View source for 701220 - Lecture SB 06.01.38 - Surat

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Surat]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Surat]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60138]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
[[Category:1970 - New Audio - Released in January 2017]]
[[Category:1970 - New Transcriptions - Released in January 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1970 - Lectures|1970]]'''</div>
{{RandomImage}}


<!-- Nectar Drop Code Start -->
<div class="center">[[Vanipedia:701220 Lecture - Srila Prabhupada Speaks a Nectar Drop in Surat|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%">&nbsp;</b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>
<!-- Nectar Drop Link end -->


<div class="code">701220SB-SURAT - December 20, 1970 - 56:31 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/701220SB-SURAT.mp3</mp3player>


'''Prabhupāda:''' Back to Godhead means one must be completely pure. A slight impurity, He will not allow. Kingdom of God is so . . . that no impure person can enter. Just like in your country . . . do you belong to USA? There are in every country, and so many, especially in your country, there are so many immigration to check whether contamination. Even they do not allow plants to be carried. Is it not?

'''Indian man:''' Yes, yes.

'''Prabhupāda:''' From one port to another. Why? Checking the contents. So if in this material world such strict checkings are there, don't you think that one who enters . . . one who wants to enter the kingdom of God, there is no checking? Anyone will be able to enter? It is a commonsense affair. So kingdom of God means purity. If there is slight impurity, he will not be allowed. "Keep outside." And it is stated in the ''Bhagavad-gītā'', ''yeṣāṁ anta-gataṁ pāpaṁ'' ([[BG 7.28 (1972)|BG 7.28]]). ''Yeṣām'', persons who have completely been freed from the contamination of sinful activities:

:''yeṣāṁ anta-gataṁ papam''
:''janānāṁ puṇya-karmaṇām''

Simply engaged in pious activities, they can become a devotee.

:''te dvandva-moha-nirmukt''
:''bhajante māṁ dṛḍha-vratāḥ''
:([[BG 7.28 (1972)|BG 7.28]])

These are clear statements.

And the pillars of sinful activities, that is also mentioned in the ''Bhāgavata'':

:''striyaḥ sūnā pānaṁ dyūta''
:''yatrā pāpas catur-vidha''
:([[SB 1.17.38|SB 1.17.38]])

Four kinds of sinful activities: illicit sex, and intoxication, and unnecessary killing of animals, and gambling. This . . . all the slaughterhouses of the world are being maintained unnecessarily. That is recruiting simply sins. They are eating sin, and therefore the world is in trouble. Simply committing. There is no necessity of killing animals. But here in India they are killing ten thousand cows daily, what to speak of Western countries. The people are so much addicted to sinful activities. How they can be elevated? They are condemned. Only this movement, Kṛṣṇa consciousness, if they take to this movement, they can be saved.

Otherwise, there is no saving. They must cycle round the 8,400,000 species of life—sometimes very happy, sometimes very sorry; sometimes Brahmā, sometimes the germ in the stool. This is going on, changing bodies one after another, just like if we change our dress. This will go on so long one is not completely free from the sinful activities. Unless he enters into the kingdom of God, this cycle of birth and death will go on. Only in the spiritual sky there is no birth, death, old age and disease. And as soon as you are out of the spiritual sky, these four things will . . . you may live for thousands of years—that doesn't matter—but you have to die. That is the law of material nature.

You may have very good medicines, drug shop, as you have got in your country, but still you have to suffer from diseases. You may have thousands of method for contraceptive, but the population is increased. Ah. And as soon as there is death, as soon as this body, the ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]).

In the ''Bhagavad-gītā'' everything is clearly stated, that any intelligent person will put forward before him that "We have solved all our miserable conditions of life, but not these four principles. That is not possible," ''janma-mṛtyu-jarā-vyādhi'': the sufferings of birth, the sufferings of death, the sufferings of old age and the sufferings of disease. That cannot be stopped. That can only be solved if you become Kṛṣṇa conscious and go back to home, back to Godhead, that's all. Otherwise it is not possible.

