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<div class="code">730216BG-SYDNEY - February 16, 1973 - 60:47 Minutes</div>


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'''Prabhupāda:'''

:. . . ''yogaṁ yuñjan mad-āśrayaḥ''
:''asaṁśayaṁ samagraṁ māṁ''
:''yathā jñāsyasi tac chṛṇu''
:([[BG 7.1 (1972)|BG 7.1]])

This is a verse from ''Bhagavad-gītā'', how to develop Kṛṣṇa consciousness, or God consciousness. The ''Bhagavad-gītā'', most of you have heard about the name of this book. It is very widely read book of knowledge throughout the whole world. Practically in every country there are many editions of ''Bhagavad-gītā''.

So the ''Bhagavad-gītā'' is the basic principle of our Kṛṣṇa consciousness movement. What we are spreading as Kṛṣṇa consciousness, that is only ''Bhagavad-gītā''. It is not that we have manufactured anything. The Kṛṣṇa consciousness is existing since the creation, but at least for the last five thousand years, when Kṛṣṇa was present on this planet, He personally instructed Kṛṣṇa consciousness, and the instruction is left behind Him. This is ''Bhagavad-gītā''.

Unfortunately, this ''Bhagavad-gītā'' has been misused in so many ways by the so-called scholars and ''svāmīs''. The impersonalist class, or atheist class of men, they have interpreted ''Bhagavad-gītā'' in their own way. When I was in America in 1966, one American lady asked me to recommend an English edition of ''Bhagavad-gītā'' so that she could read it. But honestly I could not recommend any one of them, on account of their whimsical explanation.

That gave me impetus to write ''Bhagavad-gītā'' ''As It Is.'' And this present edition, ''Bhagavad-gītā'' ''As It Is'', is now published by Macmillan Company, the biggest publisher in the world. And we are doing very nice. We published this ''Bhagavad-gītā'' ''As It Is'' in 1968, a small edition. It was selling like anything. The trades manager of Macmillan Company reported that our books are selling more and more; others are reducing. Then recently, in this 1972, we have published this ''Bhagavad-gītā'' ''As It Is'', complete edition. And Macmillan Company published fifty thousand copies in others, but it was finished in three months, and they are arrange for second edition.

So this ''Bhagavad-gītā'' should be read by every individual person to know the science of God. It is a great science. God is not a fiction or an imagination, as people take it. Not always. But in human society, everywhere in civilized human society there is some conception of religion, and the purpose of executing religious faith means to understand God. There is no other purpose of any religion. If in any religion the understanding of God is lacking, that is not first-class religion.

So we are preaching not any particular type of religion. Religion is described in the English dictionary as "A kind of faith." Actually, religion does not mean. The Sanskrit word ''dharma'', that ''dharma'' means characteristic.

(aside) That's all right.

It is not a kind of faith. Characteristic, or occupational duty. So generally it means characteristic. The characteristic is that every living being, it does not mean, whether it is animal or human being or trees or plants or insect . . . (feedback sound)

(aside) What is it?

Every living being has a particular characteristic that is visible in all kinds of forms of living being. That is service.

Everyone is rendering service. Here we have so many ladies and gentlemen present, but every one of us is rendering some service to the superior. That is our position. The animals also, the inferior animals, they are rendering service to the superior animal. The superior animal is eating the inferior animal, ''jīvo jīvasya jīvanam'' ([[SB 1.13.47|SB 1.13.47]]). Big snake is eating small snake. There is a verse in the ''Śrīmad-Bhāgavatam, apadānam catuṣ-padām.''

Those who are two-legged, they are eating the four-legged. And the four-legged animals, they are eating who cannot walk. ''Apadānam catuṣ-padām''. Those who cannot move—just like grass, plants, trees, they cannot move—they are being eaten up by the four-legged animals. And the four-legged animals are being by . . . eaten by the two-legged animals, human being. Just try to understand how this weaker section is serving this stronger section. That is the law of nature. ''Jīvo jīvasya jīvanam.'' One living entity is the food or . . . living means for another living entity, by nature's law. So the conclusion is that we must serve . . . must render service to the strong. This is nature's law.

Now that being position, we all living entities, we are weaker, and the strongest is the Supreme Lord; therefore our business is to render service to the Supreme Lord. We are rendering service to the stronger section, but the strongest of all stronger is the Supreme Lord. Therefore the conclusion is that our normal position is to render service to God. This is the conclusion. We cannot say that, "We don't care for God." That we cannot say. We are so dependent on God's mercy that we cannot say.

