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<div class="code">711120LE-DELHI - November 20, 1971 - 39:58 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1971/711120LE-DELHI.mp3</mp3player>


(partially recorded, ending is missing audio)

'''Prabhupāda:'''

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

Govinda, the Lord. ''Go'' means the cow, and ''go'' means the senses and ''go'' means the land. So Kṛṣṇa, the reservoir of all pleasure, especially gives pleasure to the senses. ''Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.'' So our senses are there. You cannot stop the activities of the senses. ''Yoga indriya saṁyama''. The purpose of ''yoga'' is to control the senses by observing the regulative principle, ''yama-niyama'', then practicing a particular type of sitting posture. It is somehow or other mechanical, because those who are grossly in the concept of body, they are recommended to practice this ''haṭha-yoga'' so that by this process his mind can be concentrated on Kṛṣṇa. ''Yoga indriya saṁyama''.

So actually our ''indriyas'' can be controlled when they are engaged in the service of the Lord. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ'' ([[CC Madhya 19.170|CC Madhya 19.170]]). Otherwise it is not possible to control the senses. You cannot stop the activities of senses. That is not possible. Because we are living entity, we have our senses, and it must act. In the ''Bhagavad-gītā'' it is said that you cannot stop the action of the mind even for a moment. And mind is the central point of our sensuous activities. Therefore, if you want to control the senses, then you have to learn this ''bhāgavata-dharma.''

Prahlāda Mahārāja therefore recommending ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). From the very childhood one should practice this bhāgavata-dharma. This ''bhāgavata-dharma'' means ''śravaṇaṁ kīrtanaṁ viṣṇoḥ'' ([[SB 7.5.23-24|SB 7.5.23]]). They have manufactured many other ''kīrtana'' parties, but the ''śāstra'' says ''śravaṇaṁ kīrtanaṁ viṣṇoḥ''. That is ''bhāgavata-dharma''. ''Bhāgavata'' comes from the word ''bhagavān''. ''Bhaga'' means opulence, and ''vān'' means one who possesses. That is ''bhagavān''.

The Supreme Personality of Godhead is Bhagavān. ''Brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]]). The Absolute Truth is realized in three features—Brahma, Paramātmā, Bhagavān. Bhagavān understanding is the last word in the understanding of the Absolute Truth, because ''bhaga'' means opulence.

There are six kinds of opulences—wealth, strength, reputation, beauty, knowledge and renunciation. If somebody is very rich, he is attractive. Everyone goes to this man. Sometimes we also go to rich man, "Sir, give us some money," because a rich man is attractive. But in this material world, nobody can claim that he has got all the riches. Nobody can claim. But Kṛṣṇa can claim. Kṛṣṇa says:

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

Now, He is the enjoyer of all sacrifices. Now try to understand that in this material world, there are millions and trillions of universes, and each universe there are millions and trillions of planets. And each planet, there are millions and trillions of living entities. Now if not all, some of them are offering sacrifices, at least the sober section, in all the universes, and Kṛṣṇa is enjoying. ''Bhoktāraṁ yajña-tapasāṁ''. Just imagine how much He is eating.

And similarly, He is the proprietor. He says that ''sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]), "I am the proprietor of all the planets," ''sarva-loka''. Not only in this universe, but also there are millions and trillions of universes. If we have to accept the verdict of the ''śāstra'', the ''Brahma-saṁhitā'' says, ''yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam'' (Bs. 5.40). In each universe there are ''ananta'', unlimited number of planets. So Kṛṣṇa claims that ''sarva-loka-maheśvaram'', "I am the proprietor of all the planets."

Then who can compare his riches with Kṛṣṇa? You can find out some rich man in this world, but they might have a several hundreds of factories or several hundreds of houses, but nobody can claim that "I am the proprietor of all the houses and all the factories and all the planets." That is . . . that is not possible. That is being claimed by Kṛṣṇa.

