Slave vs. Revolting Mentality

Slave vs. Revolting Mentality

Srimad-Bhagavatam 3.26.23
Bombay, January 1, 1975

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Nitai: "The material energy springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds -- good, passionate and ignorant. From these three types of material ego the mind, the senses of perception, and the organs of action, and the gross elements evolve."

Prabhupada:

mahat-tattvad vikurvanad
bhagavad-virya-sambhavat
kriya-saktir ahankaras
tri-vidhah samapadyata

vaikarikas taijasas ca
tamasas ca yato bhavah
manasas cendriyanam ca
bhutanam mahatam api
 [SB 3.26.23-24]

So the process of creation, how, one after another, it takes place, that is described here. So the total energy, mahat-tattva, by interaction, the begins... The moving, the pushing, begins from the bhagavad-viryata. Bhagavad-virya-sambhavat. Virya means energy. We understand virya sometimes -- the semina. It is something like that; not exactly the material semina, but potency or energy, spiritual energy. That is the beginning of creation.

So wherefrom the creative energy begins? That is... In the Vedic literature we understand, sa aiksata: "Simply by glancing." Not... When there is the word virya, it does not mean that, as in the material world, we discharge semina by sex intercourse. It is not like that. That virya, that energy, can be emanated from the Supreme Personality of Godhead any way. Therefore bhagavad-virya-sambhavat. In the Brahma-samhita it is said, angani yasya sakalendriya-vrttimanti. Viryata we can understand as semina discharged from the genital. It is not like that. Viryata, that virya or that energy, can be emanated from any part of the body, of the transcendental spiritual body, everywhere. That is called omnipotency. So just like Lord Brahma was born not from the womb of Laksmi Narayana... Narayana was lying down, and Laksmi was present. To beget Lord Brahma, there was no necessity of taking the help of Laksmiji. He sprouted a lotus flower from His navel, and there was Brahma. So everything is possible from every part of the body, transcendental body. That is spiritual body, sac-cid-ananda-vigraha [Bs. 5.1], omnipotent. That is explained in the Brahma-samhita, angani yasya sakalendriya-vrttimanti. The limbs and the parts of the body has got the potency of any other limb. Just like we can beget child, we can impregnate by the genital, but it is not required for the Supreme Personality of God. In the Vedas it is said, sa aiksata: "Simply by glancing the same." The same. "He glanced over the total material energy, and the material energy, total mahat-tattva, became agitated." Then, one after another, the creation was there.

So kriya-saktir ahankaras tri-vidhah. Kriya-sakti, the creative energy, kriya-sakti. God is not impotent. He is fully potent, and His energies are acting. We can experience in our daily life. So this kriya-sakti begins in three different categories, tri-vidhah. Kriya-saktir ahankaras tri-vidhah samapadyata. Ahankara, ego, identification, "I am." Everyone is conscious of his activities, ego: "I am doing this." But this ego, this is called false ego. This material, under the material energy, this ego, is called another way upadhi, designation. The real ego is aham brahmasmi: "I am spirit soul." But on account of being in touch, being born in this material world, my kriya-sakti, my activities, are being done under different designation, under tri-vidhah. Why under different designation. Because immediately there is creation, the gunamayi, the three kinds of modes of material nature, they also become manifest, and on account of this, our ego, false ego, association with a particular type of material modes of nature, I am thinking, "I am like this" or "I am this." Just like in this body, I am thinking, "I am a human being" or "I am Indian" or "I am brahmana" or "I am sannyasi," or this or that, so many things. Similarly, when I am in the dog's body, so I think, "I am dog. My business is barking and give service to the master." In different bodies different ego. This is called upadhi, upadhi, three kinds of upadhi: sattvika-upadhi, rajasika-upadhi, tamasika-upadhi. But originally there was no upadhi. The upadhi begins when the srsti, creation, begins under different ego.

So originally it is svacchatvam avikaritvam santatvam iti cetasah. The consciousness is pure. The same example, as we have explained yesterday, that the water is coming from the sky. Before touching the ground it is pure, crystal, distilled water. So before touching this material energy... Iccha-dvesa samutthena sarge yanti parantapa [Bg. 7.27]. Before our material body creation, in spiritual consciousness, it is clear, crystal clear. But when it is agitated by the material desires... In Bengali there is that poetry, krsna-bahirmukha hana bhoga vancha kare. What is that? That desire is that "I can independently enjoy." The example... There are many such examples. Just like a man is honest, but if he becomes polluted by the desire that "If I can get that money by fair or unfair means, I will become rich, so let me take this money," so immediately mind becomes agitated, and it becomes under the spell of criminality. Then gradually, under superior judgment, I am put into the prison house.

So similarly, originally we are all pure, Krsna conscious, but as we have got little independence... Because we are part and parcel of God, therefore -- God has got full independence -- so we have got independence according to the quantity. Just like a small drop of ocean water has got a little quantity of salt also, similarly, we are anu, and God is vibhu; He is Prabhu, and we are servant; He is master, we are servant. The master has got independence, and the servant has also independence, not that because one is servant, he has no independence. He has got independence. If he likes, he can give up the service of the master and live independently. This is crude example. Similarly, our material contamination means that, when we desire to live without Krsna consciousness: "Why we shall be subservient to Krsna? We shall live independently..." That is going on.

Material life means everyone is trying to become victorious in the struggle of existence without God consciousness. That is our material disease. Krsna-bahirmukha hana bhoga vancha kare. We may revolt. That independence we have got, little independence, and we can misuse it, that "Why shall I serve Krsna? Let me serve myself." "Let me serve myself" means "Let me serve my different propensities, kama, krodha, lobha, moha, matsarya," like that. My independence means "I will not serve God; I will serve my lusty desires." You cannot become independent. This is a concoction only, that "I will not serve Krsna." But you have to serve. What is that? "Then I serve my lusty desires." Indriya-trpti, indriya-trpti. Yad indriya-pritaye. Simply to satisfy... Krsna consciousness means there is no such thing as indriya-trpti, or sense gratification. Everything for the satisfaction of the Supreme Lord. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]. Hrsika means the indriya, or the senses. That is stated here also, manasas cendriyanam ca bhutanam mahatam api, that different types of indriya for sense gratification, we develop. This is the creation, every one of us developing, and it is become complicated with so many other desires. Each life is full of desires.

Therefore in the Guru-stotra in the morning we recite, ar na koriho mane asa. Is it not? What is that?

Devotee: Ar na koriho mane asa.

Prabhupada: Ar na koriho mane asa. So that is required. Guru-mukha-padma-vakya...?

Devotee: Cittete koriya aikya.

Prabhupada: Cittete koriya aikya, ar na koriho mane asa. That is liberation. Otherwise we shall be implicated. And what guru says? Guru says the same thing as Krsna says. That is guru. Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna also... Guru also says the same thing. That is guru's business, that "You surrender to Krsna and fully be engaged in Krsna's service." So therefore Narottama dasa Thakura advises, "Take this very seriously." Ar na koriho mane asa: "No more. Stop any other desires." Then your life is successful. Ar na koriho mane asa.

vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
 [Bg. 2.41]

Buddhayo 'vyavasayinam. Vyavasayatmika, niscayatmika. "Now, my life will be successful when I accept very seriously the instruction given by Krsna and it is delivered to me through the transparent via media of guru. Then it will be successful." Ar na koriho mane asa.

So some way or other, originally, we are all Krsna conscious, pure, svaccha. Svacchatvam avikaritvam. Now vikurvanat, now, being transformed or agitated somehow or other... Anadi karama-phale, padi' bhavarnava-jale. We cannot ascertain when this transformation took place. There is no necessity of making research how we fell in this material contamination or envelopment. But we should be intelligent enough to understand that we are fallen now. That is... How we fell -- you can trace out the history, but it is very difficult because anadi karama-phale, nobody can ascertain. Just like when a man is diseased he goes to doctor. So when he goes to the doctor, the doctor gives him medicine according to the symptoms and the diagnosis. There is no necessity of find out the history, how he fell diseased. There is history, but that is not possible to trace out. Therefore it is said, anadi karama-phale. Anadi. Anadi means... Adi means the creation. Creation... Before creation, I contaminated this desire, iccha-dvesa samutthena [Bg. 7.27]. I became revolting to the desires. Krsna says... Every one of us revolting now also. Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], but we are revolting, "Why? Why shall I surrender to You? This is too much You are demanding." This is going on. This is going on. This is the disease. And to cure the disease Krsna Himself comes. Yada yada hi dharmasya glanir bhavati, tadatmanam srjami [Bg. 4.7]. But we are so stubborn that we won't, do not like to be cured.

So what Krsna will do? How Krsna will help? He is coming. He is sending His devotee. He is leaving behind Him the sastras. Ataeva krsna veda-purana karila. The Vedic literature, Veda, Purana... "So I elaborately explained the Vedic ideals in the Puranas." Purana means supplementary. They are not to be neglected, the history. Then Mahabharata, then Vedanta Purana, er, Vedanta philosophy, then explanation of Vedanta philosophy, Srimad-Bhagavatam. And Mahabharata means which contains Bhagavad-gita. So many literatures there are. And who has made it? Made it, Vyasadeva. Vyasadeva is Krsna's incarnation. Vyasavatara. That is stated in the sastras. So Vyasadeva made all this literature. That means Krsna made through His incarnation. Therefore in the Caitanya-caritamrta we find this verse: anadi-bahirmukha jiva krsna bhuli' gela, ataeva krsna veda purana karila.(?)

So some way or other, we are fallen in this material condition of life, making a... Manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. This manasas cendriyani, as it is stated here, manasas ca indriyanam ca bhutanam mahatam api. Maha-bhuta, maha-bhuta, these five elements, ksitir ap tejo marud vyoma, and mind. So in this way we are entrapped, and there is struggle. Manah sasthanindriyani prakrti-sthani karsati, mamaivamsa: [Bg. 15.7] "They are My part and parcel. They can live as good as I am, but unfortunately, they are undergoing a struggle for existence on account of this polluted mind." What is that pollution? Krsna-bahirmukha hana bhoga vancha kare. He thinks that "What is the use of..." this is, what is called, "service mentality, slave mentality." They say, "This bhakti-marga is slave mentality. Instead of becoming God, they want to become servant or slave of God. So this is slave mentality." No, this is not slave mentality. This is actual liberation, because our constitutional position is to remain. We are servant of Krsna. But somehow or other, we revolted. Still we are revolting. Although Krsna coming and canvassing, "Just surrender unto Me," but still we are revolting. This is our disease. Manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7].