You may be very great ''yogī'', you may be very great meditator—all the things, they are very nice; they can elevate you from higher standard of life. Just like your country, USA, they have got higher standard of life than India, in one sense. But you can have thousand, thousand more higher standard of life in higher planets. Thousand, thousand times. As there is comparison between India and USA or any country, similarly, in planetary system also there is comparison: this planet is so much full of material pleasure and other planets so much, so much. But in no planet (laughs) there is the guarantee that there will be no death. That is not.

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

:''ā-brahma-bhuvanāl lokā''
:''punar āvartino 'rjuna''
:([[BG 8.16 (1972)|BG 8.16]])

Even if you go to the Brahmaloka, where one twelve hours means thousands of four ''yugas'', but still there is death. So we cannot avoid this. The one who is serious . . . hmm. Social . . . (indistinct) . . . what is this name of this magazine?

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

'''Prabhupāda:''' Asia?

'''Indian man:''' (indistinct) . . . ''Asia Magazine'' . . . (indistinct)

'''Prabhupāda:''' Hmm. ''Asia Magazine'' is published from London?

'''Indian man:''' It is published in Hong Kong.

'''Prabhupāda:''' Hong Kong. Oh, I see. So (laughs) our New Vrindaban, very nice. So you have published very nice picture. So . . . (indistinct) . . . you can take it to our . . . (indistinct) . . . just see. This is one picture and this is one picture. Bring it. Hare Kṛṣṇa. Side by side. Hell and heaven, one has to select. (break)

And the spiritual world there is only one class of men; therefore spiritual world is called absolute. There is no disagreement. The center is Kṛṣṇa, or God, and everyone is engaged in His service in love. Not paid servants. Paid servants will always disagree, in proportion to the money he receives. But in the Vaikuṇṭha world there is no question of paid service. Everyone is free, everyone has got sufficient. Because as I told you yesterday that they are all liberated. They have got equal opulence like God. But still they serve. That is the superlative . . . (indistinct) . . . here, one serves, he needs; and there they serve without needs. There is no need of service; everything is there complete, ''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa'' (Bs. 5.29).

It is said that there are ''kalpa-vṛkṣa'', desire tree. Desire tree means a tree from which you can get anything you desire. Then why there should be service? Here, service is forced. If you don't render service, then you will starve. This nature is called ''avidyā-karma-saṅga anya tṛtīya-śaktīr iśyate'' ([[CC Madhya 6.154|CC Madhya 6.154]]), ''karma saṅga''. Here one may be king, but still he has to work, and what to speak of the poor man. Everyone has to work. This is called ''avidyā-karma-saṅga''. But in the spiritual world there is no question of work.

There are two classes of men in this material world, not in the spiritual world. The spiritual world is one. They are all cognizant that, "We are eternally servant of God." ''Nityo nityānāṁ cetanaś cetanānām'' (Kaṭha Upaniṣad 2.2.13). There are plural number living entities. They are all being provided with one ''cetana'', the supreme ''cetana''. So these two classes of men are known . . . one is known as demigods, or servants of God, and another is called the servants of ''māyā''. Both of them are servants. Nobody is master. That is not possible. Only one master is God, or Kṛṣṇa. That is stated in the ''Caitanya-caritāmṛta'', ''ekala īśvara kṛṣṇa'' ([[CC Adi 5.142|CC Adi 5.142]]): only ''īśvara'', the controller, or the master, is Kṛṣṇa. ''Āra saba bhṛtya'': and any other, other demigods or ordinary . . . (indistinct) . . . they are all servants.

''Yāre yaiche nācāya, se taiche kare nṛtya'': now under the direction of the Supreme Lord everyone is dancing, or working. In the common world we see that we are dancing dogs, because under the direction of the master. The master says: "Please dance," the dog will dance. The master . . . because the dog knows that "He is my master. If I don't dance, then I will starve."

So actually that is the position. Nobody is master here, but when we falsely claim that, "I am master," that is ''māyā''. Everyone is serving, but under the impression that he is master. The head of the family, he is thinking that, "I am the master." But he is . . . actually he is serving each and every member of the family. The state executive officer—you may call a king or a president—he is thinking that, "I am king," "I am president," but actually he is serving. That is his position. Unless he serves properly, immediately he will be dethroned, or next time he will not be elected.

