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<div class="code">750417BG-VRNDAVAN - April 17, 1975 - 32:01 Minutes</div>


<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750417BG-VRNDAVAN.mp3</mp3player>


'''Prabhupāda:''' (leads responsive chanting with devotees)

:''śrī-bhagavān uvāca''
:''idaṁ tu te guhyatamaṁ''
:''pravakṣyāmy anasūyave''
:''jñānaṁ vijñāna-sahitaṁ''
:''yaj jñātvā mokṣyase 'śubhāt''
:([[BG 9.1 (1972)|BG 9.1]])
(01:09)

''Śrī-bhagavān uvāca''. Now we will explain. So ''śrī-bhagavān uvāca''. Bhagavān, this word, I have explained many times. Bhagavān means the supreme authority. So far authoritative power is concerned, that is analyzed by Śrīla Rūpa Gosvāmī. Cent percent power, or cent percent qualification, is in Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). There is . . . this is called ''saviśeṣa'', personal analysis, not that . . . even somebody is sometimes addressed as Bhagavān, that does not mean he is also equal to the Supreme Person. Just like sometimes Nārada Muni is also addressed as Bhagavān. Lord Śiva is also addressed as Bhagavān. Not only ''viṣṇu-tattva'', but also others, sometimes they are addressed as Bhagavān. But in order to particularly point out Kṛṣṇa, it has been said in the ''Śrīmad-Bhāgavatam, kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). 

Kṛṣṇa . . . actually, Bhagavān is Kṛṣṇa because He has got cent percent qualities of Bhagavān. That is analyzed in ''Caitanya-caritāmṛta''. He is cent percent Bhagavān. Others, they are also Bhagavān, ''viṣṇu-tattva''. Nārāyaṇa, He is also Bhagavān. But Śrīla Rūpa Gosvāmī has analyzed: He is 94%, not cent percent. Or, in other words, you can take it that ''ṣaḍ-aiśvarya pūrṇaḥ'', that is Kṛṣṇa. And there are also ''ṣaḍ-aiśvarya'', but it is not displayed. Not that . . . Just like Lord Rāmacandra. Lord Rāmacandra, . . . (indistinct) . . . He, also Bhagavān. ''Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan'' (Bs. 5.39). Lord Kṛṣṇa, the Supreme Personality of Godhead, is existing as the Supreme Person along with Rāma, Nṛsiṁha, Varāha, many thousands of ''avatāras''. They are also Kṛṣṇa. ''Keśava dhṛta-rāma-śarīra jaya jagadīśa hare. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare''. 

So Keśava, Kṛṣṇa, He is existing with all the incarnation, not that He is existing as Kṛṣṇa. So when we speak of Kṛṣṇa, we take it that all His expansion and incarnation. Therefore it is said, ''rāmādi-mūrtiṣu kalā''. They are ''kalā. Kalā'' means partial expansion, not full expansion. Full expansion means ''pūrṇa''. So they are also Bhagavān. But ''kṛṣṇas tu bhagavān svayam means bhagavatva'', the authority of Bhagavān, is fully expressed in Kṛṣṇa, not in others. Therefore in the ''Śrīmad-Bhāgavatam'' it is said . . . after making the list of different incarnation, it is summarized that ''ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]): "All these incarnations mentioned," ''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan'' (Bs. 5.39), "they are partial expansion and expansion of the expansion, or expansion of His power, ''śaktyāveśa-avatāra''." Just Lord Buddha. He is ''śaktyāveśa-avatāra''. Many ''śaktyāveśa-avatāra''. So in this way Kṛṣṇa is always existing along with His expansion and incarnation. But the real original Personality of Godhead is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). Therefore ''Bhagavad-gītā'' is being spoken by Kṛṣṇa. But in order to distinguish Him, Vyāsadeva is writing ''śrī bhagavān uvāca''. He does not say, ''śrī kṛṣṇa uvāca'', just to make it distinguished that ''kṛṣṇas tu bhagavān''. 

So we are pledged to receive knowledge from the Supreme Personality of Godhead. That is our mission, Kṛṣṇa consciousness. Here is knowledge given by Kṛṣṇa. ''Idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave'': "Now I am giving you this knowledge, very confidential knowledge," ''guhyatamam. Guhya'' means confidential and ''guhyatama'', more confidential. Comparative, superlative. Positive, comparative and superlative. ''Guhya'' is positive. ''Guhyatara'' is comparative. And ''guhyatamam''. So this ''brahma . . . brahma-jñāna'', is ''guhya'', is very confidential, because if you achieve ''brahma-jñāna'', immediately you become the most important person within this material world. ''Brahma-bhūtaḥ''. Brāhmaṇa. And ''brahma-bhūtaḥ'' means above ''brāhmaṇa ''or Brahman. So that is ''guhya. Guhya'' means confidential. To become ''brahma-bhūtaḥ, brahma-jñānī'', that is ''guhya''.

