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<div class="code">690827IN-HAMBURG - August 27, 1969 - 60:06 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690827IN-HAMBURG.mp3</mp3player>


'''Prabhupāda:'''

:. . . ''avidyā-karma-saṁjñānyā''
:''tṛtīyā śaktir iṣyate''
:([[CC Madhya 6.154]], quoted from ''Viṣṇu Purāṇa'' 6.7.61)

This is a verse from ''Viṣṇu Purāṇa''. It is stated there that ''viṣṇu-śaktiḥ parā'', "The energy of the Supreme Lord is spiritual." Energy and the energetic, they are nondifferent. Just like the sunshine is the energy of the sun globe, but the quality of sunshine and the sun globe is the same. It is not different. The sunshine is bright, illuminating, hot. Similarly, we can understand the sun globe, the temperature may be very high, but the quality is the same. 

So, ''viṣṇu-śaktiḥ parā proktā'' ([[CC Madhya 6.154]]). God has got one energy. That energy is spiritual energy. And ''kṣetrajñākhyā tathā parā'': and the same energy is manifested in another form, which is called ''kṣetrajña'', or marginal energy, or the energy in which we living creatures are acting. ''Ksetrajñākhya tathā parā''. And ''avidyā-karma-saṁjña anyā'', and ''tṛtīyā śaktir iṣyate''. And besides these energies, there is another energy, which is ''avidyā'', ignorance. 

''Karma-saṁjña'': and it is based on fruitive activities. ''Anyā'' means besides these two energies, spiritual energy and the marginal energy, living entities, there is another energy, which is called ''avidyā''. ''Avidyā'' means ignorance. And ''karma-saṁjña'': and in that energy, one has to enjoy his . . . the fruit of his own labor. This is the material world. 

This material world is also energy of Kṛṣṇa, or God, but here ignorance prevails. Ignorance is prominent. ''Avidyā'', ignorance. Therefore one has to work. Practically one hasn't got to work, but because he is . . . one is in ''avidyā'', ignorance, therefore he has to work. ''Avidyā-karma-saṁjña anyā tṛtīyā śaktir iṣyate''.

So actually, there is one energy, spiritual energy. Kṛṣṇa, or God, is the whole spirit, and the energies emanating from Him, that is also spiritual. ''Śaktiḥ śaktimator abhinnaḥ''. In the Vedic language we understand that the ''śaktimān'', or the energetic, Kṛṣṇa, and the energy, they are nondifferent. So this material energy is also nondifferent from Kṛṣṇa. In other words of Vedic language it is said, ''sarvaṁ khalv idaṁ brahma'' (Chāndogya Upaniṣad 3.14.1) "Everything is Brahman." 

In the ''Bhagavad-gītā'' also, Lord Kṛṣṇa says that ''māyā tatam idaṁ sarvam'' ([[BG 9.4 (1972)|BG 9.4]]). ''Sarvam'' means all; ''idam'', this manifestation, this cosmic manifestation, whatever you are experiencing . . . Kṛṣṇa says that, "I am expanded as this cosmic manifestation." ''Māyā tatam idaṁ sarvam avyakta-mūrtinā''. This impersonal feature, ''avyakta''. ''Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ'' ([[BG 9.4 (1972)|BG 9.4]]): "Everything is resting on Me, or everything is expansion of Myself." ''Nāhaṁ teṣu avasthitaḥ'': "But I am not there." 

This philosophy, ''acintya-bhedābheda'', simultaneously one and different, is our philosophy, inaugurated by Śrī Caitanya Mahāprabhu, although it is in the ''Vedānta-sūtras''. So everything is simultaneously one and different from the Supreme Lord. But there are two classes of philosophers. One class says that God and the living entities are different, and there is another philosopher, monist philosopher; they say God and the living entities are one. 

