is animalism. So that animalism . . . when the human society, the animalism is prominent, simply living like animals, that is called ''dharmasya glāniḥ'', "Deficiency in the matter of ''dharma''." Therefore, in human society there is some sort of religious system. It does not matter what is that religion—may be Hinduism or Christianism or Muhammadanism or Buddhism—in the civilized human society there is some conception of religious principle. Without religious principle, we are cats and dogs, because in the cat society, dog society there is no such thing as church, mosque or temple or synagogue. They live naked and bark, that's all. So if we simply live and try to become naked like the cats and dogs and bark, then where is the difference? Where is the difference? No difference.

So we must take to religious system. That is humanity. You take any religion system, but you must know what is the aim of religion, not that simply profess, "I am Christian," "I am Hindu," "I am Muslim." But what is the purpose of becoming religious? That you must know. That is intelligence. Simply don't be proud by saying that, "I am Christian," "I am Hindu," "I am Muslim." That's all right, you have got some type of designation. But ''Bhāgavata''says that system of religion is perfect. What is that? ''Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ''([[SB 1.2.6|SB 1.2.6]]): "That religion, that system of religion, is perfect." ''Sa vai puṁsāṁ paro''. ''Paro ''means perfect, without any defect. What is that? ''Yato bhaktir adhokṣaje'': "By which, by becoming follower of such religious system, if you become a devotee of God, that is perfect." He does not say that you become a Hindu or you become a Muslim or you become a Christian or Buddhist or any other thing. It is very liberal, that whatever system of religion you accept, there is no harm; that's all right. But see the result. What is the result? ''Yato bhaktir adhokṣaje'': whether you have understood God and whether you have become a lover of God. Then your religion is perfect. Simply for stamping that, 'I am Christian,' 'I am Hindu,' 'I am Muslim,' there is no profit. That is also explained in the ''Śrīmad-Bhāgavatam''.

:''dharmaḥ svanuṣṭhitaḥ puṁsāṁ''
:''viṣvaksena-kathāsu yaḥ''
:''notpādayed ratiṁ yadi''
:''śrama eva hi kevalam''
:([[SB 1.2.8|SB 1.2.8]])

''Dharmaḥ svanuṣṭhitaḥ'', whatever religion you profess, it doesn't matter. And you are carrying out very nicely. According to the religious system, you are following the rules and regulation and doing everything. ''Dharmaḥ svanuṣṭhitaḥ puṁsām'': "By carefully executing the religious principle," ''viṣvaksena-kathāsu yaḥ'', "if you do not become anxious to understand more and more about God . . ." ''Viṣvaksena kathā ''. . . ''viṣvaksena ''means God. ''Kathāsu yaḥ'', ''notpādayed ratiṁ yadi'': "If you do not become attached to hear about God more and more, then it is," ''śrama eva hi kevalam'', "simply waste of time." Simply waste of time, because religion means ''dharmaṁ tu sākṣād bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). Religion means the order given by God, and you follow. This is the simple definition of religion. Other ritualistic ceremonies, formulas, going to the church or going to the temple, these are details. But real ''dharma ''means, sum and substance of ''dharma'', religion, means to abide by the orders of God. That's all. That is religion. ''Dharmaṁ tu sākṣād bhagavat-praṇītam''.

You cannot manufacture religion. And what is actual religion, if you follow, then you are religious. The actual religion is the God's order. That is . . . everyone follows some principle of religion to understand God. And in our Vedic system the only purpose of life is to understand God. ''Athāto brahma jijñāsā''. In the human form of life we have no other business. No other. Other business, that, cats and dogs are also doing and we are also doing. That is automatic. It is not that other animals, they are starving. They are also eating and we are also eating. But the facility is, the other animals lower than the human being, they haven't got to do any business or any profession or go from one country to another to earn livelihood. That is their advantage. And our disadvantage is that we are trying to find out better foodstuff and rotating all over the world, and we are still not getting. So their advantage is better. The birds, small birds, in the morning, just early in the morning they will rise up and they will chirp and they will go away, because they are sure that, "Our foodstuff is ready, anywhere we shall go." And that's a fact. They go to any tree. What the bird will eat? Four, five small fruit. But there are innumerable fruits in one tree, and there are innumerable trees. Similarly, take any animal, even the elephant. In Africa there are so many elephants, millions of elephants. They eat at a time forty kg. And who is supplying food? They have no business. They have no profession. How they are eating? Hmm?

Therefore I have already quoted this Vedic quotation, ''eko yo bahūnāṁ vidadhāti kāmān''. So far your living conditions are concerned, what you are? Human being. You are only four hundred thousand species, and the other animals, they are eight million. So if eight million forms of body can be maintained by God, the four hundred thousand forms cannot be maintained? He maintains. He maintains. It is a fact. We are simply unnecessarily wasting our time, "Where is food? Where is shelter? Where is sex? Where is defense?" So do that. There is no objection. But do not forget God. Then it is perfect. Otherwise, ''śrama eva hi kevalam ''([[SB 1.2.8|SB 1.2.8]]), simply waste of time.

So because the whole world now has forgotten God, we have started . . . not we have started; Śrī Caitanya Mahāprabhu. You see the statues of Śrī Caitanya Mahāprabhu. Five hundred years ago, seeing the fallen condition of the living entities, especially the human society, He started this Hare Kṛṣṇa movement. Caitanya Mahāprabhu, five hundred years ago He appeared in Navadvīpa, a district in Bengal. And the station is sixty miles from Calcutta. We have got our very big temple there. You are invited to come there, stay there, try to understand the philosophy of Śrī Caitanya Mahāprabhu. We have already written ''Caitanya-caritāmṛta'', thirteen volumes. (aside) You have shown these book? You will find. So, Caitanya Mahāprabhu is also incarnation of Kṛṣṇa, but He is very liberal.

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

He is Kṛṣṇa. Kṛṣṇa came, He left behind Him this instruction of ''Bhagavad-gītā''. Yadā ''yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham ''([[BG 4.7 (1972)|BG 4.7]]). We can consult ''Bhagavad-gītā'' at any time and we can associate with Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's instruction—nondifferent. When you read ''Bhagavad-gītā'', you'll, if you read very seriously, you will feel Kṛṣṇa is present before you, and He is instructing.

But unfortunately, although Kṛṣṇa personally appeared and He left behind Him this ''Bhagavad-gītā'' to be read by the human society and make his life progressive and be liberated from this material condition of life, we did not care for it. Therefore Śrī Caitanya Mahāprabhu five hundred years ago, again He appeared as a devotee, not as Kṛṣṇa. He is Kṛṣṇa, but He appeared as a devotee of Kṛṣṇa to teach us how to become devotee of Kṛṣṇa. Again this movement is started to enlighten the human society how to come to his original position of Kṛṣṇa consciousness.

So our request is that this movement, at least it has come to your country in South Africa, and you are welcome. So try to understand this movement, how much it is important. It is not a sentimental movement, neither a so-called . . . it is actually religious movement, but not so-called religious movement, simply some sentiments and formalities. No. It is practical application in life. And you see practically how by this movement all over the world different section of people from different nationality, different religious group, they are feeling one, oneness in Kṛṣṇa consciousness. Just try to see the potency of the movement. So take it very seriously. Take it very seriously and . . . you have to take it seriously; otherwise you are doomed. Otherwise you are doomed, because you do not know how the laws of nature is working upon you. You feel that you are under the laws of nature. That you cannot avoid. That is not possible. But you do not know how the laws of nature is working. That is your ignorance.

That information you will get from ''Bhagavad-gītā''. The beginning of ''Bhagavad-gītā'' says, ''tathā dehāntara-prāptir dhīras tatra na muhyati''. This is the first instruction. ''Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). As in this life we have seen I was a child, I was a baby, I was a boy, I was a young man, now I am old man. So I have changed so many bodies. And . . . but I know that I was a child, I was a boy. But where is that body? Where is that child's body? Where is that young man's body? Where is that boy's body? This is gone. Now I have got another body. Therefore it is concluded, when this body is finished I'll get another body. How you can refute this logic? I have changed so many bodies within my experience. Therefore this is also within my experience. When this body, this old body will be finished, I'll get another body. That is the first instruction of Kṛṣṇa. ''Tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). You'll get another body.

Now, Kṛṣṇa says ''tathā dehāntara-prāptiḥ'', we have to change to another body. But we do not know what is that body. We are not prepared. Just like here I am, Johannesburg. So I know, from here I'll have to go to Nairobi. That I know. And we are making arrangement. But if as human being one does not know what is going to happen next life, then what kind of human being he is? Where is the difference between cats and dogs? The dog does not know, neither he can be instructed, neither he is able to take the instruction. But why the human being should remain like dog? This is the problem.

So we must consult ''Bhagavad-gītā'' very regularly, try to understand the problems of life. And the first problem is that you have to change your body. So what kind of change of body you are going to have? You must learn it. Otherwise you are in darkness. What is the value of life if you do not know? Suppose next life I am going to become a dog. So what is the value of my becoming this life a prime minister? But they do not know. The science is unknown. Science is known, but people are so fool that they do not take care of it. This is the position. So don't waste your time in that way. Try to understand what is the problem of life, how we can come again to the original, spiritual life. That is the ultimate solution because we are spirit. Circumstantially, I am now accepting this material body. How I can avoid it, that is also stated in the ''Bhagavad-gītā'', you'll find, that:

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

We are part and parcel of God. We have come from God to enjoy this material world, but we are suffering. But if you want to go back to home, back to Godhead again, then try to understand Kṛṣṇa. This is Kṛṣṇa consciousness.

And there is no difficulty to understand Kṛṣṇa. Kṛṣṇa is explaining in the ''Bhagavad-gītā'' what He is. You read this book very carefully and try to understand Kṛṣṇa. And as soon as you understand thoroughly Kṛṣṇa, then ''tyaktvā ''. . . you have to give up this body. That's a fact. ''Tyaktvā dehaṁ punar janma naiti ''([[BG 4.9 (1972)|BG 4.9]]). Then no more accepting material body. Then what happens? ''Mām eti'', Kṛṣṇa says: "He comes to Me, back to home, back to Godhead." That is the solution of life, and everything is described in the ''Bhagavad-gītā'' and all the Vedic literature. We have published about hundreds of books. If you simply read these books regularly, then you will understand everything very clearly. And first of all you try to read ''Bhagavad-gītā As It Is''. Then the life's problem will be solved.

Thank you very much.

Devotees: ''Haribol''. (break)

Prabhupāda: Any question?

Puṣṭa Kṛṣṇa: If you have any questions, please just come forward and ask.

Prabhupāda: (aside:) Water.

Guest (1): Could you ask Prabhupāda to explain . . . Prabhupāda, could you explain why . . . I didn't quite understand why it was necessary that we have religion. You said that so that we can be different to cats and dogs.

Prabhupāda: Why it is necessary that you should know the laws of the state?

Guest (1): To know . . .?

Prabhupāda: Know the laws of the state. You are living in some state, under some government. So why it is necessary that you should know the government's laws?

Guest (1): So you can live best under them.

Puṣṭa Kṛṣṇa: So we can live best under them.

Prabhupāda: So you must have religion to have proper life.

Guest (1): In other words, religion means . . .

Prabhupāda: I have already explained: religion means the law given by God. As you are . . . you must abide by the laws of the government, similarly, the supreme government, God's, you must know what is His purpose. Otherwise you'll be misguided and you'll be punished. Just like if you violate the government laws, you are liable to be punished; similarly, if you violate the supreme government's law, then you will be punished.

Guest (2): Surely, if we live naturally we will be obeying God's law.

Prabhupāda: Yes. God's law you must know. Just like in the ''Bhagavad-gītā'' ultimately God says that ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]): "You just become obedient to Me, surrendered to Me. I shall give you all protection." This is the law. So if you become a surrendered soul to God, then your position is very secure. Otherwise you will suffer.

Puṣṭa Kṛṣṇa: Are there any other questions?

Devotee (1): Prabhupāda? If you follow the essence of any religion, is that the law of God?

Prabhupāda: The essence I have already given: to surrender to God. What else, essence? What is else? The essence is that you surrender to God. You may follow any religious system, it doesn't matter, but whether you know God and whether you have surrendered to Him, that is essence. If you do not know God, then what is the meaning of your religion? And if you do not surrender to God, if you surrender to your senses only, then what is religion? Simply by rubber-stamping religion . . . that has happened at the present moment. Nobody knows what is meant by religion. And this is the essence of religion: to surrender to God. So if you do not know who is God, where you are going to surrender? You cannot surrender to the air. You must know what is God and what is surrender meaning, gradually. But this is the essence of religion, to surrender to God.

:''sa vai puṁsāṁ paro dharmo''
:''yato bhaktir adhokṣaje''
:''ahaituky apratihatā''
:''yayātmā suprasīdati''
:([[SB 1.2.6|SB 1.2.6]])

If you want to be happy, ''ātmā'', ''suprasanna'', then you should be a lover, ''bhakti'', devotee of God. This is the essence.

Guest (3): Prabhupāda, if the essence of religion is to know God, how does He reveal Himself to you?

Prabhupāda: He is revealing. Read ''Bhagavad-gītā'', you understand Him. He is explaining Himself. What you want more? Suppose if you want to know something about Me and I explain to you, "I am like this," then where is your difficulty? Where is your difficulty? You can conjecture that "Swāmījī may be like this, may be like that, may be . . ." and if I say: "All right, sit down. I shall explain what I am," then where is the difficulty?

Guest (3): You are incarnate. God is . . .

Prabhupāda: I am not incarn . . . I am giving this example. Anyone, if you want to know, if that person explains to you elaborately, then where is your difficulty to know the person? You said: "How can I know God?" You said? That is your question?

Guest (3): Right.

Prabhupāda: But God is explaining Himself. Why don't you take advantage of it?

Puṣṭa Kṛṣṇa: Are there any other questions?

Guest (4) (Indian man): Prabhupāda, is it true that can a human body takes a form of a human body in the next birth?

Prabhupāda: No. Kṛṣṇa doesn't say. ''Tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). You will get another body, but that does not mean human body. That will depend on your price. Just like if I say: "When your coat is old and torn, you'll purchase another coat." So that another coat, what kind of coat, that will depend on your price, as you are able to pay. Similarly, your activities in this life will decide what body you are going to get next life.

Guest (4): Prabhupāda, that perhaps contradicts with the theory of reincarnation.