So if we want to be cured again and come to our original consciousness, Krsna consciousness, which is svacchatvam avikaritvam santatvam iti cetasah, then we have to take to this Krsna consciousness. That is the only way. There is no other way to become peaceful. Santatvam avikar..., without any change, fixed-up mind -- that is Krsna consciousness, santi. If you want... Everyone is hankering after santi. The santi formula is given everywhere in the sastra. And the Supreme Personality of Godhead, Krsna, is personally saying, "This is santi." What is this?

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
 [Bg. 5.29]

Suhrdam sarva-bhutanam -- who? Not these political leaders. We are taking these political leaders as our friend and carried away by their dictation. Some political leader says, "You do like this," another political leader, "Do like that." So we are not, no. Bhoktaram yajna-tapasam sarva-loka..., suhrdam. If we want to take advice of real well-wisher, so suhrdam sarva-bhutanam. Similarly, a sadhu, he is also suhrdam sarva-dehinam, the same thing. As Krsna is the supreme friend, well-wisher, suhrt... Suhrt means good heart. Friend, mitra, it is little different from suhrt. Mitra means I make friendship with you with some motive. But a father, he is suhrt, mother is suhrt, always well-wishing. Or there may be some friend also, always well-wishing. But the best example, that the father is always well-wishing: "How my son will be well situated? How he will be happy?" Similarly, Krsna is... Krsna says that "When one can understand Me as suhrdam sarva-bhutanam," then santim rcchati, "then he will get santi, santatvam." When we accept it, firmly convinced that "Krsna is my father, Krsna is my friend, Krsna is my well-wisher..." And Krsna says. Where is the difficulty? Aham tvam sarva-papebhyo moksayisyami [Bg. 18.66]. He takes charge. Kaunteya pratijanihi na me bhaktah pranasyati [Bg. 9.31]. He is giving assurance.

mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
 [Bg. 9.32]

Everything is there.

So on account of this dirty position of material contamination, we cannot accept Krsna as the real friend. Therefore we cannot get santi. So if we want really santi, then we must accept the formula, suhrdam sarva-dehinam jnatva mam, not this political leader, that political leader, no. They do not know what is the actually path of santi. They cannot. They do not have santi in themselves. How they can...? "Physician heal thyself." The physician himself is a diseased person, maya-mohita, so how they can help us? So this is not possible. We have to accept Krsna as suhrdam sarva-bhutanam jnatva: [Bg. 5.29] He is the proprietor of everything. Sarva-loka-mahesvaram. Mahesvaram. Isvara, mahesvaram. Paramesvaram. Mahesvaram or paramesvaram. Isvarah paramah krsnah [Bs. 5.1]. In this way, if we can understand that "Krsna is the proprietor, Krsna is the enjoyer, Krsna is my supreme friend," then santatvam, we can get santi. Otherwise this material envelopment will always create disturbances and... Bhayam dvitiyabhinivesatah syat. Then we will be always in fearful condition, in anxiety. But if we accept this formula, then no more we are in this, I mean to say, hodgepodge of this material existence. We will live clearly, svacchatvam. That is called svacchatvam avikaritvam.

So a Krsna conscious person is not agitated by the material action and reaction. He remains fixed-up, naisthiki-bhakti. This is called naisthiki-bhakti, nistha, firmly convinced. Tada rajas-tamo-bhavah [SB 1.2.19]. Naisthiki-bhakti. Nityam bhagavata-sevaya [SB 1.2.18]. Nasta-prayesu abhadresu. This is abhadra, this material contamination, kriya-saktir ahankaras tri-vidhah, three kinds of kriya-sakti: working in the modes of ignorance, working in the modes of passion... These are the moha, that when these two things, kriya-sakti, this kriya-sakti under the spell of passion and spell of ignorance, is almost gone... Nasta-prayesu abhadresu nityam bhagavata-sevaya.

So this is the only process. Let us hear from Srimad-Bhagavatam, not these professional. But just like here Kapiladeva is explaining Sankhya philosophy. Every word of Bhagavatam, sublime. And this is given to us by Vyasadeva, because we do not know how to get out of this entanglement of material envelopment. Anartha upasamam saksat, anartha. On account of being entangled in this material modes of nature, we have accumulated so many unwanted things, anartha. That is called anartha. Artha means substance, and anartha means illusory things. So many things. So that is our material condition of life, and the only remedy is become Krsna conscious, and that is... How we can become Krsna conscious? Sravanam kirtanam visnoh [SB 7.5.23]. Visnu means Krsna. Simply hear and speak about Krsna. That is Krsna consciousness.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.23-4 -- Bombay, January 1, 1975

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Our Natural Consciousness

Our Natural Consciousness

Srimad-Bhagavatam 3.26.22
Bombay, December 31, 1974

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Nitai: "After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction."

Prabhupada:

svacchatvam avikaritvam
santatvam iti cetasah
vrttibhir laksanam proktam
yathapam prakrtih para
 [SB 3.26.22]

In the previous verse we have discussed that yat tat sattva-gunam svaccham. Svaccham means transparent, clear. Now that svacchatvam is explained, what is the meaning of clarity, clear-uncontaminated. These are the symptoms: svacchatvam avikaritvam, without any change. "Freedom from all distraction." Just like here there are many mothers sitting, and the natural affection for the child and the child's complete dependence on the mother's mercy is visible. There is no need of explanation. That is natural. If the mother is taking care of the child, it is not artificial. And if the child is feeling uncomfort without being on the lap of the mother, that is also natural. This is called avikaritvam, natural affection between the mother and the son. Similarly, we have got our natural affection for Krsna.

That is explained in the Caitanya-caritamrta:

nitya-siddha krsna-bhakti sadhya kabhu naya
sravanadi-suddha-citte karaye udaya

Just like sex impulse. It doesn't require to, how to awaken sex impulse, natural; similarly, krsna-bhakti is our natural inheritance because we are part and parcel of Krsna, or sons of Krsna. Aham bija-pradah pita [Bg. 14.4]. It is the same example, that as the mother and the child has got natural affection, similarly, with Bhagavan we have got natural affection. Bhagavan has got natural affection for us, and we have got also natural affection for Bhagavan. And the external covering which checks this natural affection, this is called maya. Just like touch... What is called, magnetic stone? Magnetic stone naturally attracts the iron, and iron is naturally attracted by the magnetic stone. Similarly, krsna-bhakti is not something which is unnaturally taught or unnaturally gained, artificial. This...

Another vivid example is this: These foreigners, Western boys and girls, how they became attracted with Krsna consciousness unless it is natural? Their forefathers or they also, even four, five, six years ago, they did not know what is Krsna, neither they cared to know. But now they are almost mad after Krsna. Otherwise, why they are coming here? They have not come here in India to see your skyscraper building or industry. They are not at all interested. They have seen all these things in their own country. They have enough. So why they have come here? They are after Vrndavana. They are after Mayapura. They are after me. What is the attraction? The attraction is Krsna. They are not interested with anything else. They do not go to see your skyscraper building in New Delhi or in Bombay. They have seen it enough. So why it is so? Because it is natural. Krsna-bhakti, Krsna consciousness, is natural. That is the original consciousness.

The example is given here: yatha apam prakrtih para. Just like the water, rains, fall from the sky. If you do not allow to touch the water, the ground, you take it in the middle, you will find crystal, distilled water. You will find. And as soon as it comes down on the ground, it becomes muddy, the purity lost. Muddy, opaque, you cannot see, agitated. Similarly, our original consciousness is Krsna consciousness. That is svaccha, svacchatvam avikaritvam. In the original consciousness we do not know anything else than Krsna. Avikaritvam. There is no change. Therefore in the Vaikuntha planets, especially in the Goloka Vrndavana planet, that is exhibited. When Krsna comes to show His dhama-goloka-namni nija-dhamni -- that is His own abode. So Krsna, when Krsna comes, He brings everything with Him: His dhama, His qualities, His place, His paraphernalia, His associates, His father, His mother, His friend, His consort, His trees, His water -- everything He brings. That is Vrndavana. You will find in Vrndavana still -- still you will find -- people are all automatically Krsna conscious. Eighty-four, curasi crores, about 160 miles' area. So they are Krsna conscious naturally. And if you go to Vrndavana, this area, wherever you go, you will feel Krsna consciousness. So the example of purity is still there. And what to speak of in the original Vrndavana?

So from Srimad-Bhagavatam you will find the vrndavana-lila -- the cowherds boys and the cows, the calves, the trees, the plants, the flowers, the water. The description is there that everyone is Krsna conscious. They do not know that Krsna is the Supreme Personality of Godhead. They do not know it; neither they care to know it. What is Supreme Personality of Godhead, what is Brahman, what is Paramatma, they do not care to know these things. But they have unalloyed, unflinching love for Krsna. This is Krsna consciousness. Yasodamayi is seeing wonderful things in Krsna, but she never thinks that "Here is the Supreme Personality of Godhead, Krsna." She thinks that "Krsna is my child. This wonderful thing has happened due to providence." She thinks that "The Supreme Lord or the Absolute Truth is different, and here Krsna is my child." So as I have already said, the love for the child of the mother is natural. So that is Vrndavana atmosphere. Everyone loves Krsna. Everyone is overwhelmed with love of Krsna. When they cannot find Krsna, they become mad. Although they do not know that Krsna... When they see some wonderful activities of Krsna, they think, "Some demigod might have come here. Otherwise, how this wonderful thing is possible?" So this is pure love. This is pure love, without any knowledge of the supreme powerful, almighty. That is svacchatvam, no contamination-pure love.

So the mission of human life should be how to clarify this consciousness again into that pure consciousness of Krsna, Krsna consciousness. That is the mission of human life. The consciousness is impure; therefore there are so many varieties, material varieties, and we are captivated by these material varieties. But that is not giving us any happiness. We are especially very much unhappy on account of janma-mrtyu-jara-vyadhi [Bg. 13.9]. So if we want to get relief from the miserable condition of this material life... This place is described in the Bhagavad-gita, duhkhalayam asasvatam: [Bg. 8.15] "This place is meant for miseries." Do not try to become happy here. That is foolishness, mudha. Nabhijanati mam ebhyah param avyayam. "The mudhas, these rascals, they do not know that here he cannot be..., one cannot be happy, because real happiness is when he comes back to Me." Mam ebhyah param... Tyaktva deham punar janma naiti mam eti [Bg. 4.9]. That is real happiness. Sukham atyantikam yat tad atindriya-grahyam [Bg. 6.21]. Everything is explained in the Bhagavad-gita.

