View source for 721031 - Lecture SB 01.02.20 - Vrndavana

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<div class="code">721031SB-VRNDAVAN - October 31, 1972 - 35:01 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/721031SB-VRNDAVAN.mp3</mp3player>


'''Pradyumna:''' (leads chanting of verse) (Prabhupāda and devotees repeat)

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānaṁ''
:''mukta-saṅgasya jāyate''
:([[SB 1.2.20|SB 1.2.20]])

'''Prabhupāda:''' (aside) Not required.

'''Pradyumna:''' (break) (leads chanting of synonyms) (break)

. . . of the association; ''jāyate''—becomes effective.

Translation: "Thus established in the mode of goodness, the man rejuvenated by loving service to the Lord gains liberation from material association, or ''mukti'', and comes to know scientifically of the Personality of Godhead."

'''Prabhupāda:'''

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānaṁ''
:''mukta-saṅgasya jāyate''
:([[SB 1.2.20|SB 1.2.20]])

So the Absolute Truth is scientific knowledge. It is not sentiment—"I accept somebody as God by votes." That is not ''bhagavat-tattva-vijñānam.'' One must know what is the definition of God. It is not that somebody comes forward with a long beard and says, "I am God," and we rascals accept him as God. No, not like that. It is ''vijñānam''.

''Vijñāna'' means science. Without scientific knowledge, one cannot understand what is God. ''Bhagavat-tattva-vijñānam.'' And who can understand this ''vijñāna'', this scientific knowledge? ''Mukta-saṅgasya'': one who is liberated from the contamination of the three modes of material nature, he can understand.

Those who are contaminated with ''tamo-guṇa, rajo-guṇa'', they can create their own God. There are different types of "God" also. In one sense everyone is God. God means the controller. So everyone is to some extent a controller. But as I have explained several times, real controller means who is not controlled by others. That is God. If I am controlled by the material nature, ''daivī hy eṣā guṇamayī mama māyā duratyayā'' . . . ([[BG 7.14 (1972)|BG 7.14]]). Birth, death, old age and disease, if I am controlled by these conditions of nature, then how I can become God? God is never controlled.

Therefore one who can understand God must be free from the contamination of this material nature. ''Mukta-saṅgasya''. This is also confirmed in the ''Bhagavad-gītā'':

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

When one has realized Brahman, ''prasannātmā, prasannātmā, brahma-bhūtaḥ prasannātmā'' . . . here also it is said, ''evaṁ prasanna-manasaḥ''. The same thing you will find everywhere. There cannot be any contradiction. ''Prasanna-manasa'' and ''prasannātmā'', the same thing.

So how one can become ''prasannātmā'' or ''prasanna-manasa''? That is described here: ''bhagavad-bhakti-yogataḥ. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ'' ([[SB 1.2.20|SB 1.2.20]]). If you accept ''bhagavad-bhakti-yoga,'' devotional service to the Lord, you shall be ''prasanna-manasa.'' You shall be always feeling jolly. If I am not jolly, if I am not ''prasanna-manasa'', that means ''māyā'' has attacked me. A ''bhagavad-bhakta'' shall never be ''aprasanna'', not joyful. Always joyful. If he is actually in contact with Kṛṣṇa, how he can become morose? No. If he is morose, if he is unhappy, that means ''māyā'' has attacked him. This is the test.

Therefore Rūpa Gosvāmī says, ''utsāha'': we shall be always enthusiastic. But we cannot become enthusiastic artificially. There must be ''bhagavad-bhakti-yoga''. Just like these visitors in the temple, see how much enthusiastic they are. They are rising early in the morning, going to take bath in the Yamunā, and they are visiting so many temples, especially this Dāmodara temple, because it is Dāmodara month.