Prabhupāda: What is that incarnation theory? You are going to get another body. That is reincarnation. Now, what kind of body you are going to get, that will depend on your work. There are 8,400,000 different types and forms of body. So you are at liberty to work. Therefore the direction is there in the ''Bhagavad-gītā'', "You work like this, then you get the body like this." So this is risky life. Without knowing the law of God, without knowing how nature is working, how the living entity is getting different types of body—without this knowledge, if we simply keep ourself on the business of eating, sleeping, sex and defense like cats and dogs, this is very, very risky life. So our Kṛṣṇa consciousness movement is trying to save the human society from this risky life and to understand what is God, how he can go back to home, how he can get eternal life. This is our business.

Puṣṭa Kṛṣṇa: Are there any other questions?

Prabhupāda: That's all right. Chant. (end)

751018 - Lecture BG 16.06 - Johannesburg

2021-12-09T09:13:20Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 16|1606]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751018 Lecture - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751018BG-JOHANNESBURG - October 18, 1975 - 51:06 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751018BG-JOHANNESBURG.mp3</mp3player>

Prabhupāda:

:. . . ''daivo vistaraśaḥ prokta''
:''āsuraṁ pārtha me śṛṇu''
:([[BG 16.6 (1972)|BG 16.6]])

There are two classes of men throughout the whole universe. One class is called ''daiva ''and the other class is called ''asura''. ''Daiva āsura eva ca''. ''Daivo vistaraśaḥ proktaḥ''. So far the ''devas ''are concerned, Kṛṣṇa has explained in various ways in the last chapters, ''ahiṁsā'', ''kṣānti'', ''ārjavam'', how to practice these things. So ''viṣṇu-bhakto bhaved devaḥ asuras tad-viparyayaḥ''. These two classes, how they are ascertained? One who is a devotee of the Supreme Lord Viṣṇu, they are called ''daiva'', or demigods, and persons who know Viṣṇu or may not know—on the whole, they are not devotees of Viṣṇu—even they are devotee of other demigods, they are called ''asura''. Just like Rāvaṇa. Rāvaṇa, he was a great devotee of Lord Śiva, but he is described as ''asura'', ''rākṣasa''. Similarly, ''Hiraṇyakaśipu ''was a great devotee of Lord Brahmā; still, he is accepted as ''rākṣasa''. So unless one is Vaiṣṇava, or devotee of the Lord Viṣṇu, he is ''asura ''or ''rākṣasa''. This is the instruction of the ''śāstra''.

In modern days also, practically nobody is devotee, so how they are described in the ''Bhagavad-gītā''? They are described as ''duṣkṛtinaḥ'', ''mūḍhāḥ'', ''narādhamāḥ'', ''māyayāpahṛta-jñānāḥ'', ''āsuraṁ bhāvam āśritāḥ ''([[BG 7.15 (1972)|BG 7.15]]). These ''asuras'' also divided into so many classes. The first-class ''asura ''is the ''duṣkṛtina'', one who is engaged in sinful meritorious action. Sinful meritorious. Just like a big thief. There are many organization of smugglers, black market, thieves. They have got brain to organize. Without brain they cannot organize. Now, in the Western countries there are big, big organizations simply for smuggling, cheating and bluffing, and very good brain—educated, lawyers. I have seen practically in New York these cheating concerns. There are many lawyers to help them how to cheat. And they make arrangement, take money from one, cheating. Many organizations. So they are called ''duṣkṛtina''. They are educated, they have got good brain, they can act very nicely, but their intelligence is being used for sinful activities. They are called ''duṣkṛtina''. They do not know how they shall use their brain. That is going on.

That is ''jaḍa-vidyā'', ''māyār vaibhava''. They can expand the influence of ''māyā''. We are already influenced by ''māyā''. ''Prakṛtiṁ mohinīṁ śritaḥ''. We have taken this material world as very fascinating, very attractive. We want to stay here and enjoy. This is material life. Everyone who is attracted to the material world, they are sinful or fallen. ''Kṛṣṇa-bhuliya-jiva bhoga vāñchā kare ''(''Prema-vivarta''). The, our material life begins . . . we are spirit soul. When our material life . . .? When we try to deny, try to not serve Kṛṣṇa but independently we want to enjoy life, that is called material life. Independently we want to enjoy without Kṛṣṇa, without God. That is called material life. So such persons are called demons.

So the symptoms of demon . . . Kṛṣṇa says, ''daivo vistaraśaḥ proktaḥ'': "I have already spoken elaborately about the persons who are ''daivi'', who are on the platform of demigods. Now . . ." ''Prokta āsuraṁ pārtha me śṛṇu'': "Now I am describing who are the ''asuras''. Just try to understand." The first symptoms of ''asura ''is, it is said:

:''pravṛttiṁ ca nivṛttiṁ ca''
:''janā na vidur āsurāḥ''
:''na śaucaṁ nāpi cācāro''
:''na satyaṁ teṣu vidyate''
:([[BG 16.7 (1972)|BG 16.7]])

Very nicely described. The first symptom is ''pravṛtti ''and ''nivṛtti''. Why we are in this material world, when it has begun—that the ''asuras ''do not know. Sometimes they ask that, "Why we have come to this material world? We are suffering, we can understand." Or sometimes they say: "God is unjust, unkind, that they have created this material world and we have been put into it," so on, so on. But actually this ''pravṛtti'', this intention or this purpose of enjoying this material world, is not given to you by God. We have created. God's desire is that you become a devotee. ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). That is God's desire. But you don't want it.

We don't want to stop the tendency of material enjoyment. No ''nivṛtti''. The human life is meant for ''nivṛtti''. The cats' and dogs' life is for ''pravṛtti''. The sex desire, they cannot stop it. It is not possible. If you teach some dogs that, "You forget the sex life," it is impossible. That is not possible. So they cannot stop this desire of sex life. But if a human being can be induced . . . therefore there is ''brahmacarya ''system, there is Vedic education, there is ''Bhagavad-gītā'', so many other things. If people take advantage of these books they can stop this pravṛtti, this intense desire for enjoying this material world. But the ''asuras'', they do not know that what we should accept and what we should not accept. ''Pravṛtti ''means to accept something, and ''nivṛtti ''means to deny something. So they do not know. This is the first symptom of the ''asuras''. ''Pravṛttiṁ ca nivṛttiṁ ca na viduḥ''. ''Pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ''. ''Āsurāḥ janāḥ ''([[BG 16.7 (1972)|BG 16.7]]), those who are demons, ''asuras'', they do not know it.

Then next symptom? ''Na śaucam'': they are very unclean. These things you will find nowadays everywhere, all over the world. They are not clean. The cleanliness is next to godliness. To rise early in the morning and cleanse yourself, evacuate, then take bath, cleanse your teeth, cleanse your hands, legs, and be refreshed, that is required. ''Śaucam''. ''Śuci''. This is the ''brahmin's ''business. Just like ''brahmin's ''another name is ''śuci''. And one who does not observe the cleanliness process, he is called ''muci'', means cobbler. So this is the symptom, that the ''asuras'', they do not know which way is their goal of life. ''Na śaucam'': "They are very unclean." ''Na śaucam''.

''Nāpi ca ācāraḥ'': "They do not know etiquette." ''Ācāra''. ''Ācāra ''means one should learn how to behave. That makes a gentleman and a rough person. ''Nāpi cācāraḥ''. ''Ācāraḥ ''means . . . ''Ācāryavān puruṣo veda'' (''Chāndogya Upaniṣad'' 6.14.2). ''Ācāraḥ'', this is . . . ''ācāraḥ ''means he learns from the ''śāstra ''how we should live, that, preliminary, that you must take bath, you must wash your hands after eating or you must take bath after evacuating. So many things are there. ''Nitya-karma-vidhi''. In the Vedic literature you find all these directions. But now they have given up. Especially Vedic culture was there long, long ago all over the world. But now that is finished. Now in India, also, where little Vedic principles were still glowing, that is now being finished also. ''Nāpi cācāraḥ''. They are learning from the Westerns how to remain unclean, how to eat meat, how to drink wine and so on, so on, so many things.

''Nāpi cācāro na satyaṁ teṣu vidyate''. And they do not know what is truth or what is truthfulness. Or, in other words, everyone is liar. I have seen many big, big gentlemen that for nothing they will speak lies. For nothing, without any profit. They will speak so many lies. ''Na satyaṁ teṣu vidyate''. To become truthful is one of the brahminical qualifications. ''Satyam''. That is required. But the ''asuras'', they don't care for. They will go on telling lies, volumes of lies. They don't mind for it. These are the symptoms. ''Na śaucaṁ nāpi cācāro na satyaṁ teṣu''. And their life is aimless, not actual life. Real life means with aim. The ''asuras'', they have no aim. They do not know what is the aim, neither they follow.

Then? Other symptom?

:''asatyam apratiṣṭhaṁ te''
:''jagad āhur anīśvaram''
:''aparaspara-sambhūtaṁ''
:''kim anyat kāma-haitukam''
:([[BG 16.8 (1972)|BG 16.8]])

Their other philosophy is that there is no God. ''Jagad āhur anīśvaram''. As soon as you say that "God has created the cosmic material world, the sky. God has created," they will laugh at you "Hah, God has created! Why you bring God?" Someone was telling me that in some scientific conference they first of all warn that, "Don't bring God in any of your statements." What is that? Do you know? So these ''asuras'', their first business is how to convince people that everything has taken place by accident or by combination of matter. There is no question of accepting God, the creator. That's all. (aside) What is that?

Devotee: This one of our friends . . . (indistinct)

Prabhupāda: So ''asatyam apratiṣṭham''. And the so-called ''sannyāsī'', because they are atheist, they say that ''asatyam'', "This material world is ''māyā''. It has no truth. What you are seeing, it is illusion." ''Asatyam''. But we do not say like that. We say, as we learn from ''Bhagavad-gītā'', we say that Kṛṣṇa says, ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca bhinnā me prakṛtir aṣṭadhā ''([[BG 7.4 (1972)|BG 7.4]]). Kṛṣṇa says: "They are My ''prakṛti'', My energy." ''Bhūmir āpaḥ analaḥ''.

So because it is Kṛṣṇa's ''prakṛti ''. . . just like I am a person. I can create something very good, and I can create something not very good. But I can create something not very good . . . just like another practical example, I cook something, and some of the preparation, people say: "Oh, it is very good," and some of the preparation, they say: "It is not so good, but it is nice." But you cannot say any of the things as ''mithyā''. That you cannot say. You are practically eating, and somebody has prepared it, so how you can say it is ''mithyā'', it is false? No. That is not our version. You can say . . . that is also according to taste. You like some sour things, another likes some sweet things. So the person who likes sour things, he says: "Oh, it is very nice," and one who likes sweet things, he may say: "No, it is not so good. This is very nice, the sweet." But either the sour or the sweet thing is prepared by the same cook. You cannot say it is false. It is the energy of the same cook, so you cannot say it is false.

So it is a false . . . when the Māyāvādī ''sannyāsīs ''say that ''jagad mithyā'', ''jagad āhur anīśvaram ''([[BG 16.8 (1972)|BG 16.8]]), "There is no God . . ." The Buddha philosophers, they say that, "This ''jagat'', this world, has come into existence by combination of matter." The modern scientists also say. They say that, "Chemical evolution, by combination of chemicals, everything has come out, but there is no creator." They will deny this. This is the symptom of the ''asura''. So from this instruction you can understand who is a rascal and ''asura''. As soon as they say that "There is no God. The world is created by chance. By chance . . ." ''Aparaspara-bhūtam''. ''Aparaspara'': "One thing mixed with another thing . . ." How the example? The example is ''kim anyat kāma-haitukam''. Just like a man and woman, by chance they become lusty and have sex, and the woman becomes pregnant, and the child is coming, just like this is a creation, accidentally, accident. The man or woman becomes lusty accidentally, and there is sex and therefore the creation of the child. This is their theory. Not that "This child is a living entity, and he is coming from his last birth, and he's taking particular type of body according to his last birth." No conclusion like that. "God is the judge what kind of body he should get." ''Daiva-netreṇa. Karmaṇā daiva-netreṇa ''([[SB 3.31.1|SB 3.31.1]]).

There are so many things behind this child's birth. Why this child is coming to a poor father or rich father if it is accident? Why one child is suffering, one is not, is very comfortable position? So there is behind so many things, but they do not know. Because they are ''asura'', they think, "It is accident" or "There is no life. Kill it. If you feel botheration, then kill it. Finish this business." These are the asuric conclusion. ''Jagad āhur ''. . . ''asatyam apratiṣṭham''. This is false. They say that ''jagan mithyā'', "So we have nothing to do." ''Brahma satyam ''and . . . Brahman is ''satya'', that's fact, but we say, we Vaiṣṇavas say that, "The ''jagat ''is created by Brahman. How it is false? How the ''satya ''can create ''asatya''?" This logic they cannot understand. If the man who has created . . . who has cooked so many nice things, so if he is a fact, then the cooking is also a fact. How you can say the cooking is false? That is not knowledge.

Therefore sometimes we find that although they say it is ''mithyā'', ''jagad mithyā'', and take ''sannyāsa'', and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this ''māyā ''to open hospitals, schools, as ''sannyāsī''. Just like in our country there are many. The beginning we see that . . . Vivekananda Swami, he took ''sannyāsa ''and meditation. And later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? Because they could not get . . . and some other ''sannyāsī ''also, he is now taking part in politics. If ''jagat ''is ''mithyā'', why you are taking part in politics? These question are there.

Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that, "There is no God" or "This world is created by accident or combination of matter." We don't say. We say that God is the creator. Not we say, but the ''Vedānta'' says. The essence of Vedic knowledge, ''Vedānta'' philosophy, Vyāsadeva, he says that ''janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]): "The source of ''janma'', or creation, the maintenance and annihilation, the source . . ." Where it is? ''Yato vā imāni bhūtāni jāyante ''(''Taittirīya Upaniṣad ''3.1). This is Vedic information. That is Brahman, wherefrom everything is coming. The same thing is said in the ''Vedānta-sūtra'': ''Janmādy asya yataḥ''. ''Athāto brahma jijñāsā''.