So everyone is very, working very hard, struggling for existence, but they do not know how they can actually become happy. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. That they do not know. So it is our humble attempt only, this Krsna consciousness movement. At least, we inform people that "This is the way of happiness." Sukham atyantikam yat tat [Bg. 6.21]. "Don't be carried away by temporary so-called happiness. That is not happiness. This is called maya." Maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. Krsna says, mudha, and Prahlada Maharaja says, vimudhan -- not only mudha, but again added with word vi, visista. Visista-prakarena mudha. Vi, therefore vimudha.

So Prahlada Maharaja says, soce tato vimukha-cetasa maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. That is the thankless task of the devotees, to turn these vimudhan from this maya-sukha to real sukha. This is the business of the devotees. They have no other business. Their business is not for making money. Money, they have got enough, and Krsna supplies all their money. So there is no such problem for a devotee of how to secure money. Their only problem is how to turn these rascals to Krsna consciousness, all rascals, vimudhan. We say clearly, "If you are not Krsna conscious, you are rascal number one." "No, I am M.A. Ph.D." "Still, you are rascal." That is our verdict. "We don't care for your Ph.D. I know that you are a rascal because you do not know Krsna." Just a few minutes before, one gentleman came to see me, and he advertised himself that "I have read Vedas, I have read the Puranas, I have seen Dr. Radhakrishnan, but I do not get peace of mind." So I asked him, "You have studied so many literatures. Do you know who is God?" And the God who has created this, what is His name, what is the address -- that he does not know. Yes. This is going on. Vimudhan. They are proud of education, proud of learning, advancement, everything, all right, complete. But real knowledge -- "Do you know God?" -- that he cannot explain. That he cannot explain. He will explain something hodgepodge. This is the disease. Therefore they are vimudhan.

Real knowledge means to understand God. That is real knowledge. Vedais ca sarvair aham eva vedyah [Bg. 15.15]. What is the Veda, Vedanta? To know Krsna, or God. Krsna and God, the same. If one knows God but does not know Krsna, his knowledge of God is incomplete. His knowledge of God is incomplete. When he knows that krsnas tu bhagavan svayam, then his knowledge is perfect.

ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
 [SB 1.3.28]

And Krsna said that aham sarvasya prabhavah [Bg. 10.8]. The Vedanta says, janmady asya yatah: [SB 1.1.1] "God, or Absolute Truth, means the source of everything." And the source of everything is coming down before you and in His original form, Krsna. Dvi-bhuja-muralidhara, Krsna. Here He is standing, and He is preaching, aham sarvasya prabhavah: "I am the source of everything." Mudho nabhijanati. But the rascals, they do not understand that God is speaking in everyone's presence, aham sarvasya prabhavah, "I am," aham "like this," aham. Mattah sarvam pravartate. Still, the rascal will not. Just see how much rascals we are.

Therefore Prahlada Maharaja said that vimudhan, maya-sukhaya. They are trying to be happy within this material existence-maya-sukhaya bharam. Bharam means gorgeous arrangement, very gorgeous arrangement, very big, big road, big, big skyscraper building, and big machine, big industry, and so many big, big things, big, big words, big, big politician, and big, big political activities. But so mudha that he does not think for a moment, "How long these big, big things will be enjoyed by me? I have... Certainly there is credit for creating all these big, big things, but maya will not allow me to enjoy these things. At any moment I shall be kicked out. And what insurance and guarantee I have made, just I can enjoy this?" Therefore it is called maya-sukhaya: wasting time making gorgeous arrangement. Not only the sukha, but this whole thing can be finished within a second. If there is a big earthquake, everything will be finished. We have got experience many times -- anything will be finished. This Bombay can be turned into sea, and the Bombay can be pushed in an island within the sea. Material nature is so strong. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. And under her spell we are trying to become happy. Maya-sukhaya bharam udvahato vimudhan [SB 7.9.43].

And the devotees, the Krsna conscious persons, they know that this is all false -- not false: temporary, simply bewildering. On account of contaminated consciousness, people are trying to be happy in this way, but devotees know that this kind of endeavor is simply bewildering, simply waste of time. Real business is how to purify my consciousness, come to the original Krsna consciousness. That is real business. Svacchatvam avikaritvam. That is our real business. Caitanya Mahaprabhu's preaching is that our only business is how to revive our original consciousness. That is Krsna consciousness. That is wanted. Without this, whatever we are doing, in the words of Srila Prahlada Maharaja, "It is all maya-sukhaya bharam udvahato vimudhan, maya-sukhaya [SB 7.9.43]."

Therefore these are the symptoms of Krsna consciousness: svacchatvam, avikaritvam, santatvam. Santa I have already explained last night several times also, that santatvam, santi... Just like I told you that many people coming: "Oh, I do not get any peace of mind." How you will get peace of mind? Here in the material world you cannot be endowed with the peace of mind. It is not possible. Why? Because here everything is maya. Bharam udvahato vimudhan. Asad-grahat, sada samudvigna-dhiyam asad-grahat [SB 7.5.5]. Asat. Asat means that which will not stand. The material nature is like that. It will not stand. This body we have got at a certain date, and it will continue up to certain date, then it will vanish. You will get never again this body, finished. So this is called asat. Asato ma sad gama. This is Vedic instruction: "Don't remain in the asat, temporary." Sad gama: "Come to the platform of eternity." Asato ma sad gama.

So santi cannot be attained so long we are attached to this asat. Asad-grahat sada samudvigna-dhiyam. Tat sadhu manye 'sura-varya dehinam sada samudvigna-dhiyam asad-grahat. We are... All people in this material world, we are always samyag udvigna, samudvigna. Udvigna means anxiety, always full of anxieties. Sada samudvigna-dhiyam. Why samudvigna-dhiyam? Krsna consciousness means this, svacchatvam avikaritvam santatvam, these three things, Krsna consciousness: clear understanding; no change, no change from Krsna consciousness; and santatvam, peaceful. Just like a man -- ordinarily we perceive -- a gentleman, after working very hard, if he gets some bank balance and nice house, nice wife, and some children, he thinks, "I am very happy." This is also maya. He thinks, "But I am happy." What kind of maya? Pramattah tesam nidhanam pasyann api na pasyati. He is in maya, mad, illusion, pramatta. He does not see that these things will be also finished. Tesam nidhanam. Dehapatya-kalatradisu atma-sainyesu asatsu api [SB 2.1.4]. Asatsu api. He knows that this position, nice position, very good atmosphere, nice children, nice wife, nice house, nice bank balance, nice relative, nice position, everything, prime minister and everything -- very all right. But it will be finished in no time. But he, although knows, he does not care for it. This is called vimudhan. He knows that "This will finished. It will not stay, I will not stay, these things will not stay. I will have to change. They will have to change." It is just like straws gathered together by the whims of the waves, and again it is scattered.

So we are going on the waves of maya. Bhaktivinoda Thakura, therefore, says, mayar bose, jaccho bhese': "You rascal, you are going, floating under the spell of maya." Khaccho habudubu bhai: "And sometimes you are drowned and sometimes in the up by the tricks of the waves. Why you are leading such life?" Jiv krsna-das, e biswas, korle to' ar duhkho nai: "You come to Krsna consciousness and try to understand that you are eternal servant of Krsna; you are being carried away by the whims of maya. So that will make you happy." Therefore Caitanya-caritamrta, er, Caitanya Mahaprabhu teaches us, patitam kinkaram mam visame bhavambudhau: "My Lord," ayi nanda-tanuja, "O the son of Nanda Maharaja, Krsna, I am Your eternal servant. Somehow or other, I am now fallen in this ocean of nescience." Patitam kinkaram mam visame bhavambudhau. Bhava ambudhau. Ambudhi means sea, ocean. "So how to save myself?" Krpaya tava pada-pankaja-sthita-dhuli-sadrsam vicintaya.

This is our only business. This Hare Krsna means, "O Krsna, O Hara, Krsna's energy, Radharani, Hara..." Hari Hara. So this addressing, "O Krsna, O Krsna's internal potency..." Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, chanting, addressing: "O Lord Krsna, O the internal energy of Krsna." So They will respond that "Why you are calling Me, or Us?" You have to submit, "Please again accept me as Your eternal servant." This is the only prayer, not that "Give me this money, this me that, this me that. Give me that." No. That is not pure devotion. That is devotion, but it is mixed. Catur-vidha bhajante mam sukrtinah. That is pious life. When we ask from Krsna anything other than devotional service, that is pious activities. That is not devotional activities. Devotional activity is different from pious activity. By pious activities you can get material, so-called happiness, Janmaisvarya-sruta-sri [SB 1.8.26]. You can get birth in very nice family, rich family, brahmana family, janma, and you can get immense wealth, born with silver spoon, and aisvarya-sruta, education, nice education, material education, and sri, beauty. Generally, you will find in aristocratic family, rich family, they are very beautiful, they have got education, they have got wealth and good family, aristocratic family. So these are result of pious activities.

So we should utilize the result of pious activities to become more pure. That is called svaccha. We have discussed this verse, svaccha. Yat tat sattva-gunam svaccham. That is... Just like you have got by, on account of pious activities you have got very nice surroundings, aristocratic family, wealth, beauty, education, but it may be polluted again by the other two qualities, means tamo-guna and rajo-guna. Then you are finished again. Naturally they become polluted. But they do not know that "By dint of pious activities, I have got this position" and misuse the position by tamo-guna and rajo-guna, and therefore they again go to hell. This way we are wandering all over the universes, ei rupe brahmanda bhramite [Cc. Madhya 19.151]. We are sometimes rich man, sometimes poor man, sometimes demigod, sometimes dog, sometimes this, sometimes that. This is going on. That is called maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. They do not know the ultimate happiness is Krsna consciousness, but wandering in this way.

So therefore this is the best welfare activity to the human society, to awaken them to Krsna consciousness so that they will again revive their original svaccha consciousness, and they will be santa. Svamin krtartho 'smi varam na yace [Cc. Madhya 22.42]. Just like Dhruva Maharaja, he was pious, born in a very pious family, and by family quarrel he went to worship the Supreme Lord Visnu in the forest, aspiring material opulence. He was a child. He thought that "My stepmother has insulted. I shall go to God and take from Him such opulence which is many, many millions times better than my father's." That was his ambition. But when he actually saw Lord Visnu standing... He was meditating Visnu. All of a sudden he saw the Visnu is missing within the heart. Then his meditation broke, and he saw Lord Visnu is present before him. So this is not very difficult for Lord Visnu. He is always within your heart, and if He likes, He can come outside and become visible by you. That is not very difficult. So when he saw Visnu and Visnu offered, "My dear boy, what do you want? Take benediction," so he said, svamin krtartho 'smi varam na yace.

