"Theory of Uncertainty"

72/12/14 Ahmedabad, Bhagavad-gita 7.1-3


Prabhupada:

...partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu
[Bg. 7.1]

So Krsna is advising simply by increasing your attachment for Krsna, we can be eligible to understand the whole knowledge, complete knowledge, without any doubt. By our mental speculation we acquire knowledge, but there are so many doubts. So many doubts. In the Ninth Chapter also, in the Bhagavad-gita, it is said, pratyaksa avagamam dharmyam. Pratyaksa. Krsna consciousness knowledge is so perfect that pratyaksa avagamam, you can directly perceive how far you are making progress. You don't require to take certificate from others, whether you are progressing or not. You'll understand, yourself. The example is given. Just like a hungry man is eating, so as he going on, eating, he's getting strength and his hunger is being satisfied. So he can understand himself. Nobody requires to certify, "Now you are satisfied," or "Now..." Similarly bhakti, Krsna consciousness, is so perfect that pratyaksa avagamam, one can understand directly. Bhaktih paresanubhavo viraktir anyatra syat [SB 11.2.42]. This is the test of bhakti-marga.

Therefore Krsna says, asamsayam. The theoretical knowledge, experimental knowledge, always remains in doubt. All the scientists, they are not confident. Now there is a theory, "theory of uncertainty," among the scientists. Whatever knowledge they are making, they are making progress, everything is uncertain. Yes. It must be uncertain, because the basic principle is wrong. Therefore it must be uncertain. A conditioned soul, as we are, under the condition of the material nature, three modes of material nature, how our knowledge can be perfect? It is not possible. The first defect is, because we are conditioned, we commit mistakes, so many. And we become illusioned. Just like every knowledge is being based on the illusion that "I am this body, material body," which I am not. But the whole world is going on under this conception, that "I am this body." "I am American," "I am Indian," "I am brahmana," like that. So the basic principle is illusion. And there are so many mistakes we commit. And the senses are imperfect. And although my senses are imperfect, I, still, I theorize, "It may be...," "It is like this," "It is like that." These are all imperfect things. Therefore whatever knowledge we may make progress, it is samsayam, it remains doubt, uncertainty.

But what Krsna says, you can test even with your experimental knowledge. That is Vedic knowledge. Vedic knowledge, it is not dogma. The, the statement is there after sufficient experiment. So we, if we accept Vedic knowledge, we save so much time. We may go on experimenting with out limited power of senses, but that will always remain doubtful, then it is perfect. Asamsayam samagram. This samagram, this word, is very significant. Samagram means "complete." To understand Krsna means to understand the whole cosmic manifestation, God, the material nature, the time factor, the living entities, their respective relationship, everything. That is called samagram. Not that a Krsna conscious person does not know about the creation of the material manifestation. He knows, by his reason. That will be explained in this chapter, Seventh Chapter, how this material creation is going on. The modern scientists, they put up creation, that "There was a chunk, and it was burnt into pieces. Then the planetary systems came into existence." But if we inquire, "Wherefrom this chunk comes?" that they cannot answer. Therefore the so-called scientific knowledge always remains in doubt. Darwin's theory... There are so many passages: "It may be, perhaps."

So these things, "Perhaps, it may be," that is not certain. Therefore they have now accepted the theory of uncertainty. But here we, if we hear from Krsna, then it is perfect knowledge. Samagram. How this material world is created, how this earth, five elements of gross elements come into existence, and everything will be explained. Asamsayam samagram mam [Bg. 7.1]. To understand Krsna means to understand everything. Therefore tattvam.

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
[Bg. 7.3]

We have to understand Krsna in truth. Simply superficially, if we understand Krsna, that "Krsna was born of the father and mother, Devaki and Vasudeva, and He was born in Mathura, and then played with the gopis. And then the..., He taught something on the Battlefield of Kuruksetra," that is not sufficient knowledge. We should try to understand samagram, as far as possible in complete. Then our devotion, our love for Krsna, will be increased.

