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<div class="code">750524BG-FIJI - May 24, 1975 - 51:25 Minutes</div>


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'''Prabhupāda:''' ''Oṁ namo bhagavate vāsudevāya''. (devotees chant responsively) 

Hmm. Ladies and gentlemen, I am just going to speak before you about knowledge of the Absolute. It is from the Seventh Chapter of ''Bhagavad-gītā''.

This human form of life is obtained after many, many millions of years by evolutionary process: aquatics, then insects, reptiles, birds, beasts, uncivilized men, and then civilized form of human being. They are called the Āryans. So the human being, civilized human being, is the topmost of the creation, and the consciousness is developed than the lower animals. Therefore the ''Vedānta'' philosophy says that this human form of life is meant for understanding knowledge absolute, knowledge of the Absolute. ''Athāto brahma jijñāsā''. Brahman means the Absolute. Brahman is explained in the ''Vedānta-sūtra, janmādy asya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]): "Brahman, or the Absolute Truth, is that from whom everything has emanated." There must be the original source of everything. So to understand that original source of everything is the knowledge of the Absolute.

So this Kṛṣṇa consciousness movement is teaching throughout the whole world about the knowledge of the Absolute. There is no question of religion or dogmatism. It is a question of cultural advancement in knowledge. Every human being has got right to understand the absolute knowledge. That is the only business of human being. There is no other business. Unfortunately, for want of training, we are wasting our advanced intelligence for the same business as the cats and dogs are engaged. That is the difficulty. Cats and dogs, they cannot understand what is absolute knowledge. They are busy where to find out food, where to find out shelter, where to find out facility for sexual intercourse, and where to find out shelter to avoid danger. Defense, in other words. Defense. ''Āhāra-nidrā-bhaya-maithunaṁ ca''.

At the present moment the human society is busy where to find out food, where to find out shelter, how to have nice sexual intercourse, and how to defense from other nation or other enemy. This has become the business. This is always the business of the materialistic way of life. But this Kṛṣṇa consciousness movement is a different life. It is not materialistic way of life. It is the life of spiritual realization. It is little difficult, because people are accustomed to think everything in materialistic way. Just like peace. Peace cannot be possible in the animal or materialistic way of life. It is not possible. You cannot expect peace in the cats' and dogs' society. That is not possible. Peace is possible when human being is advanced in God consciousness, or Kṛṣṇa consciousness.

When we speak "Kṛṣṇa," please try to understand I am speaking of the Supreme Lord. Kṛṣṇa means "all-attract," Bhagavān. Here it is said in the Seventh Chapter, ''śrī-bhagavān uvāca. Bhaga. Bhaga'' means opulence. You use the word ''bhāgyavān'', ''bhāgya''. From this word, ''bhaga'', it has come ''bhāgya. Bhāgya'' means fortune, opulence. So Bhagavān means all-fortunate, all-opulent. That is Bhagavān. That definition is given by Parāśara Muni. The wealthiest man, ''aiśvaryasya samagrasya'' (Viṣṇu Purāṇa 6.5.47). ''Aiśvarya'' means wealth, and ''samagra'' means all, complete. We may be very rich; you may be very rich. But nobody can claim that "All the riches belong to me." Nobody can say. Only Bhagavān can say. Just like Kṛṣṇa says in the ''Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]). He says, "I am the enjoyer of all activities." Just like there are so many different types of activities, but the result of the activity is enjoyed by somebody. He is called ''bhoktā''. Just like in a very big business establishment so many activities are going on, but the enjoyer of the result of the activities is the proprietor or the managing director, something like that. Similarly, Kṛṣṇa says, ''bhoktāraṁ yajña-tapasām''. 

