Prabhupada:Asamordhva. That is the
version. God must be asama urdhva. Asamor... Nobody's greater than God, nobody's
equal to God. That is God. If you find somebody equal to you, then you are not
God. You may be demigod, but the God means supreme. Isvarah paramah krsnah [Bs.
5.1]. That Supreme God is Krsna. Parama, supreme. Nobody is equal to Krsna,
nobody's greater than Krsna. Therefore Krsna is God. There are so many gods
nowadays. The... Actually, the Mayavadi philosophers, they say everyone is
Narayana. But what is the proof? We find out from the sastra that Narayana has
got four hands. So where is your four hands? You are claiming to become
Narayana. So where are your four hands? Just manifest your four hands at least
so that we can understand you are Narayana. (chuckles) No. Without four hands.
And Narayana is Laksmi-Narayana. He's the husband of Laksmi, the goddess of
fortune. So where is your goddess of fortune? You are begging from door to door.
Where is your goddess of fortune? You have become Narayana. This kind of God and
Narayana is going on, bluffing.
But we are not bluffed in that way. We follow the shastric injunction, what is Narayana. We cannot accept Narayana as daridra. Daridra-narayana. What is this? Narayana is the husband of the goddess of fortune. Laksmi-sahasra-sata-sambhrama-
svayambhur naradah sambhuh
kumarah kapilo manuh
prahlado janako bhismo
balir vaiyasakir vayam
[SB 6.3.20]
Twelve mahajanas. We follow Lord Brahma. Just like we belong to the Brahma-sampradaya, Madhvacarya-sampradaya. Gaudiya..., Madhva-Gaudiya-sampradaya. Caitanya Mahaprabhu's spiritual master was Isvara Puri. Isvara Puri's spiritual master was Madhavendra Puri. And Madhavendra Puri belonged to the Madhvacarya-sampradaya. Therefore we present ourself belonging to the Madhva-Gaudiya-sampradaya. Similarly... From Brahma, there is one sampradaya. Similarly, there is another sampradaya from Lord Siva, Rudra-sampradaya. And there is another sampradaya, Kumara-sampradaya. Kumarah kapilo manuh. That is Nimbarka-sampradaya. Similarly, there is another sampradaya from Laksmi, Sri-sampradaya, Ramanuja-sampradaya.
So we have to understand the philosophy through the sampradaya. Sampradaya-vihina ye mantras te nisphala matah. If you don't accept... In ordinary life also, in political field, to develop, one has to accept a party, this party or that Congress Party, or Jana-sanga Party, or this party. So the aim is the same. Aim is the same, to serve the country, to develop your country, but still, there are parties. Similarly, the aim is the same: to understand what is our relationship with God. But the development is made by different parties. So the parties are, must be bona fide. As Krsna says, His party:
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit
[Bg. 4.1]
evam parampara-praptam
imam rajarsayo viduh
[Bg. 4.2]
Krsna said that "First of all, I described, I instructed this yoga system, bhakti-yoga system, Bhagavad-gita, to Vivasvan, the sun-god, and the sun-god, whose name is Vivasvan..." The particular name is also given. It is not vague, that... At the present moment, the predominating Deity in the sun planet is called Vivasvan. So he spoke this Bhagavad-gita philosophy to his son, vivasvan manave pra..., Manu. Manu is the original person of the human society. Manusya. Man. So Manu spoke to his son, Iksvaku. Maharaja Iksvaku. He's the first person of the surya-vamsa. There are two ksatriya families: one, candra-vamsa, coming from the Moon, and the other from the Sun, Vivasvan. So Maharaja Iksvaku is the original personality in the surya-vamsa ksatriyas in which Lord Ramacandra appeared. So in this way, there is parampara system.
If we want to understand the real fact, then we must receive from the parampara system. Just like we have got our genealogical table. I understand my great-great-grandfather by the parampara system. Not that I manufacture some name. No. Therefore Krsna says that imam, evam parampara-praptam [Bg. 4.2]. The Bhagavad-gita, knowledge must be received by the parampara system, as it was spoken by Krsna and as it has been received by the later acaryas. Although there are different parties... Just like the Sri-sampradaya, Brahma-sampradaya, Rudra-sampradaya. They are all in agreement that Krsna is the Supreme Personality of Godhead. All these acaryas. They'll not say anything that "Because I belong to Brahma-sampradaya, I speak something else." No. We are all in agreement that krsnas tu bhagavan svayam [SB 1.3.28]. That is accepted.