In the Caitanya-caritamrta it is said,

siddhanta baliya citte na kara alasa
iha haite krsne lage sudrdha manasa

Siddhanta, conclusive, conclusive understanding. You should try to understand Krsna. Simply by understanding Krsna, our life becomes perfect. Janma karma me divyam yo janati tattvatah, tyaktva deham punar janma naiti... [Bg. 4.9]. We can become liberated. Therefore Caitanya, yes, Kaviraja Gosvami recommends that "Try to understand Krsna in truth." And another place it is said,

sri-krsna-caitanya-daya karaha vicara
vicara karile citte pabe camatkara

It is not blindly accepted, this Krsna consciousness. With considerable deliberation, we take the decision. All the acaryas, they have taken decision. Therefore in the next verse Krsna says, jnanam te 'ham sa-vijnanam. This knowledge, with practical understanding, sa-vijnanam. Vijnanam means practical application. We understand Krsna as the Supreme. He's the creator of this cosmic manifestation. He's the Supreme. We are all subordinate. This is jnanam. And sa-vijnanam, when it is practically applied, that means when you take to devotional service, then it is practically application, practicing.

jnanam te 'ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate

So when we understand perfectly, complete knowledge, then there is no more anything remains to be understood. Everything is... Kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. So the Bhagavad-gita is not theory. It is knowledge, and practically applicable in life. Sa-vijnanam. And if we try to understand Krsna in perfect order, then there is nothing remains to be understood. Everything becomes revealed. This knowledge becomes revealed. Naham prakasah sarvasya yogamaya-samavrtah [Bg. 7.25]. Revealed. Athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi.

So we have to receive this knowledge submissively. The, Lord Brahma recommends that jnane prayasam udapasya namanta eva. Namanta eva. We must be submissive. The whole thing depends, spiritual knowledge...

tad-vijnanartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham
[MU 1.2.12]

Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. So this knowledge, this process of knowledge, is received by submissive mood. Jnane prayasam udapasya. One has to give up the false prestigious position that "I can understand God and everything by my speculative, experimental knowledge." This is called jnane prayasam. Jnane prayasam udapasya namanta eva. One should be submissive, san-mukharitam bhavadiya-vartam, and try to hear the message of the Lord from san-mukharitam, sadhu, devotees, san-mukha..., not professional. Sri Sanatana Gosvami has strictly forbidden: avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Avaisnava, those who are not practically Vaisnava, devotee, in practical life, professional person, there is no use. Avaisnava. There must be heart and soul Vaisnava. Avaisnava-mukhodgirnam putam hari-kathamrtam. Hari-katha, the words about the Supreme Personality of Godhead, certainly that is amrtam. But still, it should not be heard from a person who is not a devotee.

So avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. And it is forbidden, "Don't hear." Why? Hari-kathamrta, krsna-katha, the message of God, the words of God, Bhagavad-gita? He may be anything, but the katha is the same; so what is the harm to hear from an avaisnava? Sanatana Gosvami gives the example: sarpocchistam payo yatha. Sarpocchistam payo yatha. Sarpocchista... Just like milk, everyone knows, a very nice food, most nutritious food, but if it is touched by the life of a serpent, immediately spoiled. Immediately. Another place, Caitanya Mahaprabhu says, mayavadi-bhasya sunile haya sarva-nasa. If we hear Mayavadi-bhasya, commentaries by the Mayavadis, those who do not accept the Personality of Godhead... They called, they are called Mayavadis. Mayavadi means they see everything maya. Even Krsna is maya. That is called Mayavadi. The Mayavadi philosophy is that "When Krsna comes, He comes with a material body." That is called Mayavadi. "God is impersonal. When He comes, He takes a form, He takes the form of this matter." This is Mayavadi. There are so many faulty statements of the Mayavadis. So Caitanya Mahaprabhu says, mayavadi haya krsne aparadhi. They're offenders, offenders. Therefore, mayavadi-bhasya sunile haya sarva-nasa. One becomes doomed by hearing the Mayavadi commentary. This is so much condemned.