So this ''acintya-bhedābheda'' philosophy adjusts that, "God and the living creatures, they are simultaneously one and different." They are one in quality, just like the energy and the energetic, the sun globe and the sunshine. In quality, in sunshine there is heat, there is illumination, light. In the sun globe also, there is heat, there is illumination. But the degrees are quite different. You can bear the heat and illumination of the sunshine, but you cannot go to the sun globe, or you can bear the heat and temperature there. The scientist says that so many millions miles away, if somebody goes or some planet goes near the sun globe, it will immediately burn into ashes.

Similarly, God and ourself, Kṛṣṇa and living entities, they are qualitatively one, but quantitatively, we are very minute. ''Aṇu''. We are smaller than the atom. Nowadays there is atomic theory. We can see the atoms within the holes of the windows when there is focus of sunlight. That is called ''prasareṇu''. ''Prasareṇu'' means six atoms combined together, then it is visible. Otherwise, atom is also not visible with our naked eyes. There is atomic theory, ''paramāṇuvāda'', in Vedic literature also. 

And ''Bhāgavatam'' says that the scientists may be one day able to count how many atoms are there within this universe. This is not possible, of course, but it is theoretically. The Vedic, er, ''Śrīmad-Bhāgavatam'' says that, "It may be possible one day by scientific research, one can count how many atoms are there within this cosmic manifestation. Still, it is not possible to know the Supreme Personality of Godhead by our ordinary sense perception." 

''Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ'' ([[CC Madhya 17.136]]). Kṛṣṇa, or God, is not perceivable by your material senses. It is not possible. ''Ataḥ'', therefore, ''śrī-kṛṣṇa-nāmādi''. ''Ataḥ śrī-kṛṣṇa-nāmādi''. ''Nāmādi''. ''Nāmādi'' means "beginning from His name." Because we try to understand Kṛṣṇa beginning by chanting His holy name, Hare Kṛṣṇa. Then, after chanting Hare Kṛṣṇa, when our heart is purified, then we can understand His form, ''sac-cid-ānanda-vigraha'' (Bs. 5.1).

So either His name or His form or His quality or His paraphernalia or His activities—none of these can be understood by your material senses. It is not possible. ''Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ'' ([[CC Madhya 17.136]]). ''Indriyaiḥ'', the senses. Then how it is understood? ''Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ''. When we take to the transcendental loving service of the Lord, then the Lord reveals Himself. We cannot understand. He reveals Himself. Therefore ''sevonmukhe hi jihvādau''. ''Jihvā'' means tongue. The first business of us is to engage the tongue in the service of the Lord. 

So how you can engage the tongue in the service of the Lord? By chanting and glorifying His name, fame, quality, form, paraphernalia, pastimes. This is the business of the tongue. ''Sevonmukhe hi jihvādau''. When the tongue is engaged, gradually all other senses are also engaged in the service of the Lord. 

The tongue is the most important sense within our body; therefore for controlling our senses it is recommended that one should control first of all the tongue. Śrīla Bhaktivinoda Ṭhākura sings in his song: ''tā'ra madhye jihvā ati lobhamaya sudurmati''. Our present conditional state is like this. ''Śarīra avidyā-jāl'', we are packed up in the network of this material body. It is just like a fish is caught within a net. Similarly, we are caught up by this network of this material body. Not only this body—we are changing this net in various phases of life. There are 8,400,000s of forms of this network. This is a network of ignorance, ''avidyā-jāl''. ''Avidyā'' means ignorance. ''Śarīra avidyā-jāl jaḍendriya tāhe kāl''. And this network, my imprisonment within this network of ignorance, is being continued on account of these dangerous senses. Sense enjoyment. 

So out of these dangerous senses, Bhaktivinoda Ṭhākura says the tongue is the most dangerous. Tongue is the most dangerous. The tongue . . . if we cannot control the tongue, then the tongue will oblige me to take different types of body, one after another. If I am very much fond of satisfying my tongue by flesh and blood, then nature, material nature, will give me facility to taste flesh and blood fresh and give me a body of the tiger. If I do not discriminate of eating, then material nature will give me a body just like a hog, when we have to accept as our food stool.