So ''janmādy asya yataḥ'', that is explained in the ''Śrīmad-Bhāgavatam''. What is that ''janmādy asya yataḥ'', the original source of everything? What is that? It is a matter or a living being? But the two things, we have got experience. We see that everything is coming . . . suppose this microphone, it has come from matter and . . . actually it has not come from matter; it has come from the living being who has manufactured it. But we foolishly concluding that it is a combination of matter. Who has combined this matter to make it usable? So this is less knowledge, that this is combination of several parts of material things and it is working. But who has manufactured those different parts of the electronics and other things? That is not . . . it has not come out all of a sudden from the sky. It has been manufactured by some living entity. So this is knowledge.

So ''janmādy asya yataḥ'', the atheist class, the so-called scientists, ''asuras'', they say it is a chemical combination, by accident. We don't say like that. We say the ''janmādy asya'', the original source of everything, is a person. ''Janmādy asya yataḥ anvayād itara artheṣu'', ''ca artheṣu abhijñaḥ''. Just like this microphone, if I say accidentally all the material things, electronics parts, mixed together and became a micro . . . no, we don't say that. We say, "This is manufactured by somebody who is very expert in dealing with these parts." That is our knowledge. ''Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ''. The person who has mixed together these different parts is very expert, ''abhijñaḥ''. That is right conclusion. And if you, as a rascal, if you say that, "All of a sudden the material parts—there are many parts—they become assembled, just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, ''abhijñaḥ''. ''Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ ''([[SB 1.1.1|SB 1.1.1]]). That ''abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it.

So in this way, if we study that the ''asuras'', their symptoms are described . . . so ''asuras ''are condemned. They cannot have any happiness. They'll simply go on theorizing. There is no solution. So one has to become ''deva''. ''Viṣṇu-bhakto bhaved devaḥ''. If we remain ''asuras'', rascals, then our life is spoiled.

Thank you very much. (break)

Devotee (1): These qualities that you were talking about, ''śaucam'', do they develop naturally?

Prabhupāda: If you practice as they are described in the ''śāstra'', then gradually you become released from the ''asura ''stage and come to the ''deva ''stage. Then you understand everything rightly. And if you keep yourself as ''asuras'', then you will never be happy.

Puṣṭa Kṛṣṇa: The statement here is that the material world is founded on lust. This is the asuric conception. So everything . . .

Prabhupāda: The ''Sāṅkhya ''philosophy is also like that.

Puṣṭa Kṛṣṇa: Yes. So this lust . . . the godly qualities come from Kṛṣṇa.

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: The godly qualities, they come from Kṛṣṇa.

Prabhupāda: Everything comes from Kṛṣṇa.

Puṣṭa Kṛṣṇa: Even the demoniac qualities?

Prabhupāda: Oh, yes. Kṛṣṇa is the origin of everything. ''Ahaṁ sarvasya prabhavaḥ ''([[BG 10.8 (1972)|BG 10.8]]). When Kṛṣṇa says: "I am the origin of everything," so the demonic quality is also coming from Kṛṣṇa. ''Ye yathā māṁ prapadyante ''([[BG 4.11 (1972)|BG 4.11]]). If you want to become a demon, Kṛṣṇa will supply the quality. You become first-class demon. Without Kṛṣṇa's help you cannot become even demon. It is said, ''sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ''([[BG 15.15 (1972)|BG 15.15]]): "I am situated in everyone's heart." ''Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ''. (aside) What did you get by, while I speaking, taking photograph? I repeatedly ask you. You are obstinate.

Bhārgava: Pardon?

Prabhupāda: What do you get, special feature, when I talk, you take photograph?

Bhārgava: I asked the other day if I could take during . . .

Prabhupāda: Not during while I am talking. You don't take. That disturbs me. My attention goes to your photograph. It is very much disturbing.

So Kṛṣṇa is the origin of everything. So in the ''śāstra ''it is described just like my front portion and my back portion. So the back portion is also my bodily part, and the front portion is also my bodily part. So asuric propensities and irreligious things, they are just like Kṛṣṇa's back portion, darkness. Just this darkness, material energy, is called ''mama māyā''. The material energy is keeping everyone in darkness. But Kṛṣṇa says, ''daivī hy eṣā guṇamayī mama māyā ''([[BG 7.14 (1972)|BG 7.14]]). So this . . . the darkness is another side of the light. Because there is light there is darkness. Darkness there is no independently. You can understand darkness because there is light. So light and darkness, they are simultaneously there, and everything is ''janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]); everything's source is Kṛṣṇa.

So, but Kṛṣṇa . . . the darkness cannot act on Kṛṣṇa. It acts on you. That is the difference. Just like we have discussed this verse, ''apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam ''([[SB 1.7.4|SB 1.7.4]]). The sunlight . . . you just stand before the sun, facing the sun. Immediately there is darkness behind me. So darkness is there. But when you keep sun in your front, there is no darkness. So darkness is also another creation of the light. But we are put into the darkness; the sun is not put into the darkness. The darkness behind me is captivating for me, not to the sun. So those who are devotees, those who are facing the sun, Kṛṣṇa, for them there is no darkness. But those who are ''asuras'', they are put into the darkness. So darkness is temporary, and it is dependent on light. Therefore it is creation of Kṛṣṇa. That is the conclusion.

Puṣṭa Kṛṣṇa: When Kṛṣṇa steals or does anything, we glorify Him because He is absolute. So the Māyāvādīs, they say that the living entities are also absolute. Is that correct?

Prabhupāda: No. That is the wrong theory. If Māyāvādī is absolute . . . er, ''jīva ''is absolute, then why they have become conditioned? Why? What is the answer?

Puṣṭa Kṛṣṇa: They are dependent on some higher absolute.

Prabhupāda: Yes.

Devotee (2): Śrīla Prabhupāda, is it possible for one person to be part demon and part devotee in the same person?

Prabhupāda: If he's a devotee, he's not demon at all, if he's devotee.

Devotee (2): But he may have some demoniac qualities?

Prabhupāda: Yes. That, if he is seriously devotee, that demonic qualities will disappear very soon. ''Kṣipraṁ bhavati dharmātmā''. ''Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ ''([[BG 9.30 (1972)|BG 9.30]]). ''Kṣipraṁ bhavati dharmātmā''. Just like electric fan is moving, and you make the switch off. Still you will find it is moving. But that movement will stop very soon, because switch is off. Similarly, a devotee, if it is sometimes found that he is demonic, that demonic, if he is sincerely a devotee, that demonic qualities will go very soon.

:''kṣipraṁ bhavati dharmātmā''
:''śaśvac-chāntiṁ nigacchati''
:''kaunteya pratijānīhi''
:''na me bhaktaḥ praṇaśyati''
:([[BG 9.31 (1972)|BG 9.31]])

So if one is strongly a devotee, then, gradually—it may take little time—all good qualities will be manifest in his body. So, any other question?

Devotee (3): Śrīla Prabhupāda, does Kṛṣṇa know that He's sitting in everyone's heart?

Prabhupāda: Huh?

Devotee (3): Does He know when . . . says: "The Supreme Lord sits in everyone's heart, O Arjuna, and He's directing the wandering of all living entities." Does He know when the living entities are going to surrender unto Him?

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: The question is, if Kṛṣṇa is sitting in everyone's heart and He knows the wanderings of all living entities—He's directing the wanderings of all living entities—then does Kṛṣṇa know the time, or does He direct the living entity at some certain time to surrender, or is this the will of the living entity?

Prabhupāda: He knows. Yes, He knows. What is your . . .? Is there any doubt?

Devotee (3): No, there wasn't a doubt, but . . .

Prabhupāda: So what is the time He knows, do you know that? He knows that he will surrender, but when he will surrender . . . then? That question must be there. That is explained in the ''Bhagavad-gītā'': ''mām eva ye prapadyante māyām etāṁ taranti te ''([[BG 7.14 (1972)|BG 7.14]]). He knows that, "He'll be happy, provided he surrenders unto Me. Otherwise not." That He knows also. Is it all right? He knows that, "As soon as he is surrendered unto Me he'll be free from the clutches of ''māyā''," and He knows it also, "If he does not do so, then he'll never be free from ''māyā''." Both things He knows. Is it clear or not?

Puṣṭa Kṛṣṇa: But it's the living entity's choice to surrender.

Prabhupāda: Yes. He knows everything.

Puṣṭa Kṛṣṇa: But then they give the argument, "If He knows, then how does the living entity have choice?"

Prabhupāda: Yes, that is given to him. He knows that, "I have given him the independence," so you can use your choice. That He knows also. ''Yathecchasi tathā kuru ''([[BG 18.63 (1972)|BG 18.63]]). He knows.

Puṣṭa Kṛṣṇa: This is understanding things in proper light.

Prabhupāda: Yes.

Devotee (3): See, the argument could come that, "If He is directing the wanderings of all living entities, then I don't have to worry about surrendering. He will direct me to it."

Prabhupāda: Yes. But ''ye yathā māṁ prapadyante ''([[BG 4.11 (1972)|BG 4.11]]). Why don't you see other verse? He is directing according to your desire—unless you surrender. There are two kinds of direction. One kind of direction is when you do not surrender, and one kind of direction, when you have surrendered. Because these things are there. My position is either surrender or not surrender. So the not surrender will get one kind of direction, and the surrender will get another kind of direction. Both ways, there is direction. Without His direction he cannot act. Is it clear or not? He gives direction to both of them, but this both, one who is surrendered is a different person from the person who is surrendered. So they, both of them, get different direction in different position, but without His direction he cannot act, either the surrendered or not the surrendered. He has to give direction. So if you think, "My Lord, send me to the hell. I will be very much satisfied," "All right, you go to hell in this way. This is the path." And if you say, "My lord, kindly take me to Your shelter," then He will give you direction, "You come in this way."

:''teṣāṁ satata-yuktānāṁ''
:''bhajatāṁ prīti-pūrvakam''
:''dadāmi buddhi-yogaṁ taṁ''
:''yena mām upayānti te''
:([[BG 10.10 (1972)|BG 10.10]])

He says, ''teṣāṁ satata-yuktānām''. Anyone who is twenty-four hours engaged in serving the Lord, ''bhajatām ''. . . this is called ''bhajana'', always engaged in Kṛṣṇa's service, ''bhajana-prīti'', with love and faith. To such person He gives a direction. What is that direction? ''Buddhi-yogaṁ dadāmi tam'': "I give him that ''buddhi-yoga''." What for? ''Yena mām upayānti te'': "By the process by which he is anxious to come to Me, I give intelligence, 'Yes, come this way. You come to Me.' " And those who are not devotees, they want to eat and sleep and sex life and defense in different types of bodies. The dog is also defending with his claws and teeth. The tiger is also defending. The man is also defending. And man is also have sex life, or the tiger has also sex life. The dog has also sex life. The dog is eating. The man is eating. In these affairs they offer, "Give me this facility, my Lord. I want to eat everything, without any dis . . ." "All right. You take the body of a hog and you eat stool." This direction. Ye ''yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ''([[BG 4.11 (1972)|BG 4.11]]). So, as you want.

So these different types of want is different type of people. A demon's want is different and a demigod's want is different. But Kṛṣṇa in both cases is the director. If he wants to prosper in this line, "All right, take My direction. Do it. You become a first-class demon like Hiraṇyakaśipu, Rāvaṇa, and become very powerful and create a situation by which both you and your whole family will be killed." That direction is there. And to a demigod, devotee, His direction he has. He goes back to home. He plays with Kṛṣṇa as cowherds boy. He dances with Kṛṣṇa as ''gopī''. He becomes Kṛṣṇa's father, Kṛṣṇa's mother. Clear it. Is it clear or not?

Puṣṭa Kṛṣṇa: Yes.

Devotee (3): Yes. ''Jaya''.

Prabhupāda: Kṛṣṇa gives direction according to the person, he wants. If he wants like a demon, Kṛṣṇa will give him very good direction how he can become a first-class demon. And if he wants to become an associate of Kṛṣṇa, devotee, then He will give you first-class direction how you can become so. (break) Without His direction you cannot go even a step forward. You are dependent in both the cases. You are not independent. You are dependent in both the cases. Now, as you want, whether you want to become a demon or whether you want to make a devotee and make progress in that line, that is your decision. Is that clear? Yes.

Devotee (3): Yes.

Girl devotee: Śrīla Prabhupāda, even though we're all living entities, part and parcel of Kṛṣṇa, even if we don't surrender to Kṛṣṇa in this lifetime, will we eventually surrender to Him, each and every one of us?

Puṣṭa Kṛṣṇa: Will everyone . . . even if we don't surrender to Kṛṣṇa in this life, will everyone surrender to Kṛṣṇa? Will everyone go back to Godhead eventually?

Prabhupāda: Hmm? So you have got doubt? Rest assured not everyone will do that. So you have no worries. It is not that everyone will do that. Therefore Caitanya Mahāprabhu says, ''ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva ''([[CC Madhya 19.151|CC Madhya 19.151]]). Unless one is ''bhāgyavān'', very fortunate, he'll not go back to home, back to Godhead. He will rot here. So this Kṛṣṇa consciousness movement means we are trying to make people ''bhāgyavān''. If he wants, he can become ''bhāgyavān''. That is our attempt. We are creating so many centers. We are teaching how to become ''bhāgyavān'', fortunate, how to go back to home, how he can be happy. Now, if one is fortunate, they will take this instruction and turn his life. Therefore this is mission. But without becoming ''bhāgyavān'', nobody can go. Fortunate. So we are giving them chance to become fortunate. This is our mission. The most unfortunate is getting the chance of becoming fortunate. Any one of us can consider this, how from unfortunate life they are coming to fortunate. This is Kṛṣṇa consciousness movement, that we are giving chance to the unfortunate. Everyone is unfortunate. Everyone is a rascal. We are giving chance how to become intelligent and fortunate. This is Kṛṣṇa consciousness. If the people are not so unfortunate and rascal, then what is the meaning of preaching? Preaching means that you have to turn the rascals and unfortunate to become intelligent and fortunate. That is preaching. But unless you are fortunate and intelligent, you cannot take to Kṛṣṇa consciousness. That is a fact.

Puṣṭa Kṛṣṇa: Can intelligence be created in an unintelligent person?