So Krsna said to Arjuna: sa kaleneha yogo nastah parantapa. "In due..., in course of time, that parampara system has been lost, or broken. Therefore," Krsna said, "I am speaking the old truth unto you so that you begin the parampara system again." So we have to accept Bhagavad-gita by the parampara system. Even the old system is broken, still, it is existing because Krsna is speaking to Arjuna, and we have to understand Bhagavad-gita as Arjuna understood. Then you are in the parampara. And if you understand Bhagavad-gita as some so-called scholar understands, then you are not understanding Bhagavad-gita. You are understanding something nonsense, wasting your time. This is the fact. If you try to understand Bhagavad-gita as Arjuna understood... That is not difficult. Arjuna's understanding is there in the Bhagavad-gita. So if you follow the footprints of Arjuna, then you are rightly understanding Bhagavad-gita. But if you are following the footprints of some rascal, then you are not understanding Bhagavad-gita. You are understanding something else. This is the secret. Here we have got so many commentaries on Bhagavad-gita, as one thinks. As if Krsna left Bhagavad-gita to be commented by some rascals to understand! Why? He said Bhagavad-gita clearly. Why it is to be interpreted by some rascals? Did Krsna mean that "I leave Bhagavad-gita ambiguous and some learned scholar will come. He will explain"? What is this nonsense? Everything is clear. Bhagavad-gita, in the beginning it is said that
dharma-ksetre kuru-ksetre
samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya
[Bg. 1.1]
Now, why it should be interpreted that "Dharma-ksetra means this, kuru-ksetra means this, pandavah means this"? Why? It is clear. Kuruksetra still existing. Everyone knows. And that is dharma-ksetra. Everyone knows. It is not known now. From the Vedic age. Kuru-ksetre dharmam acaret. Still people go there for performing ritualistic ceremonies. So Kuruksetra is still there and it is dharma-ksetra from time immemorial. Why it should be interpreted that "Kuruksetra means this, and dharma-ksetra means this"? Why? Where is the dictionary?
But because one has got some whims, he wants to fulfill his whims on the authority of Bhagavad-gita, he interprets in a different way. Therefore we are presenting Bhagavad-gita as it is, without nonsensically interpreting. Therefore it is being effective. Before me, many swamis went to the Western countries to preach this Bhagavad-gita. Not a single person became a devotee of Krsna. Not a single person. There is not in the history. And now Bhagavad-gita is being presented as it is, thousands are becoming devotee of Krsna. This is the secret. People give me credit that "Swamiji, you have done wonderful. Nobody could do it." I am not a wonderful man. Neither I do know anything magic. I have presented Bhagavad-gita as it is. That's all. This is the secret. Anyone can do that. You present the thing as it is. Don't adulterate it. Then it will be accepted. Just like paramanna, ksira. Ksira is very nice food, but if you adulterate it with some grains of sand, it is spoiled. It is spoiled.