This is perfection: "I am fully satisfied." Svaccha, santa, no demand. No demand. That is position, no demand. Svamin krtartho 'smi varam na yace. This is the highest perfection. That is called svacchatvam avikaritvam santatvam. And this santatvam cannot be attained unless you become pure devotee and fully dependent on the Supreme Personality of Godhead. That is the standard of santatvam or vasudeva-sabditam. Svacchatvam santatvam. Everyone is hankering after santatvam, the whole world, because in the material world you cannot be on the platform of santatvam. Only on the spiritual platform and when you are engaged in the service of the Lord, then you will get this position, svacchatvam avikaritvam santatvam. Iti cetasah vrttibhir laksanam proktam. How one has become Krsna conscious, there are, these are the symptoms, the brahma-bhutah prasannatma na socati na... [Bg. 18.54]. We have to understand by the symptoms. If somebody says, "I am very rich man," so generally we want to see the symptoms: "Oh, he is very rich man. Oh, he has got this car. He has got this house. He has got this..." Then we can understand he is rich man. But if these symptoms are not there, how we can understand that he is rich man? Similarly, Krsna consciousness means these are the symptoms: svacchatvam avikaritvam santatvam. When you attain these three stages, these symptom, then you are perfectly Krsna conscious.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.22 -- Bombay, December 31, 1974

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The Only Way to Peace of Mind

The Only Way to Peace of Mind

Srimad-Bhagavatam 3.26.21
Bombay, December 30, 1974

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Prabhupada:

yat tat sattva-gunam svaccham
santam bhagavatah padam
yad ahur vasudevakhyam
cittam tan mahad-atmakam
 [SB 3.26.21]

bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah
 [Bg. 7.19]

This state, vasudevakhyam or cittam, always filled up with Vasudeva consciousness... Vasudeva, Krsna... Om namo bhagavate vasudevaya. So our present position of consciousness is polluted by the three modes of material nature: sattva-guna, tamo-guna and rajo-guna. Here sattva-guna, the mode of goodness, the brahminical qualification... Satyam samo damah saucam arjavam, jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. Still it has to be purified. That is called svaccham. Svaccham means completely crystallike clear. Just like we have got experience: If you go into the mid-ocean, you can see within the water very deep, twenty feet, thirty feet, very clear. Those who have gone through a sea, they have experienced. Very clear. So the citta, consciousness, must be clear. Vasudevakhyam: when one can clearly see Vasudeva or the Supreme Personality of Godhead. That is possible. Simply we have to purify the citta.

That is the process given by Sri Caitanya Mahaprabhu, how to cleanse the citta, consciousness. Ceto-darpana-marjanam [Cc. Antya 20.12]. Marjanam means cleansing, polishing. Ceto-darpana-marjanam. And as soon as the citta, or consciousness, you perfectly cleanse, then bhava-maha-davagni-nirvapanam, this bhava-maha-davagni... The material existence is compared with blazing forest fire. This is the right comparison because in the forest nobody goes to set fire, but it takes place. You cannot stop it. And when the forest fire is there, you cannot stop the fire also by your so many counteracting method, namely getting the fire brigade or buckets of water. That is also not possible. Therefore Srila Visvanatha Cakravarti Thakura has compared this material life as blazing forest fire, samsara-davanala-lidha-loka **.

This material world is blazing fire. Blazing fire means the forest fire. The forest fire... The example is very typical, because nobody goes to set fire in the forest, neither it is possible to extinguish the fire in the forest by your so many counteractive methods. This is very appropriate example. Similarly, in the material existence nobody wants any trouble, but automatically the trouble comes. Everyone has got experience: everyone is trying for happiness -- nobody wants for distress -- but distress comes here. You cannot stop it. Therefore those who are advanced in knowledge, they take it for granted that "I do not want distress. So the distress cannot be checked. It comes upon me. Then why shall I try for happiness? It will also come." This is very right conclusion. If without my endeavor distress comes upon me, so there are two things, distress and happiness, two counterparts. So if distress can come upon me without any endeavor, so the happiness also will come without any endeavor because this is another counterpart. So why shall I waste my time for this material distress and happiness?

That is the injunction of the sastra:

tasyaiva hetoh prayateta kovido
na labhyate yad bhramatam upary adhah
tal labhyate duhkhavad anyatah sukham
kalena sarvatra gabhira-ramhasa
 [SB 1.5.18]

Tal labhyate duhkhavad anyatah sukham. Just like distress comes upon me without endeavor, similarly, according to my destiny... Destiny means to some extent we suffer, and to some extent we enjoy. Actually, there is no enjoyment, but we take it for enjoyment. The struggle for existence, the struggle for mitigating suffering, we take it as happiness. Actually there is no happiness in this material world. So anyway, even there is happiness and distress, two relative terms, the one can come without any endeavor -- the other also will come without any endeavor. That is a fact. Everyone is trying to become happy according to his own mental concoction or endeavor, but there cannot be any unalloyed happiness. That is the nature of this material world. The conclusion should be, therefore, "We are destined to suffer a certain extent of so-called happiness and certain extent of so-called distress." The distress is also so-called, and the happiness is also so-called. That is explained in the Bhagavad-gita, agamapayinah anityah tams titiksasva bharata: "The happiness and distress which comes and goes, they are anityah. They will not stay."

The example is given, sitosna-sukha-duhkha-dah. The winter season and the summer season, they come and go. To somebody, winter season is very nice, and to somebody, summer season is very nice. In the Western countries they like summer season very much, and in this tropical country they like winter season very much. So actually, summer and winter, they are neither distress nor happiness. It is due to the touch of the skin. Matra-sparsas tu. Matra-sparsah means it is due to the touching of the skin we feel like that, distress and happiness. Actually this material world, as certified by Krsna, it is place of distress. There is no happiness. Duhkhalayam asasvatam [Bg. 8.15]. It has been described in the Bhagavad-gita, "This place is place for miserable condition." Duhkha alayam. Alayam, so long you are not annihilated, this place is duhkhalayam. It is miserable condition. We have several times explained.

So we have to purify the consciousness. Then we shall be without any touch of this so-called distress and happiness. That is prescribed here: yat tat sattva-gunam svaccham. Here there is little happiness in the sattva-guna. But still, that sattva-guna can be contaminated by rajo-guna and tamo-guna. Rajo-guna, tamo-guna-directly distress. And sattva-guna, there is little taste of happiness, but that is not complete happiness. The complete happiness is that sattva-guna without any touch of rajo-guna and tamo-guna. That is transcendental. So here it is described that yat tat sattva-gunam... sattva-gunam does... Not this sattva-gunam: rajo-guna, tamo-guna, sattva-guna, but svaccham. Svaccham means cleansed, completely cleansed, without any tinge of material quality. Yat tat sattva-gunam svaccham santam. Santam. Everyone is seeking peace of mind. People come to spiritual societies or some other way. Everyone is searching after some peace, santam. Santi. The santi can be attained when this sattva-gunam svaccham, when the sattva-guna, your status will be on the sattva-guna and completely cleansed. Then you can get santi. Completely cleansed means... That is explained in the Bhagavad-gita, na socati na kanksati: "There is no lamentation, and there is no hankering." Then it is santi. As soon as there is some hankering, you cannot have santi. That is not possible. And as soon as there is some possession, you cannot be without lamentation. The two things material, they are ruling over us. We are hankering after something which we do not possess, and what we possess, if it is lost, then we are lamenting. So santi means no hankering, no lamenting. That is called santi.

So generally, whatever we may possess, but the hankering is there. That is rajo-guna. That is rajo-guna, always hankering, even up to the stage of so-called perfection. Just like the karmis. Karmis, they think that perfection of life is very, very high standard of life, very happy, comfortable. Just like in the Western countries, they think that to have nice roads, nice motorcar, and very high skyscraper building, and facilities, modern comforts... What is called? So that is the standard of happiness. And we Eastern people, we are also imitating them. But actually, ask them, who possesses all them, that "Whether you have attained the position of no hankering?" No, that is not possible. The hankering is there. What to think of possessing these material facilities, even one goes to the heavenly planet, that is also included within the happiness of the karmis. They want happiness in this world as well as after this world. After death also, they want to go to the heavenly planet, Svargaloka, where the duration of life is many, many thousands of years, and the standard of happiness is very, very high. There the place is very beautiful, the women are very beautiful, the gardens there... These descriptions are there. Nandana-kanana and apsaras there are. So this is also another higher standard of life, duration of life. That is the position of the karmis.

And the jnanis, they are hankering after to become one with the Supreme. They have experienced that even the standard of material happiness available in the heavenly planets, that also did not give them complete satisfaction. So they aspire to become one with the Supreme, that "That will give me happiness. I become one with..." Monist. Aham brahmasmi: "I am one with Brahman." So that is also hankering. Mukti. Mukti means liberation from this material unhappiness and come to the spiritual happiness, "I am Brahman. I am the same Supreme," thinking, concoction, like that. So there is also hankering. And siddhi, yogis, they want many perfection: anima, laghima, mahima, prapti-siddhi, prakamya, isita, vasita. There are eight kinds of yogic siddhi. You can become smaller than the smallest, you can become bigger than the biggest, you can become lighter than the lightest, you can get anything you like immediately. These are some of the yoga-siddhis. But this is also hankering. This is also hankering, not santa. Either karmi... What to speak of ordinary being? They are simply hankering. Even the so-called perfect karmis, jnanis, yogis, they are also not santa. They are hankering.

Therefore Caitanya-caritamrta karaca says, bhukti-mukti-siddhi-kami-sakali 'asanta.' Kami. Kami means one who desires. So either you desire comforts of this material body in different standard of life, either in this planet or other planet... Just like they are trying to go to the moon planet for getting higher standard of life. Unfortunately, they are not allowed to stay there. They come back. So you cannot go in the higher planets in that way. You must be fit for going there. I have several times discussed this matter. Just like American standard of life is better than our Indian standard of life, but you cannot enter America or the Americans cannot enter India without required visa permission; similarly, it is not that by your whims you can enter into the higher planetary system. That is not possible. Anyway, these are the field of activities of the karmis, those who want to become happy by their active execution. "I shall be happy in this way. I shall be happy in this way, and make my plan like that." These are karmis. They are making simply plans to become happy, but they forget that this is duhkhalayam asasvatam [Bg. 8.15]. This material world is the place for suffering. They forget that. The scientists, the physists, they are all trying to make this life very comfortable. They are called durasaya. Na te viduh svartha-gatim hi visnum... [SB 7.5.31]. What is that? Durasaya. They are thinking that "By material adjustment, we can be happy." Durasaya ye bahir-artha-maninah. These karmis, they have got a hope which will never be fulfilled. That is called durasa. Asa means hope, and durasa means which will never be successful.