Prabhupāda: Everyone is intelligent. That I have already explained. Everyone has got brain and intelligence, but he has to use it properly. That is wanted. That is education. You cannot teach a stone how to manufacture this microphone. That is not possible, because he has no intelligence. But even one is dull-brained, you can teach him by education how to manufacture this microphone. So intelligence is there, every living entity. Now, to train them how to utilize his intelligence . . . so one who is fortunate, he becomes trained up in intelligence how to go home, back to home, back to Godhead. And one who is not fortunate, his intelligence is used how to go to hell. That's all. That is ''duṣkṛtina''. To become a member of the hellish condition of life, that also requires intelligence. How to become first-class thief, how to become first-class cheater, first-class drunkard, first-class smuggler—does it not require intelligence? It requires intelligence. But their intelligence is being used for going to hell, another intelligence is being used to going back to home, back to Godhead. Intelligence is there in both the cases. Now, it is the technique, how to use it. That's all. That requires.

So ''duṣkṛtina'', "Those who are simply engaged in sinful activities and utilizing intelligence in that way," ''na māṁ prapadyante'', "they cannot surrender unto Me." So the intelligence is there. Everything is there. Senses are there. They have to be purified. ''Tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]). The Kṛṣṇa consciousness movement is to purify intelligence, not that intelligence is external, pushed in within him. No. Intelligence there, but at the present moment he is polluted. His intelligence is covered with so many dirty things. That has to be cleansed. ''Ceto-darpaṇa-mārjanam ''([[CC Antya 20.12|CC Antya 20.12]]). That is Kṛṣṇa consciousness movement. His intelligence has to be cleansed. Other . . . intelligence is there. Without intelligence, how one can be living being? Then he is stone. The Buddha philosophy, they mean to say that "Kill your intelligence. Then no more suffering from pain or pleasure." Just like stone, it has no feeling or suffering or pleasure. So that is not possible for the living entity to become as dull as the stone. That is not possible. (end)

751017 - Morning Walk - Johannesburg

2021-12-09T08:41:48Z

Soham:

751017 - Lecture BG 02.01-11 - Johannesburg

2021-12-09T07:29:17Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 02|0201-11]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751017 Lecture - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751017BG-JOHANNESBURG - October 17, 1975 - 47:15 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751017BG-JOHANNESBURG.mp3</mp3player>

Prabhupāda: I shall speak some verses from ''Bhagavad-gītā'', Second Chapter, in which the Supreme Personality of Godhead, Kṛṣṇa, instructed. The beginning of instruction is the Second Chapter of ''Bhagavad-gītā''. So Arjuna, representing ourself, conditioned soul, covered with the material body and thinking in bodily conception of life . . . he was to fight with his brothers, nephews, grandfather, Bhīṣmadeva, also teacher the military science, Droṇācārya. In this way the business was not very palatable. Although he was forced to fight, but the opposite party who were very near, thick and thin people, and he had to kill them, so it was not very satisfactory to him. Therefore he flatly denied to fight, "Kṛṣṇa, I am not going to fight." He left his weapon, and then Kṛṣṇa was surprised that "My friend, Arjuna, he is denying to fight in My presence."

So Sañjaya, the private secretary of Mahārāja Dhṛtarāṣṭra, he was relaying the message which was going on in the battle of Kurukṣetra by higher process. Nowadays we have got experience of the television, but the another process, ''antar-dṛṣṭi'', that is also television. You can see the reflection of external activities within your heart, and you can explain. So Sañjaya, the private secretary of Mahārāja Dhṛtarāṣṭra, he explained that Arjuna was denying to fight. So:

:''taṁ tathā kṛpayāviṣṭam''
:''aśru-pūrṇākulekṣaṇam''
:''viṣīdantam idaṁ vākyam''
:''uvāca madhusūdanaḥ''
:([[BG 2.1 (1972)|BG 2.1]])

Madhusūdana is Kṛṣṇa's another name. So when Kṛṣṇa saw that Arjuna is unnecessarily disturbed, then, ''taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam''. ''Aśru-pūrṇa'', his eyes was full with tears, "Kṛṣṇa, I have to fight with my relatives." So he was crying that, "This is not very good business." So why he was crying? ''Kṛpayāviṣṭam'', being merciful upon them. They were so cruel upon the Pāṇḍavas that they insulted their wife, they tricked how to take away their kingdom. All this injustice was done to them. Still, because Arjuna is a Vaiṣṇava, a devotee, still, he was sympathetic: "No, no, let them do whatever they have done, but I am not going to kill them." So ''kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam'', ''viṣīdantam''.

''Bhagavān uvāca''. Then, after Arjuna being silent not to fight, then Bhagavān . . . Kṛṣṇa is Bhagavān. Bhagavān means the Supreme Personality of Godhead, full with all opulences. That is called Bhagavān. Generally in India we speak ''bhāgyavān''. ''Bhāgyavān ''means one who has got opulences. So Bhagavān means one who is full in opulences—in wealth, in strength, in influence, in beauty, in education, in renunciation. In these six way when one is opulent fully, then He can be called Bhagavān. Partially if one is very opulent, sometimes he is also called Bhagavān, but real Bhagavān, according to ''śāstra'', is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam''. Others, they may possess some of the opulences—not in full; partially. Just like Nārada Muni or Lord Brahmā, Lord Śiva, they are also sometimes called Bhagavān. But real Bhagavān is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam''. ''Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]). So here Bhagavān, the Supreme Person, Kṛṣṇa. Kṛṣṇa means, as Kṛṣṇa says in the ''Bhagavad-gītā'', ''mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ''([[BG 7.7 (1972)|BG 7.7]]): "There is no more superior person or element more than Me." And when Arjuna understood Kṛṣṇa he also admitted, ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ''([[BG 10.12-13 (1972)|BG 10.12]]).

So Kṛṣṇa is the Supreme Personality of Godhead. He is the origin of Brahman. He is the origin of Paramātmā. ''Brahmeti paramātmeti bhagavān iti śabdyate ''([[SB 1.2.11|SB 1.2.11]]). The Absolute Truth is experienced in three ways—Brahman, Paramātmā and Bhagavān. So Bhagavān is the last word of the Absolute Truth, the Supreme Person. Therefore Vyāsadeva has purposefully written here, ''śrī bhagavān uvāca''. ''Bhagavān uvāca ''means you cannot exceed the Supreme Person. Nobody can be equal to the Supreme Person; nobody can be more than the Supreme Person. Everyone should be under the Supreme Person. That is the meaning of Bhagavān. So Bhagavān said:

:''kutas tvā kaśmalam idaṁ''
:''viṣame samupasthitam''
:''anārya-juṣṭam asvargyam''
:''akīrti-karam arjuna''
:([[BG 2.2 (1972)|BG 2.2]])

"My dear Arjuna, you are My friend, personal friend, and you are proposing this, which is befitting to the ''anārya''." ''Anārya-juṣṭam'': "This is not for the ''Āryan''. You are ''kṣatriya'', you are meant for fighting for justice, and you are denying to fight? Oh, this is not good." ''Anārya-juṣṭam'': "This kind of proposal, cowardice, can be proposed by the ''anārya''." ''Ārya ''means the advanced. One who is advanced in knowledge, in civilization, they are called ''ārya'', ''Āryan ''civilization.

So in the ''Āryan ''civilization there are four divisions to maintain the society in the correct balance. That is also stated in the ''Bhagavad-gītā'': ''cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ''([[BG 4.13 (1972)|BG 4.13]]). The society must be divided into four classes of men. The first class means most intelligent class of men. They should be trained up as ''brahmin''. ''Śamo damaḥ satyaṁ śaucaṁ titikṣā ārjavaṁ'', ''jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ''([[BG 18.42 (1972)|BG 18.42]]). So this is the beginning of civilization, not that all ''śūdras'', as it is now in this age, ''kalau śūdra-sambhavaḥ''. Kali-yuga, there is no training how to qualify a section of person to become first-class ''brahmin''. That training is not there, neither ''kṣatriya'', neither pure ''vaiśya ''class. We are proud of our business, ''vaiśya'', but ''vaiśya ''means ''kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam ''([[BG 18.44 (1972)|BG 18.44]]). ''Vaiśya ''means they should take care of the cows, cow protection, ''go-rakṣya''. Why ''go-rakṣya''? Why not other animal ''rakṣya''? Kṛṣṇa has not said animal-''rakṣya ''or ''janawar-rakṣya''. ''Go-rakṣya''. The cow is very, very important animal. If you want to advance your spiritual consciousness, then you must have sufficient milk and sufficient grains. That is civilization. Therefore it is the duty of the ''vaiśyas ''to produce food grain, ''annād bhavanti bhūtāni ''([[BG 3.14 (1972)|BG 3.14]]). ''Annād''. In the society, if you have got sufficient ''anna'', both the animals and the man, they will be happy. These are the instruction in the ''Bhagavad-gītā'', everything practical. If we follow ''Bhagavad-gītā'' from all angles of vision—social, political, economical, religious, cultural—you will be perfect. This is ''Bhagavad-gītā''. We are therefore taken up this mission, to preach ''Bhagavad-gītā'' as it is, to solve all the problems of the world. That is ''Āryan ''civilization. ''Āryan ''civilization means following the principles of ''Bhagavad-gītā''.

So here Kṛṣṇa is addressing Arjuna, ''anārya'': non-''Āryan''. "You are ''kṣatriya''. Your service is now required to fight with persons who have created injustice. So what is this, that you are denying to fight?" ''Anārya juṣṭam''. And ''asvargyam''. ''Asvargyam ''means, "By denying your duty you cannot be elevated in your next life, or you cannot be elevated in the higher planetary system." For a ''kṣatriya'', it is the duty of the ''kṣatriya ''to fight and lay down his life. Then he is promoted to the higher planetary system. That is the ''śāstric ''injunction. If he becomes victorious, then he enjoys this material world, and if he dies, he is promoted to heaven. These things are there. Therefore Kṛṣṇa is advising Arjuna, ''asvargyam'': "If you deny to fight, then you will be refused to enter in the higher planetary system." ''Akīrti-karam'': "And you have, you are known as a great fighter, great soldier and My friend, and this will be going against your reputation. Don't do this." Then He says:

:''klaibyaṁ mā sma gamaḥ pārtha''
:''naitat tvayy upapadyate''
:''kṣudraṁ hṛdaya-daurbalyaṁ''
:''tvaktvottiṣṭha parantapa''
:([[BG 2.3 (1972)|BG 2.3]])

"My dear friend, ''parantapa ''. . ." ''Parantapa ''means one who gives trouble to the enemies. This is the material world. A ''kṣatriya ''cannot behave like a ''brahmin'', to excuse. ''Brahmin ''business is to excuse. ''Kṣamā-rūpa-tapasvinaḥ''. Those who are ''tapasvī'', they can excuse, but those who are in the governmental power, to make justice there is no question of excuse. Life for life. "You have killed one man; you must be killed." This is justice. A ''brahmin'', he may excuse, "All right, you have killed my man. Never mind. I excuse you." That is a ''brahmin's ''business. But a ''kṣatriya'', the government, the ruling power, he cannot do so. It is his mercy. It is the government's mercy when a murderer is hanged. That is the injunction in the ''Manu-saṁhitā''. So "''Parantapa'', you are ''kṣatriya''. Your business is to punish the unjust." ''Kṣudraṁ hṛdaya-daurbalyam'': "For a ''kṣatriya ''this kind of poor-heartedness, that 'I shall not fight,' give it up. Don't indulge in such thing." Then Arjuna said, Arjuna replied:

:''kathaṁ bhīṣmam ahaṁ saṅkhye''
:''droṇaṁ ca madhusūdana''
:''iṣubhiḥ pratiyotsyāmi''
:''pūjārhāv arisūdana''
:([[BG 2.4 (1972)|BG 2.4]])

He is addressing Kṛṣṇa as ''arisūdana'', the killer of the enemies. He says: "But in my case, I have to fight with Bhīṣma, Droṇācārya. They are my well-wisher, and how can I kill them? It is my duty to offer my respect, touching their feet, and You are enticing me to pierce their body with arrow? So, of course, You have killed so many enemies, but You have killed enemies. Why You are inducing me to kill my grandfather and my teacher?" Of course, Arjuna, also intelligent. He replied that "You cannot accuse me as ''anārya''. This is the consideration. Therefore I am hesitating to fight." Then he says:

:''gurūn ahatvā hi mahānubhāvān''
:''śreyo bhoktuṁ bhaikṣyam apīha loke''
:''hatvārtha-kāmāṁs tu gurūn ihaiva''
:''bhuñjīya bhogān rudhira-pradigdhān''
:([[BG 2.5 (1972)|BG 2.5]])

"They are not only my grandfather; they are ''guru''. And ''mahānubhāvān'', very great personality, Bhīṣmadeva, Droṇācārya. So if I kill them and if I live prosperously, taking the kingdom, do You think it is all right that I live on the blood of my ''guru ''and great personalities? Do You think it is all right?" Of course, he says:

:''na caitad vidmaḥ kataran no garīyo''
:''yad vā jayema yadi vā no jayeyuḥ''
:''yān eva hatvā na jijīviṣāmas''
:''te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ''
:([[BG 2.6 (1972)|BG 2.6]])

"Kṛṣṇa, actually I am puzzled. It is my duty to fight, but now I am puzzled whether I shall fight or not fight because, after all, the other side, they are my relatives, family members, ''dhārtarāṣṭrāḥ''. Dhṛtarāṣṭra is my elder brother of my father, and his sons, they are my cousin-brothers. So I am puzzled whether I shall fight." He plainly explained his position that, "Not that I have become ''anārya''. I have got sufficient strength. I can fight, but I am puzzled whether I shall fight in this case or not." Then he submits:

:''kārpaṇya-doṣopahata-svabhāvaḥ''
:''pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ''
:''yac chreyaḥ syān niścitaṁ brūhi tan me''
:''śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam''
:([[BG 2.7 (1972)|BG 2.7]])

Then Arjuna decided to accept Kṛṣṇa as his ''guru''. He . . . ''ṣiṣyas te 'ham'': "I become Your disciple." To become disciple means no more argument. When we talk friendly there is argument, counterargument. But when there is order from ''guru ''there is no more argument. Therefore Arjuna says that ''kārpaṇya-doṣopahata-svabhāvaḥ'': "Actually my behavior should be exactly like a ''kṣatriya'', to fight for the just cause, but in this case I am denying. Therefore I am ''kṛpaṇa''." ''Kṛpaṇa ''means one who does not properly use his position. One man is very rich, but he does not use his money, simply sees the money, he is called ''kṛpaṇa''. Similarly, Arjuna is powerful, he can fight, he is a ''kṣatriya'', but he is denying his ability. Therefore he is thinking that "I have become ''kṛpaṇa'', miser. Although I have got strength, I am denying to fight." "Although I have got money, I do not spend." These are called ''kṛpaṇa''. So ''kārpaṇya-doṣopahata'': "Now I am infected with ''kārpaṇya-doṣa''." ''Kārpaṇya-doṣopahata-svabhāvaḥ''.