So that was being done. Bhagavad-gita is the science of God, the spiritual science. But it was being adulterated by so many grains of sands. So people could not understand it. We do not present Bhagavad-gita with some adulteration. Krsna says, bhakto 'si priyo 'si arjuna. Krsna is instructing Arjuna to begin the parampara system because the parampara system was supposed to be broken. People misunderstood. Or some way or other, it was broken. As it is going on now also. So Krsna said that "I shall speak to you this same old philosophy of Bhagavad-gita again." "Why unto me?" Why Krsna selected Arjuna? There are many others, learned scholars. Now, Krsna says, bhakto 'si priyo 'si. Krsna was a military man, er, Arjuna was a military man. He was not a Vedantist. He was a grhastha, not even a sannyasi. Why Krsna selected to instruct Arjuna as the disciple of the renovated parampara system? That is also spoken by Krsna: bhakto 'si priyo 'si me [Bg. 4.3], rahasyam etad uttamam: "Because you are My dear friend, because you are My devotee, you can understand the mysteries of Bhagavad-gita." Krsna did not select a so-called Vedantist to understand Bhagavad-gita. Because Arjuna was not a Vedantist. He was a military man. He's not supposed to become a great philosopher. He was a grhastha. But the real qualification is to become a devotee of Krsna. Then one can understand what is Bhagavad-gita. Not by so-called knowledge. No. Knowledge is not perfect unless one understands Krsna. That is not knowledge. That is still illusion. Therefore in the Bhagavad-gita it is said, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Mam prapadyate: "He surrenders unto Me." Vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. When one understands Krsna, Vasudeva, as everything, as the origin of everything, janmady asya yatah [SB 1.1.1], then his knowledge is perfect. And so long he's hovering here and there, without any understanding of Krsna, his knowledge is not perfect. That perfection of knowledge is attained, as it is described by Krsna: bahunam janmanam ante [Bg. 7.19].
So Bhagavad-gita is to be understood by the parampara system. Sri-bhagavan uvaca. Krsna is the Supreme Personality of Godhead Bhagavan, sad-aisvarya-purna. He has no defects because He is in full knowledge. Aisvaryasya samagrasya viryasya yasasah sriyah jnana (Visnu Purana 6.5.47). He has got full knowledge. Vedaham samatitani... [Bg. 7.26]. He says that "I know past, present, future -- everything." This past, present and future, knowledge, how Krsna knew, that was also proved. When Krsna said that "I spoke this philosophy to Vivasvan..." Vivasvan means to the sun-god, in the beginning, before Manu. That means about forty thousand millions of years ago, according to Manu-samhita. Then Arjuna inquired, "My dear Krsna, we are contemporaries. We are born some years ago. How is that -- You instructed the sun-god, Vivasvan, this philosophy?" This inquiry was made by Arjuna. Why? How Krsna knows the past so long, long years ago? So Krsna replied that "Yes, at that time, you were also present, but you have forgotten. I have not forgotten." That is the difference between ordinary human being and God. That is the difference. God does not forget past, present, future. God knows future. God knows past. And present, what to speak of? In the Second Chapter you'll find also. Krsna says that "It is not that you, Me and all these kings and soldiers were not existing in the past. And we are existing at present. And it is not that we shall not existed in the future." These are the things.
So if you try to understand Bhagavad-gita as it is, then we get some benefit. Not some benefit: the ultimate benefit. What is the purpose of Bhagavad-gita? Krsna has come. Krsna's instructing Arjuna. Aiming at Arjuna, He's instructing the whole world. What is the position of the living entities, what is our constitutional position? We are all living entities, and Krsna is God. What is Krsna's position? What is our position? What is this material nature? What is the time factor? What is our activities? These things are very nicely explained. Prakrti, purusa, jiva, and time, and karma. These five things are very nicely described. So prakrti is also eternal. Prakrti means the energy, energy of the Supreme. That is described in the Seventh Chapter, that
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
[Bg. 7.4]
These are, these material energies -- earth, water, fire, air, sky -- and subtle energy -- intelligence, mind, intelligence and ego -- bhinna me prakrtir astadha. And another prakrti: apareyam. These are inferior energy. Apareyam itas tu viddhi me prakrtim param. There is another, superior energy. What is that superior energy? Jiva-bhutam maha-baho yayedam dharyate jagat [Bg. 7.5]. The living entities. That is superior energy.
So Krsna is the energetic, and these two prakrtis are working. Therefore they are also eternal. Krsna is eternal, sanatana, these prakrtis are also eternal. And one prakrti, we living entities, we superior energy. Why superior? Yayedam dharyate jagat. Because we living entities, we are trying to lord it over the material nature. Material nature is being used by us. Therefore the material nature is inferior and we are superior. We are superior energy, prakrti. We are not the Purusa. The Mayavada philosophers, they want to make the prakrti as purusa. No. Krsna is Purusa; we are all prakrtis. As I told you, that we have to understand Krsna as Arjuna understood. Arjuna understood... That is described in the Tenth Chapter: param brahma, param brahma param dhama pavitram paramam bhavan, purusam [Bg. 10.12]. "You are the only purusa." Enjoyer. Purusa means enjoyer. And prakrti means enjoyed. Purusa means the predominator, and prakrti means the predominated. So we are predominated. We are not predominator. If the predominated wants to become predominator, that is false. That is illusion. That is going on. Everyone, all our, all living entities, we are trying to become predominator instead of being predominated. That is the struggle for existence. And as soon as we become, we agree to become predominated, there is peace immediately. That is called mukti.