So these materialistic persons, the karmis, they are trying to be happy by material adjustment. That has been described in the Bhagavata, durasaya: "This kind of hope is never to be fulfilled. It will never be successful." But the karmis, they think they will be successful. They are struggling very hard. So durasaya ye bahir-artha-maninah. How? Now, bahir-artha. Bahih, bahih prajna, or external energy, or the material energy. The material energy is called external energy. So that is called bahih. Bahih means external.

na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas
te 'pisa-tantryam uru-damni baddhah
 [SB 7.5.31]

Because they are thinking so, tied up by the rules and regulation of the stringent laws of material nature. But they are thinking... They are called karmis.

So they cannot be santa. By material activities you cannot be happy or peaceful. That is not possible. That is being explained here, that yat tat sattva-gunam svaccham santam. Sattva-guna. You have to come to the platform of the mode of goodness, and still it is to be purified. That is called vasudeva platform, or transcendental platform. As it is explained in the Bhagava..., vasudevah sarvam iti [Bg. 7.19]. That time, when you come to that platform, you will see everything godly. Vasudevah sarvam. Isavasyam idam sarvam [Iso mantra 1]. Everything God conscious. That is the platform of santi. Beyond that or before that, you cannot have. Either you become karmi, or you become jnani, or you become yogi, there is no question of santi. That is not possible. Therefore Caitanya-caritamrta karaca says that krsna-bhakta -- niskama, ataeva 'santa' [Cc. Madhya 19.149]. "A krsna-bhakta, a devotee of Lord Krsna, a person who is fully Krsna conscious, he has no such desire." He has no such desire. Just like Caitanya Mahaprabhu says in His prayer, na dhanam na janam na sundarim kavitam va jagadisa kamaye [Cc. Antya 20.29, Siksastaka 4]. This is the position of devotee. Generally karmis, they want something from God. They go to temple, they go to church, for begging something: "I am distressed. I have no money. Kindly give me some money." "I am hungry, give me my daily bread." "Give me," something "give me." So this so long we are on the platform of "give me," you will never be happy. You will get it. If you go to God and ask Him, "God, give me my daily bread," so it is not very difficult for God to give you bread. He is giving bread to everyone. Why not to you? He is giving bread to the elephants, He is giving bread to the ants, and what you can eat? That is not very difficult thing. But you should go to God not for begging something but for giving something. That is Vasudeva stage. Then you will get santi, when you will go to God not for begging material happiness or material liberation, mukti, bhukti-mukti, and not for any jugglery, magic things, just like yogis show some magic.

So if you want all these things, then you will never get happiness. You will be troubled. Therefore a devotee... Sri Caitanya Mahaprabhu's standard of devotion: nothing to possess. Na dhanam na janam na sundarim kavitam va jagadisa kamaye. Nothing to possess.

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Siksastaka 4]

Bhakti. Bhakti means our relationship with God is bhakti, giving service. God is great, and we are most insignificant servant of God. Our business is to give service to God. When you come to this stage, then there will be santi. Otherwise there is no possibility of santi. Bhukti-mukti-siddhi-kami-sakali 'asanta,' krsna-bhakta -- niskama, ataeva 'santa' [Cc. Madhya 19.149]. Krsna-bhakta has no desire. Why he shall desire? He knows, "Krsna is there. Whatever I need, He will supply." And Krsna said, yoga-ksemam vahamy aham, tesam nityabhiyuktanam: [Bg. 9.22] "Those who are constantly engaged in My service, I take care how to supply their necessities of life." Then why shall I disbelieve Krsna if I am Krsna conscious? Let me do my duty as servant of Krsna, and whatever necessities are required, He will arrange for them. If you become confident about this thing and completely engage yourself in Krsna consciousness, that is the stage of santa. That is the stage of santa. Completely dependent. Avasya rakhibe krsna visvasa palana. "I surrender to Krsna." Krsna says, sarva-dharman parityajya mam ekam saranam [Bg. 18.66], so I give up everything. Even my livelihood, I give up. Krsna says, sarva-dharman.

So if I give up everything that I may be doubtful, "Then how things will go on? How I shall live if give it?" No, you shall live if you believe in Krsna. Raksisyati iti visvasa palanam. If Krsna says that "I shall give you protection," so why shall I not believe it? This is called surrender, full surrender, that "Krsna, let me engage myself in Krsna's service as Krsna orders."

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
 [Bg. 18.66]

If we take this assurance from Krsna, then there is santi. Otherwise there is no santi. That is called sattva-gunam svaccham. "So I am taking to this worship of Deity, but at the same time let me have something privately so that in case of my distress, if Krsna fails to help me, this money will help me." That is not svaccham. Svaccham means clear. That is not... Therefore Caitanya Mahaprabhu advises,

niskincanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato 'py asadhu
 [Cc. Madhya 11.8]

So we, of course, we are not so advanced, but we have got many examples of advanced devotees. Still there are in India. You will find in Vrndavana and other places. Actually, they have no means -- simply depending. They take their bath in the Yamuna and sit down and chant Hare Krsna. There are still such devotees. But everything is going on. So that is santa, completely depending on God. That is the highest stage of devotional life. Vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. There are many stories and many incidences. And that's a fact, that, as it is said by Bhagavan,

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
 [Bg. 5.29]

Suhrdam sarva-bhutanam. He is well-wisher, friend, of everyone. Suhrdam sarva-bhutanam jnatva mam santim rcchati. If we actually believe in Vasudeva, Krsna, that "He is friend of everyone. And why He is not my friend?" Everyone means I am included also. So this kind of faith, when there is this faith, then bhagavad-bhakti begins. When we take up this instruction of Krsna very seriously,

sarva-dharman parityajya
mam ekam saranam vraja
 [Bg. 18.66]

vasudevah sarvam iti
sa mahatma sudurlabhah
 [Bg. 7.19]

This is the beginning of mahatma. Sa mahatma sudurlabhah.

So mahatma's business is: ananyas cintayanto mam ye janah paryupasate. A mahatma has no other business than devotional service, sravanam kirtanam visnoh, always hearing about the Supreme Lord, always glorifying the Supreme Lord, sravanam kirtanam visnoh. Visnu is the Supreme Personality of Godhead. But that we do not know. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. That we do not know. And because people, they do not know it, therefore this mission, Krsna consciousness, is there, just to make people enlightened, "Know it now. Know it now. In the other previous lives, cats, dogs, trees, and fishes and insects and all so many other -- there are eight million, four hundred... -- you could not know it. Now you have got this human form of body. Take advantage of this knowledge. Take advantage of the information given in the Vedic literature." Uttisthata jagrata prapya varan nibodhata. "You have got so much advantages. Now learn them. And you have got developed consciousness, human being. Try to understand them. And then your life will be successful."

To come to that state, here it is stated that you have to purify your citta, consciousness, svaccham, crystallike, crystallike, transparent, svaccham. And that santam bhagavatah padam, that is the stage of understanding Bhagavan. Evam prasanna-manaso bhagavad-bhakti-yogatah [SB 1.2.20]. This stage can be attained by bhagavad-bhakti, by devotional service. This devotional service begins simply by hearing and chanting. We have got all these books. Anyone can take advantage of these books. Now it is translated into English. Of course, we are getting very, very good, encouraging reports from Western countries. Our books are selling very nicely, beyond our capacity of supply, all over Europe, America especially. Especially in America, all libraries, colleges, professors, educationists, they are very with great respect receiving these books.

So these books are there to remind us: ataeva krsna veda-purana padila. Because we have forgotten Krsna, because we have forgotten God on account of restless mind, so we have to make it santa, calm and peaceful. Without becoming calm and peaceful, you cannot understand what is God. Ceta etair anaviddham sthitam sattve prasidati. When our heart will be no more attacked by the sattva-guna and rajo-guna, we come into the platform..., er, rajo-guna and tamo-guna... Nasta-prayesu abhadresu nityam bhagavata-sevaya [SB 1.2.18]. This class is held for understanding Srimad-Bhagavatam. Why? Just to cleanse the heart. Ceto-darpana-marjanam. Nityam bhagavata-sevaya. Not that we are almost free from all the contamination, but even little washed away... It begins immediately. As soon as you begin hearing and chanting of these literatures or chanting Hare Krsna mantra, immediately the cleansing method begins. And nasta-prayesu abhadresu. Almost cleansed, not that properly, cent percent clean. Nasta-prayesu abhadresu nityam bhagavata-sevaya. Daily. Not this Bhagavata-saptaha, official. No. Nityam. There is no such thing as Bhagavata-saptaha in any Vedic literature. This is another manufacture, concoction. The Bhagavata says, nityam bhagavata-sevaya: "You have to twenty-four hours engaged in bhagavata, in the service of bhagavata, the person bhagavata or the book Bhagavata." Bhagavata, there are two kinds of bhagavata. Person bhagavata is the spiritual master, and the book Bhagavata. So there is no difference, because the person bhagavata advises you read Bhagavata. And by reading Bhagavata, you understand what is Bhagavan, what is spiritual master.

So in this way,

nasta-prayesv abhadresu
nityam bhagavata-sevaya
bhagavaty uttama-sloke
bhaktir bhavati naisthiki
 [SB 1.2.18]

This is the process to make the heart cleansed and gradually attain the perfection of complete peacefulness. And that complete peacefulness is the stage for understanding the Supreme Personality of Godhead.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.21 -- Bombay, December 30, 1974

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We're All Asleep

We're All Asleep

Srimad-Bhagavatam 3.26.20
Bombay, December 29, 1974

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Nitai: "Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows up the darkness that covered the effulgence at the time of dissolution."

Prabhupada:

visvam atma-gatam vyanjan
kuta-stho jagad-ankurah
sva-tejasapibat tivram
atma-prasvapanam tamah
 [SB 3.26.20]

Visvam atma-gatam. This body, everyone's body, is also a small universe. Whatever the arrangement is there in this body, the similar arrangement is there in the whole universe. The principle is the same. The same arrangement is within the seed of a banyan tree. We have got practical experience that a small seed of banyan tree, very small, but the potency within the seed is there, a big tree.