''Sarva-loka-maheśvaram''. And ''suhṛdaṁ sarva-bhūtānām''. We are establishing many humanitarian activities. Just like the other day our chief guest, Dr. Atmaram, was speaking that by scientific advancement we are trying to give food to the needy and cloth to the naked. That's all right. But Kṛṣṇa is feeding unlimited number of living entities, beginning from the elephant down to the ant.

''Suhṛdaṁ sarva-bhūtānām''. He is friend of everyone. As friend, He is sitting in the heart of all living entities. He is sitting in your heart, He is sitting in my heart, He is sitting in the ant's heart. The ant has also heart and the elephant has got also heart. Sometimes we find a . . . an insect exactly like a full stop—you have got experience. Sometimes when you open your book you find. They are called bookworm, they're very small, but it is moving. And because it is moving, from biological study we must conclude that it has got a heart.

Even we do not know about biology, but Kṛṣṇa said that ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). So therefore there must be some heart. We cannot perceive. We cannot see even the whole figure of that insect, and what to speak of study what kind of heart it has got. But we understand ''Bhagavad-gītā'' . . . from ''Bhagavad-gītā'' that there is heart even in the smallest insect, the microscopic germ, there is heart. So He is sitting in everyone's heart and He is supplying the necessities of that the smaller creature or the biggest creature. ''Suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]).

So when we understand Kṛṣṇa in that way, that is understanding ''tattvataḥ''.

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

If we understand Kṛṣṇa superficially, that is not tattvic understanding. The tattvic understanding are in truth. You can get information from the ''Vedas'' what is Kṛṣṇa, or from ''Bhagavad-gītā''. ''Bhagavad-gītā'' is the cream of all ''Vedas''. ''Sarvopaniṣada gāva. Vedas'', and the topmost part of ''Veda'' are the ''Upaniṣads''. There are one hundred and eight ''Upaniṣads'', of which ''Īśopaniṣad'' is the topmost. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]]).

So we have to understand Kṛṣṇa from this Vedic literature, tat ''vijñāna''. And to understand the Vedic literature, we have to approach a person who has actually assimilated the purpose of ''Vedas''. Kṛṣṇa also said, ''vedaiś ca sarvair aham eva vedyam'' ([[BG 15.15 (1972)|BG 15.15]]). The purpose of studying ''Vedas'' is to understand Kṛṣṇa. Or in other words, if anyone has understood Kṛṣṇa, he has studied all the ''Vedas''.

So this analytical study of Bhagavān Śrī Kṛṣṇa, the Supreme Personality of Godhead, Govinda, is called ''bhāgavata-dharma'' because Bhagavān . . . ''bhāgavata śabda''. And from ''bhagavata'', ''bhāgavata. Bhābat''. So ''bhāgavata-dharma'' means to understand Kṛṣṇa. So Prahlāda Mahārāja recommends that from the very childhood:

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

These instruction of Prahlāda Mahārāja is very important—very important—and we are trying to spread this ''bhāgavata-dharma'' all over the world. And people are very happy to receive it. Unfortunately, this ''bhāgavata-dharma'' was not explained in the Western countries. I do not wish to discuss, but at the present moment, because this ''bhāgavata-dharma'' as recommended by Prahlāda Mahārāja is being preached all over the world, they are appreciating very much the glories of India. So as recommended by Prahlāda Mahārāja, this study of Bhagavān Śrī Kṛṣṇa should be introduced in the schools and colleges.

I wanted to speak to the Vice Chancellor, and I expected him today, but he did not come. As This is our unfortunate. I do not know why he avoided, but never mind—you try to understand. Don't spoil your children. The modern educational system without any knowledge of Bhagavān, I may tell you frankly, not only in India, everywhere, they are practically slaughterhouse. Because in our country, it is a different thing, at least we have got the Vedic culture at home if it is not in the schools.

But in other countries, because there is no ''bhāgavata-dharma'' culture, the students, although they are provided with ample opportunity for education, the nicest educational system, nice building, nice facilities, everything nice, unfortunately the products are coming out frustrated, confused young men, and some of them are called hippies. They are educated. They are coming from very nice aristocratic family. In Western countries, in comparison to our country, every home is aristocratic. At least their standard of living is so high. So what we call aristocratic, that is a common affair. So this mishappening is going on all over the Western countries. Some of them are joining us, but this is the problem.