The description of mukti is given in the Bhagavad..., Srimad-Bhagavatam: muktir hitva anyatha-rupam svarupena vyavasthitih [SB 2.10.6]. That is mukti. Mukti means if you give up the artificial endeavor to become predominator and become situated in your original position, being predominated. Artificially... Suppose a woman is trying to become man artificially, how long it will go on? How she can be happy? That is not possible. Actually, in the Western countries at least we see that the woman class, they want equal rights with men. And there is. There is no distinction. But it is my experience, the woman class, they are not happy in the Western countries. And still in our country, although we are so fallen, still our woman class remains satisfied. Being predominated, they are happy. They are happy. That is my practical experience. So I do not wish to discuss this point very much, but according to our Manu-samhita, it is said that women should not be free. Na stri svatantryam arhati: "Svatantryam is not allowed to the woman class." Actually, we have seen, and by experience, those who are under the domination of the father when they, still they are not married, they are happy. Those who are under the domination of the husband after being married, they're happy. And those who are under the domination of elderly children, they are happy. So this statement of Manu-samhita... Just like children should not be given freedom, similarly, woman should not be given freedom. They should be given all protection. That is our Vedic culture.
Similarly, prakrti... Just, this is an example. Here, either man or woman, everyone is prakrti. The real purusa is Krsna. And there is a nice example. When Rupa Gosvami was there in Vrndavana in his bhajana, Mirabhai went to see him. And Rupa Gosvami's message was that he does not see any woman. They were very strict. At least, the story is like... So Mira challenged that "I came to Vrndavana. I know that only Krsna is purusa here, and everyone is woman. So how does it mean that Rupa Gosvami's declined to see another woman?" So Rupa Gosvami agreed, "Yes, I am mistaken. Yes, Krsna is the only purusa." So purusa means the enjoyer, and prakrti means the instrument of enjoyment, prakrti, energy. Just like here we see one man is very big, rich man, but he's enjoyer by utilizing his energy. Similarly, the whole cosmic situation, whole creation is..., the supreme enjoyer is God.
Therefore Krsna says in the Bhagavad-gita,
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
[Bg. 5.29]
If we want really peace, then we should understand these three things: that Krsna, the Supreme Personality of Godhead, is the enjoyer. We have to serve Him for His enjoyment. That is called devotional service. Transcendental loving service. Just like the master is there, and for his enjoyment, there are so many servants. They are engaged in his service. That is our position. Mamaivamso jiva-bhutah [Bg. 15.7]. You take in so many ways. Our position is to serve Krsna, and by His pleasure, we shall be pleased. There are so many instances.
yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya
[SB 4.31.14]
Just like if you pour water in the root of the tree, the all the branches, twigs, flowers, leaves -- everything becomes nourished automatically. Similarly, if you put foodstuff on the stomach, then all the indriyas, all the different limbs and parts of the body automatically become nourished. Similarly, Krsna is the origin of everything, root. Aham adir hi devanam [Bg 10.2]. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8]. Therefore if we try to understand Krsna, if we try to serve Krsna, then our life will be successful. Otherwise not. That is not possible.
So this Krsna consciousness movement, we are preaching all over the world that Krsna is the origin. The Vedanta-sutra says: "The Absolute Truth is that from whom everything is emanating," janmady asya yatah [SB 1.1.1], and it is accepted by everyone: "Krsna is the Purusa, the original person." Brahma says in his Brahma-samhita. Brahma is supposed to be the original person within this universe. He accepts Krsna: sarva-karana-karanam [Bs. 5.1].