That is our position. We are all serving, ''ekale īśvara kṛṣṇa'', ''āra saba bhṛtya''. This is a fact. Only master is Kṛṣṇa, and everyone is servant. Who can challenge this statement—is there anyone within this hall—that I don't serve anyone? Is there anyone? Eh? And somebody is claiming that, "I am God." You see?

This is called illusion, ''māyā''. This claim is made by the illusioned living entities. Here, this material world means that everyone is trying to become the master. And that is competition between one master to another, because nobody is master. That competition that "I shall become master," that is illusion. So in this illusory fighting and competition, where one fails that, "I could not become the master . . ." Eh?

For example, in our country we respected Mahatma Gandhi as the father of the nation, or the master of the nation; but actually he was servant. As soon as there was little discrepancy, immediately he was put to death. Immediately. So similarly, in the USA also, President Kennedy, he was very popular president. But as soon as there was little discrepancy, he was also killed. So this position we must know, that nobody is master here; everyone is servant. But his real position is to become the servant of God.

That he is, but because . . . just like a criminal: he thinks that, "I don't care for any law," but he is forced to obey the laws in the prison house. Outside or inside, he has to obey the laws of the government. But under illusion he thinks that, "I don't care for the government." Similarly, those who are rascals, they think that there is no God, "I am God. I don't care for any God." That is another process, demoniac process. And those who obey the laws of God, they are called demigods.

:''dvau bhūta-sargau loke''
:''daiva āsura eva ca''
:([[BG 16.6 (1972)|BG 16.6]])

There are two classes of men in this world: one is called ''daiva'' and the other is called ''āsura''. ''Āsura'' means rebel against God, don't care for God: "I am God," "You are God," "Everyone is God." "Why you are searching after God? There are so many Gods in the street, lying on the footpath, ''daridra-nārāyaṇa''. You serve these Gods." You see? This is the difference.

''Daridra-nārāyaṇa'', serving God . . . so many subscriptions raised in America in the name of serving these ''daridra-nārāyaṇas'', in India. Now these Americans are questioning that "You take money for serving the ''daridra-nārāyaṇa''. Why we see when we go to India, why we see so many ''daridra-nārāyaṇas'' are lying on the footpath?" These questions are being made. One of the big Ramakrishna Mission ''svāmīs'', Svāmī Nikhilananda, he told me. It is not my manufactured story.

Actually people are claiming welfare, society welfare activities, but what welfare they are doing actually? The welfare activities are increasing, and the candidates for receiving the welfare, they are increasing. They are trying to serve the ''daridra-nārāyaṇa'', but actually this number of ''daridra-nārāyaṇas'' are increasing daily.

So that is the position. Here . . . practically Nārāyaṇa cannot be ''daridra''. That is another illusion, Nārāyaṇa is the husband of the goddess of fortune, Lakṣmī. How He can be ''daridra''? It is also a manufactured word.

:''lakṣmī-sahasra-śata-sambhrama-sevyamāna''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajām''
:(Bs. 5.29)

Here we keep one Lakṣmī, but as soon as there is any little discrepancy the Lakṣmī immediately becomes angry and there is divorce. Practically there is no respect from the side of Lakṣmī to the so-called ''daridra-nārāyaṇa''. But there, thousands and thousands of Lakṣmīs are very respectfully serving the Lord. You read the story, the Rukmiṇī, the prime Lakṣmī of Lord Kṛṣṇa. One day Kṛṣṇa was a little joking, and she took it very seriously and she immediately fainted. So much respect. So, "Kṛṣṇa, why are You thinking of leaving me?" She fainted immediately, so much . . . (indistinct) . . . ''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''. These are the statements of scripture.

And when Kṛṣṇa was actually present on this planet, He showed it, how much He respectfully served by His 16,000 wives, and how much comfortably He kept all of them in different palaces, and expanding Himself into 16,000 forms. That is God. That is God.