So actually, by the grace of Krsna, we can understand that the Absolute Truth is ultimately the Supreme Person. But we cannot accommodate within our teeny brain that how the Supreme Absolute Truth can be a person. That is the difficulty. That is the difficulty of Mayavada philosophy. That is the kupa-manduka-nyaya, that "Because I am a person, I am so much limited, how a person can be unlimited?" That is the difficulty for them. But therefore to remove this difficulty, one has to surrender. Without surrendering, it is not possible to understand. Therefore Krsna demands, "Surrender. Then you'll understand." Naham prakasah sarvasya yogamaya-samavrtah [Bg. 7.25]. By challenging, you cannot understand actually what is Krsna. One has to become submissive. So,

jnanam te 'ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate

Then Krsna says,

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
[Bg. 7.3]

Manusyanam sahasresu. Generally, whole human society, especially at the present moment, nobody cares for perfection of life. They do not know what is perfection of life. Just like animals, they do not know what is perfection of life. They think perfection of life: to gratify the senses. "We have got these senses. Let us..." Because they have no idea that there is life after death. Therefore their only proposition is, "Now we have got this life and we have got these senses. Let us enjoy it to the fullest extent." This is their perfection. But actually, that is not perfection. Perfection means, self-realization means to know that aham brahmasmi, "I am not this matter; I am spirit soul." To understand this. Brahma-bhutah prasannatma [Bg. 18.54].

So therefore mostly people are engaged in the animal propensities of life. Ahara-nidra-bhaya-maithunam ca: eating, sleeping, sex life and defense. They are busy. But these things are visible in the animal life also. Then what is the special significance of the human life? Human life means athato brahma jijnasa. They, the human being should be inquisitive to understand Brahman. That is the special significance of human life. Narottama dasa Thakura therefore sings, manusya-janama paiya, radha-krsna na bhajiya, janiya suniya bisa khainu. Narottama dasa Thakura laments, hari hari bifale janama gonainu: "My Lord, I have simply spoiled my life." Why you have spoiled? You are eating very nicely, sleeping very nicely. "No." Manusya-janama..., radha-krsna, manusya-janama. This human form of life is especially meant for understanding Radha-Krsna. Krsna means Radha-Krsna. Krsna means everything, samagram. To understand Krsna, that is the special mission of human life. "So I did not try for it. I simply carried away by the waves of maya." And the Bhaktivinoda Thakura sings, mayar bose, jaccho bhese', Khaccho habudubu bhai. We are being carried away by the waves of this material modes of nature, sometimes drowned, sometimes on the surface. In this way, our life is going on. Jiv krsna-das, e biswas, korle to' ar duhkho nai. But we can stop this being carried away by the waves of maya simply if we accept that we are eternal servant of Krsna. We can stop the carrying away.

So the... Therefore... People do not understand this. Krsna Himself says, manusyanam sahasresu [Bg. 7.3]. Sahasresu means out of millions of men, they are interested how to make life perfect. Nobody's interested, especially in this age. In this age, prayenalpayusah sabhya kalav asmin yuge janah. The first disqualification is that in this age people do not live for a long time. First disqualification. Formerly, they were healthy and they could live about hundred years. As we have seen, our grandfather, grandfather, they used to live. My grandfather died at the age of ninety-six years. Similarly, there are many instances. People used to live for long time. But the first qualification of this age that they, they are dying fifty, sixty, forty-five. The India's average age is thirty-five. In other countries, a little more. So practically, nobody's living a very long time. Prayenalpayusah and manda. They do not know that they have a mission of life. Siddhi. Siddhi-labha. They do not know. Like cats and dogs, dying. Prayenalpayusah sabhya kalav asmin yuge, mandah sumanda-matayah. And if one is interested for spiritual life, they are also captured by so many pseudo spiritual things. Pseudo. Manda. Prayenalpayusah sabhya kalav asmin yuge janah, mandah sumanda-matayah. They have got a different views. They do not like to take knowledge from the Vedic, perfect knowledge from the Vedic literature or from Bhagavad-gita. They manufacture their own way of life, this mandah sumanda-matayah. And manda-bhagyah. And unfortunate, mostly they are unfortunate. And hy upadrutah. And distributed by so many things. Sometimes earthquake, sometimes famine, sometimes scarcity of water, sometimes war, or sometimes fight. So many things, problems, simply problems. This is the position of this age.

So if one is actually interested to make his life perfect, then we should accept the standard knowledge instead of manufacturing now different ways. No. Here is standard knowledge, Bhagavad-gita, the sastra. Sadhu-sastra-guru-vakya tinete kariya aikya. Yah sastra-vidhim utsrjya vartate kama-karatah. If you do not follow the standard knowledge of perfect sastra, then Krsna says, na siddhim savapnoti. He never gets siddhi. Here it is said, siddhaye. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Siddhaye, to become perfect. So unless we follow the injunction of the sastra, then there is no possibility of siddhi. Na siddhim savapnoti na sukham na param gatim. Neither perfection, neither happiness in this life, and what to speak of next life? These things are not possible if we do not follow standard knowledge. So for the standard knowledge, manusyanam sahasresu kascid yatati siddhaye. And those who have taken the standard knowledge, yatatam api siddhanam [Bg. 7.3].