We are engaged in different types of austerities, penances and performing ''yajñas'', but who is the ''bhoktā? Bhoktā'', Kṛṣṇa says, "I am the ''bhoktā'', I am the enjoyer." ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'': "And I am the proprietor of everything within this universe." Not only in this universe, there are many other millions of universes. Therefore says, ''sarva-loka-maheśvaram''. There are different ''lokas ''in each and every universe. And ''maheśvaram, mahā īśvara'', the supreme proprietor. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). Although He is so great, still, He is friend of all living entities. ''Sarva-loka-maheśvaram, suhṛdam . . . jñātvā māṁ śāntim ṛcchati''. This is the culture. If anyone can understand that God is the proprietor of everything, God is the enjoyer of all activities, the resultant action, God is the supreme friend of everyone—simply by understanding these three formulas, one attains real platform of peaceful life. That is peaceful life.

So ''bhagavān uvāca''. We don't say anything which is not spoken by Bhagavān, the Supreme. We don't manufacture concocted ideas, dogmas. No, that is not our business. One should not do that. But if you speak what Bhagavān has said, what Kṛṣṇa has said, that is perfect. Bhagavān means the supreme complete, the possessor of all opulences. ''Aiśvarya'' means riches, strength, influence, beauty, knowledge, renunciation. These are called ''aiśvaryas''. So you try to find out who is that person who possesses all these things, ''bhaga'', in complete. If you are inquisitive, if you are actually philosopher, then you will find Kṛṣṇa, Kṛṣṇa is Bhagavān. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). That is the verdict of the Vedic ''śāstra. Kṛṣṇas tu'' . . . we are searching after Bhagavān, or God. We simply try to understand that God is very great. That's fact. But how great He is, that has to be known. That is called knowledge of God. Now we cannot think of that one person can become the proprietor of all the riches and wealth of the world. But unless we accept it, he is not God.

So this understanding of God requires a process, how to understand. The main process is that we cannot speculate about God. That is not possible. If we want to know God by speculation, there may be difference of opinion. I may say, "God is like this." You may say, "God is like this." Then difference of opinion. Therefore best thing is to know God from God. That is required. Let God speak Himself about Himself. That is perfect. If you simply conjecture, guess, that "Swāmījī may be like this," another may say, "Like this, like that." But if I say unto you, "I am like this," that is perfect. So here in the ''Bhagavad-gītā'' we have got this advantage, followers of Vedic literature, that the Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, is speaking Himself about Himself. That is perfect knowledge. Therefore it is said, ''bhagavān uvāca''. The Supreme Personality of Godhead is speaking Himself. So He was speaking to Arjuna. So He says the process, how to understand God. The process is, means:

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

Kṛṣṇa, the Supreme Personality of Godhead, says that "If you want to know Me, then you have to increase your attachment for Me." This is the first condition. ''Mayy āsakta. Mayi āsakta-manāḥ''. Our mind is attracted by so many things, especially in the material world. When ''yoga'' system was advised to Arjuna, that "You concentrate your mind upon Me," Arjuna flatly declined: "My dear Kṛṣṇa, I cannot concentrate my mind in any particular thing." But he said that "I have got my mind on You." That is different thing. "But if You ask me to concentrate, it is very difficult for me."

:''cañcalaṁ hi manaḥ kṛṣṇa''
:''pramāthi balavad dṛḍham''
:''tasyāhaṁ manye''
:''vāyor iva suduṣkaram''
:([[BG 6.34 (1972)|BG 6.34]])

''Tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram''. The ''yogīs'', generally, the ''yogīs'', they are trying to concentrate the mind upon the Supreme Absolute Truth. That is the yogic practice. ''Yoga indriya-saṁyamaḥ''. ''Yoga ''means to concentrate your mind to the Absolute Truth by controlling the senses. Because the senses are very restless, it will not allow you to concentrate your mind. Therefore yoga ''indriya-saṁyamaḥ''. That is ''yoga''.