So everyone, even the Lakṣmī, is servant, are servants of Kṛṣṇa; what to speak of others, ''dāsīs''? So how one can claim that, "I am God"? God is not so cheap. Only persons who are illusioned, they claim that "I am God." He is servant. He is servant. Instead of becoming . . . voluntarily rendering service to God . . . because they claim to be God, they are more put into illusion. ''Māyār grasta jīvera haya se dāsa uday'', it is said in the Vaiṣṇava literature.

:''piśācī pāile yena mati-cchanna hay''
:''māyār grasta jīvera se dāsa uday''
:(Prema-vivarta)

Just like a person when he is haunted by ghosts, he speaks all kinds of nonsense, similarly, when the living entity is engrossed by the illusionary aspects of this material nature, he also talks all foolishly. He also talks all fool . . . one of the greatest foolish things is that he claims that, "I am God."

So that is not . . . (indistinct) . . . therefore there are two classes of men: ''asuras'' and ''devatā''. You have heard that there is always fight between ''asuras'' and ''devatās'', because ''asuras'' are always against God, and ''devatās'', they are servants of God. That is the difference. Even at home there are . . . there was ''asura'' and ''devatā''. The father was an ''asura'', and the son was a ''devatā'', Prahlāda Mahārāja, and the father became enemy of the son. Naturally father is always affectionate, but because he was an ''asura'' he became against his beloved son. That is the nature of the ''asuras''. Even ''asuras'' just like tiger, also has got affection for the cubs.

So this Hiraṇyakaśipu was affectionate, because Prahlāda Mahārāja was very nice boy, five years old, very good looking. Natural affection, he was youngest. And one day he asked his son, "My dear boy, what you have learnt, the best thing, tell me." Just like father asks sometimes. So he replied that, "One should sacrifice everything for realizing God." ''Tat sādhu manye 'sura-varya dehināṁ, asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]) . . . hmm. I forget that ''śloka'', that, eh . . . but Prahlāda Mahārāja said: "That is the best way of life, in the human form of life, to utilize this opportunity for realizing God." That was his version.

And his father became very angry, and from that day father, the father taught, instructed the teachers that, "How is that, that you are teaching all this nonsense to my boy?" They replied: "Sir, we do not teach. This boy is naturally God-inclined. What can I do? Eh? As soon as he gets opportunity, he begins to preach God consciousness in the class." When the teacher is absent, immediately Prahlāda Mahārāja stands up on the bench and addresses his friends, "My dear boys, this is the life for realizing God. Don't forget this." In this way he was lecturing. These are in the ''Bhāgavata''. So the demigod means God-realized persons, or servant of God, they have dedicated their life for the service of the Lord, whereas the ''asuras'', they are always against such principles.

So here also the same thing is happening.

:''yūyaṁ vai dharma-rājasy''
:''yadi nirdeśa-kāriṇa''
:([[SB 6.1.38|SB 6.1.38]])

The Viṣṇudūtas challenged the Yamadūtas that "If you are actually servants of your master, Dharmarāja . . ." Yamarāja is Dharmarāja; another name is Dharmarāja. He is also a representative of God. Just like a magistrate, he has to deal with the criminal cases. But magistrate is not bad. Magistrate is representative of the government. Similarly Dharmarāja, although punishes all criminals, all sinful persons, but he is a pure servant of God; therefore his name is Dharmarāja. He is executing the order of the master.

So therefore the Viṣṇudūtas challenged the Yamadūtas that, "If you are actually serving your master, Dharmarāja . . ." Just like a police constable is supposed to know the law, whom to arrest. If he arrests anyone and everyone, then he is a fool. He cannot arrest anyone and everyone. He cannot arrest a law-abiding man. Similarly, the Yamadūtas, they also cannot take away to the court of this Yamarāja everyone and anyone. No. Only the nondevotees are taken. Those who are devotees, they are not taken. That is, you will find in the ''Bhāgavata'', ''Śrīmad-Bhāgavatam.'' Yamarāja specially instructs that "Those who are Vaiṣṇavas, you should not go there. You should offer your respect to them."