And from five o'clock or before that, three o'clock, they are enthusiastic. They are not sleeping very nicely. That means lack of ''bhagavad-bhakti-yoga.'' It is ''māyā''. So you must be very careful. Test. If we cannot rise early in the morning, that means we are under the clutches of ''māyā''. This is the test. Caitanya Mahāprabhu therefore says:

:''jīv jāgo jīv jāgo gauracānda bole''
:''kota nidrā jāo māyā-piśācīra kole''
:(Aruṇodaya-kīrtana II)

Sleeping is very dangerous. It is to be understood that I am under the clutches of ''māyā'' the more we sleep, because the symptom of ''tamo-guṇa'' is laziness and sleep. This is the symptom of ''tamo-guṇa'', laziness and sleeping. And symptoms of ''rajo-guṇa''—very active, but just like monkey. Monkeys are very active, but all injurious. Wherever they will sit, they "''Gata-gata-gat-gat-gat''." Not a single moment they are inactive—but all foolishness. That is passion. And goodness means knowledge.

So in the previous verse it is described how to come to the platform of goodness. When one comes to the platform of goodness, then he becomes ''prasanna-manasa'', because he is not attacked by the modes of ignorance and passion, means laziness, sleep and foolishly active. Foolishly active is more dangerous than less active. Because if one is dangerous, it is better not to become very much active, because . . . just like this monkey. You will find always very active, but nobody likes them. As soon as a monkey comes, everyone drives them away: "Get out! Get out! Get out!"

Therefore we should not be lazy and sleepy, at the same time not foolishly active. We must come to the real standard of life, goodness. Then we can begin our devotional service. That is also confirmed in the ''Bhagavad-gītā'':

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

After being ''brahma-bhūta'' ([[SB 4.30.20|SB 4.30.20]]), after understanding clearly ''ahaṁ brahmāsmi'', one can take to transcendental loving service of the Lord. Not that before. Before, if we take ''bhakti-yoga'' . . . of course, we shall become gradually ''brahma-bhūta'' also . . . ''Bhakti-yoga'' is so nice that it does not depend on any condition. ''Ahaituky apratihatā. Apratihatā'' means not under any condition.

You can begin . . . in whichever position you are, you can begin immediately. You can begin hearing about Kṛṣṇa from any point. ''Śravaṇaṁ kīrtanam'' ([[SB 7.5.23-24|SB 7.5.23]]). It doesn't matter. And if you follow strictly the ''bhagavad-bhakti-yoga'' process, then automatically you are situated above goodness. ''Sa guṇān samatītyaitān brahma-bhūyāya kalpate'' ([[BG 14.26 (1972)|BG 14.26]]).

Anyone who has taken seriously devotional service . . . ''vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam'' ([[SB 1.2.7|SB 1.2.7]]). Liberation means knowledge and detachment. Knowledge, full knowledge, means that, "I am not this body; I am spirit soul, and my bodily activities are not congenial for my ultimate goal of life. I must engage myself in spiritual activity." This is called ''jñāna'' and ''vairāgya''. When one knows that he is not body, then why should he work hard day and night for maintaining this body? That is knowledge.

And ''karmīs'', they are trying to maintain this body. Sometimes ''karmīs'' also take to ''bhakti-yoga''—not ''bhakti-yoga''; so-called ''bhakti''—but their aim is how to maintain this body nicely. That is also accepted. ''Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ'' ([[SB 2.3.10|SB 2.3.10]]). Because if you take to ''bhakti-yoga'' even for maintaining this body nicely, that is also very nice, because gradually, due to the influence of ''bhakti-yoga'', you will come to the platform of ''mukta, mukta-saṅga. Bhakti-yoga'' is so strong.

Therefore ''śāstra'' recommends that either you are ''karmī'', either you are ''jñānī'', either you are ''yogī'', you take to devotional service, your all desires will be fulfilled. That is the injunction.