Just like today, this evening, when we were coming in this hall, there was heavy rain. So this heavy rain . . . I am coming from India, and other parts there is drought. There is no rainfall; they are suffering for want of rainfall. But in Australia, especially in Sydney, I see there is good rainfall. So how the distinction can be adjusted? In some places there is no rainfall, but here we have got sufficient rainfall at the present moment. It is God's mercy. You cannot do it. Where there is shortage of rainfall, they cannot bring in rainfall by their scientific advancement of knowledge. That is not possible.

You have to depend on God, on the mercy of God. What is this rainfall? This rainfall is an arrangement, taking water from the seas and spread all over the surface of the land. But you cannot do it. The seawater you can spread by pumping or by some other means, but that will not serve your purpose. The seawater must be distilled. It must be made into sweetness. Then such rainfall will give you some effect in producing agricultural production and so many. So every way we are dependent on the Supreme Personality of Godhead.

When we speak of Kṛṣṇa, we mean the Supreme Personality of Godhead. So here, Kṛṣṇa is teaching Himself, God is teaching, Himself, what is God, what is the science of God. You cannot speculate on the science of God, "God may be like this. God may be like that." No. You have to know God from God Himself. Just like you cannot speculate about the position of a very big man. Suppose there is a very big man in your country.

If you speculate about him at home, the knowledge is never perfect. It cannot be. Speculative knowledge is never perfect, especially when you imagine something about somebody. That is all humbug; it has no meaning. So God cannot be realized by speculation. But here is a chance wherein God is speaking about Himself, so you can understand what is God. Now in this verse, ''Bhagavad-gītā'', Kṛṣṇa says:

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

"My dear Arjuna, if you develop your attachment for Me," ''mayy āsakta . . . mayy āsakta'', "attachment for Me," God is saying. We have got attachment. Every one us has got some attachment, either for this or that. Especially our living condition means to love somebody. That love propensity, that loving propensity is there within me, within you. I want to love you or you want to love me or I want to love somebody, but I want to love; that is my hankering. But because the love is misplaced, therefore we are frustrated. Love is misplaced.

The example is given in the ''śāstra'': Just like the tree has to be watered, but if you do not know the purpose of watering, where to water, then our business of watering will be misused. You cannot water on the leaves, on the twigs or on the branches. You have to pour water on the root. That is the principle. So our loving propensity, when it will be properly employed, when we try to love or develop our loving propensity for God, or directly when we learn how to love God, then our loving propensity is perfect. Then you can love other things, others also. It is not . . . just like watering the root of the tree, you automatically pour water in the other parts of the tree; or supplying foodstuff in the stomach, you supply foodstuff to all the parts of the body. Similarly, if you can develop your love for God . . .

That is already there. It is not an artificial thing. In the ''Caitanya-caritāmṛta'' it is said that, ''nitya-siddha kṛṣṇa bhakti 'sādhya' kabhu naya.'' Our loving propensity or our love for God is already there in every living being, but it is now covered due to our ignorance, or due to our contamination with this material nature. So simply we have to awaken that love. That is our business. That awakening of love cannot be possible in other living condition than the human being. The human being, the human form of life, is therefore the perfectional stage how to develop our love for God, or how we can love God. This is the main business of human life. ''Athāto brahma jijñāsā.'' The ''Vedānta-sūtra'' says that this life is especially meant for developing or inquiring about our love with Kṛṣṇa, or God. This is the only business. ''Athāto brahma jijñāsā.''

So that love for Kṛṣṇa, or God, how you can develop or how you can awaken, that is explained by Kṛṣṇa in this verse. ''Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.'' You have to increase your attachment for Kṛṣṇa, or God. According to ''Śrīmad-Bhāgavatam'', the first-class religion is that which teaches the follower how to love God. This is first-class religion.

:''sa vai puṁsām paro dharmo''
:''yato bhaktir adhokṣaje''
:''ahaituky apratihatā''
:''yayātmā suprasīdati''
:([[SB 1.2.6|SB 1.2.6]])

If you want actually peace of your mind or your self, then you must learn how to love God. Because you are hankering to love the Supreme, but because you have not . . . no information of the Supreme, you are placing your love to your body, to your society, to your country, to your family, or if you haven't got anything to love, then you get a dog, cat, and you love it. The loving propensity is there. This is the psychology.