So we are so-called materially suffering and enjoying according to this body. Therefore this body, this human form of body, is a great opportunity, because God realization begins by engaging the tongue. ''Sevonmukhe hi jihvādau'' (Brs. 1.2.234). By engaging the tongue in the loving service of the Lord, one can make advance in Kṛṣṇa consciousness, ultimate realization of God, the tongue. So this tongue in the human body can be engaged. In other body, in the cat's body, dog's body, tiger's body . . . tiger may be a very powerful animal. No animal is powerful or better than human beings. That is accepted. 

So this human form of life is a great boon to the living entity who is traveling through the cycle of birth and death, perpetually changing different sorts of body. Here is the opportunity, human form of body. We can utilize the tongue properly and get out of these clutches. ''Sevonmukhe hi jihvādau''. So ''sevā'', ''sevā'' means service—''jihvā ādau'', beginning from the tongue. 

So if we can keep our tongue engaged, always chanting Hare Kṛṣṇa ''mantra'' . . . because "Kṛṣṇa," this sound, is not different from Kṛṣṇa. Kṛṣṇa is absolute. Nothing is different from Him. Kṛṣṇa and Kṛṣṇa's name is not different. In the material sense, everything is different. I myself is different from this body. I am not this body. But Kṛṣṇa is not like that. Kṛṣṇa and Kṛṣṇa's body is the same. 

''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritāḥ'' ([[BG 9.11 (1972)|BG 9.11]]). Kṛṣṇa says in the ''Bhagavad-gītā'', "Rascals and fools, they deride at Me because I appear as a human being. They are thinking just like I am ordinary human being." ''Paraṁ bhāvam ajananto''. "These rascals do not know what is My influence and what I am." ''Paraṁ bhāvam''. "What is My nature they do not know. Without knowing Me, they consider, 'Kṛṣṇa is an ordinary human being.' " ''Avajānanti mūḍha''. This very particular word has been used, ''mūḍha''. ''Mūḍha'' means rascals. 

So in spite of this warning, there are so many rascals passing as big scholars. They say like this. When there is order of Kṛṣṇa that, "You surrender unto Me," the rascals comment, "It is not to Kṛṣṇa but the unborn spirit which is within Kṛṣṇa." He does not know that Kṛṣṇa is not different from His body, Kṛṣṇa is not different from His name, Kṛṣṇa is not different from His fame. Anything pertaining to Kṛṣṇa is Kṛṣṇa. They are monists, they are philosophizing that oneness, but as soon as they come to Kṛṣṇa, immediately they divide: "Kṛṣṇa is different from His body," or "Kṛṣṇa's body is different from Kṛṣṇa."

So ''ataḥ śrī-kṛṣṇa-nāmādi''. So Kṛṣṇa's name and Kṛṣṇa is not different. Therefore, as soon as my tongue touches the holy name of Kṛṣṇa, that means immediately it associates with Kṛṣṇa. So if you constantly keep yourself associated with Kṛṣṇa by chanting this ''mantra'', Hare Kṛṣṇa, then just imagine how you are being easily purified simply by this process, chanting, ''jihvādau'', engaging the tongue in chanting. 

And your tongue wants very palatable dishes to taste. So Kṛṣṇa is very kind. He has given you hundreds and thousands of palatable dishes, remnants of foodstuff eaten by Him. You eat. In this way, if you simply make it a determination that, "I shall not allow my tongue to taste anything which is not offered to Kṛṣṇa, and I shall engage my tongue always chanting Hare Kṛṣṇa," then all perfection is within your hold. All perfection. Two simple things. 