And ''brahmeti paramātmeti''. When you understand Paramātmā . . . ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). Paramātmā means ''ātmā'' and Paramātmā. There are two different souls. One is . . . paramātmā means He is present everywhere. That is Paramātmā. The Māyāvādīs say there is no difference between ''ātmā'' and Paramātmā, but that is not the fact. ''Ātmā'' means present within this body. I am ''ātmā''; you are ''ātmā. Dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). ''Asmin dehe'', "in this body." I am ''ātmā'', you are ''ātmā'', but I am not Paramātmā. Paramātmā is different. Paramātmā is Kṛṣṇa, or the Supreme Personality of Godhead, situated in everyone's heart. So that is ''guhyataram''. First of all, to understand ''brahma-jñāna'', or self-realization, that is very confidential. That is not ordinary knowledge. It is above ordinary knowledge. Therefore it is said ''guhyam. Guhyam'' means very confidential. Nobody understands, even ''ātma-tattva. Ātma-tattvam'' . . .

:''śrotavyādīni rājendra''
:''nṛṇāṁ santi sahasraśaḥ''
:''apaśyatām ātma-tattvaṁ''
:''gṛheṣu gṛha-medhinām''
:([[SB 2.1.2|SB 2.1.2]])

''Gṛheṣu gṛha-medhinām''. Those who are living within the family life, they cannot understand what is ''ātma-tattva. Apaśyatām. Apaśyata. Nṛṇāṁ santi sahasraśaḥ''. Śukadeva Gosvāmī is advising to Parīkṣit Mahārāja that "There are many things they are busy." Just like ordinary man, worldly man, he purchases huge volumes of newspaper, and he is interested. But he is not interested to understand ''Bhagavad-gītā'', where ''ātma-tattvam'' is described. ''Dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). They are not interested. Therefore Śukadeva Gosvāmī said to Parīkṣit Mahārāja śrotavyādi, "subject matter for hearing." ''Nṛṇāṁ santi sahasraśaḥ''. For ordinary man there are thousands and thousands of news. We can see so many magazines—technical, musical and cinema and ordinary news, and so many editions of every newspaper in every city. So this is a fact. ''Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ'' ([[SB 2.1.2|SB 2.1.2]]). ''Sahasraśaḥ'' means thousands and thousands and thousands. Why they are busy with so many newspapers, and why they are not interested in hearing ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''? Because ''apaśyatām ātma-tattvam'' ([[SB 2.1.2|SB 2.1.2]]): "They do not know that the real purpose of life is to understand ''ātma-tattva." Apaśyatām''. Why you are forget? ''Gṛheṣu gṛha-medhinām''. They have made it a vow, that to maintain the family and to have some enjoyment from family life. 

Family life means society, friendship and love. That Vidyāpati's song . . . what is that? Can you remember? ''Tatala seikate vari-bindu-sama, suta-mitā-ramaṇi-samāje. Suta-mitā-ramaṇi-samāje''. (Śrīla Vidyāpati Ṭhākura) The exact English equivalent is "society, friendship and love." Everyone is busy—society, family, friends, country, nation, community, in this way, ''suta-mitā-ramaṇi-samāje''. And what is the composition? Now, children, ''suta; mitā'' means friends; and ''ramaṇi'', some woman. If they are beautiful woman, that is also very nice. So they are busy. They are busy. The other day we had been guest in Hyderabad. He is very busy with this ''suta-mitā-ramaṇi-samāje''. Everyone is. Everyone is busy with ''suta-mitā-ramaṇi-samāje''.

So somebody can say, "Unless there is happiness, why people should be interested?" There is happiness, certainly. So that happiness is compared by Vidyāpati, the great Vaiṣṇava poet, that it is just like ''tatala seikate vari-bindu sama''. (Śrīla Vidyāpati Ṭhākura) Just like desert. You have seen desert. Desert means it requires huge quantities of water. Nowadays, practically in every country, especially in India, every land is just like desert for want of water. So you see in Vṛndāvana so much land lying vacant, no agriculture. Why? There is want of water. There is no sufficient supply of water. So in this way, if there is scarcity of water, then gradually these places will be converted into desert. Converted into desert. So the "desert" word is used because it requires huge quantity of water. Similarly, we are, in this material world, we are trying to be happy in the society, friendship and love. ''Suta-mitā-ramaṇi-samāje''. But the happiness we are getting, that is compared with a drop of water in the desert. If in the vast desert, Arabian desert, if we say that "We want water," and somebody brings a drop of water and take it, it will be very insignificant, has no meaning.