So these universes are also coming like a small seed. Therefore innumerable universes: yasyaika-nisvasita-kalam athavalambya [Bs. 5.48]. From the breathing of Maha-Visnu, the small particles are coming, and they are developing into big manifestation of universal form. Similarly, our desire is also very small. We are very small, one ten-thousandth part of the tip of the hair. Still, we have got desires and everything. And according to the desire, as soon as there is creation, everything fructifies, everything comes out. It is called suptotthita-nyaya. Suptotthita-nyaya means just like one man is sleeping, and in the morning, when he is awakened... In the sleeping stage he forgot himself. He is wandering in dream, some other part of the world. He forgot this body and the bodily circumstances, everything. But as soon as he is awakened, he remembers everything. That darkness of ignorance, covering, is immediately gone, and he remembers that "I will have to do this. I will have to do that. I will have to go to my office or my business place." But when sleeping, he forgot everything. Similarly, in the dormant stage after annihilation, we living entities, we forget everything. Just like at night we are forgetting everything of this bodily activities, and again, during daytime, we are forgetting everything of the night dream. This is going on. Similarly, at the time of annihilation, prakrtim yanti mamikam. Kalpa-ksaye. When this millennium will be ended, at the end of Brahma's life, at that time the living entities will stay in the body of the Maha-Visnu. (aside:) What is that sound? And again, when we are let loose from the deha, and there is creation, our old remembrances all come in, and we begin our life. This is the process of going... Bhutva bhutva praliyate [Bg. 8.19]. Sva-tejasa apibat tivram atma-prasvapanam tamah.

So the darkness is there, and the light is also there. Simply we have to be awakened. Therefore Vedas, they instruct us that "Don't sleep! Get up!" Uttisthata prapya varan nibodhata jagrata. Similarly, Bhaktivinoda Thakura also sings, kota nidra jao maya-pisacira kole. Jiv jago, jiv jago, gauracanda bole. Gauracanda means Lord Sri Caitanya Mahaprabhu. He says, "O the living entities, you get up! Be awakened!" We may say, "Now we are awakened." This is not awakened. This is also slumber in darkness of ignorance. Real awakening is when we come to our spiritual consciousness. That is real awakened. Ya nisa sarva-bhutanam tasyam jagarti samyami. This is not, this awakening stage, this is not real awakening. Real awakening comes when we understand, aham brahmasmi. At the present moment we are not awakened, still sleeping, because we are thinking, every one of us, "I am this body," "I am American," "I am Indian," "I am Hindu," "I am Muslim." In this way we are conscious of the designation. So we have to get out of the designation, and when we shall understand our real identity, not this bodily identity but spiritual soul identity, that is called brahma-bhutah. Otherwise we are jiva-bhutah. So long we are identifying with this body, we are still sleeping. Kota nidra jao maya-pisacira kole. Just like a child sleeps on the lap of the mother, similarly, we are sleeping on the lap of mother material nature. This is our position.

So we have got the power to be awakened. Sva-tejasa. That power we have got, but we have to awaken it by good association, by sadhu, sadhu-sanga [Cc. Madhya 22.83]. Sadhu-sanga is good association. Then we are awakened. Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. If we have little faith that we require awakening of spiritual consciousness, we should not sleep under the spell of this material consciousness... A little faith will help us. It is said in the Bhagavad-gita, svalpam apy asya dharmasya trayate mahato bhayat. Mahato bhayat. There is great dangerous position. That we do not know because we are sleeping. If a man is sleeping and somebody is coming to kill him, he does not know that "Somebody is coming to kill me. Immediately I will be dead." There are so many cases of murder while a man is sleeping. Similarly, in this sleeping state of ignorance, that "I am this body," "I am Hindu," "I am Muslim," "I am Christian," there is greatest danger. So somebody required. A man is sleeping, and another man is coming to kill him. A third person is required to awaken: "Mr. such and such, get up, get up, get up! The man is coming to kill you." So the ear is open, although the man is sleeping, all other parts of the body, limbs of the body are inactive. So the ear is open. So therefore the Vedic mantras are called sruti. We have to hear the mantra, Vedic mantra. Just like if a man is bitten by snake, he is caused to hear the snake charmer's mantra -- still there are -- so that he can become awakened. And it is said in the Canakya Pandita sloka, mantrausadhi-vasah sarpah. Mantra is powerful still -- by mantra, a snake-bitten person can be brought into life. There are still some snake charmers in the villages. In our Mayapura there is a Muhammadan, he can cure the snake-bitten case by mantra still.

So this mantra is required, the Vedic mantra, to hear mantra. This chanting of these verses is also hearing the Vedic mantra. So we should take chance, and the most important mantra is maha-mantra. Maha-mantra. We are sleeping, but this maha-mantra, Hare Krsna, if we hear somehow or other... Therefore the greatest beneficial activity or welfare activity is to chant this Hare Krsna maha-mantra so that others can hear. But unfortunately, when we chant loudly, others they think, "It is nuisance." That is the difficulty. But actually it is the process of awakening: "Get up, get up, get up, get up." Ceto-darpana-marjanam. If we hear this mantra, Hare Krsna maha-mantra, then the mistaken ideas... Ceto-darpana-marjanam: [Cc. Antya 20.12] cleansing the mirror of the heart.

Everything, whatever we are thinking, doing, imagining, making plan, etcetera, the heart is so nice, it keeps a stock, photographic stock. Sometimes we have got experience: all of a sudden a thought comes which has no connection with my present activities. Still, all of a sudden comes. So in the heart there are so many stocks of different lives because I am passing through different lives. Bhutva bhutva praliyate [Bg. 8.19]. So stock is there. It comes like bubble. Just like we will find in some reservoir of water, big, all of a sudden some bubble comes. Similarly, the heart is the stock of so many dirty things. Dirty things means this experience of this material world. That is called dirty things. Because we are covered. We are spirit soul; we are now covered by these material dirty things. So it can be removed. Sva-tejasa. There is such potency of the spirit soul that it can come out. Simply the attempt should be made, assisted by or guided by a superior person. That is called spiritual master. He can guide, and we can come out of this slumber, sleeping in ignorance.

So Sri Caitanya Mahaprabhu has given us a very easy process, this chanting of Hare Krsna maha-mantra.

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]

There is no other method for our spiritual progress. Simply chant Hare Krsna mantra. And there is no loss on our part. And if we chant Hare Krsna mantra, there is no loss. You can chant, Caitanya Mahaprabhu says, niyamitah smarane na kalah: "There is no hard and fast rule for chanting this Hare Krsna mantra." Everyone can attempt. Even the children, they are also chanting. There is no loss, but gain is very much. That is the greatest gain, ceto-darpana-marjanam. Ceto-dar... That requires. Ceto-darpana-marjanam [Cc. Antya 20.12]. Just like in the mirror, if it is covered with dust, you cannot see your face, but if you cleanse the mirror very nicely, then you can see your actual face. Similarly, when our this heart is cleansed... And within the heart, Krsna is there. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. If we try to cleanse our heart, then -- Krsna is already there -- He will help immediately.

srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah-stho hy abhadrani
vidhunoti suhrt satam
 [SB 1.2.17]

Abhadrani, the same dirty thing. Krsna is always ready to help us provided if we take His help. Krsna is so nice. As Paramatma, He is living within the heart, and He is always ready to give us good advice and guide us. Caitya-guru, the guru within the heart. And this external spiritual master, he is Krsna's representative. When He sees that "This living entity is little serious. He wants to know Me. He wants to come to Me," so He helps from within, and He sends His representative from without.

So from within and from without, Krsna is ready to help us provided we become little anxious. Sraddha. To create this sraddha, little faith, we are trying to open these branches all over the world, and people who are taking advantage of this..., little inclination will help. But there must be inclination. We are not dull stone that we have no power. We have got little power. That little independence is there because we are part and parcel of Krsna. Krsna is fully independent, and we, being minute part and parcel of Krsna, we have got also little independence. You don't forget this. And misuse of this independence is the cause of our material existence, misuse. So still, Krsna is so kind, He comes. Paritranaya sadhunam vinasaya ca duskrtam, dharma-samsthapanarthaya [Bg. 4.8]. If we simply become little inclined, svalpam apy asya dharmasya, little inclined, then Krsna will help us. Tyaktva sva-dharmam caranambujam harer bhajann apakvo 'tha patet tato yadi [SB 1.5.17]. If somebody is little inclined and out of sentiment or understanding he gives up everything, sva-dharmam, that is the primary requisition.

Krsna says, sarva-dharman parityajya [Bg. 18.66]. This sarva-dharman means everyone has got a particular type of occupational duty. That is called sva-dharma. Generally, the brahmana, ksatriya, vaisya, sudra, they have got particular type of duties. And as Krsna said, sarva-dharman parityajya: [Bg. 18.66] "You give up your brahmana-dharma, or ksatriya-dharma, or vaisya-dharma or sudra-dharma, or Hindu dharma, Muslim dharma, this dharma, that dharma." Sarva-dharma means everything. Sarva-dharman parityajya [Bg. 18.66]. If we are little inclined, that is called..., that is explained in the Srimad-Bhagavatam: tyaktva sva-dharmam caranambujam hareh [SB 1.5.17]. He gives up all other duties: "I am no more any followers of any dharma. I am followers of Krsna's lotus feet." If this determination is there, then everything is possible.

There is a verse, aradhito yadi haris tapasa tatah kim: [Narada-pancaratra] "If you take the shelter of the lotus feet of Hari, Krsna," aradhitah, "and worship it," aradhito yadi haris tapasa tatah kim, "then there is no more necessity of austerities, penances, and so many other things. Simply this is required." Aradhito yadi haris tapasa tatah kim... Naradhito yadi haris tapasa tatah kim: "And after undergoing your religious principles and ritualistic ceremonies and austerities, penances, fully executing the occupational duty, everything done," but naradhito harih, "but you could not understand how to worship Hari," so tapasa tatah kim, "then what is the use of your this tapasya?" There is no use. It is simply waste of time. Srama eva hi kevalam. This is confirmed everywhere. Srama eva hi kevalam.

dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
 [SB 1.2.8]

You are executing your occupational duty very nicely. Suppose if you are, from material point of view, you are big businessman or big medical practitioner, big engineer, or anything. Everyone has got some occupational duty. So if you are doing your duties very nicely, dharmah svanusthitah, very nicely you are doing, pumsam, but you have no Krsna consciousness... Your, you are functioning your duties, occupational duties, very nicely, but you do not develop Krsna consciousness. Dharmah svanusthitah pumsam visvaksena-kathasu yah [SB 1.2.8]. Visvaksena. Krsna's another name is Visvaksena. So if we do not become interested in hearing about Krsna... Krsna, Rama, or there are so many names of Krsna-Govinda, Narayana. He has got many forms. So Krsna means including all these forms. So visvaksena-kathasu yah, notpadayed ratim yadi: "If you do not get interested to hear about the Supreme Lord, then," srama eva hi kevalam, "your discharging very faithfully your occupational duty is simply labor of love. It has no meaning."