The Prahlāda Mahārāja recommends, ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). This is very, very important message. We should be careful to educate our sons, our boys, with ''bhāgavata-dharma'' from the very beginning of life. That was the Vedic system. Therefore, in the first twenty-five years of life, the children were sent to ''gurukula'' for learning this ''bhāgavata-dharma''.

So the educational system should take very seriously if at all they want to make their country nice, not ''varṇa-saṅkaraḥ''. ''Strīṣu duṣṭāsu varṇa-saṅkaraḥ bhaviṣyati''. This Vedic culture is so scientifically made. Just like according to Vedic culture, the women are instructed or trained up to become very chaste. Very chaste. Only one husband. Why? That is explained, ''strīṣu duṣṭāsu varṇa-saṅkaraḥ bhaviṣyati''. If women done, do . . . do not remain chaste, then unwanted population will come out. That is called ''varṇa-saṅkaraḥ. Varṇa-saṅkaraḥ'' means unwanted population. Actually all over the world this is happening, and therefore, the problems of the world becoming very serious and grave.

So these are all scientific proposals. The educational system must be reformed. Not that godless, no education, secular government, no education of God in the schools and colleges. This is not a very good proposal. Here we get authoritative statement of Prahlāda Mahārāja. He is one of the ''mahājana''. Our process is ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]).

We have to follow the footsteps of great personalities. That is our method. We don't manufacture our own way of living. We simply follow the great personalities. ''Mahājano yena gataḥ sa panthāḥ. Tarko 'pratiṣṭhaḥ.'' You cannot come to the right conclusion simply by argument. You may be very good arguer; another comes better arguer than you. So simply by argument, you cannot come to the conclusion. ''Tarko 'pratiṣṭhaḥ śrutayo vibhinnā'' (Mahābhārata, Vana-pārva 313.117, [[CC Madhya 17.186]]).

Now, there are ''Vedas'', four ''Vedas—Sāma Veda'', ''Atharva Veda'', ''Yajus Veda'', ''Ṛg Veda''. And there are ''Upaniṣads'', the ''Vedānta-sūtra'', the ''Purāṇas'', ''Rāmāyaṇa'', ''Mahābhārata''—there are so many things. That is in India. And outside India or outside Vedic culture, there are many scriptures. Therefore it is said, ''śrutayo vibhinnā''. There are innumerable Vedic scriptures. So we cannot come to the conclusion what is right or wrong, because sometimes you will find contradiction from one . . . of course, there is no contradiction, but because we are not advanced in knowledge, sometimes we find contradiction.

Just like in India there are two classes of transcendentalists: the impersonalist and the personalist. That is not contradiction. The Absolute Truth is both impersonal and personal, but somebody is stressing on the impersonal point of view and somebody is stressing on the personal point of view. But we Vaiṣṇava, we know what is the meaning of impersonalism and what is the meaning of personalism.

We take it for understanding, as it is stated in the ''Śrīmad-Bhāgavatam'', ''brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]]). The Absolute Truth is simultaneously Brahma, Paramātmā and Bhagavān. It is simply different stages of understanding. In the first stage, it is Brahma realization. In the second stage, it is Paramātmā realization. And at the last stage, it is Bhagavān realization.

So it is a great science. ''Bhāgavata-tattva vijñānam''. It is not that you can create your Bhagavān by concoction, imagination, just like the Māyāvādī philosophers say that ''sādhakānāṁ hitvārthāya brahmaṇo rūpa-kalpanaḥ'', for the benefit or for the facility of the neophyte progressing in the spiritual knowledge, we have to imagine some form of the Brahma. That is not the fact. We do not find these things in the Vedic literature. We find in the Vedic literature that the Absolute Truth is realized in three features—Brahma, Paramātmā and Bhagavān. The substance is one, but according to our capacity, we understand differently.