So for, by standard knowledge, by understanding Vedas, that is standard knowledge. Still, although they are siddhas, still they do not understand Krsna. Just like karmis, jnanis, yogis, they have taken to standard knowledge. That's a fact. But still, they cannot understand Krsna. The Mayavadis, the impersonalists, the speculators, they cannot understand. They are surprised, that "How Krsna can be the Absolute Truth?" Even a, a great scholar, Dr. Radhakrishnan, he's also amazed. He says that "Bhagavad-gita is mental speculation." And when Krsna says on the Ninth Chapter... He writes commentary. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. He says that "It is not up to Krsna, but the fact which is within Krsna." So he does not know what is Krsna, and still, he dares to write commentary on Bhagavad-gita. This is the difficulty. Krsna has no inside or outside. Krsna is all spirit, all spirit. Sac-cid-ananda-vigraha [Bs. 5.1]. So he does not know. Not only he, many does not know. But the thing is that they dare to write commentary on Bhagavad-gita. Therefore here it is said that manusyanam sahasresu kascid yatati siddhaye, yatatam api siddhanam [Bg. 7.3]. First of all, one must be perfect. And amongst the perfect, then Krsna is known very rarely. Amongst the perfect. What to speak of the imperfect? Manusyanam sahasresu. Caitanya Mahaprabhu says therefore: koti-karma-nistha-madhye eka jnani srestha. There are millions and millions of karmis, working hard for sense gratification. They are called karmis. Koti-karma-nistha-madhye eka jnani srestha. One becomes jnani, he is chief. Then koti, koti-jnani-madhye haya eka-jana mukta. Out of many thousands of jnanis, one becomes actually liberated. And koti-mukta-madhye durlabha eka krsna-bhakta. He says, "Out of many muktas, liberated souls, it is very difficult to find out a krsna-bhakta, a devotee of Krsna." These things are there.

So Krsna also says, manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. But this krsna-bhakti has become easily available through the mercy of Sri Caitanya Mahaprabhu. Caitanya Mahaprabhu is so liberal that Rupa Gosvami offered Him respect, namo maha-vadanyaya krsna-prema-pradaya te: [Madhya 19.53] "People cannot understand what is Krsna, and what to speak of krsna-prema, love of Krsna. It is far, far away. But You are so magnanimous that You are distributing this krsna-prema to everyone." Namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya-namne. "You are Krsna, I can understand, but You have now appeared in the name of Krsna Caitanya."

namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah
[Madhya 19.53]

So Lord Caitanya is accepted as Krsna Himself. Krsna-varnam tvisakrsnam... [SB 11.5.32]. There are many evidences in the sastra. So it is due to Lord Caitanya's mercy, if we go through the methods... Caitanya Mahaprabhu appeared as a devotee to teach us how to execute devotional service. So if we follow the footprints of Lord Caitanya Mahaprabhu, then krsna-bhakti becomes very easily available. Therefore, first of all we offer our respect to sri-krsna-caitanya prabhu nityananda, sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. Then we chant Hare Krsna, Hare Krsna... Because by the mercy of Lord Caitanya, it will be easier to approach Krsna. Tad viddhi pranipatena... [Bg. 4.34], as it is stated. So,

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
[Bg. 7.3]

So Krsna consciousness, although it is very difficult, by the mercy of Lord Caitanya, it has become easily available. And Caitanya Mahaprabhu has recommended, param vijayate sri-krsna-sankirtanam. He has recommended sri-krsna-sankirtana. Although He is Krsna Himself, His word is sufficient, still, whatever He said, He gave reference to the sastra. Otherwise it is not, I mean to say, authority. That is recommended in the Srimad-Bhagavatam. Kirtanad eva krsnasya mukta-sangah param vrajet. These are the recommendations. Caitanya Mahaprabhu, whatever He has given us, not whimsically, according to the regulation of the sastra. And if we follow the footprints of Caitanya Mahaprabhu, then Krsna consciousness will be very easily understandable. And Caitanya Mahaprabhu has recommended, yare dekha tare kaha krsna-upadesa [Cc. Madhya 7.128]. This is the Krsna consciousness movement, that according to the order of Krsna, Krsna Caitanya Mahaprabhu, we are trying to distribute the words given by Krsna, krsna-katha. Krsna-katha means the words given by Krsna and the words about Krsna. The words given by Krsna personally is this Bhagavad-gita, and words about Krsna is Srimad-Bhagavatam. So this Krsna consciousness movement means preaching these two principle Vedic literatures throughout the whole world.