So this is the point. Therefore Bhagavata's instruction is that you must be careful of being successful by discharging your duties. That should be your point of view. You do not remain blind. You see that you are successful. So how it is successful? That is also given indication in the Srimad-Bhagavatam: dharmah svanusthitah pumsam [SB 1.2.8]. This is also there. Samsiddhir hari-tosanam. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. Atah pumbhir dvija-sresthah. There was a big meeting of very, very learned brahmanas at Naimisaranya. Perhaps you know Naimisaranya, there is a place. In Uttar Pradesh near Lucknow, there is a place, Naimisaranya. So long, long ago, say, four thousand, five thousand years ago, there was a big meeting of learned brahmanas. In that conference this resolution was passed. What is that resolution? Atah pumbhir dvija-srestha varnasrama-vibhagasah: "Now we are assembled here, guided by the learned brahmanas." There were ksatriyas, vaisyas, and sudras also. So the resolution was passed. The president was Suta Gosvami.

So atah pumbhir dvija-sresthah. They addressed the learned brahmanas, dvija-sresthah. Dvija means twice-born, twice-born: one birth by the father and mother, and the other birth by the spiritual master and spiritual knowledge. Mother, Gayatri or Veda, Veda-mata, and the father, the spiritual master. This is another birth. So the brahmana, ksatriya, and vaisyas, they are allowed, especially the brahmanas. Therefore the brahmanas are called dvija-sresthah: "Amongst the twice-born, the best, the best of the twice-born." So it was addressed to the best of the twice-born. Atah pumbhir dvija-srestha varnasrama-vibhagasah. They have got different occupational duties as brahmana, ksatriya, as vaisya and sudra, so how they can become successful by discharging their duties? Samsiddhir hari-tosanam [SB 1.2.13]. You never mind whether you are a brahmana or ksatriya or vaisya or sudra. It doesn't matter. See that by your activities, by your occupational duty, the Supreme Personality of Godhead is satisfied. Then your occupational duty is successful. Otherwise srama eva hi kevalam, simply wasting time and energy.

So this uttisthata jagrata is... Sva-tejasapibat tivram. Sva-tejasa, we have got that potency to come to the light. Everyone, we have got that potency. Simply we must be willing. That independence is there. I may not like it. Therefore Krsna says, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] "You do it." Krsna is all-powerful; He can force you to accept this principle; but that He will not do. He will not touch your independence. He will ask you to do it, but He will not force you to do it. If you do not take it, that is your choice. But this is the assurance. To become illuminated, to become awakened to spiritual consciousness -- we can do it at any moment if we want to accept it. Sva-tejasa, we have got that potency. So this Krsna consciousness movement is for giving enlightenment to the people that "If you like, you can take to Krsna consciousness, and then your life is successful." Aradhito yadi haris tapasa tatah kim [Narada-pancaratra]. That is the most welfare activities.

So tyaktva sva-dharmam caranambujam hareh [SB 1.5.17]. If by sentiment also, you take to Krsna consciousness... Because in the beginning nobody is very serious. Sometimes by sentiment they take it. Even at... This is also good, by sentiment. Tyaktva sva-dharmam caranambujam. And one who takes by sentiment, he may fall down. It doesn't matter. Because in that sentiment... Just like here we find the children -- they are dancing, they are chanting, they are playing the cymbal. All these activities are taken into account. Krta-punya-punjah. We collect all these effects of pious activities. This devotional service is so nice that whatever you do, little bit, that is pious. Punya-sravana-kirtanah [SB 1.2.17]. Even if you do not do anything, simply if you hear, that is also punya. Punya-sravana-kirtanah. And if I speak just like a parrot, if I do not know anything about, it doesn't matter; still, it is pious. Punya-sravana-kirtanah. Someway or other... The children, what do they know about Krsna consciousness? But they are becoming pious, purified.

Therefore, in the Srimad-Bhagavatam it is said, krta-punya-punjah. Sakam vijahruh krta-punya-punjah [SB 10.12.11].

ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
 [SB 10.12.11]

Sri Sukadeva Gosvami is describing when the cowherd boys were playing with Krsna, that description. He says that "These cowherd boys, they are not ordinary human being." Krta-punya-punjah: "They have accumulated many, many births' pious activities, as the result of which, they are now playing with Krsna." And who is Krsna? Ittham satam brahma-sukhanubhutya: "Big, big rsis and yogis, those who are interested in brahma-sukha or to merge in the Brahman effulgence -- the source of Brahman effulgence is here playing: Krsna." Yasya prabha prabhavato jagad-anda [Bs. 5.40].

So this little, little accumulation of punya, very easy. No expenditure, no experience, no education, nothing. Simply come here and join this chanting and dancing. Even a child. Krta-punya-punjah. Little, little, little -- one day he will be able to play with Krsna.
Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.20 -- Bombay, December 29, 1974

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This Society Needs Some Brains

This Society Needs Some Brains

Srimad-Bhagavatam 3.26.19
Bombay, December 28, 1974

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Prabhupada: So the modern theory that life is made possible by chemical evolution is not correct. Or the Darwin's Theory, evolution of matter. No. The... They are missing the soul. That is their mistake. They are simply observing the material cover. That is the basic mistake of modern civilization. They have no information that within the body there is the spirit soul. That is the basic principle of material development. Matter is coming out of spirit, not that spirit is coming out of matter. They think by combination of matter there is a stage when living symptoms are visible. That is not the fact. The fact is that spirit soul is there, and therefore matter is developing.

Matter is external, and spirit soul is internal. So this internal spirit soul is coming from the Supreme Soul. Therefore it is said, daivat ksubhita-dharminyam svasyam yonau parah puman [SB 3.26.19]. Parah puman, the Supreme Person, the supreme living entity... Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). The supreme living entity is Krsna, and Krsna says in the Bhagavad-gita, aham bija-pradah pita [Bg. 14.4]. He is the origin of living entities. Aham sarvasya prabhavah [Bg. 10.8]. The supreme living entity is the source of both matter and spirit, not that spirit has come out of matter at a certain condition. That is not the fact. So this material nature is impregnated just like a female is impregnated by the male. Otherwise the female cannot give birth to any child. Similarly, this material nature cannot produce anything without being agitated and impregnated by the Supreme Soul. This is the fact. So you can read the purport.

 

Nitai: "This impregnation of material nature is described in the Bhagavad-gita, Fourteenth Chapter, third verse. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhana as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature."

Prabhupada: These varieties... According to the Western Darwin's theory, they do not give any nice description of the varieties. But the varieties of living entities are there before creation. They become manifest in next creation. Just like in this creation one is dying as demigod, I mean to say, at the last dissolution, and one is dying as dog, or one is dying as a fish. So when the next creation will come out, they also will come out in that way, again as fish, because his activities in the form of fish was not completed. So one has to complete the term of one particular type of body. That is the law of nature. So they remain in dormant stage in the body of Maha-Visnu at the time of dissolution. Prakrtim yanti mamikam, in the Bhagavad-gita it is said. Prakrtim yanti mami... Then, at the time of creation, they come out again in the same body as it was in the last creation. Therefore Bhaktivinoda Thakura says, anadi karama-phale, padi' bhavarnava-jale. Of course, the evolution takes place, but at the time of creation the particular type of body which I inherited in my last birth or millennium I get again, and again begin evolution. This is the process, going on. Bhutva bhutva praliyate [Bg. 8.19]. The dissolution takes place.

So varieties are already there, not that in this creation it begins. Otherwise how Brahma is created first? Brahma is the most intelligent creature, so intelligent that he is given the power of creating this universe. So not that in the beginning there was no intelligence. The first-class intelligence is there in the beginning of the creation. Read.

Nitai: "It is described in the Visnu-Purana that the living entities belong to spiritual nature."

Prabhupada: Yes. Visnu-saktih para prokta [Cc. Madhya 6.154]. In the Visnu-Purana it is said that visnu-saktih para prokta. Para means spiritual. Ksetrajnakhya tatha para. And ksetrajna means the living entity. That is also para, spiritual. Avidya-karma-samjna anya trtiya saktir isyate. Avidya-karma-samjna anya: "Another sakti is there, means this material energy. It is full of avidya." Avidya-karma-samjna. And here karma is very prominent. Everyone is trying work, trying to work very hard to get some profit out of it just to become happy. So in the modern civilization especially, they are being trained up to work very hard and, to get strength, eat meat, and to digest meat drink wine, and then become infuriated and work very hard. This is the modern type of civilization. But Vedic civilization is different. Vedic civilization is not meant for working so hard. The human being should be very peaceful and sober and intelligent and cultivate spiritual knowledge, become brahmana, brahminical culture. Satyam saucam samo damas titiksa. This is Vedic culture.

So Vedic culture or the representative of Vedic culture, Maharaja King Rsabhadeva, He advised His sons, "My dear sons, this human life, human form of life, is not meant for working hard like the animals. This is not." Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Kastan kaman. Kaman means we require some necessities of life, but civilization should not be made in such a way that one has to live at the cost of sacrificing everything. This is not human civilization. Kastan kaman. Everyone wants something. That is required. So long the body is there, we must have to eat, we must have to sleep, we require sense gratification and protection or security. This is required. But the Vedic civilization was very simplified, simplified. A class of ideal men, the brahmana, they are ideal. They are simply assimilating the Vedic knowledge and guiding others -- ksatriya, vaisya, sudra -- how to live peacefully. The ksatriya, they are meant for giving protection to the people, security. And the vaisya is meant for producing food. And sudra, because they cannot do anything independently, they must serve these three masters: brahmana, ksatriya, vaisya. So this is very scientific.

So if there is no ideal class of men, who will guide? If everyone is engaged as sudra to work hard for technology, then who will give the guidance? A brainless society.

mukha-bahuru-padebhyah
purusasyasramaih saha
catvaro jajnire varna
gunair vipradayah prthak

This is the division. The brahmana is to be considered the mouth of the Virad-rupa Bhagavan, the universal form of the Lord; ksatriya, the bahu, the arms; and vaisya, the belly; and sudra, the leg. So they are meant for cooperation, not that simply falsely becoming proud that "I am brahmana. You are sudra." No. The brahmana is equally important than the sudra, though both of them are required. But comparatively, because brahmana is considered to be the brain, he's very important. So the brain must be there. Otherwise, simply possessing hands and legs, what is the meaning if there is no brain?