So when we become puzzled with these material affairs, what to do—to do or not to do, this is the example—at that time we must approach a ''guru''. That is the instruction here, we see. ''Pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ''. When we are bewildered, we do not distinguish what is religious and what is not religious, do not use our position properly, that is ''kārpaṇya-doṣopahata-svabhāvaḥ ''([[BG 2.7 (1972)|BG 2.7]]). At that time there is need of ''guru''. That is the Vedic instruction. ''Tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham ''(MU 1.2.12). This is the duty. This is civilization, that we are meeting with so many problems of life. That is natural. In this material world the material world is problems of life. ''Padaṁ padaṁ yad vipadām ''([[SB 10.14.58|SB 10.14.58]]). Material world means in every step there is danger. That is material world. So therefore we should take guide from ''guru'', from the teacher, from the spiritual master how to make progress, because this . . . that will be explained later on, that the goal of our life, at least in this human form of life, in the ''Āryan ''civilization, the goal of life is to understand our constitutional position, "What I am." What I am. If we do not understand "What I am," then I am equal to the cats and dogs. The dogs, cats, they do not know. They think that they are the body. That will be explained. So in such condition of life, when we are puzzled . . . actually we are puzzled every moment. Therefore it is necessary one should approach to a proper ''guru''. Now Arjuna is approaching Kṛṣṇa, the first-class ''guru''. First-class ''guru''. ''Guru ''means the Supreme Lord. He is ''guru ''of everyone, ''parama-guru''. So anyone who represents Kṛṣṇa, he is also ''guru''. That will be explained in the Fourth Chapter: ''evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ''([[BG 4.2 (1972)|BG 4.2]]).

So Kṛṣṇa is showing example where we should offer our surrender and accept ''guru''. Here is Kṛṣṇa. So you have to accept Kṛṣṇa or His representative as ''guru''. Then your problems will be solved. Otherwise it is not possible, because He can say what is good for you, what is bad for you. He is asking, ''yac chreyaḥ syān niścitaṁ brūhi tat ''([[BG 2.7 (1972)|BG 2.7]]). ''Niścitam''. If you want advice, instruction, ''niścitam'', which is without any doubt, without any illusion, without any mistake, without any cheating, that is called ''niścitam''. That you can get from Kṛṣṇa or His representative. You cannot get right information from the imperfect person or a cheater. That is not right instruction. Nowadays it has become a fashion, everyone is becoming ''guru ''and he is giving his own opinion, "I think," "In my opinion." That is not ''guru''. ''Guru ''means he should give evidences from ''śāstra''. ''Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ ''([[BG 16.23 (1972)|BG 16.23]]): "Anyone who does not give evidences, proof, from the ''śāstra'', then" ''na siddhiṁ sa avāpnoti'', "he does not get at any time success," ''na sukham'', "neither any happiness in this material world," ''na parāṁ gatim'', "and what to speak of elevation in the next life." These are the injunction.

So we must select ''guru''. Here it is, example, Arjuna. He's accepting Kṛṣṇa as ''guru''. Why he is accepting? Because, he says:

:''na hi prapaśyāmi mamāpanudyād''
:''yac chokam ucchoṣaṇam indriyāṇām''
:''avāpya bhūmāv asapatnam ṛddhaṁ''
:''rājyaṁ surāṇām api cādhipatyam''
:([[BG 2.8 (1972)|BG 2.8]])

So he has selected that the right person ''guru'', and he said that, "Unless I hear from You what is right and wrong, I cannot decide whether I shall fight or I shall not fight. Which way is better for me I cannot understand." In this way:

:''evam uktvā hṛṣīkeśaṁ''
:''guḍākeśaḥ parantapaḥ''
:''na yotsya iti govindam''
:''uktvā tūṣṇīṁ babhūva ha''
:([[BG 2.9 (1972)|BG 2.9]])

"After addressing Kṛṣṇa that, 'You give me the right direction; otherwise I am not going to fight,' he left his weapon and became silent."

:''tam uvāca hṛṣīkeśaḥ''
:''prahasann iva bhārata''
:''senayor ubhayor madhye''
:''viṣīdantam idaṁ vacaḥ''
:([[BG 2.10 (1972)|BG 2.10]])

Now, Kṛṣṇa took the position of ''guru'', and He began to instruct. ''Tam uvāca hṛṣīkeśaḥ''. Hṛṣīkeśa . . . Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa means ''hṛṣīka īśa''. ''Hṛṣīka ''means the senses, and ''īśa'', the master. Therefore Kṛṣṇa is the master of our senses, everyone's senses. That will be explained in the Thirteenth Chapter, that ''kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata ''([[BG 13.3 (1972)|BG 13.3]]). In this body there are two living entities. One is myself, the individual soul, ''ātmā''; and the other is Kṛṣṇa, Paramātmā. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). So actually the proprietor is Paramātmā. I am given the chance to use it, so my senses, so-called my senses, that is not my senses. I have not created my hand. The hand is created by God, or by Kṛṣṇa, through the agency of this material nature, and I am given the hand to use it for my purpose—for my eating, for my collecting. But actually it is not my hand. Otherwise, when this hand becomes paralyzed, I am claiming, "my hand," I cannot use it, because the power of the hand is withdrawn by the proprietor. Just like in a house, rented house, you are living. If the proprietor of the house, landlord, eject you, you cannot live there. You cannot use it. Similarly, we can use this body as long as the real proprietor of the body, Hṛṣīkeśa, allows me to stay here. Therefore Kṛṣṇa's name is Hṛṣīkeśa. And this Kṛṣṇa consciousness movement means that we have accepted the senses from Kṛṣṇa, it should be used for Kṛṣṇa. Instead of using it for Kṛṣṇa, we are using it for our sense gratification. This is our miserable condition of life. Just like you are living in a place for which you have to pay rent, but if you don't pay rent—you think that it is your property—then there is trouble. Similarly, Hṛṣīkeśa means the real proprietor is Kṛṣṇa. I have been given this property. That is stated in the ''Bhagavad-gītā''.

:''īśvaraḥ sarva-bhūtānāṁ''
:''hṛd-deśe 'rjuna tiṣṭhati''
:''bhrāmayan sarva-bhūtāni''
:''yantrārūḍhāni māyayā''
:([[BG 18.61 (1972)|BG 18.61]])

''Yantra'': it is a machine. This machine has been given by Kṛṣṇa to me because I desired that, "If I get a machine like a human body, then I can enjoy like this." So Kṛṣṇa fulfills your desire: "All right." And if I think, "If I get a machine in which I can directly suck blood of other animal," "All right," Kṛṣṇa says: "you take the machine of a tiger's body and use it." So this is going on. Therefore His name is ''Hṛṣīkeśa''. And when we understand properly that "I am not the proprietor of this body. Kṛṣṇa is the proprietor of the body. I wanted a certain type of body to use it for my sense gratification. He has given it, and I am not happy, therefore I shall learn how to use this machine for the proprietor," this is called ''bhakti''. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ''([[CC Madhya 19.170|CC Madhya 19.170]]). When the senses . . . because Kṛṣṇa is the proprietor of the senses—He is the proprietor of this body—so when this body will be utilized for Kṛṣṇa's service, that is our perfection of life. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate''.

:''sarvopādhi-vinirmuktaṁ''
:''tat-paratvena nirmalam''
:''hṛṣīkeṇa hṛṣīkeśa-''
:''sevanaṁ bhaktir ucyate''
:([[CC Madhya 19.170|CC Madhya 19.170]])

If you want the definition of ''bhakti'', the ''bhakti'' means to use the things for the proprietor. That is right use. If somebody use for another purpose, that is misuse. So ''bhakti'' means, when things are used properly, that is called ''bhakti''. Now we are thinking that this machine, this body, "I am born in India, so it is Indian machine. It should be utilized for India's profit." Another person is thinking, "This machine, it is gotten from America, so it should be used for America." That is going on in the name of nationality or Communism, or society or friendship and this and so on. We have invented so many "isms," but they are all misuse, because actually the machine does not belong to the American or the Indian or the African. The machine belongs to Kṛṣṇa. So this is misuse.

So when we understand that we are misusing this machine improperly, that is called pure machine. That is called pure understanding, or Kṛṣṇa consciousness. ''Sarvopādhi-vinirmuktam''. "I am not American. I am not Indian. I am not ''brahmin''. I am not ''kṣatriya''. I am not human being." ''Ahaṁ brahmāsmi'': "I am Brahman." Not the Supreme Brahman, but part and parcel of Brahman. Supreme Brahman is Kṛṣṇa, Para-brahman. He is addressed as Para-brahman. So we are part and parcel of Brahman. Therefore we are Brahman. So we have to realize this position. ''Ahaṁ brahmāsmi'': "I am Brahman." I am not this machine. I am put into this machine, but because the machine is gotten either from America or from India or from heaven or from hell, I am designating this machine as American machine or Indian machine. Actually this machine belongs to Kṛṣṇa, and it should be used for Kṛṣṇa. Therefore the definition of ''bhakti'' means ''hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ''([[CC Madhya 19.170|CC Madhya 19.170]]). This is ''bhakti''.

So Kṛṣṇa, now He has taken the position of teacher. Now no more friendly talking, because Arjuna has accepted Him as the teacher. So He's the teacher. It is the duty of the teacher to punish or to chastise the disciple when he is wrongly going on. That is the duty. So first teaching of Kṛṣṇa, because Arjuna has accepted His leadership, His teachership, His instruction, accepted that he will follow His instruction, so first instruction is ''aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase ''([[BG 2.11 (1972)|BG 2.11]]): "You rascal. You are rascal. You are talking like a very learned man, that 'How shall I kill my this grandfather? How shall I kill my brother, this and so on?' This is all bodily concept of life. You are talking on the bodily platform." So what is this body? It is to be neglected? "Yes." ''Aśocyān anvaśocas tvam'': "It is not to be lamented."

:''aśocyān anvaśocas tvaṁ''
:''prajñā-vādāṁś ca bhāṣase''
:''gatāsūn agatāsūṁś ca''
:''nānuśocanti paṇḍitāḥ''
:([[BG 2.11 (1972)|BG 2.11]])

''Paṇḍita ''means one who knows that, "I am not this body." That is ''paṇḍita''. The body is a lump of matter, so what is the value of lump of matter? Either while it is moving or while it is not moving, it is a lump of matter. Suppose we are now moving with this body with nice coat, pant, hat. That's all right. But what it is? It is a lump of matter. Either coat, pant, or these bones and the skin and the blood and the stool and urine, whatever this body is composed of, it is all material. And when the living entity goes away from this body, the same lump of matter. Does it change?

So we are not lamenting at the present moment, because it is moving. And as soon as the movement is stopped, I say: "Oh, my father has gone," "My son has gone," and we lament. So actually the body is the same. The same body is lying here as dead body, whom we are lamenting, "my father," but you have never seen your father. You have seen only the coats and pants and the body. That is your education. Therefore Kṛṣṇa says, "Arjuna, you are thinking on terms of this coats and pants and bones and muscles and urine and stool. Therefore you are rascal number one." This is the first instruction, ''aśocyān anvaśocas tvaṁ prajñā''. . . ([[BG 2.11 (1972)|BG 2.11]]). "Do any gentlemen lament for this torn-up cloth, bones and skins and urine and stool? Does any sane man lament?" This is the first instruction. So ''aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase'': "You are talking just like a very learned man to argue with Me, but you are fool number one because"—''agatāsūṁś ''. . . ''gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ''—"this is not the business of the ''paṇḍita''."

So this is not the position of Arjuna only. The whole material civilization, the whole population of the whole world, they are like this ''aśocyān anvaśocas tvam ''([[BG 2.11 (1972)|BG 2.11]]). When the body is living, when the body is moving, they are busy how to make the body comfort. And when the body is not moving they are lamenting. That is the business. Therefore ''brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati ''([[BG 18.54 (1972)|BG 18.54]]). The . . . our business is, the material civilization means, ''śocati kāṅkṣati'', two business. ''Kāṅkṣati ''means desiring. While the body is moving, we are desiring, making plan, "I want this. I want this. My son requires this. My nation requires this. My community requires this." This is, means, ''kāṅkṣati'', desiring to possess, this point. And when the body is lost, then ''śocati'': "Oh, my father is lost," "My brother is lost," "My son is lost." Two business. So long there is no spiritual knowledge, we have got on the material conception of body two business—''śocati'', ''kāṅkṣati'': desiring for things which we do not possess and lamenting for things which we have lost. This is our two business. But if you become self-realized, if you become aware actually what you are, then ''na śocati na kāṅkṣati''.

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

This is the business.

So our this Kṛṣṇa consciousness movement is trying to educate people to give up this bodily concept of life. This is the sum and substance of this movement. And unless we come to understanding that, "I am not this body, I am a spirit soul. My aim of life is missing," then we remain cats and dogs.

:''yasyātma-buddhiḥ kuṇape tri-dhātuke''
:''sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ''
:''yat-tīrtha-buddhiḥ salile na karhicij''
:''janeṣv abhijñeṣu sa eva go-kharaḥ''
:([[SB 10.84.13|SB 10.84.13]])

Anyone who is leading his life on the bodily concept of life, he is no better than the dogs and hogs. So in order to stop this civilization of dogs and hogs, the Kṛṣṇa consciousness movement is essential. Kṛṣṇa consciousness means to take instruction from Kṛṣṇa. This is the first instruction. ''Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase ''([[BG 2.11 (1972)|BG 2.11]]). So gradually He will give instruction.

So it is our request that you try to study ''Bhagavad-gītā'' as it is. Don't try to distort it by your so-called education. Try to understand Kṛṣṇa as He is saying. Then you will be benefited. Your life will be successful. Thank you very much. Hare Kṛṣṇa. (applause) (break)

Indian guest: . . . (indistinct)

Puṣṭa-kṛṣṇa: What is the meaning of ''sac-cid-ānanda''?