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

This is the recommendation. It is all-inclusive. If you have got desire like the ''karmīs'' or the ''jñānīs'' or the ''yogīs'', you take to ''bhakti-yoga. Bhagavad-bhakti-yogataḥ.'' You will become ''prasanna-manasa.'' You will be engladdened. You will come to the platform of joyfulness. ''Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12).

Spiritual life means ''ānandamaya''. There is no displeasure. Always ''ānanda''. That is spiritual life. Spiritual life means ''ānanda'', and material life means anxiety. You can distinguish. If you are always put into anxiety, that is material life. And if you are always jolly, that is spiritual life. ''Ānandamayo 'bhyāsāt.''

So here it is, the same thing. Because one has taken to ''bhakti-yoga'', he must be ''prasanna manasa'', very joyful. If you are full of anxiety, how you can understand the science of God? That is not possible. So ''evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ'' ([[SB 1.2.20|SB 1.2.20]]): by execution of ''bhakti-yoga'' you come to the platform of transcendental bliss, ''prasanna-manasa.''

Transcendental, spiritual life means eternal, blissful life of knowledge. That is spiritual platform. And material life means temporary life of miserable condition. Temporary life of miserable condition, that is material life. And spiritual life means eternal, blissful life of knowledge.

This life is temporary, but when we are transferred to our spiritual life, that is eternal. ''Sac-cid-ānanda-vigraha'' (Bs. 5.1). We are also part and parcel of ''sac-cid-ānanda-vigraha. Vigraha'' means form. ''Sac-cid-ānanda'' does not mean impersonal. That is foolishness, another foolishness. ''Ānanda'' cannot be impersonal. You can make experiment.

Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out. Just like we have got experience, everyone has got experience, when we rise very high in the sky, but we cannot remain in that condition more than, utmost, eight to ten hours. Then we become very much restless. Although it is very high in the sky, but we cannot remain in that way. Therefore ''śāstra'' says:

:''āruhya kṛcchreṇa paraṁ padaṁ tataḥ''
:''patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ''
:([[SB 10.2.32|SB 10.2.32]])

One who does not take shelter of the lotus feet of Kṛṣṇa, he may rise up very high by austerity and penance, but he cannot remain in that position. He may give up artificially this material world, ''jagan mithyā'', but he has to come down again to this ''mithyā jagat'' and open schools and hospitals, because he cannot remain in that impersonal way.

That is the experience. All so-called ''brahmavādī'', they say that "We have become liberated," but not liberated. That is simply concoction, ''vimukta-māninaḥ.'' They think like that. Actually they are not liberated. ''Aviśuddha-buddhayaḥ.'' Without being liberated, when one speaks that, "I have become liberated," that mean''s aviśuddha-buddhayaḥ'': the intelligence is not clear. He does not know what is liberation. Liberation means ''prasanna-manasa'', full of joyfulness. That is liberation. ''Evaṁ prasanna-manasaḥ, bhagavat-tattva'' . . . ''bhagavat-tattva-vijñānam'' ([[SB 1.2.20|SB 1.2.20]]). ''Tattva'' means truth. You have to understand Bhagavān in truth.

So that, to understand in truth, that is a science. That is not sentiment. ''Vijñāna''. In another place Kṛṣṇa says, to advise Brahmā, ''catuḥ-śloki-bhāgavata'' ([[SB 2.9.33|SB 2.9.33]]/[[SB 2.9.34|34]]/[[SB 2.9.35|35]]/[[SB 2.9.36|36]]), ''jñānam'' . . . in the ''Bhagavad-gītā'' also, ''jñānaṁ sa-vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam'' ([[SB 2.9.31|SB 2.9.31]]). The ''jñānaṁ me parama-guhyam'', the knowledge of the Supreme Personality of Godhead, is very, very confidential. ''Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam.'' It is not sentiment. It is full of scientific knowledge.