Somebody asked me, Swāmījī, "Why this ''tulasī'' beads on your neck," or "your devotees' neck?" So I replied, "Just like a pet dog has got a collar, similarly, we are pet dogs of God, we have got this collar, and Yamarāja will understand that 'He is God's dog.' " (laughter) "He should not be shot down." So actually that is the position. Anyone . . . then here there is a verse . . . there is a verse that "Don't go to the Vaiṣṇavas," the Yamadūtas are especially instructed.

But this Ajāmila was known as sinful, but everyone knew. But he had become, I mean to say, freed from all sinful contamination, because at the time of death he uttered the word "Nārāyaṇa" without any offense. So the Yamadūta, they could not understand that he is no more under the laws of criminal punishment, he is freed from all contamination. Actually that is the position. "Kṛṣṇa," one who utters the name "Kṛṣṇa," he immediately becomes freed from all sinful activities. Immediately. That is the power of Kṛṣṇa's name. But the difficulty is that after being freed, we again commit mistake in sinful activities. Kṛṣṇa's name has got the power. As soon as you utter the name "Hare Kṛṣṇa," immediately you become freed from all contamination. Eh?

Therefore if one thinks that "I am chanting Hare Kṛṣṇa ''mantra'', so even if I commit sinful activities, that will be counteracted by my chanting" ah, that is another greatest offense. That we have discussed many times, that on the strength of holy name of Lord if one commit sinful activities, he is a greatest offender. Just like sometimes we find in Christian churches, they go on Sunday and they confess, and they are supposed to be excused from the sinful reaction. But again after coming back from the church, again commits the same sins, and it is expected that, "The next week when I shall go to the church, I shall confess, and it will be counteracted." These kind of, I mean to say, understanding is prohibited. This kind of understanding.

One . . . just like Caitanya Mahāprabhu. Caitanya Mahāprabhu accepted Jagāi and Mādhāi; they were very sinful. What is their sin? They're illicit sex, woman-hunter, drunkard, meat-eater—that is sinful activities according to Vedic scripture. So they became debauched and ''guṇḍā'', disturbing element. But Caitanya Mahāprabhu delivered them. Caitanya Mahāprabhu delivered them on one condition. What is that condition?

When they fell down on the lotus feet of Lord Caitanya and Nityānanda, "Sir, we are so much sinful. Kindly deliver us" - there is a long history, incident. I will tell you some day—this Caitanya Mahāprabhu made one condition that, "I can accept you only on your promise that you shall no more commit sinful activities. What you have done, that's all right, I will excuse. But if you commit again, that will be greatest offense." So they said: ''āra nāre bāpa'' (CB ''Madhya-khaṇḍa'' 13.225), ''āra nāre'', "No more, Sir. This is the end of our sinful activities. No more we shall do it."

So our Kṛṣṇa consciousness movement, following the footsteps of Lord Caitanya, we are also following the same principles under the authority of Lord Caitanya. When we accept somebody in our Society as initiated member, we put forward these obligations, restriction, that no more illicit sex life, no more gambling, no more intoxication and no more animal food. That is necessary. If you accept spiritual life and at the same time go on committing sinful activities, then you will never be able to progress. That is not possible. Because in the ''Bhagavad-gītā'' it is clearly said by Kṛṣṇa:

:''yeṣām anta-gataṁ papa''
:''janānāṁ puṇya-karmaṇām''
:([[BG 7.28 (1972)|BG 7.28]])

"Persons who are completely freed from all contamination of sinful activities and simply engaged in pious activities, they only are admitted in devotional service."

So if you are actually serious about entering into the kingdom of God, Vaikuṇṭha, then we should be very much careful about these four principles of restriction: No illicit . . . you cannot have any sex life without being married. That is sinful activity. You cannot indulge in intoxication. You cannot eat anything which is beyond the jurisdiction of your food. For you, for a human being, the food is, I mean to say, given quota that you can eat grains, you can eat fruits, you can eat flowers, vegetables, you can eat milk. That is ''sāttvikā'', foodstuff prepared from vegetables, fruits, grain, sugar and milk products, that's all. That is ''sāttvikā''. That is allotted for the human being.