So here the same ''yoga'' is advised: ''yogaṁ yuñjan mad-āśrayaḥ''. This ''yoga'' has to be practiced under Kṛṣṇa. ''Mad-āśrayaḥ''. Mat means "Me," and ''āśrayaḥ'' means taking shelter. Or ''mad-āśrayaḥ'' means to take shelter of Kṛṣṇa's devotee; one who has completely taken shelter of Kṛṣṇa, to take shelter of him. The same thing: one who is electrified, if you touch that man, you also become electrified. This is the process. Therefore this is stressed here that "You practice this ''yoga'' . . ." ''Mayy āsakta-manāḥ pārtha'', "My dear Pārtha . . ." Pārtha means the son of Pṛthā. Arjuna's mother's name was Kuntī, Pṛthā; therefore he is sometimes addressed by the Lord as Pārtha. Kṛṣṇa's another name is Pārtha-sārathi. Pārtha-sārathi because He accepted the post of chariot driver of Pārtha, therefore His name is Pārtha-sārathi. There is a very big temple in Madras of Pārtha-sārathi.

So somebody will fight that "God has no name." Yes, God has name, but the names are so many that you cannot understand which one is the chief name. Therefore the ''Vedāntist'', those who are expert in Vedic knowledge—and the word is also there—they have selected the chief name of God as Kṛṣṇa. Kṛṣṇa means "all-attractive." God has actually no name, but His name is designated according to His activities and action. Just like Pārtha-sārathi. Pārtha-sārathi, the name is given to Kṛṣṇa because He acted as the chariot driver of Pārtha. He is addressed as Devakī-nandana. So Devakī-nandana is not His name, but because He acted, He appeared as the son of Devakī, He is called Devakī-nandana. He is called Yaśodā-nandana. Similarly, all the names of God . . . actually, what you say, that there is no name of God, no name, but He has His name, but the name is designated according to His activities. That means that God has His activities, and according to the different types of activities, He has got millions and trillions of name.

So our this propaganda, "Chant the holy name of God" . . . so somebody may decline, that "Why shall I chant the name of Kṛṣṇa? This is Hindu name," or "Indian name." But Caitanya Mahāprabhu says that if you decline to chant the particular name "Kṛṣṇa," then if you have got your name of God, you can chant that also. We are not dogmatic. If you have got actually the name of God, you chant that. That is His instruction.

:''nāmnām akāri bahudhā nija-sarva-śaktis''
:''tatrārpitā niyamitaḥ smaraṇe na kālaḥ''
:''etādṛśī tava kṛpā bhagavan mamāpi''
:''durdaivam īdṛśam ihājani nānurāgaḥ''
:([[CC Antya 20.16|CC Antya 20.16, ''Śikṣāṣṭaka'' 2]])

Caitanya Mahāprabhu said that whatever name you select, God's name . . . in India we have got God's name in so many varieties—Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu . . . (break) . . . is our propaganda. We don't say that "You chant this particular name." Caitanya Mahāprabhu never says. But we selected to chant this Hare Kṛṣṇa ''mantra'' because Caitanya Mahāprabhu, the inaugurator of the ''saṅkīrtana'' movement, He personally chanted this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma . . . so we follow. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC ''Madhya'' 17.186]]). We have to follow some authority.

So our request is to everyone—I think there should be any objection—that "You chant the holy name of God." This is Kṛṣṇa consciousness movement. If you have got your own name of God, you chant that. If not, what is the objection? Take this name, "Kṛṣṇa," and chant. Why there should be objection? This is not dogmatism. We give freedom. We do not give; Caitanya Mahāprabhu gives, that God has got many name. Why not? Just like one man in the family—somebody is calling him father; somebody calling him brother; somebody calling him by his name. There are so many ways to call the same man. Similarly, if you have got a name, holy name of the holy father, you chant that. This is our propaganda. ''Harer nāma harer nāma harer nāmaiva kevalam'' ([[CC Adi 17.21|CC ''Adi'' 17.21]]). This is the recommendation in the Vedic literature, that in this age, this age of differentiation, this age of fight, quarreling, misunderstanding, if I say, "This is the name of God," and you say, "No, this is the name of God," then there will be fight. So better, Caitanya Mahāprabhu gives here, that whatever name you have got . . . but it must be God's name, ''harer nāma'', not your manufactured name. It must be authorized God's name. You chant that.