Similarly, we are . . . our heart is desiring real pleasure, transcendental bliss. So if we are put into this desert, ''suta-mitā-ramaṇi-samāje'', where is the benefit? This song is confirmed in the ''Śrīmad-Bhāgavatam'' that ''apaśyatām ātma-tattvam'' ([[SB 2.1.2|SB 2.1.2]]). They do not know what is the aim of life. They are satisfied with this drop of water in the desert. It will never mitigate. Desert is very vast tract of land, dry, and if somebody says, "All right, take one drop of water," then what is the meaning? It has no meaning. Similarly, we are spirit soul. We are hankering after Kṛṣṇa. That is our inner desire. And what happiness we shall get with this society, friendship or love? This is not possible. That is not possible. There is some happiness, temporary happiness, very small quantity, so-called happiness. It will never satisfy you.

Actually, we are trying to get because we are eternal. We are trying to get eternal happiness. That is Kṛṣṇa is speaking here. ''Jñānaṁ te 'haṁ sa-vijñānaṁ'' ([[BG 7.2 (1972)|BG 7.2]]) ''pravakṣyāmy anasūyave'' ([[BG 9.1 (1972)|BG 9.1]]). ''Anasūyave. Asūya'' means envious. Envious. Everyone is envious of Kṛṣṇa. That is demonic. Just like Kaṁsa. In this tract of land, Mathurā, there was Kaṁsa. He was so envious that he ordered to his servant that "As soon as Kṛṣṇa is born, please bring the child. I shall kill Him." This is ''asūya''. So at the present moment, practically the whole world, they want to be godless. The scientists and the . . . everyone is trying to prove that "There is no God. There is no Kṛṣṇa. This is all sentiment," especially in the Communist countries. So if you become demon, Communist, or in favor of them, then you are also infected with ''asūya'', envious of Kṛṣṇa. Then you cannot understand. Then you cannot understand. Kṛṣṇa is very strict, but the devotees are very lenient. Kṛṣṇa doesn't want to speak even with demons. But the devotees are so kind, they go to the demons and pray, "Kindly hear. Kindly hear about Kṛṣṇa." This is . . .

Therefore a devotee is more merciful than Kṛṣṇa. Kṛṣṇa doesn't speak to the demons. Unless you are one who is ''bhakta'' . . . just like ''Bhagavad-gītā'' was spoken to Arjuna, ''bhakto 'si, sakhā ceti''. Kṛṣṇa never speaks. Kṛṣṇa was very strict. But the devotees, Kṛṣṇa has said, ''ya imaṁ paramaṁ guhyaṁ mad-bhakteṣu abhidhāsyati'' ([[BG 18.68 (1972)|BG 18.68]]). About ''Bhagavad-gītā'' He says, "One who speaks this confidential knowledge amongst the ''bhaktas'' . . ." He recommends the ''bhaktas''. But the devotees, they are so merciful, they go to the ''abhaktas'', transgressing the order of Kṛṣṇa, because they are so merciful: "All right, Kṛṣṇa has rejected them. Let me try. Let me try." This is the position of a ''bhakta''. They are not only unenvious to God, but they are also unenvious . . . therefore their name is ''kāruṇikāḥ, kāruṇikāḥ'', most merciful. 

They describe . . . what is that? ''Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām'' ([[SB 3.25.21|SB 3.25.21]]). Devotees are always tortured by the demons. They  are prepared to torture even Kṛṣṇa, the Supreme Personality of Godhead, and their devotees also. So they tolerate all these tortures. Therefore the devotees are described as ''titikṣavaḥ''. And Caitanya Mahāprabhu also teaches, ''tṛṇād api sunīcena taror api sahiṣṇunā'' (Śikṣāṣṭaka 3). A devotee should learn this ''śloka'' of Śrī Caitanya Mahāprabhu, that he should be tolerant more than the trees. ''Kāruṇikāḥ''. And they take the risk of preaching amongst the demons, nondevotees, because they are ''kāruṇikāḥ'', very merciful, more merciful than Kṛṣṇa. More merciful than Kṛṣṇa. 

Kṛṣṇa says, "Don't speak this ''Bhagavad-gītā'' to the nondevotees," because nondevotees will not accept. Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). Who will accept unless he is devotee? The Māyāvādī, ''karmī, jñānī, yogī'', they cannot accept. They are envious: "I am Kṛṣṇa. I am God. Why I shall surrender to Kṛṣṇa? Why shall I accept Kṛṣṇa as God?" This is the position of the ''bhukti-mukti-siddhi-kāmī''. Therefore you will find so many ''yogīs'', they can play jugglery, magic, but they are not devotees. They will not surrender to Kṛṣṇa. This is their . . . so such persons cannot understand Kṛṣṇa. They cannot understand the science of Kṛṣṇa. They cannot understand, because Kṛṣṇa does not disclose Himself to the nondevotees. So by their own attempt, however big ''yogī'' or ''jñānī'' or ''karmī ''he may be, he cannot understand Kṛṣṇa. Kṛṣṇa discloses, reveals Himself, to the ''anasūyave'', one who is not envious. And that is devotee. ''Anasūyave'' means devotee, who does not . . . who is not envious of Kṛṣṇa. Others, they are envious, ''karmī, jñānī, yogī''.