You cannot imitate the cats and dogs, "Because they are eating meat, I can eat. Meat also is my food." They put forward everything is food. So why don't you eat stool? That is also food, for the hogs. So we have to . . . we must have discrimination that "What sort of food we shall take?" Not that like hogs, anything will be accepted. That is humanity. In this way . . . actually if we enter . . . if we want to enter into spiritual life, then these four principles, or restrictions, must be observed.

(break) . . . have to undergo the austerities, ''tapaḥ'', ''divyam''. That authority is meant for transcendental realizing, ''divyam''. Then, when we have purified our existence, then we are admitted in the kingdom of God. Without that, it is not possible.

So therefore those who are trying to purify themselves and following the rules and regulation, they are ''devatās'', or demigods. And those who do not believe in God and act according to whims, such persons are called ''asuras''. In the ''Bhagavad-gītā'' you will find:

:''na māṁ duṣkṛtino mūḍhā''
:''prapadyante narādhamāḥ''
:([[BG 7.15 (1972)|BG 7.15]])

It is clearly stated:

:''māyayāpahṛta-jñāna''
:''āsuraṁ bhāvam āśritāḥ''

This very word is very important, ''āsuraṁ bhāvam āśritāḥ''. They have . . . because they have taken to the shelter of ''āsura bhāva'', atheist philosophy, inspite of advancement of education they are ''narādhamāḥ'', lowest of the mankind. These words are exactly there, ''narādhamāḥ''. You cannot say: "How you can say these gentleman asura? He is so much educated, highly qualified, university degrees." The answer is there, ''māyayāpahṛta-jñānā''. Here it appears that he's very learned, but his actual knowledge is taken away by the ''māyā'' on account of his being atheistic. And such atheistic person, bewildered by ''māyā'' as being lowest of the mankind, they cannot surrender unto God.

:''na māṁ duṣkṛtino mūḍhā''
:''prapadyante narādhamāḥ''
:([[BG 7.15 (1972)|BG 7.15]])

So these things may not be very palatable, but these things are there in the scriptures. We have to preach the scriptural injunctions. Therefore we say: "''Bhagavad-gītā As It Is''." You cannot play hide and seek with the problem of life. You must know your real position, and you must . . .

Therefore here it is asked that ''brūta dharmasya nas tattvaṁ'' ([[SB 6.1.38|SB 6.1.38]]). So ''dharma'' and ''adharma'': there are two kinds of activities. ''Dharma'', ''dharma'' means one who is acting according to the order of God. That is ''dharma''. And one who is not acting according to the order of . . . that is ''adharma''. Therefore the challenge was there, "If you are actually representative of Dharmarāja, you must know what is ''dharma'' and what is ''adharma''. You will explain." That means they were also not aware in . . . what was the actual position of Ajāmila. They did not know that although throughout his whole life he was sinful, but because at the time of his death he simply remembered Nārāyaṇa . . .

But that is also difficult. We may not think that, "Let me now go on committing all sinful activities. At the time of death I shall remember Nārāyaṇa, or Kṛṣṇa." That is not possible. It is only possible for persons who had some intimate relationship with Nārāyaṇa. This Ajāmila had very intimate relationship with Nārāyaṇa, when he was boy, when he was being trained up by his father. He was very faithful to Nārāyaṇa, to his father, up to twenty years. He served very nicely Nārāyaṇa; therefore he had the effect of remembering Nārāyaṇa at the time of death.

Therefore in the ''Bhagavad-gītā'' it is said:

:''svalpam apy asya dharmasy''
:''trāyate mahato bhayāt''
:([[BG 2.40 (1972)|BG 2.40]])

If even slight of this Nārāyaṇa-''dharma'' is practised, it can save you from the greatest dangers. So why not take to this Nārāyaṇa consciousness or Kṛṣṇa consciousness always, twenty-four hours; then there is no question of danger.

:''nārāyaṇa-parāḥ sarve''
:''na kutaścana bibhyati''
:([[SB 6.17.28|SB 6.17.28]])

One who has become ''nārāyaṇa-para'', he is not afraid of anything. ''Na kutaścana bibhyati''. Why he should be afraid? He knows, "There is Nārāyaṇa, there is Kṛṣṇa. Why shall I be afraid?"