Now that loving propensity can attain its perfection, and as soon as you reach that perfectional point, you become happy. This is the formula of happiness. Everyone is trying to become happy, peaceful. That peacefulness, that happiness can be attained only when you increase your attachment or love the Supreme Personality of Godhead. This is the meaning of Kṛṣṇa consciousness movement. We are not teaching any kind of faith. There are many different types of faith, so . . . but unfortunately, maybe due to the slackness of this movement, of religious movement, people have lost all faith in religious movement. Maybe there are many reasons. But it cannot be left aside. You cannot give up. If you want actually peace of the mind, peace of your self, then you must try to love God. That is the only way. ''Sa vai puṁsām paro dharmo'' ([[SB 1.2.6|SB 1.2.6]]).

So how to love Kṛṣṇa, or God, that is being instructed by Kṛṣṇa. ''Mayy āsakta.'' You have to increase your attachment for Kṛṣṇa. When I speak of Kṛṣṇa, you should take it "God," the Supreme Personality of Godhead. The Supreme Personality of Godhead . . . if Supreme Personality of Godhead has got any suitable name, perfect name . . . God may have many thousands of names, but the most perfect name which we can give to the Supreme Personality of Godhead is Kṛṣṇa. ''Kṛṣṇa'' means "All-attractive." God must be all-attractive. It is not that God is attractive for a certain class of men and not attractive for others.

You will find the picture of Kṛṣṇa. Here is Kṛṣṇa's picture, and there are many other pictures also. Here is also. He's attractive to the animals, He's attractive to the trees, He's attractive to the flowers, He's attractive to the water, and what to speak of human being. He's attractive; therefore His name is Kṛṣṇa. ''Kṛṣṇa'' means all-attractive. So if any suitable name can be assigned to the Supreme Personality of Godhead, it is Kṛṣṇa. That is the verdict of the Vedic literature. Now Kṛṣṇa says: "If you develop your attachment for Me," ''mayy āsakta-manaḥ pārtha'', "My dear Arjuna . . ." ''Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ'' ([[BG 7.1 (1972)|BG 7.1]]). It is a ''yoga'', ''yoga'' system.

You have heard the name of ''yoga'' system. There are different kinds of ''yoga'' systems, but the foremost and the topmost ''yoga'' system is to develop your attachment or constantly being in touch with the Supreme Personality of Godhead. That is first-class ''yoga''. ''yoga'' actually means to make your connection with the Supreme Lord. That is ''yoga''. ''yoga'' means "addition," "connect." And ''viyoga'' . . . the opposite word is ''viyoga''. Just like addition and subtraction. Similarly, the ''yoga'', and the opposite word is ''viyoga'', or ''viyoga''. ''Viyoga'' means when we are detached from God, and ''yoga'' means when we are attached to God. This is the two different words. So here it is recommended, ''yogaṁ yuñjan mad-āśrayaḥ''. It is another practice of ''yoga'', the topmost ''yoga''. In previous to this verse there is another verse:

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

That is Sixth Chapter. I am speaking from the Seventh Chapter. This Sixth Chapter of ''Bhagavad-gītā'' concludes with this verse, that ''yoginām api sarveṣām.'' There are different types of ''yogīs'', but the most important ''yogī'', or the topmost yogī, is he. Who? "Who is always thinking of Me," Kṛṣṇa says. Who is always thinking of God. He's first-class ''yogī. Yoginām api sarveṣāṁ mad-gatenāntarātmanā''. ''yoga'' means that: always thinking of God. ''Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina'' ([[SB 12.13.1|SB 12.13.1]]). The ''yogī's'' business is that he's always meditating upon the form of the Supreme Personality of Godhead. That is ''yogī''. ''Mad-gatenāntarātmanā''.

These are the Vedic version, that ''dhyānāvasthita. Dhyāna'' means meditation. ''Dhyānāvasthita-tad-gatena'': just being absorbed in the form of God, Kṛṣṇa. One who is meditating, ''dhyānāvasthita-tad-gatena manasā'', mind is so trained up that mind cannot think of anything else except God, that is perfection of ''yoga''. Mind . . . we, our mind cannot be vacant. We must think of something in the mind. Not for a second we can make our mind vacant. That is not possible. So this vacancy, this mind's business—thinking, feeling and willing—when all of them are engaged in the Supreme Personality of Godhead, that is called perfect ''yoga'' system, or the topmost ''yoga'' system.