This is Kṛṣṇa consciousness movement. And this is the basic principle of ''bhakti-yoga''. Kṛṣṇa says here, ''yogaṁ yuñjan mad-āśrayaḥ. Yogam. Mayy āsakta-manāḥ''. The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body. ''Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]). Why you have got different types of body? The ''kāraṇam'', the reason, is that we are associating with particular type of infection in this material world, and we are getting particular type of body. I have explained it several times that there are three ''guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa''. So in the ''Bhagavad-gītā'' it is said, ''kāraṇaṁ guṇa-saṅgaḥ asya''. As soon as we are in the material world, we are under the influence either of these three ''guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa''. Those who are purely in association with the modes of goodness, ''sattva-guṇa'', they are considered as ''brāhmaṇa''. And those who are associated with the ''rajo-guṇa'', passion, they are called ''kṣatriyas''. And those who are associating with the ''tamo-guṇa'', ignorance, they are called the ''śūdras''. And the mixture of ''tamo-guṇa'' and ''rajo-guṇa'' is the position of the ''vaiśya''. In this way, there are four divisions of men everywhere. ''Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13 (1972)|BG 4.13]]). According to the association of particular type of modes of nature and working in that way, it makes a division of the human society. That is required. 

For upkeep of the human society in order, according to the quality and work, there must be division. But that is not that division as we are thinking at the present moment in India—a man is born in the ''brāhmaṇa'' family, he is ''brāhmaṇa''. No. He must have the brahminical qualification. That is first consideration. ''Śamo damaḥ satyaṁ śaucam ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam'' ([[BG 18.42 (1972)|BG 18.42]]). That is the verdict of the ''śāstra''. Not by birth. Birth is a facility. If you have the opportunity to take birth in a ''brāhmaṇa'' family, then you have got the best opportunity to acquire the brahminical qualification. Just like a person born as the son of a medical man, from the childhood he is learning all the medical terms and how his father is treating patient. So before entering medical college he is half medical man. That is the facility. But if we don't take the facility, we go astray . . . they are called ''brahma-bandhu''. And if we have acquired the qualification of a ''śūdra'', then, even though one is born in the ''brāhmaṇa'' family, he should be accepted as ''śūdra''. Similarly, if a person is born in a ''śūdra'' family, but he has acquired these qualities, ''śamo damaḥ satyaṁ śaucam'', he should be designated as ''brāhmaṇa''. That is the injunction of the ''śāstras'' in many places. So if by force I want to assume myself as a ''brāhmaṇa'' or ''kṣatriya'' without qualification, that is the cause of India's cultural ruination. Such a high Vedic culture of India is now ruined because we have misused the terms. That is the cause.

Now we are interested . . . but this culture, this Vedic culture, is not for . . . not meant for India. It is meant for all living entities. ''Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ'' ([[BG 14.4 (1972)|BG 14.4]]). Kṛṣṇa never claims that "I am the God of the Hindus" or "I am Indian" or "I am for the ''brāhmaṇas''" or this or that. No. He says that "I am the seed-giving father of everyone." That is God. That is God. That means God. He never claims. ''Sarva-yoniṣu''. There are 8,400,000 species of life, and Kṛṣṇa claims to be the father, seed-giving father of all of them. So Kṛṣṇa is for everyone. Don't take Kṛṣṇa as sectarian. No. Kṛṣṇa is God; He is for everyone.