So when we understand the truth, the Absolute Truth, scientifically, that is called ''bhagavat-tattva-vijñānam.'' That ''bhagavat-tattva-vijñānam'' is understandable by a person who is liberated. One who is very busy, anxious with politics, sociology, humanitarianism, one who is very busy always in politics, how he can become interested or how he can understand ''bhagavat-tattva-vijñānam''? That is not possible.

Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṇa, then we can understand what is his position. These are the test. Or politics or sociology or anything—a pure devotee is always interested how Kṛṣṇa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within.

Just like Arjuna was a great devotee of Kṛṣṇa, but at the same time he was a politician also. So . . . but the first interest is to become Kṛṣṇized, how to satisfy Kṛṣṇa, not that, "For political purpose I love Kṛṣṇa." No. You love Kṛṣṇa, and your all problems, political, social and other things, will be solved. This is Kṛṣṇa consciousness. You don't require to attempt for political reason and make Kṛṣṇa consciousness secondary.

Therefore we say that if people—not all—if some percentage of the whole population of the world become Kṛṣṇa conscious, then all the problems of the world will be solved. We don't expect that cent percent people will be Kṛṣṇa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṇa conscious, then the face of the world will change—''īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]])—because if the leaders, they understand Kṛṣṇa consciousness and act accordingly, the others will follow. ''Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ'' ([[BG 3.21 (1972)|BG 3.21]]). ''Itaraḥ janaḥ'', common men, follows the leaders.

So ''evaṁ prasanna-manasaḥ.'' How to become happy mood of life, that is described here. ''Bhagavat-bhakti-yogataḥ.'' One has to take to Kṛṣṇa consciousness. And ''mukta-saṅgasya, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate'' ([[SB 1.2.20|SB 1.2.20]]). Nobody can understand Kṛṣṇa unless he is liberated from the influence of the modes of material nature.

(aside) You can read the purport.

'''Pradyumna:''' Purport: "In the ''Bhagavad-gītā'' ([[BG 7.3 (1972)|BG 7.3]]) it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly they are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life . . ."

'''Prabhupāda:''' So human being in the modes of ignorance and passion, they are animals. They are not considered as human being. They are animals. ''Rajas-tamo-bhāvāḥ, kāma-lobhādayaś ca ye'' ([[SB 1.2.19|SB 1.2.19]]). So actually a person is considered to be human being when he comes to the platform of goodness or he acquires the quality of a bona fide ''brāhmin''. Then he is considered as human being.

Go on.

'''Pradyumna:''' ". . . and thus tries to make life perfect by following the prescribe duties. And out of such many thousands of persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead, Śrī Kṛṣṇa."

'''Prabhupāda:''' Yes. That is stated in the ''Bhagavad-gītā'': ''manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye'' ([[BG 7.3 (1972)|BG 7.3]]). Because we are coming from animal by the evolutionary process . . . according to ''śāstra'', it is said that . . . the Darwin's theory says from monkey. That is also fact, that after monkey a man . . . the living entity comes to the human form. Somebody says after lion. Somebody says after cow. So from the animals, we . . . the human form is developed.

So unless that human body also reformed, so he remains animal. That reformation required, ''saṁskāra'', reformation, enlightenment, cultural life. That cultural life culminates when actually one becomes a ''brāhmin'', Vaiṣṇava. That is real cultural life. Not by birth but by cultivation of knowledge, education, advancement, spiritual knowledge, one comes to the platform of ''brāhmin''.

So ''manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.'' This is the platform of ''siddhi''. But nobody is interested to become a ''brāhmin'', qualified. Everyone wants to become a ''śūdra. Kalau śūdraḥ sambhavaḥ.'' Especially in this age, nobody is interested. Just like we are asking people to take to Kṛṣṇa consciousness and give up the habit of illicit sex life and intoxication and gambling and meat-eating, and people laugh, that "What is this?

This is the life. If we give up these things . . ." Especially in the Western countries, they think it is denying the primary necessities of life. They say. Some of my students, they left our association because they could not follow these principles. They are complaining that "Prabhupāda is denying the primary necessities of life."