Just like example, if you see a great mountain, say Himalayan mountain. Just like the other day when I was coming from Calcutta to Delhi, the Himalayan mountains were seen from the plane, and it appeared just like a great city. But that is my shortage of vision. I cannot see what is Himalaya. Similarly, as we see imperfectly the Himalayan mountain from a distant place, similarly, when the Absolute Truth is realized by the speculative process, he can simply understand the Supreme Personality of Godhead by His effulgence as impersonal. And if you make further progress, then we can see . . .

The same example: We are seeing the Himalayan mountain from a distant place, but if we make further advance, further, nearer, we see different thing. And when actually in the Himalayan mountain, the thing is altogether different. Similarly, when you understand the Supreme Personality of Godhead from distance . . . just like you cannot understand the sun globe from here. Although sunshine is light, sun globe is light, still we cannot understand what is sun globe from distant place.

So these are the statements in the ''śāstra'' about ''bhāgavata-dharma''. Not that we accept Kṛṣṇa blindly as the Supreme Personality of Godhead. It is a science. ''Bhāgavata-tattva vijñānam''. But this ''vijñāna'', this scientific knowledge, is understandable not by your imperfect speculation. You have to accept the proper method of understanding. That method is called ''bhakti''.

Just like Kṛṣṇa says, ''bhaktyā mām abhijānāti'' ([[BG 18.55 (1972)|BG 18.55]]). You cannot understand Kṛṣṇa simply by speculation. That is not possible. You cannot understand Kṛṣṇa simply by meditation. That is also not possible. If you actually seriously want to understand Kṛṣṇa, then you have to take the process of ''bhakti. Jñāna-vairāgya yuktayā'' ([[SB 1.2.12|SB 1.2.12]]).

''Bhaktyā śruta-gṛhītayā''. There is a statement, the Absolute Truth can be understood by ''bhakti'', and that ''bhakti'' received through the aural reception of your ear. My Guru Mahārāja used to say that if you want to know a saintly person, you try to understand him by your ear, not by the eyes. You cannot understand a saintly person by staring your eyes, "Let me see what kind of . . ." No.

That is not possible. Therefore ''śāstra'' says, ''bhaktyā śruta-gṛhītayā''. You have to understand the Absolute Truth by devotion. At the same time, ''śruta-gṛhītayā. Śruta'' means taking information by hearing from the ''śrotriyaṁ brahma-niṣṭhaṁ guru'' (MU 1.2.12), by hearing from the right source and with ''bhakti. Bhaktyā śruta-gṛhītayā''. This is the process.

In the ''Bhagavad-gītā'' also the same process is recommended:

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

Kṛṣṇa does not say that you become a sentimental devotee. These European and American boys, they are dancing not by sentiment. That is actual transcendental ecstasy. Therefore, it is so nice. You cannot expect this dancing from a professional man. That is not possible. Professional man, his aim is money, and their aim is Kṛṣṇa. That is the difference. Therefore, to learn ''bhakti'', the process is ''śruta-gṛhītayā''. You have to receive the perfect knowledge from the ''Vedas'' and understand what is ''bhakti''.

Our Gosvāmī, Śrīla Rūpa Gosvāmī, he says that:

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

One who accept ''bhakti-mārga'' without reference of this ''śruti'' and ''smṛti'' and ''pāñcarātrikī-vidhi . . . śruti'' means the ''Vedas'', and ''smṛti'' means the ''Purāṇas'' or ''Mahābhārata'', ''Bhagavad-gītā''. They are called ''smṛti''. And ''pāñcarātrikī-vidhi'', that is given by Nārada Muni, because he is the great authority in the science of devotional service. Vyāsadeva is his disciple. Prahlāda Mahārāja is his disciple. He has got great, great disciples who are in the ''bhakti'' line. And therefore he has given with ''pāñcarātrikī-vidhi''.

In the ''pāñcarātrikī-vidhi'' it is said . . . (indistinct) . . . you have to forget yourself that you are Hindu, you are Musselman, you are Sikh or you are Christian. These are all designations. Therefore Kṛṣṇa says, ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]). You have to purify. Don't be contaminated by any type of religion which is made by man. Real religion is made by God.