So if you want to know Kṛṣṇa, then Kṛṣṇa gives the formula. Or if you want to know God, then you follow God's formula. What is that? ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ''. First of all, first business is that you have to increase your attachment for God, or Kṛṣṇa. We are increasing our attachment for the dog, and where is the attachment for God? People are becoming . . . now it has become a fashion to keep dogs and increase attachment for dog. They are ready to kill cows but give protection to the dog. So our advancement of civilization is going in that way. Anyway, this attachment or that attachment, every particular man has got attachment for something, phobia. But that attachment should be turned for Kṛṣṇa. This ''yoga'' has to be practiced. ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ''.

Then what will be the result? ''Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu'' ([[BG 7.1 (1972)|BG 7.1]]). ''Asaṁśayam''. We have got vague idea of God. We do not know actually what is God. There is ''saṁśaya'', doubts. Somebody is impersonalist. Somebody is localized. Somebody is personalist. But actually, if we ask every man, "What is your conception of God?" I think hardly anyone will be able to explain what is the meaning of God. They have no clear idea. Is it not a fact? Can any one of you give me a clear idea what do you mean by God? No. Therefore if you want clear idea of God without any doubt, ''asaṁśayam'', and ''samagram . . . samagram'' means full, not partially. The spiritual understanding is partial in this way, ''brahmeti paramātmā iti bhagavān iti śabdyate''. The Absolute Truth is realized in three features: Brahman, beginning from Brahman; then Paramātmā, Supersoul—I think in Christian world they call Holy Ghost—anyway, Paramātmā, the Supersoul; and ultimately the Supreme Personality of Godhead, Kṛṣṇa. That is the statement of the ''śāstra. Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). If you want to know, here is Bhagavān. In many other places,

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

''Sarva-kāraṇa-kāraṇam''. There is nothing accidental. Everything is there as cause and effect. That is clear idea.

So there are so many causes. I am caused by my father, my father is caused by his father, his father is caused by his father, you go on, go on. Then you come to the supreme father. He is the cause of all causes. That is Kṛṣṇa. The supreme father is the cause of all subordinate fathers. That is the definition of God, another definition. ''Īśvaraḥ paramaḥ kṛṣṇaḥ. Īśvaraḥ, īśvaraḥ'' means controller. So controller, you are also controller. You control over your family, over your son, over your wife. And if you go to the office you become controlled by your boss. So here the controller is relative. Both I am controller and controlled. But when you find somebody else—he is simply controller, not controlled—that is God. This is simple definition of God. You will find everyone relatively controller and controlled. But go on searching out where is that person that He is controller but not controlled, that is ''īśvaraḥ''. That is ''īśvaraḥ paramaḥ'', the supreme ''īśvara''. And who is that? Kṛṣṇa. 

When Kṛṣṇa was present He was not controlled by anyone. He was only controller. If you study the life of Kṛṣṇa, you will find He is always controller, never controlled by anyone. Therefore the ''śāstra'' says, ''īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ''. And about His form? His form is ''sat-cit-ānanda''. How it is? Now, you can distinguish. Your form, this body, is ''asat''; it will not stay. But Kṛṣṇa's form is sat, just the opposite. And your form or my form is full of ignorance, not cit. But Kṛṣṇa's form is full of knowledge, just opposite. And ''ānanda''. My form is so full of miserable condition of life that I have no ''ānanda'', blissfulness. But Kṛṣṇa's form is blissfulness. You will find Kṛṣṇa's picture always smiling and playing on His flute with His cowherd boyfriends or the gopīs or His mother, Yaśodā, always jolly. ''Ānanda. Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). That is, the ''Vedānta-sūtra'' says, "The Absolute Truth by nature is ''ānandamaya'', always jolly."