Don't eat anything which is not offered to Kṛṣṇa. That's all. Our Kṛṣṇa ''prasādam'' are so variegated, nice varieties . . . the variety is the mother of enjoyment. How much enjoyment you want with your tongue? You can have simply by eating Kṛṣṇa ''prasādam''. And the more your tongue is purified, the more you relish the chanting of Hare Kṛṣṇa mantra. Relish. ''Ānandāmbudhi-vardhanam''. 

It is stated by Lord Caitanya Mahāprabhu that it increases the ocean of bliss, transcendental bliss. Ocean does not increase. We have no experience within this material world. If ocean would have increased, then all the lands would have been swallowed up many long, long years ago. Ocean does not increase. But this ocean, transcendental bliss, is increasing. Some of you must have experienced, those who are actually relishing. 

The authorities like Rūpa Gosvāmī, he says that, "What I shall chant with one tongue? If I would have millions of tongues, then I could chant a little more. And what I shall hear with two ears?" So he's expecting, he's aspiring to have millions of ears and trillions of tongue to relish this chanting Hare Kṛṣṇa. So that is another stage, of course, when this chanting will be so melodious that we shall try to have more ears and more tongue to utilize it.

''Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ'' ([[CC Madhya 17.136]]). By our present senses, we cannot understand what is Kṛṣṇa, or what is God, what is His name, what is His form, what is His quality. Therefore immediately if we try to understand Kṛṣṇa by His picture, "Oh, Kṛṣṇa is embracing Rādhārāṇī or the gopīs," we shall mistake. Because unless our senses are purified, we shall accept Kṛṣṇa and Rādhārāṇī as ordinary young boy or girl and their dealings. But actually it is not. It is pure.

''Caitanya-caritāmṛta-kar'' has distinguished that the loving affairs of the gopīs with Kṛṣṇa and ordinary, these lustful dealings of human beings, there is a gulf of difference. He compared that the gopīs' love with Kṛṣṇa is gold, and our so-called love here is iron. As there is difference between gold and iron, similarly there is difference between the loving affairs of gopīs with Kṛṣṇa and these mundane, so-called lusty affairs between man and women or boys and girls. It is never equal. 

Therefore, ''ataḥ śrī-kṛṣṇa-nāmādi na bhaved'' (Brs. 1.2.234). These present senses, these impure senses, contaminated senses, cannot understand Kṛṣṇa; therefore we should follow this principle: ''sevonmukhe hi jihvādau''. First of all, engage chanting Hare Kṛṣṇa. There is Rādhā and Kṛṣṇa. ''Hara'' is Rādhā, and Kṛṣṇa there is. But don't try to understand by the present senses, but simply chant Their holy name, Hare Kṛṣṇa. Then ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12]]). When your the dust on the mirror of your heart will be cleansed, and it will cleanse by simply chanting, ''ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam'', and there will be no more any material condition . . .

That is the next stage. If you chant Hare Kṛṣṇa mantra without any offense, then immediately the stage will be that you are freed from all material anxieties. That is the test. How I am advancing in chanting will be tested how far you are free from material anxieties. That's all. ''Ceto-darpaṇa-mārjanaṁ bhava-māha-dāvāgni-nirvāpaṇam'' ([[CC Antya 20.12]]). Then real life begins. So long you are perturbed by material disturbances, you should know that your spiritual life has not begun. 

This is confirmed in everywhere. ''Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'' ([[BG 18.54 (1972)|BG 18.54]]). ''Prasannātmā''. ''Bhagavad-gītā'' says, "When one is Brahman realized . . ." Brahman realized means one who understands that, "I am not this body. I am pure spirit soul, eternal servitor of Kṛṣṇa." Simply understanding that, "I am not this body, I am spirit soul" is not enough. That is not sufficient knowledge. Of course, that is good. That is just on the marginal step between matter and spirit. But you have to transcend completely this material existence and come to the platform of spiritual understanding. 