(aside) So? It is past six.

'''Devotee:''' Shall we have some questions?

'''Prabhupāda:''' Yes.

'''Devotee (2):''' You said that Ajāmila, because he chanted "Nārāyaṇa" offenselessly, so he went to Vaikuṇṭha. And then you said if we are chanting . . . if we chant Hare Kṛṣṇa, all our sinful activities are washed away.

'''Prabhupāda:''' Hmm?

'''Devotee (2):''' Is that . . . so even if we chant offensively?

'''Prabhupāda:''' Offenseless (offensive) means when you chant with this idea that "Now I am chanting, all my sinful activities are gone, so again I can commit sinful activities and I shall chant ''Nārāyaṇa''." That is offense. That is offense. Knowingly you are committing sinful activities. You know "This sinful activity," but you are thinking, on the strength of chanting that, "Even if I commit this offense, I . . . sinful activities, it is counteracted by my chanting," that is offense.

That offense was not there in the case of Ajāmila. He was young man; he was being trained up by his father in the Nārāyaṇa philosophy, Nārāyaṇa life, but due to bad association he became a victim to all kinds of sinful activities. And that was not offense. You can fall down by, I mean to say, unworthy association, but if you are offenseless, then you will be saved. But if you purposely think that "Because I am chanting Hare Kṛṣṇa ''mantra'', it can counteract my sinful activities," that is the greatest offense. Knowingly. Ajāmila did not know. He was a boy. He fell a victim to bad association, but he was not an offender. He did not dev . . . do it purposefully. Therefore he was saved. Yes?

'''Indian man:''' Swāmījī, sometimes the Vaiṣṇavas, they . . . (indistinct) . . . Dharmarāja was more prone to Vaiṣṇavas . . . (indistinct) . . . so why . . . (indistinct) . . .?

'''Prabhupāda:''' Hmm?

'''Indian man:''' Why Vaiṣṇavas are . . . they are very . . . (indistinct) . . .? Yamadūtas are not very . . . even they are . . . (indistinct) . . . because there is some . . . (indistinct)

'''Prabhupāda:''' Yes.

'''Indian man:''' So they are . . . (indistinct)

'''Prabhupāda:''' It is not to be kept falsely, you see? Yamadūtas are there very intelligent. If you keep it falsely, they can catch you.

'''Audience:''' Ah! (laughter)

'''Prabhupāda:''' They are not foolish persons, they can cheat him. No, it is not possible. You must be actually Vaiṣṇava; then you are excused. Otherwise not. You cannot cheat.

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

'''Prabhupāda:''' So they are being trained up to become actually Vaiṣṇava, not a pseudo-Vaiṣṇava, simply for earning livelihood.

'''Indian man:''' (laughs)

'''Prabhupāda:''' No. That is not our proposition. And those who are earning livelihood by presenting themself as false Vaiṣṇavas, their condition is more condemned. My Guru Mahārāja used to say that instead of earning your livelihood by presenting yourself as a Vaiṣṇava, better you become a sweeper in the street and earn your livelihood. Don't cheat. That was the order of my Guru Mahārāja. It is better to become a sweeper in the street than to become a false Vaiṣṇava. That is real philosophy.

'''Devotee (3):''' Prabhupāda, you said that the greatest offense is to chant, thinking that, "My sins will be washed away," and commit sins wanted. So what is the result that that person gets if he dies in that condition? What is . . .

'''Prabhupāda:''' He dies a sinful—because he does not want to go back to Godhead—he wants to make some profit—so he dies sinful, and he has to be punished for that reason. In spite of his false this ''tilaka'' and false ''mālā'', he will be punished. Yes?

'''Devotee (4):''' Śrīla Prabhupāda, even if a person is completely engrossed in material activities and somehow or other they utter the name of "Kṛṣṇa . . ." Like you said my mother attained Kṛṣṇa's kingdom, although she was completely absorbed in material activities.