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
[Bs. 5.1]
So this Krsna philosophy means to understand Krsna as He is, without any interpretation. And if we actually understand Krsna, then our life is successful. What is the mission of our life? The mission of life is to get out of the cycle of birth and death and old age and disease. That means to cease accepting material body, one after another. That is going on. We are wandering throughout the whole universe in different planets and different species of life. We are spirit souls. We don't require to accept this material body. But we have accepted it, somehow or other.
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
[Bg. 2.13]
In this way, we are wandering throughout the whole universe. But if want to stop it, if we want to become again originally situated in our constitutional position, then we must understand Bhagavad-gita as it is. We must try to understand Krsna as He is. Then our life will be successful. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. Go back to home, go back to Godhead. This is very simple philosophy. And everything is explained in the Bhagavad-gita. If we are fortunate enough, we should study Bhagavad-gita as it is. And then we become successful in the mission of our life.
Thank you very much. Hare Krsna. (devotees offer obeisances) [break]
Guest (1) (Indian man): ...part of
Purusa. Also you say: aham brahmasmi. You and all people are part of
God...
Prabhupada: Yes.
Guest (1): ...and this is jiva and Purusa. There's a living entity within us.
Prabhupada: Yes, nitya. We are part and parcel of Krsna.
Guest (1): ...is the material nature, and material, this is not the gross body.
Prabhupada: Eh? Eh?
Guest (1): This is not the gross body. When we go to bed and sleep, we feel that there is some divine spark in us, which puts us by(?) our existence...
Prabhupada: Yes.
Guest (1): is a part and parcel of God. That's what the Sankara...
Prabhupada: No. Part and parcel of God in this way: it is the energy of God.
Guest (1): It is not prakrti. It is purusa. It is purusa inside.
Prabhupada: Purusa inside? That is Paramatma.
Guest (1): Sankaracarya says, Sankaracarya says that...
Prabhupada: No, we differ from Sankaracarya. We follow Krsna. We do not follow Sankaracarya. So if you think Sankaracarya is better than Krsna, that is your opinion. We follow Krsna. Sankaracarya is not original person. Krsna is original person. That is accepted by Vyasadeva and all... Narada, Devala. So our proposition is "Follow Krsna." Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). The original person. Adi-purusam. Govindam adi-purusam. Sankaracarya is, say, one thousand five hundred years, but Krsna, He's the original purusa, before the creation. The creation was made... Sankaracarya also admits in his commentary on the Bhagavad-gita: narayanah parah avyaktat. And he accepts Krsna as the Supreme Personality of Godhead: sa bhagavan svayam krsnah. So you cannot supersede Krsna by accepting Sankaracarya. Sankaracarya admits, sa bhagavan svayam krsnah. So Sankaracarya admits Krsna is the authority, but Krsna says that this material body is prakrti. How you can say it is purusa? Krsna says that bhumir apo 'nalo vayuh, bhinna me prakrtir astadha: [Bg. 7.4] "These eight kinds of prakrti, they are My separated energy." How you can say it is purusa?
Guest (2) (Indian man): Sir, may I... Some reference(?) were written by Lord Krsna in Gita. He told us that api cet su-duracaro bhajate mam ananya-bhak. And He, ksipram bhavati dharmatma, and He also promised pratijane priyo 'si. But it is difficult to understand that the same Lord Krsna told, bahunam janmanam ante jnanavan mam prapadyante [Bg. 7.19], manusyanam sahasresu kascid yatati siddhaye, tesam api sahasresu [Bg. 7.3], "Can understand Me."
Prabhupada: Hmmm?
Guest (2): Can understand Lord Krsna. It is... This knowledge of Him, perfect knowledge, is very difficult because...
Prabhupada: Yes. But that is the standard of perfect knowledge, to surrender to Krsna.
Guest (2): Yes, but He is so easy that api cet su-duracarah, it means we must surrender in one way(?) but...