So for that purpose you have to go further after Brahman realization. Brahman . . . ''brahma-bhūtaḥ prasannātmā'' ([[BG 18.54 (1972)|BG 18.54]]). If you are actually Brahman realized, the symptom will be that you are always joyful, no anxiety. Anxiety, why an . . .? Everything is very nicely discussed in ''Śrīmad-Bhāgavatam. Bhayaṁ dvitīyābhiniveśataḥ syād'' ([[SB 11.2.37]]). When you forget Kṛṣṇa, or God, and if we think there is something else than Kṛṣṇa, then we are afraid. And those who are convinced and realized souls that there is nothing but Kṛṣṇa, where is the cause of fearfulness? 

Therefore those who are pure devotees, they are not disturbed even in most distressed condition of life. What they think? They think, ''tat te 'nukampāṁ'': "My Lord, it is Your great mercy that You have put me into this distressed condition." ''Tat te 'nukampāṁ su-samīkṣamāṇaḥ'' ([[SB 10.14.8]]). So in the distressed condition, the devotees take it an opportunity that "I have got a very nice opportunity to remember God constantly. Kṛṣṇa, You are so kind that You have given me this distressed condition."

So this Kṛṣṇa consciousness is very nice. If we try to make progress on this line, we'll feel even . . . ''yasmin sthite guruṇāpi duḥkhena na vicālyate'' ([[BG 6.20-23 (1972)|BG 6.20-23]]). ''Bhagavad-gītā'' says if one is situated in Kṛṣṇa consciousness, even in the terrible situation, fearful situation, he is not afraid. Just like Prahlāda Mahārāja. You see? Prahlāda Mahārāja, a five-years-old boy, his father tortured him like anything. But he was not afraid. He was not afraid. This is the Kṛṣṇa consciousness state. The boy is not afraid. Even in such tortured condition, when his father challenged him, "Prahlāda, with whose strength you are so powerful that you do not care for me?" he immediately answered, "My dear father, by whose power you are talking like that?" 

So Kṛṣṇa consciousness is so nice that even one is put into the terrible condition of distress, he is not perturbed. ''Nārāyaṇa-parāḥ sarve'' . . . there are many verses like that. We can quote hundreds. ''Nārāyaṇa-parāḥ sarve na kutaścana bibhyati'' ([[SB 6.17.28]]). If one becomes Kṛṣṇa conscious, he is not afraid, any condition of life. ''Na kutaścana bibhyati''. ''Svargāpavarga-narakeṣv api''. If he is put into the hell or in heaven or in spiritual world or any world, he is happy. ''Tulyārtha-darśinaḥ''. He thinks everything is all the same. "Either you put me in the hell or heaven or this or that, (it) is all the same." Because he is always with Kṛṣṇa, chanting Hare Kṛṣṇa. Kṛṣṇa is always with him. So where is the cause of being afraid that "This place is not good; this place is very good"? No. Wherever Kṛṣṇa is there is very good. That's all.

So we have to practice and train the tongue very nicely. ''Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ'' (Brs. 1.2.234). And the more our tongue is engaged in the loving service of Kṛṣṇa . . . it is very nice service. You simply chant and eat Kṛṣṇa ''prasādam''. Is it very difficult service? Everyone will accept, "Oh, yes." But unfortunately, everyone does not accept. (laughter) (chuckles) You see? Caitanya Mahāprabhu therefore says, ''etādṛśī tava kṛpā bhagavan mamāpi'' ([[CC Antya 20.16|CC Antya 20.16, Śikṣāṣṭaka 2]]): "My dear Lord, You are so kind that You have approached me in . . . by transcendental sound. Or You are always with me." You can be. If I take, then Kṛṣṇa is always with me. If I reject, then . . . that is the ignora . . . "Kṛṣṇa is everywhere" means as soon as we accept, Kṛṣṇa is immediately with us. And as soon as we reject, oh, He is far, far away. So Kṛṣṇa can be with us very easily simply by this chanting or engaging the tongue in His service. 