Unfortunately, the impersonalist, they have no idea of the form, form of the Lord. Because they're impersonalist, they do not accept any form of the Lord. But there is the form of the Lord. Form of the Lord there must be. God is accepted as the supreme father. In Christianity also it is accepted, the supreme father. In every religion He's accepted the supreme person, supreme father, supreme master. So how He can be imperson? From logical point of view . . . just like you are a person, your father is a person, his father is also a person, his father is also a person. Go on, even you do not know your the topmost forefather, you know it that he was a person. Similarly, the supreme father, the father of all fathers, how He can be imperson? Logically you cannot conclude. He must be a person. And that is the Vedic version also.

:''Brahmeti paramātmeti bhagavān iti śabdyate.''
:''vadanti tat tattva-vidas''
:''tattva yaj jñānam advayam''
:''brahmeti paramātmeti''
:''bhagavān iti śabdyate''
:([[SB 1.2.11|SB 1.2.11]])

The Supreme Absolute Truth is one, but He's realized from different angles of vision. Those who are trying to realize the Supreme Absolute Truth by speculation, they come to the impersonal conclusion. And those who are trying to think Him, think about Him within the heart, ''dhyānāvasthita'' . . . that is the yogic, yogic principle, to think of the Supreme within the heart. He is there within the heart. Both the living entity, individual living entity, and God is sitting within this heart. That's a fact. We have to search it out, catch Him by yogic process.

So those who are trying to understand the Absolute Truth by speculative method, they come to the conclusion of impersonalism. And those who are trying to capture the Supreme Personality of Godhead within the heart—''yogīs'', Paramātmā—they understand Kṛṣṇa, or God, as Paramātmā, the Supersoul. ''Īśvaraḥ sarva-bhūtānām hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). You will find in the ''Bhagavad-gītā''. ''Īśvara'', the Supreme Personality of Godhead, is sitting in everyone's heart. Not only human being, even animals, everyone. So that feature is called Paramātmā.

But the ultimate feature is ''bhagavān''. ''Bhagavān'' means the Supreme Personality of Godhead. ''Bhaga'' means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person. These are the Vedic versions. ''Īśvaraḥ paramaḥ kṛṣṇah'' (Bs. 5.1). We, we are also, because we are part and parcel of God, we may be called as sample God. Sample God. Just like in Christian Bible also it is said that man is made after the form of the God. Actually that is a . . . we have got two legs, two hands, this form—this is after God's form. God has also the same form, like human being. It takes some time to understand. It is a great science.

Anyway, our position is, we learn from ''Bhagavad-gītā'' that we have to increase our attachment for God, Kṛṣṇa, ''mayy āsakta''. This is the perfect process of ''yoga'' system. And if you simply increase your attachment for Kṛṣṇa, then ''asaṁśayam'', without any doubt, ''samagram'', and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother, Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa, in our temple. Those who have not seen—we invite all of you to our temple—there is Rādhā-Kṛṣṇa Deity.

So this process, Kṛṣṇa consciousness movement, is to teach people how to increase his attachment for Kṛṣṇa. There are many processes. The beginning of the Kṛṣṇa consciousness is ''śraddhā'', a little faith. That is the beginning. ''Adau śraddhā. Śraddhā'' means to accept that, "This is a nice movement." "This a nice movement." Just like you have come here with this ''śraddhā'', little faith that, "What these people are making in Kṛṣṇa consciousness movement? Let us go and see." This is called ''śraddhā''. This is the first thing. So you have to increase this ''śraddhā''. How? ''Adau śraddhā tataḥ sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]). If you want to increase this ''śraddhā'', then you have to make association with the devotees.

Just like all these European, American, Canadians, all my devotees, they came first to me when I began this Kṛṣṇa consciousness movement in New York. I was chanting underneath a tree, and these boys and girls, they were coming. So that was ''śraddhā''. Then as they gradually came to me, that is called ''sādhu-saṅga''. Just like anything you want to learn, you must associate with such kind of men. If you want to learn business, there are so many business corporation, association. So sometimes you become member in the stock exchange and other association to learn their business and make progress in their business. Similarly, if you want to increase your love for Kṛṣṇa, or God, you must associate with persons who are interested in this business—devotees.