Prabhupāda: That is spirit soul. ''Sat ''means eternal, and ''cit ''means knowledge and ''ānanda ''means bliss. So if we study ourself, this body . . . this body is not eternal. ''Sat ''means eternal. So if you study this body . . . in the ''Bhagavad-gītā'' you will find, ''antavanta ime dehā nityasyoktāḥ śarīriṇaḥ ''([[BG 2.18 (1972)|BG 2.18]]). This body is ''antavat''; it will perish. Therefore it is not ''sat''. ''Sat ''means eternal, and the body is not eternal. Therefore it is very difficult to understand what is ''sat'', because we have no education, no experience. Everything is annihilated, destroyed, anything material. So actually we have no experience what is ''sat''. So . . . but Vedic instruction is, ''sad gama asato mā'': "Don't remain in ''asat'', noneternal. Come to the platform of eternity." ''Sad gama asato mā''. So that is our mission of life. The human form of life is distinct from the cats and dogs, because if you instruct to the cats and dogs what is ''sat ''and what is ''asat'', it is impossible for them to understand. It is not possible. Therefore Vedic instruction is ''asato mā'': "Don't remain cats and dogs in the human form only. You come to the platform of eternity." ''Asato mā sad gama''. So we must try what is eternal.

So far in the present condition, as this material condition, we do not know what is actually eternal, because our body is not eternal. Therefore the first instruction is that, "You are lamenting on the body, which is not eternal, but you are eternal. Your business is to understand the eternal." That is called ''sat''. And ''cit'', ''cit ''means knowledge. Knowledge . . . at the present moment we are all in ignorance. We do not know what is the next step, whether I am going to live or to die. Everything in ignorance. Therefore this body is also not ''cit''. It is full of ignorance. Then ''sat'', ''cit ''and ''ānanda'', that we have got experience . . . where is ''ānanda''? ''Ānanda ''means blissfulness, joyfulness. There cannot be any joyfulness in this body. There are three kinds of miserable condition of material life, ''adhyātmika'', ''adhibhautika'', ''adhidaivika''. So either these three or one or two is always there. ''Adhyātmika ''means miserable condition on account of the body and mind. So wherever we go, the body is there. So even if I am very opulent materially with wealth . . . we are getting experience that even the most rich, richest man in the society, he is committing suicide. Why? He has got every resources to enjoy. Why he is committing suicide? That means there is also no ''ānanda'', even you possess the material things.

So there is no question of ''sac-cid-ānanda ''in this material condition of life. If you understand what is spiritual life and if you practice how to come to the spiritual life, spiritual platform, as Kṛṣṇa is, then we can become equal with Kṛṣṇa, ''sac-cid-ānanda ''(Bs. 5.1). Otherwise we are in ignorance. This body is not ''sac-cid-ānanda''. (end)

751016 - Interview - Johannesburg

2021-12-08T17:03:00Z

Soham:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Conversations - Africa]]
[[Category:Conversations - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Conversations with Media]]
[[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:1975 - Conversations|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751016b Conversation - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Conversation'''</big></big>]]</div>


<div class="code">751016R1-JOHANNESBURG - October 16, 1975 - 16:21 Minutes</div>

(Conversation with Reporter of The Star)

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751016R1-JOHANNESBURG.mp3</mp3player>

Reporter: Your Grace, can I start by asking you what do you think of South Africa?

Prabhupāda: (to Puṣṭa Kṛṣṇa) That you can reply. (to reporter) Just preach this cult, Kṛṣṇa consciousness. I was expected since a long time. So I could not come here due to my other engagements.

Reporter: Yes. What are your views of the country? What do you think of it?

Prabhupāda: Every country is all right. I don't find any fault. But only difficulty is that all over the world the civilization is being misdirected.

Reporter: Misguided.

Puṣṭa Kṛṣṇa: Misdirected.

Prabhupāda: Misdirected. They are not taking importance of the right thing. Just like we are in this body. Now, when the body is dead, we cry that "My father is gone away," "My son is gone." But if I reply that, "Your father is lying on the bed. Why you're crying that your father has gone away?" what will be the reply? The father whom the son has seen since his birth, that body in the coat and pant, so that coat-pant and body is there on the bed, and why the son is crying, "My father has gone away"? What is the reply? What should be the reply?

Reporter: Well, I know what I would reply. I don't know what you would reply.

Prabhupāda: No, I want what is your reply.

Reporter: My reply would be that he hasn't gone, that he's gone to God.

Prabhupāda: He . . .? He has not seen his father. That is my reply. Now, the person whom he accepted as his father, he is lying there on the bed. And now he is crying that "My father is gone." That means he has not seen his father. So this is going on. The whole world movement is on the basic principle of that living force which makes the body so important. Either a politician or a philosopher or a scientist, so long the living force is there, the body is important. And as such, the living force is gone, then it is simply a lump of matter. So we are taking care of this lump of matter, not of the living force. This is the mistake of the whole civilization. We do not know what is that living force. There is no scientist, there is no philosopher, nothing of the sort. Simply as child we cry, "Oh, my father has gone away. My father has gone." Why did you not see who is your father or who is your son? Where is that education? Where is that enlightenment? Where is that university? Therefore I say the whole civilization is being misdirected. They do not know what is the important factor in civilization.

Reporter: If I asked you to give the people who will read my article a message . . .

Prabhupāda: This is my message, that the whole civilization is misdirected, giving importance on the body, but the living force within the body he does not know anything about.

Reporter: But what message would you give to people in terms of helping people, perhaps, to live better lives?

Prabhupāda: Yes. But if the basic principle is wrong, then their all their plans for becoming happy is also wrong. So he does not know what is the important factor. So when he comes to know that he is not this body, he is spirit soul—he studies what is the nature of the spirit soul, what is the necessity of the spirit soul—then he becomes happy. If he is under misconception . . . suppose if I take you, Mr. Singer, as the coat, and I take care of the coat and not of you, person, then is that very good proposal? So that is going on. They are taking care of the shirt and coat, not the person who is putting on the shirt and coat. This is the mistake of the modern civilization. And the Kṛṣṇa consciousness movement is an attempt to correct it, not theoretically, but by scientifically, by philosophically, economically, religiously, everything. Therefore we have got so many books. We are trying to distribute, enlighten people. This is our business. Then people will be happy. Unless one who knows, "What I am, and what is my business, what is my aim of life," then how he can be happy? Just like a dog is jumping here and there, here and there, but he does not know what is the aim of life. So if we do not come to the spiritual platform, that we remain animal like cats and dogs, then what is the civilization of cats and dogs? If you keep the dogs as dog and if you ask some of them to come together and make a peace formula, is it possible the dogs will be able to make any peace formula? Because they are dogs, they will go on barking, that's all. So we are attempting so many peace formula, but we are keeping the consciousness on the body, exactly like the dog. And therefore there is no peace. There cannot be any peace. First of all you must come to the real platform—the living force, what is that spirit soul, what is the necessity, what is the aim. That you do not know.

Reporter: Your Grace, a great many of South Africa's church leaders from some of the big churches are fearful that South Africa is going to find itself in a situation of violence. What message would you give this country in terms of avoiding any violence.

Prabhupāda: No, I am going to every country, because everywhere the same mistake is going on: bodily concept of life. So I am trying to bring them to the real life, and then make their plan. They will be happy. It is not for South Africa. For any Africa, or any country, South America or South India or anywhere, the problem is the same. Everywhere the same conception: "I am South African," "I am American," "I am Indian," "I am this," "I am that." So all these things are on the bodily concept of life. Nobody says, "No, I am not this body. I am different from body." Nobody says. We are simply preaching that "You are not this body. You are different from this . . ." That is our unique situation. Perhaps throughout the whole world we are trying to preach that "You are not this body. You are different from body." And we have not manufactured this idea. This is the instruction in the ''Bhagavad-gītā''. ''Bhagavad-gītā'', the first teaching is:

:''dehino 'smin yathā dehe''
:''kaumāraṁ yauvanaṁ jarā''
:''tathā dehāntara-prāptir''
:''dhīras tatra na muhyati''
:([[BG 2.13 (1972)|BG 2.13]])

This is the first instruction. Just like in the body of a child the spirit soul is there; therefore the child is becoming a boy, and the boy is becoming a young man, young man is becoming old man. Then what is the next? Then the old man must have a next body. This is very simple logic. Now . . . but I am the same. I was also a baby. I was a boy. I remember. But the body is no longer existing. I am existing. I know that I had such-and-such body. So therefore the conclusion is that after annihilation of this body, I will exist in another body. ''Tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). So who knows this science? And there are 8,400,000 forms of body. What kind of or what form of body I am going to get next, where is that science? So we are teaching, by Kṛṣṇa consciousness movement, all these things, not only theoretically but with scientific knowledge, philosophy, everything. You can see our . . . we have got over fifty books of four hundred, five hundred pages each. We are teaching only about Kṛṣṇa consciousness.

Reporter: Your Grace, what stops so many people from becoming Kṛṣṇa devotees?

Prabhupāda: Join this, our center. You come here, you'll become Kṛṣṇa devotee. Just like these boys. They are not imported from India. They are European, American and South African. (to devotee) You are South African?

Devotee: British.

Prabhupāda: British. And who is South African?

Puṣṭa Kṛṣṇa: They're South Africans.

Prabhupāda: So we welcome everyone, African, South African, North African.

Reporter: What stops so many millions of people from doing that?

Prabhupāda: Well, knowledge means it is meant for few men. If you want men without any university degree, you will get many thousands. But as soon as say: "We want graduate," it will be minimized. Or as soon as you say "postgraduate," it will be still minimized. So as soon as there is question of knowledge, the number of people will be diminished. So we cannot expect mass of people. But if there are good persons, exemplified person, vivid example, that will help the whole society—"There is ideal class. They know everything."

Reporter: You're going to be delivering two addresses next week at one of our biggest universities.

Prabhupāda: (referring to Puṣṭa Kṛṣṇa) That he knows.

Puṣṭa Kṛṣṇa: Monday and Wednesday. It would be nice if you would mention that in your article.

Reporter: Yes, I will. But I want to know what will you tell the people.

Prabhupāda: These things in different way that "Come to your pure knowledge and make your plan. Then you will be happy. And if your basic principle is wrong, then whatever plan you make, it is useless."

Reporter: Yes. But, you see, the thing that worries me is that how do people begin to understand that their basic principle might be wrong?

Prabhupāda: Just as one goes to a school and gradually he understands what is one, what is two, what is three, what is "Two plus two equal to four," . . . (indistinct) . . . it is a question of learning, education.

Reporter: Yes, but this doesn't affect the ordinary man in the street, Your Grace.

Prabhupāda: Huh?

Reporter: This doesn't affect the masses.

Prabhupāda: Masses?

Puṣṭa Kṛṣṇa: The mass of people, he says it doesn't affect them.

Prabhupāda: Mass of people will follow. ''Yad yad ācarati śreṣṭha ''([[BG 3.21 (1972)|BG 3.21]]). Just like everywhere, in politics there is in one leader and people follow him. So we want first-class leader. Then mass will follow. If the leaders are rascals and fools, then what will be result? ''Andhā yathāndhair upanīyamānāḥ ''([[SB 7.5.31|SB 7.5.31]]). If the leader is blind, how he can help other blind men? He must be open eyes. Then he can lead thousands of blind men—"Come here." And if he is himself blind, then what . . . how he can help? That is wanted. One blind man . . . one open-eyes man is sufficient to lead many thousands of blind men. But if the leaders are also blind, then it is useless. He must be in perfect knowledge. That is wanted. We do not expect that mass of people will understand this philosophy. It is not possible. But at least the leaders, they must know how to lead people—the father, the teachers, the government, like that. Then people will follow.

Reporter: My last question—will you be meeting other spiritual leaders in South Africa?

Prabhupāda: I do not know who is that spiritual leader. Nobody . . .

Puṣṭa Kṛṣṇa: We haven't found any really prominent personalities to introduce Prabhupāda to.

Prabhupāda: But one spiritual leader is there, Swami Sahajananda.

Puṣṭa Kṛṣṇa: Yes, the Divine Life Society in Durban, the head of that. He wrote one letter praising Prabhupāda's work, that he is rightfully representing the Vedic literatures.

Reporter: Well, thank you very much.

Prabhupāda: Thank you. Hare Kṛṣṇa. You have taken lunch? So, it is very important movement. Try to study, understand. And it is the duty of the press men, journalists, to propagate. They must know the first science of the living force within the body. That is the most important part.

Reporter: I just feel that, in a way, I have enough to write, and I have enough to . . . well, I believe in giving a little message of something in most things that I write. I try not to make them negative. And at least I can present people with what they have and what you are saying. But I feel that within myself, and this concerns myself, that I haven't spoken to you enough, that I haven't heard you enough, and that I have . . .

Prabhupāda: No, you can ask me more, more, other question. I can reply. There is no harm.

Puṣṭa Kṛṣṇa: You have any questions?

Reporter: Well, I can't stay now, and I feel too that I am imposing, because I know that His Grace wants to rest.

Puṣṭa Kṛṣṇa: It's okay. What you could do is write one article introducing, and then come to the Monday and Wednesday night programs and write another article. Because . . .

Reporter: Yes. I'll try at least to prepare this one trip here on Monday. I think it would be a very good idea, don't you?

Puṣṭa Kṛṣṇa: Oh, yes. That would be very nice if you act as an advertisement also. Thank you very much.

Reporter: Your Grace, thank you.

Prabhupāda: Thank you.

Reporter: Good-bye. (break) (end)

751015 - Lecture SB 01.07.05-6 - Johannesburg

2021-12-08T16:40:56Z

Soham:

751014 - Lecture - Johannesburg

2021-12-08T16:14:32Z

Soham:

751014 - Lecture SB 01.07.02-4 - Johannesburg

2021-12-08T16:14:10Z

Soham:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10702-04]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751014c Lecture - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751014SB-JOHANNESBURG - October 14, 1975 - 49:12 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751014SB-JOHANNESBURG.mp3</mp3player>

Prabhupāda: So I shall try to speak on some of the preliminary important ''ślokas ''from ''Śrīmad-Bhāgavatam'', how ''Śrīmad-Bhāgavatam ''was compiled by Vyāsadeva under the instruction of Śrī Nārada Muni.

So the description was given by Sūta Gosvāmī in a very big meeting at Naimiṣāraṇya, thousands of years ago, and the Sūta Gosvāmī is describing how ''Śrīmad-Bhāgavatam ''was compiled.