So Caitanya Mahāprabhu recommended this process, or He inaugurated this process in this age. Although it is not new system, but He especially introduced, because His incarnation is to reclaim the fallen souls of this age . . . 

(break) . . . before advent of Kṛṣṇa he's simply planning, "As soon as Kṛṣṇa will take birth, I will kill him." This is the plan of the demons, to kill God. Atheism. "God is dead." That is also killing, one sort of killing. "There is no God," "I am God." These are all different processes of trying to kill. But God is never killed. Rather, they are killed. That is the whole history, everywhere.

'''Guest:''' I don't follow. Is it . . .? Whose choice, whose complete choice is it to be a demon? Is it the living entity's choice, complete choice, to be demonic, against God, or is it a part of Kṛṣṇa's energy to put demons, or to have created him that way?

'''Prabhupāda:''' No . . .

'''Guest:''' Is it completely each individual's choice to be demonic, or . . .?

'''Prabhupāda:''' Yes. Demon means when he is forgotten, when has lost his sense, that is demon. Demon means ''māyayāpahṛta-jñānāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). ''Māyā'', by the influence of ''māyā'', the true aspect of knowledge is taken away. Anyone who is trying to establish it that "There is no God," he is demon. That's all. There are so many philosophers, so many atheists, so many scientists, their only business is to deny God. They are demons. Yes.

'''Guest:''' Then is there individual complete choice?

'''Prabhupāda:''' That is ignorance. Yes. ''Apahṛta-jñānāḥ'' means just like a madman. For the time being, his natural knowledge is taken away. Crazy. What do we mean by crazy? For the time being, his knowledge is taken away. Similarly, when a living entity is in that position, as somebody has taken away his knowledge, that is demonic condition. But he can reestablished again in knowledge. Just like a crazy man is sent, mental disorder, to hospital for treatment; again he comes as a sane man. Similarly, the demons are just like crazy men. Even they are treated with Kṛṣṇa consciousness, they can be reverted to their own position. 

This is temporary. This demonic nature is temporary due to the contact with ''māyā''. Therefore the whole business is how to get out of the clutches of ''māyā''. Then there is no more demonic nature. It is artificial, superficial. It comes and goes. As it comes artificially, so it can go also. And the driving method is this Kṛṣṇa consciousness. Hmm.

'''Guest:''' So ''māyā'' is temporary, and the only thing that is eternal is Kṛṣṇa's energy or Krsna and the spiritual energies.

'''Prabhupāda:''' Yes. Spiritual energy. That is eternal. That is eternal. So we are . . . due to our ignorance, we have been very much serious with the temporary situation of ''māyā'' and we have forgotten the eternal position. This is our present conditional life. Now this Kṛṣṇa consciousness movement means His treatment to reclaim the living entity from the clutches of ''māyā''. Then he is situated in his natural position. 

(break) ''Apavitraḥ pavitro vā''. One may be in impure condition and one may be in pure condition. ''Sarvāvasthām'', in all conditions. ''Avastha'' means all condition. ''Gato 'pi vā'', situated, in any condition situated; ''yaḥ'', anybody; ''smaret'', remembers; ''puṇḍarīkākṣam''. ''Puṇḍarīkākṣam'' means "the Lord, whose eyes are like the lotus petal." Lotus eyes. ''Puṇḍarīkākṣam''. ''Sa'', that person becomes; ''sa bahyābhyantaram''. ''Bahya'' means externally, and ''abhyantara'' means internally. ''Bahyābhyantaraṁ śuciḥ''. ''Śuciḥ'' means purified.

Another ''śuci'' means ''Brāhmiṇ''. A ''Brāhmiṇ'' is called ''śuci''. A ''Brāhmiṇ'' means a purified person. Not that by birth one becomes pure. No. The purificatory process. There are purificatory processes. Just like in infectious condition, those who are vaccinated, given injection, he is supposed to be purified. He cannot be attacked or infected by the disease. Similarly, in spiritual life also one has to remain purified. The whole process, this Kṛṣṇa consciousness movement, is to purify the people in general from the contaminated condition of material existence. Purifying. It is purifying process. 