These devotees, they have no other interest. All these boys and girls who are under my direction, they have no other interest, simply Kṛṣṇa. So we have to associate with such persons, ''adau śraddhā tato sādhu-saṅga'' ([[CC Madhya 22.54|CC Madhya 22.54]]). ''Sādhu-saṅga'' means to associate with the devotees. ''Adau śraddhā tato sādhu-saṅga. Sādhu. Sādhu'', this word, Sanskrit word, is meant for the devotees, the lover of Kṛṣṇa. That is also explained in the ''Bhagavad-gītā'': ''sādhur eva sa mantavyaḥ'' ([[BG 9.30 (1972)|BG 9.30]]). ''Api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ''. One who has unflinching faith in Kṛṣṇa, one who is cent percent engaged to render service to Kṛṣṇa, he is called ''sādhu. Sādhu'' does not mean a kind of dress or kind of beard. No. ''Sādhu'' means a devotee, perfect devotee of Kṛṣṇa. That is . . . he is ''sādhu''.

Therefore it is recommended, ''sādhu-saṅga''. We have to associate with ''sādhu'', means who have completely dedicated life for Kṛṣṇa's service. That is the injunction in the ''Bhagavad-gītā''. ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). This process is very simple. Kṛṣṇa advises, Himself, how to become a ''sādhu'', how to become a saintly person. That is also. Only follow four principles: ''man-manā bhava mad-bhakto''. You simply think of Kṛṣṇa, ''man-manā.'' You just become devotee of Kṛṣṇa, ''man-manā bhava mad-bhak'' . . . ''mad-yājī''—you simply worship Kṛṣṇa. ''Man-manā bhava mad-bhak . . . māṁ namaskuru''—"You offer your obeisances unto Me." These four principles.

Think of Kṛṣṇa. That thinking of Kṛṣṇa we have introduced. We have not introduced; it is introduced from Vedic literature—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If you chant these sixteen words, it is not very difficult. Anyone; there is no secrecy. There is no charge for it. We don't say that, "I shall give you some secret ''mantra''. You give me some money." No. We don't say. We openly chant this Hare Kṛṣṇa ''mantra''. Anyone can chant also. But see the effect of chanting this ''mantra''. That is up to you. If you begin chanting, you'll feel effect very soon.

So this is called ''man-manāḥ'', always thinking of Kṛṣṇa. As soon as one chants Hare Kṛṣṇa, immediately he remembers Kṛṣṇa. He immediately remembers Kṛṣṇa's activities, Kṛṣṇa's pastimes, Kṛṣṇa's form, Kṛṣṇa's quality, Kṛṣṇa's attributes—everything. That is called to absorb the mind in Kṛṣṇa. That means you become immediately the first-class ''yogī''. ''Yoginām api sarveṣāṁ mad-gatenāntarātmanā'' ([[BG 6.47 (1972)|BG 6.47]]). This is the process.

So these boys and girls who have taken to Kṛṣṇa consciousness movement seriously, they are all first-class ''yogīs'' because they are always thinking of Kṛṣṇa. ''Man-manā bhava mad-bhaktaḥ''. So ''adau śraddhā'' . . . so if you want to develop Kṛṣṇa consciousness, then you kindly associate with these devotees. We are opening so many centers all over the world—we have already 102 centers—just to give opportunity to all classes of men to associate with devotees and develop your love for God. This is the purpose. And we have no other purpose, these centers are being opened. So I request you, those who are interested in loving God, in Kṛṣṇa consciousness, they will kindly associate with these devotees. ''Adau śraddhā tato sādhu-saṅga'' ([[CC Madhya 23.14-15]]).

And these devotees . . . this is our method. When a man, a gentleman or lady, comes to our association, he associates with us for three months, six months, then automatically he desires to be initiated. ''Adau śraddhā tato sādhu-saṅga tatha bhajana-kriyā. Bhajana-kriyā'' means one becomes anxious. The effect of ''sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]) is to become anxious how to execute this devotional service properly. That is called initiation. So they come forward. The president recommends that, "This boy or girl is now living with us for so many months. He's interested. He may be initiated." Then we initiate. But initiate with some condition. ''Anartha-nivṛttiḥ syāt''. These are the different stages. Initiation means that he must be free from all kinds of sinful activities. These four principles, the pillars of sinful activities, are four in number: illicit sex life, meat-eating, intoxication and gambling. ''Striya suna panabhi''. So automatically they give.