So you try to understand what is God and try to understand what sort of religion He has given. So that you can receive by ''bhaktyā śruta-gṛhītayā. Śruti-smṛti-purāṇādi-pañcarātra-vidhi'' (Brs. 1.2.101). ''Vidhi'', a regulative principle. Just like Kṛṣṇa says that ''yeṣām anta-gataṁ pāpam'', that what are the ''pāpas'', sinful life? The ''śāstra'' says, ''striyaḥ sūnā pāna dyūta yatra pāpaś catur-vidhaḥ'' ([[SB 1.17.38|SB 1.17.38]]). These four things are the four pillars of sinful life.

What are these? ''Avaida stri-saṅga'': womanly connection which is illegitimate. You cannot have any connection with woman without being married. That is Vedic instruction. Otherwise, what is the difference between animal and man? There is no marriage in the animal kingdom. But in the human society, never mind whether it is in India or Russia or China, there is marriage system in the human society, maybe methods may be different. Therefore, womanly connection, man and woman living together without marital connection, that is ''pāpa'', sinful life. That is the injunction of the ''śāstra''.

Similarly, ''striyaḥ sūnā. Sūnā'' means unnecessarily killing the animals. Just like slaughterhouse. You cannot maintain slaughterhouse in the human society and at the same time you want peace. It is not possible. Every living entity is son of God. You cannot kill even an ant, then you dissatisfy God. Take for example just like a gentleman has got five sons, one of them is useless, doing nothing. But if the expert son says: "My dear father, your this son is useless. Let us kill him and eat," cannibal, will the father agree, "Oh, yes, yes, this son is useless. You can kill and eat"?

Time will come in this Kali-yuga when actually people will become what is called man-eater. Still there are existence man-eaters in Africa. So the human society is coming to that position. Like animal, they will eat their own sons and daughters. So therefore this practice, unnecessarily killing animal, is the one of the pillar of sinful life.

''Striyaḥ sūnā pāna dyūta. Pāna'' means intoxication. We are already intoxicated by illusion. Because we are in the material world, we are accepting false things. Just like this body. I am accepting I am this body. This is intoxication. I am soul, I am Brahma, but I am accepting this body that I am this body. This is already intoxication. And if you increase more intoxication, then where is the possibility of getting real knowledge, ''brahma-jñāna''?

So the ''pāna'', intoxication, should be avoided. Animal killing should be avoided. Illicit connection with woman should be avoided. And gambling, speculation, ''fatkabaz'' (gambler), that should be eliminated, avoided. Then you get the chance of becoming pure. And without being pure, you cannot be engaged in the loving service of the Lord. The Lord is pure. ''Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]). So you cannot approach Lord being impure. Even I do not indulge in illicit sex life or meat-eating or very much moralist, still I am impure if I think myself "I am Indian," "I am American," "I am Hindu," "I am Muslim." These are also impurities.

So the ''bhāgavat-dharma'' means to become completely pure. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). And you cannot keep your purity without being in touch with Kṛṣṇa. (break)

Therefore, so many moralistic movement has failed. ''Harāv abhaktasya kuto mahad-guṇā'' ([[SB 5.18.12|SB 5.18.12]]). Even one has got ''brahma-jñāna'', even one is elevated to become mixed or amalgamated with the ''brahma-jyotir'', still he is not pure. That is the statement of ''śāstra''.

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

They will fall down. We have seen many ''sannyāsīs'', they have given up this world, ''brahma satyaṁ jagan mithyā'', but they are still coming to politics, also to social organization, welfare activity. When you have left this world as non-truth, ''mithyā'', then why do you come again? That means they did not get the real relish of Brahma.

That is stated in the ''śāstra'', that ''vimukta-māninaḥ'': falsely they are thinking that they have become liberated. Otherwise, their intelligence is not purified some way. Somebody is thinking, "I am Indian," somebody is thinking, "I am Hindu," that is impurity. Real purity is ''tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]), "I am Kṛṣṇa's. I am simply Kṛṣṇa's. Kṛṣṇa is mine, I am Kṛṣṇa's." This is purity, and this is the culture of ''bhāgavata-dharma.''