:''śrī sūta uvāca''
:''brahma-nadyāṁ sarasvatyām''
:''āśramaḥ paścime taṭe''
:''śamyāprāsa iti prokta''
:''ṛṣīṇāṁ satra-vardhanaḥ''
:([[SB 1.7.2|SB 1.7.2]])

There is a place, Śamyāprāsa, above Haridvāra, there Vyāsadeva's ''āśrama ''was situated on the river Brahmanadī, Sarasvatī, on the eas . . . western side, ''paścime taṭe. Ṛṣīṇāṁ satra-vardhanaḥ'': there all the great sages and saintly persons used to perform sacrifice. ''Tasmin āśrame ''. . . ''tasmin sva āśrame vyāso badarī-ṣaṇḍa-maṇḍite ''([[SB 1.7.3|SB 1.7.3]]): the ''āśrama ''was surrounded by berry trees, ''badarī-ṣaṇḍa''. ''Ṣaṇḍa ''means trees. ''Āsīno 'pa upaspṛśya praṇidadhyau manaḥ svayam''. So in that ''āśrama ''. . . formerly, big, big saintly persons, they used to live in forest ''āśrama''. Now they have to come far away from ''āśrama ''to South Africa, because people have forgotten. Formerly, big, big persons, they used to visit the ''āśrama'', but nowadays people are not interested. ''Anartha''. They are captivated by the material, external energy. It is said that . . . not only now, formerly also, but formerly the number of people who were not interested were very, very small. At the present moment, the number of interested people are very, very small. That is the difference, Kali-yuga. Therefore Caitanya Mahāprabhu, He inaugurated this Kṛṣṇa consciousness movement, that people in this age are no more interested in their value of life. They are in darkness. Therefore Vaiṣṇava, under the instruction of Śrī Caitanya Mahāprabhu, should go door to door, country to country, town to town, and preach Kṛṣṇa consciousness for their benefit.

He said:

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

Caitanya Mahāprabhu desired that on the surface of the globe, as many towns and villages are there, the Kṛṣṇa consciousness movement should be spread. And everyone, Indian especially, was advised to take up this mission and preach. He said:

:''bhārata-bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])

''Para-upakāra ''means to do well to others. This is India's mission. India's mission is to elevate outside Indians. Because outside India, people are interested only how to make money and live materially comfortably. They do not know anything more than that. This is ''anartha''. This is ''anartha''. People have become interested only in bodily comforts. They do not know that we are not this body, we are spirit soul, and we have got different interest of the spirit soul than the bodily interest. The bodily interest is there, even in cats and dogs. They also take care of the body as much as possible by them. Similarly, if we simply take care of the body and do not take care of my self—what I am, what is my necessity—then it is suicidal. So that is going on all over the world. People are interested only in bodily comforts. They do not know that within this body there is spirit soul, and he has got a different type of business or mission. That we have forgotten.

Therefore Vyāsadeva has given us this literature. The history of this literature is being described:

:''tasmin sva āśrame vyāso''
:''badarī-ṣaṇḍa-maṇḍite''
:''āsīno 'pa upaspṛśya''
:''praṇidadhyau manaḥ svayam''
:([[SB 1.7.3|SB 1.7.3]])

Now Nārada Muni instructed him . . . Nārada Muni is Vyāsadeva's ''guru''. So Vyāsadeva presented before Nārada Muni that, "I have written so many books—''Mahābhārata'', ''Purāṇas'', ''Vedānta-sūtra ''and ''Upaniṣads'', and so many things—but I am not feeling very much happy." So Nārada Muni instructed him that, "You have done so many things, that is all right, but you have not described very elaborately about the activities of the Supreme Lord. Therefore you are unhappy. So I advise you that you take up this business in writing. Then you will feel happy." So under his instruction he sat for meditation. He says—it is there—''āsīnaḥ apaḥ upaspṛśya''. Before meditation, this is the process: you take water, ''ācamana'':

:''oṁ apavitraḥ pavitro vā''
:''sarvāvasthāṁ gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ''
:''sa bāhyābhyantara-śuciḥ''
:''śrī viṣṇu śrī viṣṇu śrī viṣṇu''

Three times you have to take water and taste it. That is called ''upaspṛśya''. So he did it. ''Āsīnaḥ apaḥ upaspṛśya praṇidadhyau manaḥ'': then he began to concentrate his mind, meditation.

So that is called ''yoga''. This meditation means ''bhakti-yoga''. Meditation, that is the real meaning. Nowadays meditation has become a fashion, but meditation is described in the Vedic literature, ''dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ''([[SB 12.13.1|SB 12.13.1]]). The ''yogīs'', they meditate, ''dhyānāvasthita''. ''Dhyānāvasthita-tad-gatena manasā'': the mind becomes fully absorbed in Kṛṣṇa consciousness, ''tad-gatena''. ''Tat ''means transcendental Absolute Truth, ''oṁ tat sat''. So ''tad-gatena manasā'', mind being . . . our mind is very restless, so it is very difficult. Five thousand years ago, when Kṛṣṇa instructed Arjuna to concentrate his mind, meditate, or meditate upon Supersoul, so Arjuna frankly admitted that it was not possible for him. He said to Kṛṣṇa, "My dear Kṛṣṇa, You are advising. That is nice. But it is not possible for me." ''Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham ''([[BG 6.34 (1972)|BG 6.34]]): "Mind is so restless, just like wind blowing. So to capture the mind, to make him pacified, it is very difficult job. I don't think I shall be able to do it." Arjuna refused. But Arjuna was a great devotee; therefore Kṛṣṇa encouraged him. Arjuna did not know anything except Kṛṣṇa, always thinking of Kṛṣṇa. Then He encouraged him, that "My dear Arjuna, for you, you are the best ''yogī''." Why? He described:

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

He is first-class ''yogī''. Who? ''Yoginām api sarveṣāṁ mad-gata'', simply thinking of Kṛṣṇa, ''mad-gata''. ''Antar-ātmanā'', within the core of heart, always thinking of Kṛṣṇa. ''Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā'', ''śraddhāvān bhajate yo mām''.

So we are teaching this. Kṛṣṇa consciousness movement means we are teaching our disciples how to think of Kṛṣṇa twenty-four hours. This is Kṛṣṇa consciousness. And the simple method is to chant:

:''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''
:''Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''

So our . . . this is the process. We have got this bead bag, and within this bag there is bead, and we chant each . . . we capture each bead and chant:

:''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''
:''Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''

One bead equals sixteen times. So the whole bead chain there is hundred and eight, so one round means about seventeen hundred. In this way, our disciples are advised to chant at least sixteen rounds. This is our daily duty. It takes about two hours, and after that we are engaged in so many other businesses. Somebody is typing or printing books, somebody is going to sell books, somebody is collecting subscription, somebody is cooking for the temple Deity, Rādhā-Kṛṣṇa. So in this way our inmates, or our members, are always engaged. ''Kīrtanīyaḥ sadā hariḥ ''([[CC Adi 17.31|CC Adi 17.31]]), this is recommendation of Śrī Caitanya Mahāprabhu. Somehow or other, be engaged twenty-four hours in Kṛṣṇa consciousness. Then your life will be successful.

So Kṛṣṇa advised, ''yoginām api sarveṣāṁ mad-gatenāntar-ātmanā ''([[BG 6.47 (1972)|BG 6.47]]). So here Vyāsadeva sat in his ''āśrama'', and began to meditate—means he was thinking of Kṛṣṇa. Here it is said, ''bhakti-yogena''.

:''bhakti-yogena manasi''
:''samyak praṇihite 'male''
:''apaśyat puruṣaṁ pūrṇaṁ''
:''māyāṁ ca tad-apāśrayam''
:([[SB 1.7.4|SB 1.7.4]])

So if we meditate in ''bhakti-yoga'', that is ''bhakti-yoga'', as Kṛṣṇa advises that ''yoginām api sarveṣāṁ mad-gatenāntar-ātmanā'', ''śraddhāvān'' . . . ''śraddhāvān'', with faith and love if one thinks of Kṛṣṇa, ''bhakti-yogena'', then everything is revealed to him, revealed to him. That is also confirmed in the ''Bhagavad-gītā'':

:''teṣāṁ satata-yuktānāṁ''
:''bhajatāṁ prīti-pūrvakam''
:''buddhi-yogaṁ dadāmi taṁ''
:''yena mām upayānti te''
:([[BG 10.10 (1972)|BG 10.10]])

Kṛṣṇa says: "Anyone who is engaged ''satatam''." ''Satatam ''means twenty-four hours. He has no other thinking except Kṛṣṇa. ''Sa vai manaḥ kṛṣṇa-padāravindayoḥ ''([[SB 9.4.18-20|SB 9.4.18]]). This is spoken about Mahārāja Ambarīṣa. He was the emperor of the whole world, he was doing his duty as a responsible king, but still, ''sa vai manaḥ kṛṣṇa-padāravindayoḥ'': he fixed his mind at the lotus feet of Kṛṣṇa. ''Vacāṁsi vaikuṇṭha-guṇānuvarṇane'': and when he used to speak, he used to speak about Kṛṣṇa. ''Vacāṁsi vaikuṇṭha-guṇānuvarṇane''. When he was to walk, he used to go to the temple. When he was to hear something, he was hearing Hare Kṛṣṇa ''mahā-mantra''. When he was to smell something, he was smelling the flowers offered at the lotus feet of Kṛṣṇa. When he was eating, he was tasting the ''kṛṣṇa-prasādam'', the foodstuff first offered to Kṛṣṇa. So we can engage our senses in that way, set by such example by Ambarīṣa Mahārāja, how to utilize our senses for Kṛṣṇa consciousness. That is ''bhakti''. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ''([[CC Madhya 19.170|CC Madhya 19.170]]). ''Bhakti ''means when you engage your senses for the service of the Lord. Just like example set by Mahārāja Ambarīṣa. His example is there, because who can be more busy than a responsible king? He has to do so many political affairs, and still, his mind was fixed up, ''sa vai manaḥ kṛṣṇa-padāravindayoḥ ''([[SB 9.4.18-20|SB 9.4.18]]), in Kṛṣṇa . . . (indistinct) . . . this is required.

So here also, Vyāsadeva, he applied meditation in ''bhakti-yoga''. ''Yoga ''means ''bhakti-yoga''. There are different ''yogas—haṭha-yoga'', ''jñāna-yoga'', ''tapa-yoga'', many—but the ultimate goal of these ''yo ''. . . ''yoga ''means connect, connection, connection with the Lord. So ultimately you have to come to the stage of ''bhakti-yoga''. So here Vyāsadeva, ''bhakti-yogena manasi samyak praṇihite amale ''([[SB 1.7.4|SB 1.7.4]]). The mind became completely purified, ''amale''. ''Mala ''means dirty things, and ''amala ''means no dirty things. A means "not." So mind became completely purified by ''bhakti-yoga''. By ''bhakti-yoga ''meditation, the mind became cleansed. That is required. Our mission of human life is to . . . how to cleanse the mind. Mind is not clean. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'', ''hṛdy antaḥ-stho hy abhadrāṇi ''([[SB 1.2.17|SB 1.2.17]]). ''Abhadrāṇi''', inauspicious things. Abhadrāṇi. ''Bhadra ''means very good, auspicious, and ''abhadra ''means inauspicious. So in our conditioned state of life, our mind is full with inauspicious things. that is due to ''rajo-guṇa ''and ''tamo-guṇa''. So if we think of Kṛṣṇa, meditation, then this ''rajo-tamo-guṇa ''becomes cleansed. ''Naṣṭa-prāyeṣv abhadreṣu ''([[SB 1.2.18|SB 1.2.18]]). ''Abhadra'', this ''rajo-tamo-guṇa''. So if we think of Kṛṣṇa, then gradually, ''ceto-darpaṇa-mārjanam ''([[CC Antya 20.12|CC Antya 20.12]]), the mirror of our heart becomes cleansed. The ''raja ''. . . ''raja ''means dust, and ''tama ''means darkness. Due to dark dust . . . suppose you have to see one mirror. If it is covered with dust, you cannot see. So ''raja ''means the dust; and cannot see, it is darkness, that is ''tama''. So ''bhakti-yoga'', you can see within the mind clearly everything.

So here, ''bhakti-yogena manasi samyak praṇihite amale ''([[SB 1.7.4|SB 1.7.4]]). ''Amale ''means we can completely clean. So our . . . what did he see? When if the mind became cleansed, ''apaśyat'', he could see. ''Apaśyat puruṣaṁ pūrṇam''. ''Puruṣaṁ pūrṇam''. ''Puruṣam'', person, and ''pūrṇam'', complete. We are also person, every individual being, but we are not ''pūrṇam''; we are ''apūrṇam''. The ''pūrṇam ''is the Supreme Personality of Godhead, complete. Complete with everything, that is ''pūrṇam''. We are trying to be ''pūrṇam'', but it is not possible. We can be purified, but because we are very small particle, ''mamaivāṁśa ''. . . Kṛṣṇa says in the ''Bhagavad-gītā ''that we living entities, we are small particles. Just like the fire and the spark. The spark is also fire, but very small particle. Similarly, we are, although fire, when as good as God in quality, just like the spark and the big fire, but the spark is very small. It can burn a small portion. Suppose a spark falls on your floor, a spot can burn. But big fire can burn. That is the distinction between God and ourselves. We are also God, but we are not ''pūrṇam ''God. That is Kṛṣṇa. ''Īśvaraḥ paramaḥ kṛṣṇaḥ ''(Bs. 5.1). ''Kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]).

So Vyāsadeva, he is also living entity, although he is empowered, so ''apaśyat puruṣaṁ pūrṇam'', he saw the Supreme Personality of Godhead. And ''māyāṁ ca tad-apāśrayam'', and the back side is ''māyā''. ''Māyā ''means the external energy. Just like if you stand facing the sun, the back side of your, there is a big shadow. That is ''māyā''. So both things are there: the ''puruṣam'', the Kṛṣṇa, and the ''māyā ''also. Both things he saw. But He is not affected by ''māyā''. This is the special significance of Kṛṣṇa. Although ''māyā ''is there, he says, ''māyāṁ ca tad-apāśrayam''. ''Māyā ''is there, but Kṛṣṇa is not influenced by ''māyā'', but He is controller of ''māyā''. Therefore He is described, ''īśvaraḥ paramaḥ kṛṣṇaḥ ''(Bs. 5.1). ''Īśvara ''means controller. We are controlled by ''māyā'', but Kṛṣṇa is the controller of ''māyā''. That is the difference. We are not controller; we are controlled.