Therefore it is said, ''manuṣyāṇāṁ sahasreṣu'' ([[BG 7.3 (1972)|BG 7.3]]). It is very difficult to give up these four bad habits. ''Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye''. But this is the path of perfection. But they are not interested in perfection. They want to rot as hogs and dogs in this world. That is their purpose. And therefore Kṛṣṇa says, ''manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye''. Nobody is interested to become ''brāhmin''. They are interested to become dogs and hogs. That is their interest.

''Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.'' And ''yatatām api siddhānām'' ([[BG 7.3 (1972)|BG 7.3]]). It is not that coming to the platform of a qualified ''brāhmin'', one can understand Kṛṣṇa. That is also not. Still, you have to go farther. ''Brahmā-bhūta. Brahmā jānāti iti brāhmaṇaḥ''. ''Brāhmin'' can understand Brahman. He can understand that he is also part and parcel of Brahman.

But that understanding is not sufficient. He has to go further, to become a Vaiṣṇava, to understand the Supreme Personality of Godhead, the Absolute Truth, as person. Vaiṣṇava means to understand the Absolute Truth as person, not imperson. In the ''brāhmin'' state, even they understand Brahman, that is impersonal view. But one has to go far above. ''Brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]]). One has to make progress from the Brahman platform to Paramātmā platform, then to the Personality of Godhead understanding.

Therefore Kṛṣṇa says, ''yatatām api siddhānām'' ([[BG 7.3 (1972)|BG 7.3]]). Somebody is trying to come to the platform of ''brahma-bhūta'' stage. That is called ''siddha'' state. But ''yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ.'' So they also cannot understand Kṛṣṇa. Kṛṣṇa can be understood only by this process, ''bhagavad-bhakti-yogataḥ.''

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānaṁ''
:''mukta-saṅgasya jāyate''
:([[SB 1.2.20|SB 1.2.20]])

One has to become liberated from the brahminical stage also. Then he can understand Kṛṣṇa.

So Kṛṣṇa understanding is not so easy. It is very difficult. Kṛṣṇa says. But by the grace of Kṛṣṇa, because He wanted to distribute Himself, Caitanya Mahāprabhu giving us Kṛṣṇa freely . . . ''kṛṣṇa-prema-pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). Rūpa Gosvāmī says that ''namo mahā-vadānyāya.'' Kṛṣṇa was also not so liberal. He simply asked us, "Surrender," but He did not distribute Himself. But in the form of Caitanya Mahāprabhu He distributed Himself, "Take Me, take Me, take Me. Without any price, take Me."

This is Caitanya Mahāprabhu, who is Kṛṣṇa, and He has come in the form of Caitanya, Kṛṣṇa Caitanya, to distribute Himself. Therefore He is recognized, ''namo mahā-vadānyāya'', "The most munificent." No other incarnation, even Rāmacandra or Bhagavān Kṛṣṇa, They were not so liberal. But Caitanya Mahāprabhu is so liberal. ''Pāpī tāpī jata chilo hari-nāme uddhārilo'' (Hari Hari Bifale 3). They distributed Himself through the chanting of Hare Kṛṣṇa ''mantra''.

So these Kṛṣṇa consciousness movement, the Westerners, they are understanding Kṛṣṇa. It is very, very difficult subject matter. But because we are trying to understand Kṛṣṇa through Caitanya Mahāprabhu, therefore it has become easy. Otherwise it is very difficult subject.

Otherwise Kṛṣṇa Himself says, ''manuṣyāṇāṁ sahasreṣu kaścid yatati sidd'' . . . ([[BG 7.3 (1972)|BG 7.3]]). It will take . . . but as we are fallen, Kṛṣṇa is also as much liberal also, this age. So if we still, you do not take advantage, then how much unfortunate we are, we can consider.

Thank you very much. Hare Kṛṣṇa. (break) (end)