All these boys and girls who are sitting here, you know that they have given up automatically. They have been able, by association with Kṛṣṇa. It has become very practical and easy thing to give up all these four principles of sinful activities. Because without being pure, you cannot understand the Supreme Pure. God is Supreme Pure. It is stated in the ''Bhagavad-gītā'', ''yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām.'' Anyone who is completely free from the reaction of sinful life, ''yeṣām anta-gatam pāpaṁ janānāṁ puṇya-karmaṇām.''

Now, how it is possible? If one is simply engaged in pious activities. The most pious activity is to be engaged in Kṛṣṇa consciousness movement. Pure. Then these are the different stages. ''Adau śraddhā tato sādhu-saṅgo tato bhajana-kriyā atha anartha-nivṛttiḥ syāt. Anartha'' means things we do not want. Artificially we are practiced to things. Just like meat-eating. Meat-eating, we do not practice it from the beginning of our birth.

Just after birth the child, the baby, requires little honey or little milk, not the meat. But afterwards, the parents or the guardians are teaching how to eat meat. This is not our human business. Human teeth is meant for eating fruits and grains. That is scientific. Our teeth is made in that.

So anyway, meat-eating, intoxication, illicit sex, as soon as one takes to Kṛṣṇa consciousness movement, these four pillars of sinful life is immediately broken.

:''adau śraddhā tataḥ sādhu-''
:''saṅgo tato bhajana-kriyā''
:''tato 'nartha-nivṛttiḥ syāt''
:''tato niṣṭhā . . .''
:([[CC Madhya 23.14-15]])

As soon as one becomes free from all sinful activities, he becomes firmly convinced of God consciousness. That is called ''niṣṭhā. Tato niṣṭhā tato ruci.'' Then you taste, "Oh, it is so nice, Kṛṣṇa consciousness." That ''tato niṣṭhā''.

:''adau śraddhā tataḥ sādhu-''
:''saṅgo 'tha bhajana-kriyā''
:''tato 'nartha-nivṛttiḥ syāt''
:''tato niṣṭhā tato rucis''
:''athāsakti . . .''
:([[CC Madhya 23.14-15]])

Then ''asakti''. What is Kṛṣṇa is recommending there? ''Asakti'' means attachment.

So this attachment comes after passing over so many different stages of devotional service. So Kṛṣṇa's recommending ''mayy āsaktaḥ'': you have to increase your attachment for Kṛṣṇa and God. So by practicing this process you come to the stage of ''asakti, mayy āsakta-manāḥ.'' Then your mind becomes completely attracted by Kṛṣṇa. ''Tato bhāvas'', then ecstasy. ''Sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ.'' These are the different stages to develop your love for God, or Kṛṣṇa.

So this is not very difficult; anyone can practice. How it is difficult? These European, American boys, they were never practiced to it, not in their family or by culture. But because Kṛṣṇa consciousness is there in everyone's heart, simply by little practice it comes, it develops. So we request that to make your life successful, this human form of life, you practice this Kṛṣṇa consciousness, or God consciousness. That is the success of life, not to live like animals, simply eating, sleeping, sex intercourse and defense. They are the business of the animals also. If we develop simply in these four principles of animal life, that is not advancement of civilization.

The advancement of civilization is tested when a nation or person is interested to inquire about God. That is advancement. ''Athāto brahma jijñāsā.'' This is advancement—how a nation or person is advanced to inquire about God or about himself. God and we, we are of the same quality, because it is stated in the ''Bhagavad-gītā'' . . . that's a fact. God is the supreme living being and we are also living being, but He is the head, supreme. That is the description in the ''Vedas'':

:''nityo nityānāṁ cetanaś cetanānām''
:''eko yo bahūnāṁ vidadhāti kāmān''
:(Kaṭha Upaniṣad 2.2.13)

These are the description in the ''Vedas'', that God means that as we are person, He is the supreme person. That's all. Just like you are also persons, you are also Australians, and the president of the Australian government, he is also a person. He is not imperson. The government may be imperson, but the head of the government is a person. Similarly, in the universal government there are so many living entities, just like we are. Not only human being—8,400,000 species of life, all living entities. God is also living entity, but He is the supreme living entity. That is the difference. ''Nityo nityānāṁ cetanaś cetanānām'' (Kaṭha Upaniṣad 2.2.13).