'''Prabhupāda:''' That was . . . that was due to your grace. You reminded your mother at the time of her death, Kṛṣṇa. You were a good boy of your mother, and she got the opportunity remembering Kṛṣṇa and got all the profit due to your . . . having a good son like you. Yes. His mother . . . we do not wish to discuss, but you're not at all . . . just like European ladies there. So he was visiting his mother and inspiring her, "Mother, you chant Hare Kṛṣṇa, whatever you have learned from me." She got some idea of Kṛṣṇa; later on developed some little affection for Kṛṣṇa consciousness. So at the time of death, by seeing him she simply enquired from him, "Is your Kṛṣṇa here?" and died immediately.

'''Audience:''' Ohh!

'''Prabhupāda:''' So she was fortunate to have a good son like him to remind her by his presence, Kṛṣṇa, and (s)he become liberated. Therefore these things are required, Vaiṣṇava symptom. People will immediately remember Kṛṣṇa. By this ''tilaka'', by this beads, by their features, immediately they will know, "Here is the group of Kṛṣṇa consciousness." Yes?

'''Indian man (2):''' (indistinct) . . . Vaiṣṇava . . . (indistinct)

'''Prabhupāda:''' Eh?

'''Indian man (2):''' Who can be told as a true Vaiṣṇava?

'''Prabhupāda:''' Hah, that you have to learn. Not in a minute. That you have to be trained up. Just see how they are being trained up. You cannot ask, "Who is . . . who has passed M.A." You have to become M.A., then you shall . . . not that simply asking for a minute you can understand. It is a long course of training. You have to admit yourself into the Vaiṣṇava school and become trained up; then you will understand what is Vaiṣṇava. Yes?

'''Devotee (4):''' In Indore, if I understand it proper, that you said that first Ajāmila saw . . . (indistinct) . . . his son's name was Nārāyaṇa, and he remembered, "Oh, Kṛṣṇa." By calling for his son, he remembered Kṛṣṇa.

'''Prabhupāda:''' That is the commentary by Viśvanātha Cakravartī Ṭhākura. So we have to accept our ''ācāryas''. That is the commentary. But some way or other, Nārāyaṇa, the very name, the holy name, has got so much power. That you have to understand. So those who are always chanting Hare Kṛṣṇa, they are saved. This is not a show, but offenseless chanting of Hare Kṛṣṇa ''mantra'' will always keep us safe and sound from the attack of ''māyā''.

And there is no expenditure, there is no loss. Why people should not take? Why this obstinacy, I ask. Eh? They are thinking that, "I have become civilized, I have become educated; therefore I cannot do this." So are they not educated? Are they not civilized? Why Indian boys are refusing? That is my question. They are losing the opportunity of taking birth in India. They are so much obstinate—to take their birth in India, and they are refusing this culture. That is the effect of this modern education.

''Āpana-dhana bhuliyā diye bhikṣā bhaja paraḥ''. You know . . . what is the position of India? Nobody cares for India. Wherever I go, they say: "Oh, India. That is poverty-stricken country." That is your good name. Because you are actually going. The ministers are going, "Give me . . . give me grains, give me money, give me weapons, so I can be saved from the slaughtering of China." The begging business. India's position is not very glorious outside India. You may be puffed up that you have become independent. But everyone is anxious to have your spiritual culture. Everyone. They know, even a Chinaman, he has written one book that is recommended in New York University. He says that, "If you want to know about spiritual culture and religion, then you must go to India."

So you are all young boys. You should be very responsible. Caitanya Mahāprabhu has stated specifically, ''bhārata-bhūmite manuṣya-janma haila yāra'' ([[CC Adi 9.41|CC Adi 9.41]]): anyone who has taken birth as a human being in the land of Bhārata-varṣa, ''janma sārthaka kari' kara para-upakāra'', just make your life successful and do welfare activities for others. So you must realize, because in India you have got this Kṛṣṇa science or spiritual culture so nicely left by so many sages, so many saintly persons. You do not make your life successful by following their path? Eh?

What you can do for yourself or for others? You cannot be glorious simply by imitating them. When you have established some technological institution, you will find in the Western countries they are hundred years ahead than you. So in that way you cannot make competition. You should realize your own assets and distribute to the world, and that will make you glorious. (break) (end)