So Prahlāda Mahārāja is recommending this ''bhāgavata-dharma''. ''Kaumāram ācaret prājño dharmān bhāgavatān iha''. So this human form of life is meant for cultivating this ''bhāgavata-dharma''. And if you are missing, then we are committing suicide, ''ātmahā''. This very word is used in the ''śāstra'', ''ātmahā''.

So our request to everyone is that you try to understand Kṛṣṇa scientifically. ''Kṛṣṇa-tattva vijñānam.'' It is not a sentiment or philosophical speculation or fanaticism. It is not that. It is a fact. Now, one should have intelligence to understand, that's all. But the method is so simple that we are fortunate, we accept immediately the version of Kṛṣṇa, ''sarva-dharmān parityajya mām ekaṁ śaraṇam'' ([[BG 18.66 (1972)|BG 18.66]]), then our life is successful immediately. If we accept this statement of Kṛṣṇa that, "You simply surrender unto Me," and we do it, immediately we become relieved from this material contamination. Kṛṣṇa says, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi''. You immediately become pure. And:

:''yeṣāṁ tv anta-gataṁ pāpaṁ''
:''janānāṁ puṇya-karmaṇām''
:''te dvandva-moha-nirmuktā''
:''bhajante māṁ dṛḍha-vratāḥ''
:([[BG 7.28 (1972)|BG 7.28]])

If you sincerely surrender to Kṛṣṇa, immediately you become immune from all sinful activities. And then as soon as you become free, ''yeṣāṁ anta-gataṁ pāpam'', then all your ''pāpas'', sinful activities, immediately vanquished, then you become eligible for serving Kṛṣṇa. ''Te dvandva-moha-nirmuktā''. The sign is that he has no more duality. Kṛṣṇa says ''mām ekam'', and he believes that Kṛṣṇa ''ekam'', "Simply by serving Kṛṣṇa I will be successful."

That is explained in the ''Caitanya-caritāmṛta'':

:'''śraddhā'-śabde—viśvāsa kahe sudṛḍha niścaya''
:''kṛṣṇe bhakti kaile sarva-karma kṛta haya''
:([[CC Madhya 22.62|CC Madhya 22.62]])

This is ''śraddha''. This is actually ''śraddha'', faith, not faltering, "I do not know whether Kṛṣṇa will be able to save me. Why shall I surrender to Him? Let me surrender to so many demigods." Kṛṣṇa says those who are thinking like that, they are ''hrta-jnanah. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]). ''Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām'' ([[BG 7.23 (1972)|BG 7.23]]).

So our request is that the guardians who are present here in this meeting, they should organize a special school to give lesson to their students, to their boys, this Kṛṣṇa consciousness, ''bhāgavata-dharma''. There is vast knowledge behind this. They will be enlightened. Their life will be successful. So in this city of Delhi, it is a great city and very important city. There are very important men here. They should kindly consider this proposal that there must be a very organized school to understand this ''bhāgavata-dharma'', just to teach their boys, and their life will be successful.

It is the duty of the father and mother to see that, "My son, this is the last attempt of coming into this material world." ''Na mocayed yaḥ samupeta-mṛtyum''. It is the duty of the father and the mother to stop the repetition of birth and death of his son. The mother should consider that, "My son came to my womb, and he has suffered so much while he was remaining within the womb. Now I shall teach my son in such a way that no more he is going in the womb of a material mother." That is the duty of father, that is the duty of mother, that is the duty of friend, that is the duty of ''guru''.

:''gurur na sa syāt sva-jano na sa syāt''
:''pitā na sa syāj jananī na sā syāt . . .''
:''na mocayed yaḥ samupeta-mṛtyum''
:([[SB 5.5.18|SB 5.5.18]])

So save your children from the danger of repetition of birth and death. That is the real discharge of father and mother's duty.

Thank you very much. Hare Kṛṣṇa. (end)