So if we become in touch with that ''ānandamaya'', that is called self-realization. ''Brahma-bhūtaḥ prasannātmā ''([[BG 18.54 (1972)|BG 18.54]]). You get the same qualification. Just like if you touch yourself with fire, you get the quality of fire—you become warm. In any way you come to the fire, you become warm. Similarly, some way or other, you come to Kṛṣṇa. That is called ''mayy āsakta-manāḥ''. Some way or other, you become attached to Kṛṣṇa. This ''yoga'' has to be practiced. That is called ''bhakti-yoga. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet'' (Brs 1.2.4). This is the injunction given by the Gosvāmīs. "Somehow or other." ''Kāmāt krodhāt bhayāt''. There are so many ways. One is attached to Kṛṣṇa by lusty desire. Just like the gopīs. The gopīs saw Kṛṣṇa very young boy, very beautiful. Naturally, young girls become attached to beautiful boy. So they became attached. The attachment is there. ''Mayy āsakta-manāḥ''. Kaṁsa, out of fearfulness, because he heard that Kṛṣṇa will kill him, so he was always thinking of Kṛṣṇa, "Whether Kṛṣṇa is coming to kill me? Whether Kṛṣṇa is coming to kill me?" So he also became attached, ''bhayāt. Kāmād bhayāt krodhāt'', there are so many examples. So these are indirect attachment. And direct attachment, just think of what is the result of direct attachment. If by indirect attachment they became so exalted, when you become directly attached with Kṛṣṇa by love, just see what is your position. So that is Kṛṣṇa consciousness movement. ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ'' ([[BG 7.1 (1972)|BG 7.1]]). So this has to be done under the direction of ''mad-āśrayaḥ'', a person, a devotee or the spiritual master, who has absolutely taken shelter of Kṛṣṇa. He is also ''mad-āśrayaḥ''. He has no other business. So either take the shelter of the person or directly the Supreme Person, the same thing. Better to take the shelter of a person who is under the protection of Kṛṣṇa.

So our request is that ''Bhagavad-gītā'' is very popular book. Don't try to interpret ''Bhagavad-gītā'' whimsically just to show yourself a big scholar, big politician. No, don't do that. Try to understand ''Bhagavad-gītā'' as it is. Then you will be benefited. Therefore we are presenting ''Bhagavad-gītā'', this book. It is about eleven hundred pages. We are presenting ''Bhagavad-gītā'' as it is, without any interpretation. And the result is that thousands of the foreign country youths, they are becoming Kṛṣṇa conscious. The proof is there. The proof is there. And all over the world, in Europe, America, Canada, Australia and Japan, even in Moscow and Africa, everywhere, we are not failure. That is Kṛṣṇa's grace. Because we are presenting Kṛṣṇa as it is, ''Bhagavad-gītā'' as it is, it is being accepted. Before me, many ''svāmīs'' went to the Western countries. They also talked about ''Bhagavad-gītā'' and other Vedic literature. But not a single person could be converted to Kṛṣṇa consciousness, not a single person throughout the whole history, background. But since 1967 we are presenting ''Bhagavad-gītā'' as it is, thousands of young generation, they are taking to Kṛṣṇa consciousness. This is the result.

So either we remain in Fiji or in England or anywhere, because Kṛṣṇa is the proprietor of everything, everywhere, ''sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]) . . . so Fiji is a small part of the ''sarva-loka''. So if He is the proprietor of all the ''lokas'', then He is the proprietor of Fiji also. There is no doubt about it. So the inhabitants of Fiji, if you take to Kṛṣṇa consciousness, that is the perfection of life. That is the perfection of life. Don't deviate from the instruction of Kṛṣṇa. Very directly, ''bhagavān uvāca'', directly Bhagavān is speaking. You take advantage of it. There is solution of all problems of the world if you refer to ''Bhagavad-gītā''. Any problem you present, there is solution, provided you take the solution.