So as we act under the leadership of a supreme person, similarly, if we act, if we live under the leadership of God, that is our perfection of life. This is called ''yogaṁ yuñjan mad-āśrayaḥ. Mad-āśrayaḥ'' means "under My direction." What is the direction of God? Just become His devotee, just think of Himself, always about Him, just offer Him obeisances. This is the process. It is not very difficult. And if you cannot do anything, simply if you chant the holy name of God. We do not say that you chant the name of Kṛṣṇa. If you have got any name, holy name of God, you can chant that also. But chant. This is the process recommended in this age.

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

In this age it is very difficult to develop Kṛṣṇa consciousness, or God consciousness. People are so downfallen. But there is only one method: if you can chant the holy name of God, it will help you very quickly. So we do not say that, if you think that Kṛṣṇa name is the Hindu name or Indian name, "Why shall I chant that?" But if you have got any name—actually must be name of God, not a fiction or an idea . . .

Just like I've already explained, this ''Kṛṣṇa'', Sanskrit word, means "all-attractive." But in the greatest. You say that God is great. Kṛṣṇa means the greatest all-attractive. Unless you become very great, you cannot be attractive. According to our material calculation, if one is very rich, he's attractive. If one is very influential, he's attractive. If one is very wise, he's attractive. If one is very beautiful, he's attractive. In this way, we attract. So God, Kṛṣṇa, has got all the six opulences of attraction; therefore He is called Kṛṣṇa.

So our recommendation is . . . not our; it is the recommendation of Śrī Caitanya Mahāprabhu, who inaugurated or revitalized this Kṛṣṇa consciousness movement five hundred years ago in Bengal as Lord Caitanya Mahāprabhu. He said, ''nāmnām akāri bahudhā nija sarva śaktis, tatrārpitā niyamitaḥ smaraṇe na kālaḥ. Nāmnām akāri'': the name and the person whose name. Because God is absolute, there is no difference between His name and He Himself. Just like in this material calculation, if you want water, simply by chanting "water, water," you won't get water. The water substance is different from the name "water."

But God being absolute, His name, His form, His quality, His entourage, they are all the same, as good as God. So if you associate with any one of them, either God personally or with His name or with His form or with His quality or with His paraphernalia, immediately you become in contact with God. This is the science. This is not fiction; this is science. Because if you accept God as absolute, there cannot be difference between God and His name and His form.

So this is science. You'll realize as you make progress. You'll realize. Just like these boys, they're chanting Hare Kṛṣṇa ''mantra'', they are realizing; otherwise I've not bribed them. They're mad after Hare Kṛṣṇa ''mantra''. It is not due to my bribing them. They're actually realizing that they are in touch with Kṛṣṇa. So anyone can do that. Caitanya Mahāprabhu says, therefore, that there are many thousands of names of God. Although we say that the only perfect name is "Kṛṣṇa," but if you think, "No, we have got another name," that's all right. But it must be the name of God. It must be full with the conception of God.

If you have got, you can chant that name also. There is no hindrance. ''Nāmnām akāri''. Because every name being identical with God, every name of God is as powerful as God. As powerful, because identical. Identical. Therefore every name has got the same power and potency as the Supreme Person, God, has got. ''Nāmnām akāri bahudhā nija sarva śaktis. Nija sarva śaktis'': all potencies are there. ''Tatrārpitā''. There is; it is already endowed with all the potencies.

So Caitanya Mahāprabhu says, ''etādṛśī tava kṛpā bhagavān mamāpi durdaivam īdṛśam ihājani nānurāgaḥ'': "My dear Lord, You have sent in this age Your name, which is full of potency, as much potencies You have got. Still, I am so unfortunate that I cannot chant even Your holy name." It is so nice. You haven't got to do anything; simply try to chant the holy name of God. Then gradually everything will evolve within you, because within you everything is there. Simply you have to accept the process and everything will come out. ''Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]).

Our misunderstanding is due to dirty things within our hearts. So first benefit of chanting Hare Kṛṣṇa ''mahā-mantra'' will be that all the dirty things within your heart will be cleansed. ''Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ''. And immediately you'll be relieved from the blazing fire of this material existence. This material existence is compared with a blazing forest fire. Forest fire means . . . nobody goes to set fire in the forest, but it takes places automatically. Similarly, in this material world, however peacefully you want to live, without God consciousness you cannot live peacefully. It is not possible. Forget it.