Thank you very much. Hare Krsna. [break]

...the whole thing that every living entity is prakrti, every living entity. In the Bhagavad-gita it is said that apareyam itas tu viddhi me prakrtim param, jiva-bhutam. Every living entity is woman. Those who are thinking of becoming man, they are in illusion. Prakrti, purusa. Purusa means the bhokta, the enjoyer, and prakrti, stri, means enjoyed. Every living entity is described as prakrti. No living entity is purusa. Purusa is only Krsna. So when we are thinking, "I have become a purusa, enjoyer," that is maya. That is maya. [break] ...as woman or man, but actually, every one of us, woman, prakrti. Every one of us. And every one of us are thinking as man. Even the woman. Man means enjoyer. So everyone is thinking enjoyer, "I am enjoyer." And this is called maya. And about the gopis, it is better not to speculate. The speculator's writing has no value. Gopis, they are pleasure potency expansion of Krsna. Ananda-cinmaya-sad-ujjvala-vigrahasya [Bs 5.32].

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
[Bs. 5.37]

So gopis are also expansion of Krsna, Krsna's pleasure potency. Gopis are not these ordinary women; neither Krsna is ordinary man. So unless we understand Krsna as were discussing this morning, the verse, kascin mam vetti tattvatah... Out of many millions of siddhas, one can understand Krsna as He is. If we do not understand Krsna, then how we can understand gopis?
So this is not the subject matter of the mental speculators. Better not to read all these books. Because they are not realized souls, neither they are devotees of Krsna. Neither do they know what is Krsna. So what they will understand about Krsna? So if we want to understand Krsna, er, gopis, then we have to learn it from the perfect devotee of Krsna, not from the speculators, mental speculators. This is simply a waste of time. Just like Narottama dasa Thakura says, rupa-raghunatha-pade haibe akuti, kabe hama bujhabo se yugala-piriti. Yugala-piriti, the love between Krsna and Radharani... The gopis are expansion of Radharani, pleasure potency of Krsna... These are all spiritual subject matter. So this is not mental. An ordinary man, if he thinks that "I am becoming go...," that is artificial. That is artificial. This is not artificial thing. And the parakiya-rasa, the sense of paramourship, that is also there. But this is not this parakiya-rasa, as we understand from this material world. Therefore Caitanya Mahaprabhu, er Sanatana Gosvami has said that avaisnava-mukhodgirnam putam hari-kathamrtam, sravanam naiva kartavyam. Those, one who is not Vaisnava... So it is, mental speculator, it is useless to learn from them what is the relationship between the gopis and Krsna. Neither it has to be practiced artificially. These things are rejected. So my request is that you should not read all these books, simply waste your time. [break]

...Krsna, Krsna's pleasure potency. This has been discussed by Srila Jiva Gosvami, that Krsna is Parabrahman, and to relish brahma-sukha, a person in austerity gives up all the material sense enjoyment... Tapasa brahmacaryena [SB 6.1.13]. They try to relish brahma-sukha. Now, when they... Brahma-sukhanubhuti, Krsna is the goal of brahma-sukha anubhuti. So when Brahman wants to have pleasure, does it mean that He takes pleasure within this material world? To understand Brahman, one has to give up all material pleasures. And when the Brahman relishes pleasure, does it mean this is material pleasure? Try to understand this fact. For relishing brahma-sukha, one undergoes severe austerities. Tapasa brahmacaryena samena damena [SB 6.1.13]. There are so many processes. Tapo divyam suddhyet sattvam. For purifying our existence, we have to adopt so many means of austerities, for understanding what is brahma-sukha.