A living entity by nature is pure because he is part and parcel of the Supreme Pure, God. But due to his impure condition, he has forgotten his eternal relationship with God. So this initiation means that one is being accepted as student by the spiritual master to promote him gradually to the purified state, where he can realize himself and God. This is the whole process. 

In contaminated state we cannot approach. I have given this example many times. Just like if you want to enter into certain place, then you must be adjusted with the conditions. Just like people are going to the moon planet. There it is supposed to be it is very cold. So people go with a certain type of dress by adjusting. 

Similarly, if you want to enter into the spiritual kingdom, the abode, the planet where Kṛṣṇa lives, so you must be purified, adjust yourself. Not only to the spiritual kingdom of Kṛṣṇa—any planet you want to enter, you must adjust yourself in that way. It is stated in the ''Bhagavad-gītā'':

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

If you adjust yourself, then you can go to the higher planetary system. ''Deva-vratā devān''. ''Devān'' means the planetary system or the different planets where demigods are living. Just like this moon planet. This moon planet is also another planet of the demigod Candra. I do not know the modern expedition for going to the moon planet, how far it will be successful. I think it cannot be successful. According to Vedic literature, it cannot be successful, because people cannot adjust to enter that planet. One has to adjust, make the bodily condition in that way, so that one can live there.

In this planet also, there are different climates. In India the climate is different, and your Western country, the climate is different. So when one comes to the Western country, he also adjusts with different coats and shirts. In India we can remain naked body practically throughout the whole year, but you cannot live here. So there is adjustment. 

So this adjustment, the ''Bhagavad-gītā'' says, ''mad-yājino 'pi yānti mām'' ([[BG 9.25 (1972)|BG 9.25]]): "Those who have adjusted themselves to come to Me, he can come." There is no obstruction. So this initiation process, this Kṛṣṇa consciousness, means to adjust your condition so that after leaving this body, you can enter into the planet where Kṛṣṇa lives. These things are very nicely explained in the ''Bhagavad-gītā''. ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]): "That supreme abode, where entering, one does not come back again to this material world, that is My supreme abode."

There is . . .

:''na yatra bhāsayate sūryo''
:''na śaśāṅko na pāvakaḥ''
:''yad gatvā na nivartante''
:''tad dhāma paramaṁ mama''
:([[BG 15.6 (1972)|BG 15.6]])

These kind are explained. In that spiritual kingdom there is no need of sunshine, there is no need of moonshine, there is no need of electricity. And one who goes there, he does not come back. He lives there eternally, blissful life of knowledge.

So the initiation process means to give the conditioned soul a chance. This chance can be available in this human form of life. The cats and dogs, they cannot take chance of entering into the spiritual kingdom, or they cannot . . . it is not possible they can take initiation for purifying the body. So everybody, every human being, should take advantage of this form of life, human form of life, and cultivate this Kṛṣṇa consciousness. And it is very simple, and easy also. For this age, Lord . . . by the grace of Lord Caitanya, we have got very easy method, simply chanting Hare Kṛṣṇa. 

This ''mantra'' also which we uttered just now, it is said, ''yaḥ smaret puṇḍarīkākṣam'': "Anyone who remembers ''puṇḍarīkākṣam'', Hari, the Supreme Personality of Godhead, immediately he becomes purified." ''Śuci''. ''Śuci''. ''Śuci'' means purified. ''Śrī viṣṇu śrī viṣṇu śrī viṣṇu''. Three times. So the Kṛṣṇa and Viṣṇu is the same thing. Kṛṣṇa is the original person of all ''viṣṇu-tattva''. 