So at the present moment there is practically no brain, simply hands and legs and belly. Not even hands, simply belly and legs. Rajas-tamo-bhavah. Rajas, rajas means belly, filling up. And tamas, ignorance, ordered. The leg is ordered, "Go there"; it goes. They cannot do anything independently. So rajas-tamo-bhavah, at the present moment the rajas-tamo-bhavah, is very prominent. But therefore society is imperfect. There must be a section of people, sattva-guna, and..., sattva-guna especially, to guide. Otherwise they will be simply engaged-rajas-tamo-bhavah. Rajas-tamo-bhavah means kama and lobha. Lusty desires and greediness, that's all.

tada rajas-tamo-bhavah
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati
 [SB 1.2.19]

If you go on simply with rajas-tamo-bhavah... Therefore the competition is going on always-greediness. There is no end of ambition. "More money, more money, more money." Nobody is satisfied.

Recently one of our life members -- he is a big industrialist -- he has jumped from the, what is called, that Daksinasvara(?) Bridge, down to the Ganges. No, Wellington Bridge, I think. So committed suicide. In Western countries also, because there is no end of greediness: "More, more, more, more, more." Ask him that "What will be satisfaction for you?" Oh, there is no such limit. This is rajas and tamas. And some people, they are sudras. So some political party, by agitation, by propaganda, makes them convinced to accept some way, and they do it. Another party will do another... They have no their own discretion. They elect some president, and again they want to dethrone the president. Because they are sudras, they have no intelligence. They do not know how to elect the president, who should be the governor, who should be the executive head. They commit mistake. They again cry.

So rajas-tamo-bhavah, it is going on, very strong. Therefore human life is not meant for this purpose. It is very difficult to convince the present society. Still, we are trying our bit, that "This is not the right type of civilization, godless civilization, no sattva-guna, only rajo-guna, tamo-guna, mostly tamo-guna. This thing will not improve your situation, neither solve your problem. The problem... Human life is meant for solving the problem." Therefore creation is made. The living entities within this material world, daivat ksubhita-dharminyam, this material energy, they are given chance, again creation. Daivat. Daivat ksubhita-dharminyam svasyam yonau. This material energy is also Krsna's energy. Everything is Krsna's energy. That I was trying to explain last night. Just like the heat and light. Parasya brahmanah saktih. The light and heat. Similarly, spiritual energy and material energy. Take the spiritual energy as heat and material energy as the light. There is some idea of fire. Heat, if somewhere is very hot, you can make an idea, "There must be some fire." That is... The material world is like that. We have got some heat of the Supreme Personality of Godhead. Things are going on so nicely. So we can at least imagine that there is some management. Otherwise how the sun is rising exactly in time every day, according to the calculation, almanac? The moon is rising, the ocean is flowing, and the breeze is blowing. Everything is doing its own duty. Unless there is some superior brain, arrangement... This is common sense, because in the material world we have no direct connection with the Supreme Lord. But in the spiritual world there is direct connection. That is exactly like heat.

So either material world or spiritual world, they are two different energies of the Supreme Lord: parasya brahmanah saktih. They are sakti. Parasya. Just like here it is said, parah puman. Parasya. Parasya means beyond this material world. That is parah. Sankaracarya also, he admits, narayanah parah avyaktat: "Narayana, the Supreme Personality of Godhead, Narayana, He is parah. He is beyond this material world." So parah puman. So Krsna is parah puman. Isvarah paramah krsnah [Bs. 5.1]. Paramah or parah, the same thing. Paramah, the Supreme or beyond this material world. Here there are isvaras. They are... Up to Lord Brahma, Lord Siva, Indra, Candra, there are many isvaras. But Krsna does not belong to this material world. Krsna is parah puman. He is also purusa, He is also controller, but not the controller like Lord Siva, Lord Brahma, Indra, Candra, or president this, president that. We are... There are so many controller. And even in this planet there are so many controller: the president of India, president of America, and so on, so on. Similarly, there are many presidents in innumerable planets. The president of the sun planet, that is also mentioned in the sastra. His name is there: Vivasvan. The president of the sun planet, his name is Vivasvan. That is stated in the Bhagavad-gita. The Candra is the president of the moon planet. Surya, Surya is Vivasvan. So everywhere there is a president or predominating deity. But above all of them is Krsna. Therefore He is called parah puman, param, not within this material world. So He is controlling everything, and His two energies, material energy and spiritual energy, is acting like the heat and light of the fire.

eka-desa-sthitasyagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam jagat

So in the material world we can perceive only if we are intelligent. But in the spiritual world there is directly. Now here it is said that adhatta viryam sasuta, viryam. So the living entities, they are also coming from the parah puman. He is impregnating this material energy with these living entities, and according to their desires, different desires, they are getting different types of bodies. And he is thinking that he is enjoying. Just like the pig. He is also thinking he is enjoying stool. He is also thinking. Similarly, you will find also, human society. They are eating different types of foodstuff. "One man's poison... One man's food is another man's poison." Suppose one man is eating something. Another man will say, "Eh! What he is eating?" But he is also enjoying. He is also.

So this is going on. Ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11]. And they are worshiping also different types of deities. Sri-aisvarya-prajepsavah. Generally, in the material world they are after sri, sri, meaning beauty; aisvarya, opulence, money; sriyah, aisvarya, and praja, children, or good generation, dynasty, family. They want to create family. In the Western world there is "lord" family. In this, our Eastern, there are many big, big families. So sri-aisvarya-prajepsavah. The materialistic, they are after this. They want to see very beautiful woman in the family, the man's wife, his son's wife, his grandson's wife, very beautifully dressed, ornamented. Sri, that is called sri, beauty. And they must have money to enjoy. Sriyah aisvarya, and praja. So they are after the worshiping of demigods. But those who are intelligent, those who know that this sri-aisvarya-praja, they are temporary... But these men, they do not see it although they know it is temporary. In the Srimad-Bhagavatam it is said pasyann api na pasyati. Tesam pramatto nidhanam pasyann api na pasyati. He knows that "These things will be destroyed. This will not exist," but still, he is after them, sri-aisvarya-prajepsavah.

Pasyann api na...

dehapatya-kalatradisv
atma-sainyesv asatsv api
tesam pramatto nidhanam
pasyann api na pasyati
 [SB 2.1.4]

Dehapatya. Apatya means children, family, and deha means this body. Deha apatya. Kalatra, kalatra means wife. Dehapatya-kalatradisu atma-sainyesu. He is struggling for existence and thinking that "My wife, my children, my relative, my friend, my countrymen -- they are my soldiers. They will give me protection whenever I am in danger." Dehapatya-kalatradisu atma-sainyesu asatsu api. But he knows also that they will not stay. Asatsu api. But still, they are depending on them. So tesam pramatto nidhanam pasyann api na pasyati. This is our position.

So this position is going on, beginning from one date of creation, millennium, and goes up to the end, kalpanta. The asuric determination is kalpanta. Up to the end of the creation they have no sense that "Again I am going to in the oblivion. Again I am to remain for millions of years in darkness. Then again there will be creation. And again I shall get body." And in one millennium we are changing so many bodies. This is our problem. But there is no education; there is no knowledge. But we find this education, this knowledge, from Vedic literature. Therefore Krsna comes Himself, He teaches Himself Bhagavad-gita personally, and He asks, mudha, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], but still, we are so dull, we cannot take His words, take His instruction, and bhutva bhutva praliyate [Bg. 8.19], and going on, one after another, birth and death. This is going on.

So these virya, these living entities, seed-giving father is Krsna. Therefore we are in quality as good as Krsna, as good as Krsna. Mamaivamsa. The living entities, they are, Krsna claims, aham bija-pradah pita: [Bg. 14.4] "And they are My part and parcel." So why we should be other than Krsna? We are exactly of the same quality. If Krsna is spirit, then we are spirit. He is complete spirit; we are partial spirit. Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). Krsna is living force; we are also living force. Krsna has got creative power; we have got also creative power. Exactly all the qualities. Krsna has got loving propensity; we have got loving propensity. Wherefrom this love has come? Because Krsna loves Radharani, and we are part and parcel of Krsna; therefore we have learned how to love. Janmady asya yatah [SB 1.1.1], the Vedanta-sutra: "Everything is born out of the Supreme Person, everything, what we see." We are sample Krsna, sample Krsna. All the propensities, that we have inherited from our supreme father. Everything is there. Krsna has got the same propensities. So why Krsna should be imperson? That is not complete knowledge.

Complete knowledge is one who understands that "If I have got so many propensities, so the origin of me, the supreme father, why He should be without any propensities? What is this logic?" "Like father, like son." It is... The son has got so many propensities. Wherefrom it has come? It must be in Krsna. This is intelligence. Everything is there is Krsna. Just like Krsna is stealing butter. That means Krsna has stealing propensity. But the difference is that Krsna's stealing butter is worshiped, and my stealing is beaten with shoes. (laughter) That is the difference. So we should not imitate Krsna, but we should understand that janmady asya yatah: [SB 1.1.1] everything... Here it is said, bijam adhatta. So just like father impregnates the child or the son within the womb of the mother, and he comes, "Like father, like son," generally, similarly, we are. We have got the same propensities, viryam, but it is being misused in the material connection. Therefore we are not getting pleasure. Otherwise, anandamayo 'bhyasat: (Vedanta-sutra 1.1.12) All these propensities, varieties of qualities, will give us ananda.

These varieties are for deriving pleasure, pleasure potency, hladini-sakti. The Radharani is hladini-sakti. Radha krsna-pranaya-vikrtir hladini-saktir asmat. This is the display of Krsna's pleasure potency. So this pleasure potency is there. So how? Then pleasure potency, we can enjoy in cooperation with Krsna, in conjunction with Krsna. The same thing: just like this body, the finger. The finger is part of the body. The finger can enjoy pleasure so long attached with the body. If the finger is cut off from the body, there is no more pleasure. Similarly, we are also part and parcel of Krsna. Because we are now detached from Krsna, therefore our position is manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. Detached from Krsna, we are in this prakrti, material nature, and our business is struggle for existence for the same pleasure, which is never obtainable in this material world. Therefore the intelligence is that we should again go back to home, go back to Krsna, and dance with Him in His rasa dance. That will be our pleasure.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.19 -- Bombay, December 28, 1974

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