In the next verse it is described, therefore, ''yayā sammohito jīva ''([[SB 1.7.5|SB 1.7.5]]). This ''māyā ''is illusion, is illusion to the ''jīva'', to the living entities, not to Kṛṣṇa. One who thinks Kṛṣṇa as like us, they are mistaken. ''Mūḍha''. They have been described in the ''Bhagavad-gītā'', ''avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ''([[BG 9.11 (1972)|BG 9.11]]): "Because I am come just like a human being, these rascals, ''mūḍhas'', asses . . ." ''Mūḍha ''means asses. The example of ''mūḍha'', just like in our vernacular language, we condemn some person who is useless, ''gāḍha''. So ''gāḍha'', that is ''mūḍha''. ''Gāḍha'', why he is condemned? Because he does not know his interest. He works under one washerman and loads tons of cloth on the back, and the washerman gives a morsel of grass. And he stands the whole day, again carrying back the big tons of cloth. But why he is ''gāḍha''? Now, this grass can be had anywhere, but he is thinking, "The washerman is supplying me grass; therefore I must carry his burden." Therefore he is ''gāḍha'', ass. (chuckles) He can get grasses anywhere, but he is thinking that, "This Mr. Washerman is so kind that he is giving me grass, so I have to bear his cloth." So the ''karmīs'', they are like that. They are thinking that, "Unless we work, we cannot get our grass." Therefore they have been described in the ''śāstra ''as asses, ''mūḍha''. ''Mūḍha''. ''Mūḍho 'yaṁ nābhijānāti ''([[BG 7.25 (1972)|BG 7.25]]).

So these ''mūḍhas'', these asses, they consider Kṛṣṇa as one of us. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam'', ''paraṁ bhāvam ajānantaḥ ''([[BG 9.11 (1972)|BG 9.11]]). ''Paraṁ bhāvam ajānantaḥ''. They do not know what is the value of Kṛṣṇa. Therefore the Kṛṣṇa consciousness movement is there to teach people to understand properly Kṛṣṇa. And what will be the result? The result will be, ''janma karma ca me divyaṁ yo jānāti tattvataḥ ''([[BG 4.9 (1972)|BG 4.9]]). If anyone simply understands Kṛṣṇa, why He comes here, ''yadā yadā hi dharmasya glānir bhavati bhārata'', ''tadātmānaṁ sṛjāmy aham ''. . . ([[BG 4.7 (1972)|BG 4.7]]). So this is ''divyam'', this is not ordinary birth. Ordinary birth, then why, not only in India and other parts of the world, the Kṛṣṇa's birthday is celebrated very pompously? If He would have been an ordinary man, then why people are interested? No. Therefore ''janma'', His ''janma'', is ''divyam''. That is transcendental. That is not ordinary birth. Therefore we worship the birthday of Kṛṣṇa, everyone, every Hindu, every Indian. Even Muhammadans, they also observe. In India, there are many Muhammadans, they also observe Kṛṣṇa's birthday.

So ''apaśyat puruṣaṁ pūrṇam''. Kṛṣṇa is ''pūrṇa-puruṣa''. There is no lack of everything. Ṣaḍ''-aiśvaryaṁ pūrṇam'', six kinds of opulences: riches, fame, strength, beauty, knowledge and renunciation. He is full. That is called ''pūrṇam'', ''apaśyat puruṣaṁ pūrṇam''. And ''māyāṁ ca tad-apāśrayam''. This ''māyā ''also there, but Kṛṣṇa is not affected by ''māyā''. That is described in the ''Bhagavad-gītā'', ''daivī hy eṣā guṇamayī mama māyā duratyayā ''([[BG 7.14 (1972)|BG 7.14]]). It is ''duratyayā ''for the living entities, not for Kṛṣṇa, because Kṛṣṇa is the controller and we are controlled. Therefore in the next verse it is said, ''yayā sammohito jīva ''([[SB 1.7.5|SB 1.7.5]]). ''Jīva'', we living entities, we are being controlled by this ''māyā'', ''sammohita''. ''Sammohita ''means illusion. ''Mohita ''means captivated, and ''sammohita'', ''sam ''means ''samat''(?), fully, fully. We are . . . you see all these conditioned souls, they are captivated by this material energy. Just like you all Indian, you have come here so far. Many people go; I have also come. But the some of us we have come, being allured by ''māyā'', and some may have come for other purposes.

So generally these ''jīvas'', the living entities, they are allured by this ''māyā''. The Vyāsadeva saw two things: Kṛṣṇa, the ''puruṣaṁ pūrṇam''; and His illusory energy. So this illusory energy is not controller of Kṛṣṇa. Just like darkness. Darkness, you have got experience. Here at night we are experiencing darkness, but there is no darkness in the sun. The sun is there in the sky. Because the sun is not here, therefore it is darkness. But as soon the sun will appear in the morning, there will be no more darkness.

:''kṛṣṇa-sūrya-sama, māyā haya andhakāra''
:''yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra''
:([[CC Madhya 22.31|CC Madhya 22.31]])

You haven't got to drive away darkness by some separate endeavor. You simply get the Kṛṣṇa sun rise up, then your darkness will go out. This ''māyā ''will go. If you remain without Kṛṣṇa consciousness, then it is said, ''yayā sammohito jīva''. You will be bewildered, illusion. ''Yayā sammohito jīva ātmānaṁ tri-guṇātmakam''. ''Ātmānam''. We ourself, the spirit soul, we are covered by this body, ''tri-guṇātmakam''. This body means it is created by the material nature. In somebody the quality of goodness is prominent, somebody the quality of passion is prominent, and in somebody the quality of ignorance is prominent. So according to this prominence of the particular modes of nature, quality, there is division: ''brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra''. Where there is prominence of the quality of goodness, that is ''brāhmaṇa''. When there is prominence of the quality of passion, that is ''kṣatriya''. When there is prominence of the quality of mixture—there is mixture also—that is ''vaiśya''. And when there is quality of the prominence of ignorance, that is ''śūdra''.

So everything is described in the ''Bhagavad-gītā''. If you read carefully then you'll understand things as they are. That is our mission. We have published all these authentic books, ''Bhagavad-gītā As It Is'', and you can read them. The human life is meant for that, that here ''māyā ''is deluding us, ''yayā sammohito jīva ātmānaṁ tri-guṇātmakam''. ''Ātmānam'', I am self. I am spirit soul, part and parcel of God. I am eternal. I am ever-illuminated. But I am thinking, "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am Christian," "I am man," "I am woman," and this and that, so on—designation. So ''bhakti ''means we have to become free from all these designations. ''Sarvopādhi-vinirmuktam ''([[CC Madhya 19.170|CC Madhya 19.170]]). This is called ''upādhi''. ''Upādhi ''means designation. So the Kṛṣṇa consciousness movement means how to become free from these designations. That is Kṛṣṇa consciousness. The whole trouble in the world is due to these designation. We are part and parcel of God. We're very much intimately related with God. But, on account of this designation, we are each other enemies. Even in faraway countries the Europeans are there, the Indians are there, the Africans are there. But account of this bodily designation, separate—European quarter, Indian quarter, this quarter, that quarter. This designation.

So this is here, ''yayā sammohito jīva'', by these designation. All these living entities, they are captivated by these designation. ''Yayā sammohito jīva ātmānaṁ tri-guṇātmakam''. He is thinking that the spirit soul has become Indian, American, African, or bird, beast and . . . no. ''Tri-guṇātmakam''. ''Paro 'pi'', although he is transcendental to all these designation, ''manute anartham''. Unnecessarily we are creating separative conclusion. ''Manute anartham'', ''tat-kṛtaṁ cābhipadyate''. And by that designation he is thinking, "I am Indian; I must act as Indian," "I am European; I must act as European." ''Tat-kṛtaṁ ca abhipadyate''. This is called ''anartha'': unnecessarily. The spirit soul is originally part and parcel of Kṛṣṇa. He should develop his Kṛṣṇa consciousness and go back to home, back to Godhead. That is his real business. But on account of this ''anartha'', created designation, he is suffering. And he is trying to adjust things materially. That will never be possible. ''Punaḥ punaś carvita-carvaṇānām ''([[SB 7.5.30|SB 7.5.30]]). You go on trying to adjust things on the material platform, it will never be done. ''Durāśayā''. This has been described, ''durāśayā ye bahir-artha-māninaḥ''. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ ''([[SB 7.5.31|SB 7.5.31]]). This is ''durāśayā''. This hope will never be fulfilled. One must know it certainly. If you want to be happy, if you want to be peaceful, if you want to be elevated again to your original, constitutional position, then you take to Kṛṣṇa consciousness and be happy.

Thank you very much. Hare Kṛṣṇa. (applause) (break)

Devotee: Anyone have any questions?

Guest (1) (Indian man): Your Worship? Can you take question on the three ''guṇas ''in the ''Bhagavad-gita''—the ''sattva-guṇa'', the ''rajo-guṇa ''and the ''tamo-guṇa''? I wish to know when if there is any connection between the ''karma ''of the past and the three ''guṇas''.

Prabhupāda: (aside) What is that?

Puṣṭa Kṛṣṇa: You what of the past?

Devotee: ''Karma''.

Guest (1): The ''karma ''of the past, of the past life, and the three ''guṇas''. Anyone is born in ''sattva-guṇa'', whether he has done a good deed in his past life or not?

Prabhupāda: ''Karma ''is the result of your associating with the ''guṇas''. Just like disease, a particular type of disease, is a result of your contaminating the germ of the disease. The disease is secondary; the first—your contamination. There are three ''guṇas''. That is material nature. You can contaminate the ''tamo-guṇa'', then you'll get a body of ''tamo-guṇa''. If you contaminate ''rajo-guṇa'', then you'll get the body of ''rajo-guṇa''. And if you contaminate or associate with ''sattva-guṇa'', then you'll get a body like that. And if you become transcendental, above the all these ''guṇas'', then you'll become situated in your original, spiritual position. This is the way. Therefore our duty is how to avoid the base contamination. Just like you try to avoid disease—you take vaccine. Similarly, if you try to associate with the best quality modes of material nature—goodness—that is safe for your liberation. And if you contaminate the other two qualities, ''rajo-guṇa ''and ''tamo-guṇa'', then you'll be more and more entangled. Now I may have this nice human body, but if I contaminate ''tamo-guṇa'', the next body may be dog's body. ''Tamo-guṇa'', the animal body, then trees body . . . there are so many, 8,400,000's of body. ''Tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). So in the human form of life we should be conscious of what kind of association we shall accept. Therefore we are trying to give association of Kṛṣṇa consciousness. If you take to this association, then you remain uncontaminated by the material qualities—Kṛṣṇa consciousness. Then your original, spiritual constitutional position is revived and you'll go back to home, back to Godhead.

Guest (2): With due respect to His Holiness A. C. Bhaktivedanta Swami Prabhupāda, may I know why it is the living entity, the ''jiva ''soul, is separating from the supreme power, Lord Kṛṣṇa? Thank you.

Prabhupāda: Yes. That is not very difficult to understand. Just like in your Johannesburg there are so many people. Why not all of them come here? Some of them might have gone to the liquor shop; some of them might have gone to the hotels. So it is your option. The three qualities are there. Now it is up to you where to go. But if you know that by associating with the Kṛṣṇa conscious people you'll be benefited, get knowledge, then come here. And if you do not know—in ignorance—then go liquor shop, hotel, restaurant. So after all, we are part and parcel of God. God is fully independent, and we are minute part. The same example, that the spark is minute portion of the fire. It has got the burning capacity—not exactly like God, but it has got the godly power. There are so many examples. This morning I was discussing that you are living entity, part and parcel of God. You have created one aeroplane, 747, with five hundred passengers and many tons of loads of things, it is flying. So that is your creation. And God's creation is this planet. This is also running one thousand miles per hour, and so many big, big ocean, Pacific Ocean, Atlantic Ocean, and so many big, big mountains. It is also carrying. It is also floating in the air, and the 747 is also floating. That is your creation and this is God's creation. That is the difference. (break) . . . quality but not full, not ''pūrṇam''. Therefore ''puruṣaṁ pūrṇam''. God has got the full qual . . . not only this one planet—there are millions of planets floating in the air. You can see the sun planet. It is 1,400,000 bigger than this planet. That is also lying in the one corner. So that is God's creation. You can create a teeny 747, that's all. Therefore your power is there, the similar, but very, very small quantity. So we have to take care of our teeny power. Just like the spark. The spark, "put, put . . ." But if it somehow or other falls down from the fire it is extinguished. It is extinguished. Similarly, we are part and parcel of God, the spark. If we remain with the fire, it is beautiful. And if by chance we fall down, then you are extinguished. Your brilliancy, the fiery quality, becomes extinguished. So our present position is like that. We have forgotten or fallen from God, so our that little burning power, that is also extinguished. Now we have to revive it, back to home, back to Godhead. Then you'll become happy.

Devotee: Any more questions?

Guest (3): What I would like to ask the Swami a question on . . . Swami, I'm sure you're quite aware that Western world especially, they are looking for a new world, Utopia . . . (indistinct) . . . various economic policies, or whatever it is. What I would ask the Swami is what is the answer to these, especially India, is the best . . . (indistinct) . . .?

Prabhupāda: Why you are bringing in India? Kṛṣṇa is speaking not for India—for everyone. (aside) What is his question?

Puṣṭa Kṛṣṇa: What is the Eastern, or Indian, understanding of Utopia?

Prabhupāda: Utopia?

Puṣṭa Kṛṣṇa: Perfect society.

Prabhupāda: Yes. Perfect society is Kṛṣṇa consciousness. If you accept Kṛṣṇa as the center . . . just like in a family if you accept the head of the family, your father, as the guiding principle, the family's happy. And if you disrupt with the opinion of the father, somebody goes away, somebody's not happy, the family is disturbed. Similarly, if you agree with the instruction of Kṛṣṇa and God, the whole human society will be peace and prosperity. If you don't agree, disagree, don't agree, disagree, then it is disruption. The instruction is there in the ''Bhagavad-gītā''. You take it, you agree to it, and you become happy in this world and next world.

Devotee: Are there any more questions? (break) (end)