Prabhupada: Api cet su-duracaro bhajate mam ananya-bhak. Ananya-bhak, without deviating to any other thing, if one is simply sticking to worship Krsna, that is called ananya-bhak. Not that "I am worshiping Krsna sometimes, sometimes worshiping this, sometimes that." No, not like that. Ananya-bhak. One, concentrated. Such a person, even if he's found su-duracarah, due to his past habits... Just like these European boys and American boys. They have taken to Krsna consciousness very seriously. But sometimes we find that they are not so clean according to the sastra. So that is supported. Even though they are not sometimes following the routine work of cleanliness or something else, still, because he's sticking to the principle of worshiping Krsna, he does not do anything else, then he's sadhu. He's sadhu. Only for that qualification. They are not going to any other demigods or form of God. They are sticking to the simple... Mam ekam saranam vraja. This is required. This faith, that as Caitanya-caritamrta karaca says: krsne bhakti kaile sarva-karma krta haya. This is the faith, the beginning of faith. If one is strongly believing that "If I worship Krsna, then everything will be done nicely," that is called ananya-bhak. And if we want to worship Krsna for some purpose and another, some purpose, that is not ananya-bhak. His su-duracara will not be accepted. But if he sticks to Krsna only, then his su-duracara will be excused. [break] ...other Muslim.
Guest (3) (Indian man): No, I am Indian.
Prabhupada: Then, sir, you believe like Indian. [break]
Guest (3): ...question of belief. It is a fact. But people say it is belief.
Prabhupada: Fact is fact. You believe or not believe, fact is fact. [break]
Guest (3): ...belief. [break] ..."I am son of God."
Guest (4) (Indian man): And what about Krsna? He says...
Prabhupada: He says, "I am God." Therefore there is no difference. If Jesus Christ is son of God, and Krsna says "God," then where is the difference? If your son comes, "I am son of such and such gentleman," and if you say, "I am that gentleman," then where is the difference? Where is the difference? If I say, "I am Mr. such and such, such and such," and if my son says, "I am the son of Mr. such and such," then where is the difference? There is no difference. Christ says, "I am son of God." And Krsna says, "I am God." So Christ becomes His son. So where is the difference? And Krsna says, sarva-yonisu kaunteya sambhavanti murtayah: [Bg. 14.4] "As many forms are there, living entities." Why not of Christ? What do you say? Is that all right? Thank you. [break]
So I shall request you, all respectable gentlemen present here, that there is very good prospect of preaching this Krsna consciousness movement all over the world. That is my experience after working for the last four or five years. So our countrymen also, those who are leaders, those who are thoughtful, philosophers, scientists, they should try to understand this Krsna philosophy. That is my request. It is very clear to understand the science of God. Why you should neglect and by, mislead ourself by understanding some misleading interpretation? That is my mission. I want to establish throughout the world that krsnas tu bhagavan svayam [SB 1.3.28]. Here is Bhagavan. Why you are searching after Bhagavan? Here is Bhagavan. I give the name and address of Bhagavan. His father's name and everything. Why you are being misled? Where is the scope for searching out where is Bhagavan? Here is Bhagavan. Sri-bhagavan uvaca. Therefore in the Bhagavad-gita it is said... It does not say krsna uvaca. Sri-bhagavan uvaca. Its name is Bhagavad-gita, spoken by the Supreme Personality of Godhead. Bhagavad-gita. Sankaracarya says: bhagavad-gita kincid adita.(?) Sankaracarya says. Kincid adita. If, if somebody wants to understand Bhagavan he must read Bhagavad-gita. Kincid adita. He never challenges Krsna. So we have to understand the whole thing, whole philosophy, whole science of God through Bhagavad-gita. Then our life is perfect. Why Sankaracarya says bhagavad-gita kincid adita? Why? Can you say? [break] ...little of Bhagavad-gita.
Guest (4): (indistinct)
Prabhupada: Yes, yes.
Guest (4): [break]
Prabhupada: Simply by understanding Bhagavad-gita you understand what is the science of God.
Guest (4): (indistinct)
Prabhupada: [break] ...it is so full of knowledge, it is so full of knowledge. Yes.
Guest (4): Simply recitation of Bhagavad-gita...
Prabhupada: Yes. [break] ...not the parrotlike reading. No. We don't say that. Still, parrotlike reading also will help you.
Guest (4): Knowledge will be achieved in janmanam, bahunam janmanam ante [Bg. 7.19].
Prabhupada: Yes, ahh, yes... (end)
© 2001 The Bhaktivedanta Book Trust International.
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