The ''karmīs'' will say that "You work hard, and get the result and enjoy. Why you are going to the temple to pray?" This is the philosophy of the Communists. "Why should you go to the church? Why should you go to the temple? Forget all these things. Work hard, earn money and enjoy life." But that is demonic. Because there is envy against God, they are demons. So the science of God or science of Kṛṣṇa, ''kṛṣṇa-tattva'', is never disclosed or revealed amongst the nondevotees, demons. It can be revealed, it can be understood, by a person like Arjuna. Therefore it is said, ''anasūyave, jñānaṁ te 'haṁ pravakṣyāmi. Anasūyave'', this very word. We should never be envious to Kṛṣṇa and his devotee. If you think that "I will become . . . I am envious to the devotees, but I am not envious to Kṛṣṇa," no, no, Kṛṣṇa does not accept that kind of business. You . . . first of all, you should be nonenvious to the devotee. ''Mad-bhaktaḥ pūjābhyadhikā''. "If you are envious to My devotee and if you become a devotee, that is not." That is stated, that one who is directly devotee of Kṛṣṇa, he is not devotee. One who is devotee through His devotee, he is devotee.

This philosophy you should learn. You cannot say, "But why shall I go through ''guru'' or through Vaiṣṇava to Kṛṣṇa? I can go directly. I am so qualified." No, you are not qualified. If you jump over like that, that is not . . . that is . . . in Bengal it is said, ''honar din ke ghaska''. There is grass before the horse. If you think that "I shall jump over the horse and eat the grass," that is not possible. So one should be devotee first of all. ''Tad-vijñānārthaṁ sa gurum eva abhigacchet'' (MU 1.2.12). We must approach a bona fide ''guru'' in order to understand the science of Kṛṣṇa. ''Abhigacchet''. This I have explained several times. So ''anasūyave''. If you want to learn Kṛṣṇa, then you should be very much humble and submissive to Kṛṣṇa and His devotee, ''anasūyave''.

''Jñānaṁ vijñāna-sahitam. Jñāna'', this knowledge, most confidential knowledge, it is not sentiment. ''Vijñāna-sahitam''. It is science. Just like in scientific knowledge you must know theoretically and practically. Not only that, you simply know that so much oxygen, so much hydrogen produces water by mixing . . . that is theoretical. You have to make water by mixing these two chemicals—that is practical. So in the B.Sc examination they take examination, test, theoretical and practical. So theoretical is . . . Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). But when you really surrender, that is practical science. That is practical. If you decide to surrender—that is called ''śaraṇāgati''—then you have to learn the science how to become surrendered. That is ''vijñāna. Jñāna'' means theoretical knowledge, and ''vijñāna'' means practical knowledge. So you have to do it practically, not that "I have read ''Bhagavad-gītā'' and ''Bhāgavata'', so I have become a devotee." No. You should practically demonstrate in your life that you are actually devotee. That is called ''vijñāna-sahitam. Jñānaṁ vijñāna-sahitam''. And ''yaj jñātvā''. If you learn this science, ''yaj jñātvā mokṣyase aśubhāt'', the result is you become liberated from this ''aśubha'', inauspicious condition of life, ''aśubha''. 

What is that inauspicious condition of life? This materialistic life. If you want to get out of this materialistic way . . . this is ''aśubha''. There is no ''śubha''. People are thinking, "We shall make it ''śubha''." ''Śubha ''means auspicious by material adjustment, by having nice car, nice road, skyscraper building and so many machine and bodily comforts, which is known as material advancement. But the ''śāstra'' says it is all inauspicious. All inauspicious. If you want to become free from this inauspicious kind of life, then you should learn the science which Kṛṣṇa is teaching, ''jñānaṁ vijñāna'', not this ''vijñāna'', the so-called materialistic science. You should learn the real science, ''sa-vijñānam''. That is how to surrender to Kṛṣṇa, how to become not envious to Kṛṣṇa. This is a great science. We have to learn. And that is spoken in this chapter, Ninth Chapter, the science of Kṛṣṇa consciousness. If you become expert in this science, then you become free from this inauspicious science, this material science. 

Thank you very much. 

'''Devotees:''' All glories to Śrīla Prabhupāda. ''Haribol''. (end)