So anyone who is keeping himself always in touch with the vibration of Kṛṣṇa consciousness—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—that is the only, I mean to say, guaranteed platform where you can keep yourself purified without any material contamination. And in this purified state, if we can leave this body ultimately, then there is no doubt we enter into the supreme abode of the Personality of Godhead. These things are very nicely explained in the ''Bhagavad-gītā'', and you read carefully. 

This initiation does not mean . . . of course, this chanting will save you, only chanting. But if you read some literatures also, and the philosophy also, then it will be more and more convincing that you are making progress. And in the Ninth Chapter of the ''Bhagavad-gītā'' you will find that this is the process by which you can understand practically whether you are making actually progress in spiritual life. ''Pratyakṣam avagamaṁ dharmyam'' ([[BG 9.2 (1972)|BG 9.2]]). This ''bhakti-yoga'' system is so nice that one can directly understand how he is making progress, and very quickly. That's a fact. All of our students who have taken to this process, within very short time they are realizing that actually they are making some progress. Therefore they are sticking to the principles and going on.

So my request to you all who are going to be initiated, that you keep always yourself in contact with this chanting, and that will make you, I mean to say, able to be always purified, ''śuci''. Material contamination cannot . . . and you avoid these four principles: illicit sex life, meat-eating, intoxication of all description. Intoxication does not mean simply liquor. 

Intoxication means even tea-drinking. Tea is also intoxication, in slight degree. Tea, coffee, cigarette—everything should be avoided. In India they chew ''pān''. So these things are to be given up, intoxication group, and meat-eating group. Then you make very quickly progress, and by the grace of Kṛṣṇa, ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). After leaving this body, one hasn't got to take another material body and suffer. So long we have got this material body, we have to suffer the material pangs. There cannot be any adjustment. 

So if anyone is serious for ending all troubles . . . everyone wants to live peacefully and happily. That is natural, because spirit soul is ''ānanda-mayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12): by nature joyful. He wants to keep himself joyful, but he does not know how eternal joyful life can be attained. That is spiritual life. You cannot become joyful by material adjustment. No. You may be joyful for the time being by drinking or by intoxication, but how long? So long the intoxication influence is there, you may feel something. That is artificially. But that is not actually the state of joyfulness. A real state of joyfulness is to be situated in spiritual life, and when you (are) actually in the spiritual kingdom, then you become ''sac-cid-ānanda-vigraha'' (Bs. 5.1), eternal life, joyful life, blissful life, with full knowledge.

So on behalf of Kṛṣṇa, we are trying to distribute this knowledge at least in this part of the world. Now, those who are fortunate, they will take it and be benefited. Our business is to distribute. Now it is up to you. Every individual soul is independent. He may accept or may not accept. That depends on him. But if he accepts, it is good for him. Otherwise, he may make his choice. Kṛṣṇa never . . . God never interferes with your independence. No. He will never do that. Then what is the meaning of living being? The dull matter, it has no independence. Even it is a big mountain or big thing, it has no independence. It will stand still. But a small ant, even a microbe, it has got independence, because it is living creature.

So God has made you or given you little independence. That independence does not mean that you shall misuse it. You shall use it properly. And what is that proper use? To be engaged in His loving service. Just like you citizens of this German state, what you are meant for? You are meant for rendering service to the state. Similarly, the whole . . . this is a small state. America is a small . . . or this planet is a small state. But there is a huge state which is called the cosmic manifestation. That state belongs to Kṛṣṇa, or God. 

So naturally, you have to render service to the supreme state, supreme will. Then it is all right. Your independence is there. So long you are rendering service to the state properly, your independence as citizen is there. But as soon as you rebel against the state, your independence is gone. Similarly, our this conditioned life is due to our rebellious condition towards God. And as soon as we agree surrender and be one with Him by transcendental loving service, the whole thing becomes adjusted. 

So Kṛṣṇa consciousness movement means to teach people and to give them practical suggestion and help to come to that stage those who are fortunate they'll take advantage of it otherwise we shall of course go on canvassing for this business.  That's all. (end)