Now, the reservoir of brahma-sukha, Krsna, Parabrahman, when He enjoys, does it mean this is material thing? This is not material thing. Ananda-cinmaya-rasa-pratibhavita... There, that is the expansion of His spiritual bliss. Radha krsna-pranaya-vikrtir hladini saktir asmat. That is the existence of Krsna's hladini-sakti. So first of all we have to understand Krsna; then, in course of understanding Krsna, we shall understand His samvit-sakti, hladini-sakti. So these things are not subject matter for studying in our conditioned life. It is for the liberated soul. Therefore Caitanya Mahaprabhu, you'll find in the teachings of Lord Caitanya Mahaprabhu, He only once discussed about the love affairs of Krsna with gopis, or Radharani, gopis, with Ramananda Raya. And never He discussed with anyone else. Because He was very elevated, Ramananda Raya. And otherwise, He never discussed. In the Bhagavad-gita also, you won't find Krsna is teaching anything about His relationship with gopis. Just like... Try to understand. This is not the subject matter for a person who is conditioned; neither it is a subject matter to be discussed and speculated by the conditioned soul. Try to understand this. [break]

This is practice. Abhyasa-yoga-yuktena cetasa, cetasa nanya-gamina [Bg. 8.8]. When we go to the puja room, we take our flowers and candana, offer to the lotus feet of Krsna. So gradually, our mind will be concentrated. Just like... Not nowadays. Formerly, young, very young girls were married. Even an... My eldest sister was married at the age of nine years. So I heard that my mother-in-law was married at the age of seven years. I was grhastha, and I was also married... My wife was eleven years. So in that minor ages, there is no actually love between husband and wife. But still, formerly, the system was that the young girl, minor girl, was giving some eatable foodstuff to the husband, and sometimes pan, like that. But unless they were major, they were not allowed to live together. But these things are going on. So similarly, gradually, we develop our love for Krsna. As the same example, in the young age the minor girl and the young boy, they do not come to the love platform, but in mature time, they become so lovable each other that they cannot be separated. Similarly, we have to practice. This arcana-marga means practice. Immediately you cannot expect that your mind is completely fixed up with Krsna. But if we follow the regulative principles, then it will mature. Mature. And mature stage, there will be love.

So don't be disappointed. Go on with your regulative principles, as they are advised in the sastra and the guru... Sadhu-guru-sastra-vakya. We have to stick to the principles. Therefore Rupa Gosvami says, utsahad dhairyad niscayat tat-tat-karma-pravartanat, sato vrtteh sanga-tyagat sadbhir bhaktih prasidhyati. The first thing is utsaha. Utsaha. Simply on the words of Krsna, that Krsna says sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], we must be very enthusiastic, that "I must surrender to Krsna. Although my mind is going outside, but I must be determined that I must surrender." Utsaha. This is called utsaha, enthusiasm. Dhairya. Dhairya means patience: "Oh, I wanted to surrender to Krsna. My mind is going somewhere else. This disturbance." Therefore the dhairya. You must be patient. Utsahad dhairyad niscayat. Niscaya means must be confident. "Krsna has said that ‘You surrender unto Me,' and He will give me protection. He must give me. So I must surrender." This is called niscaya. Utsahad dhairyad niscayat tat-tat-karma-pravartanat. And you must execute your business as it is advised by the sastra and guru. So utsahad dhairyad niscayat tat-tat-karma-pravartanat, sato vrtteh. Your dealings must be very honest, not duplicity. Tat-tat-karma-pravartanat sato vrtteh sanga-tyagat.

Therefore this association is required. Sadhu-sanga [Cc. Madhya 22.54]. Sadhu-sanga is very powerful thing. Therefore we have opened this society. Society means if you come to the society, and if the society is nice, then automatically you learn, you become attached. Just like if we mix, intermingle with drunkard society, gradually we become drunkards. Similarly, if we intermingle with the sadhus, with the devotees, then automatically we become devotee. Sangat sanjayate kamah. Therefore sadhu-sanga is very important.

satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati

These are the shastric injunction. So as far as possible, we should... Adau sraddha tatah sadhu-sangah. Sadhu-sanga is very important. Nowadays it is very difficult to find out sadhu-sanga. Therefore we are trying to spread this society's movement so people may take advantage of sadhu-sanga, and thus automatically, very easily, things may be successful. (end)

>>> Ref. VedaBase => Bhagavad-gita 7.1-3 -- Ahmedabad, December 14, 1972