Nowadays they are facing a scarcity of food. The solution is there in the ''Bhagavad-gītā''. Kṛṣṇa says, ''annād bhavanti bhūtāni'' ([[BG 3.14 (1972)|BG 3.14]]): "''Bhūtāni'', all living entities, both animal and man, they can live very nicely without any anxiety provided they have got sufficient food grains." Now what is your objection to this? This is the solution. Kṛṣṇa says, ''annād bhavanti bhūtāni''. So it is not utopian; it is practical. You must have sufficient food grain to feed the human being and the animal, and everything will be peaceful immediately. Because people, if one become hungry, he is disturbed. So give him food first of all. That is Kṛṣṇa's injunction. Is that very impossible, impractical? No. You grow food more and distribute. So much land is there, but we are not growing food. We are growing or busy in manufacturing tools and motor tires. Then now eat motor tires. But Kṛṣṇa says that "You grow ''anna''." Then there is no question of scarcity. ''Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ''. But ''anna'' is produced when there is sufficient rain. ''Parjanyād anna-sambhavaḥ''. And ''yajñād bhavati parjanyaḥ'' ([[BG 3.14 (1972)|BG 3.14]]). And if you perform ''yajña'', then there will be regular rainfall. This is the way. But nobody is interested with ''yajña'', nobody is interested with food grain, and if you create your own scarcity, then it is not God's fault; it is your fault.

So take anything, any question—social, political, philosophical, religious, anything you take—and the solution is there. Just like India is now facing about this caste system. So many are in favor of the caste system, so many in not favor. But Kṛṣṇa makes the solution. So there is no question of in favor or not in favor. The caste system should be designated according to the quality. ''Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma'' ([[BG 4.13 (1972)|BG 4.13]]). Never says "by birth." And in the ''Śrīmad-Bhāgavatam'' it is confirmed,

:''yasya hi lakṣaṇaṁ proktaṁ''
:''varṇābhivyañjakam''
:''yad anyatrāpi dṛśyeta''
:''tat tenaiva vinirdiśet''
:([[SB 7.11.35|SB 7.11.35]])

Clear instruction of Nārada Muni. So we have got everything perfectly in the Vedic literature, and if we follow . . . the Kṛṣṇa consciousness movement is trying to educate people on this principle. We are not manufacturing anything. That is not our business. Because we know we are imperfect. Even if we manufacture something, that is imperfect. We have got four faults in our conditional life: we commit mistake, we become illusioned, we cheat others, and our senses are imperfect. So how we can get perfect knowledge from a person who is, I mean to say, possessing all these faults? Therefore we must get knowledge from the Supreme Person, who is not affected with these faults, ''mukta-puruṣa''. That is perfect knowledge.

So our request is that you take knowledge from ''Bhagavad-gītā'' and act accordingly. It doesn't matter what you are. Bhagavān is for everyone. God is God, just like gold is gold. If gold is handled by Hindu, it does not become Hindu gold. Or the gold is handled by Christian, it does not become Christian gold. Gold is gold. Similarly, dharma is one. Religion is one. There cannot be Hindu religion, Muslim religion, Christian religion. That is artificial. Just like "Hindu gold," "Muslim gold." That is not possible. Gold is gold. Similarly religion. Religion means the law given by God. That is religion. ''Dharmaṁ tu sākṣād bhagavat-praṇītaṁ na vai vidur devatā manuṣyāḥ'' ([[SB 6.3.19|SB 6.3.19]]), like that—I just forget—that "Dharma, this principle of dharma, religious system, is ordained or given by God." So God is one; therefore dharma, or religious system, should be one. There cannot be two.

So that one religion is given in the ''Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). To surrender to God the great and to abide by His instruction, that is called religion. It may be that the Hindus may be following the same principle in a different way or the Christian may be following the same principle in different way. That is called ''deśa-kāla-pātra''. According to time, atmosphere and the performer, there may be little difference. But real purpose of dharma is to surrender to God and try to love Him. That is religion. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). ''Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje'' ([[SB 1.2.6|SB 1.2.6]]). Because we are part and parcel of God . . . we have now forgotten. We have to revive our God consciousness. Then we go back to home, back to Godhead. This is our business.

So Kṛṣṇa consciousness movement is meant for this purpose, that everyone should be raised to the platform of God consciousness. Then his human form of life is successful. Otherwise it is the life of cats and dogs.

Thank you very much. (applause) (end)