Therefore, if you think of Kṛṣṇa, or God, always, immediately you'll be freed from the conflagration of the blazing fire of this material . . . ''ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ.'' And as soon as this blazing fire of material existence is extinguished, immediately you come to the platform of blissfulness. ''Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ śreyaḥ-kairava-candrikā'' ([[CC Antya 20.12|CC Antya 20.12]]). Then that blissfulness will increase one after another, one after another. Just like the comparison has been given just like the moon.

The after the dark moon, the moon comes out just like a line, and then it increases, increases, and one night it becomes full. Similarly, as your heart becomes cleansed of the material dirty things, your real form, ''sat-cit-ānanda vigrahaḥ'', eternity, blissful life of knowledge, becomes visible, just like the moon is visible. And one day you'll come to the full pleasure, full moon night, and that is your ''sarvātmā snapanam.'' And at that time you'll enjoy your life like anything. That is our highest perfection of life. ''Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam''. The only method is chanting this holy name of God, Kṛṣṇa.

So because Lord Caitanya Mahāprabhu chanted these sixteen names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—therefore we also follow the footprints of Lord Caitanya Mahāprabhu. We are also chanting the same Hare Kṛṣṇa ''mahā''-''mantra'', and we shall request you also. There is no expenditure, there is no loss on your part, but if there is any gain, why don't you try it? That is our request. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the process of increasing your attachment for God and Kṛṣṇa. And as you increase your love . . .

That is our real constitutional position: to love God. We are loving also, in this fallen state, but not God—all non-God or some shadow God. But when we come to the real stage of loving God, then at that time our life becomes perfect, and it is said in the ''Brahma-saṁhitā, premāñjana cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti'' (Bs. 5.38). When you develop your love of God, Kṛṣṇa, then you see God every moment, every step. ''Santaḥ sadaiva. Sadaiva'' means always. People say, "Can you show me God?" There is no need of showing God. You qualify yourself, and God will be visible in every step of your life. Then your life will be successful.

Thank you very much. Hare Kṛṣṇa.

(break) . . . God, he's devil.

'''Devotees:''' ''Jaya!'' (audience laughs)

'''Prabhupāda:''' So one can believe in himself, that's all.

'''Devotee:''' Yes?

'''Guest:''' (indistinct) . . . (break)

'''Prabhupāda:''' . . . is rainy season. Why the rainy season is there? Can you answer why the rainy season is there? Why it is raining? These are periodical changes. Just like there is summer season, winter season, rainy season. Similarly, this material world is subjected to the seasons, or changes. It is called ''jagat. Jagat'' means which is changing. But we do not like this changing, because we are eternal. We have been put into this condition, changing condition; therefore we are not happy.

So this Kṛṣṇa consciousness movement means to get ourselves out of this changing condition to the eternal condition. It is very, I mean to say, what is called, intelligent question. (break) Why there is Kali-yuga? Kali-yuga means these ages have change. Just like the same way as there is summer season; after summer season, there is rainy season; after rainy season there is winter season. Similarly, there are four ''yugas'', namely Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. Satya-yuga means perfect age. Then Tretā-yuga—one-fourth less of perfection. And then Dvāpara-yuga—three-fourth, er, yes, half less; and  Kali-yuga—three-fourth less. Three-fourth bad elements and one-fourth good elements. That is also very rare.

So . . . but if you, if we take to Kṛṣṇa consciousness, we become transcendental. We have nothing to do with these seasonal changes, or Kali-yuga. That is recommended. ''Kalau. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā.'' If we take to Kṛṣṇa consciousness, then we are not affected by the bad effects of Kali-yuga. That is recommended.

(break) Kali-yuga is disagreement and fight. This is called Kali-yuga. Here, at the present moment, in this age everyone disagrees with other, and they fight. Therefore it is called Kali-yuga.

'''Guest (2):''' Do you believe the . . . (indistinct) . . . father of Jesus Christ?

'''Devotee:''' He wants to know if Kṛṣṇa is above Jesus Christ.

'''Prabhupāda:''' Yes, because Jesus Christ says that he's son of God, and Kṛṣṇa says He's God. Therefore, He's father of Jesus Christ.

'''Devotee:''' Any other questions?

(break)

'''Prabhupāda:''' . . . no difference between father and son, just like there is no difference between you and your father. To become son is not bad, or to become father is not good or bad. Father and son relationship is very affectionate, so there is no difference between father . . . (end)