Surpassing These Senses

73/08/08 London, Bhagavad-gita 2.8

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Pradyumna (leads chanting, etc.):

na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
 [Bg. 2.8]

"I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it if even if I win an unrivalled kingdom on the earth with sovereignty like the demigods in heaven."

Prabhupada: Na hi prapasyami mamapanudyad. This is the position of material existence. We are sometimes in difficulty. Not sometimes. Always, we are in difficulty, but we call it sometimes, because to get over the difficulty, we make some attempt, and that attempt-making is taken as happiness. Actually there is no happiness. But sometimes, with the hope that: "By this attempt, I shall become happy in future,"... As the so-called scientists are dreaming: In future, we shall become without death." So many, they are dreaming. But those who are sane persons, they say: "Trust no future, however pleasant."

So that is the actual position. Na hi prapasyami mamapanudyad. Therefore he has approached Krsna: sisyas te 'ham [Bg. 2.7]. "I, now I become your sisya." "Why you have come to Me?" "Because I know nobody else can save me from this dangerous position." This is real sense. Yac chokam ucchosanam indriyanam. Ucchosanam. When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchosanam indriyanam. Here happiness means sense gratification. Here... Actually this is not happiness. Real happiness is described in the Bhagavad-gita: atindriyam, sukham atyantikam yat tat atindriyam. Real happiness, atyantikam, the supreme happiness, is not enjoyed by the senses. Atindriya, surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses -- spiritual senses. So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikam yat atindriya. Surpassing these senses. Surpassing these senses means... These senses are, means covering. Just like I am this body. Actually I'm not this body. I'm spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that nirakara. Why nirakara? It is a common-sense affair. Just like if you have got a hand, a or two, one or two hands, you have got two hands. Therefore when the hand is covered by some cloth, the cloth also gets a hand. Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a common-sense affair. Wherefrom this body came? This body's described: vasamsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body, therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?

So originally we are all persons, no imperson. Krsna also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Krsna, that: "I, You and all these kings and soldiers who have asembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Krsna as Arjuna has approached, sisyas te 'ham: [Bg. 2.7] "Now I am Your disciple. You just teach me. Sadhi mam prapannam. I am surrendering. I am not trying to talk with You on equal level."

To accept guru means whatever guru says, you have to accept. Otherwise, don't make guru. Don't make a fashion. You must be ready. That is called prapannam. Tad viddhi pranipatena [Bg. 4.34]. You can understand simply by surrendering, not to test guru. "I shall test him, how, how much he knows." Then what is the use of making guru? No. Therefore Arjuna says that: "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchosanam indriyanam. "My senses are being dried up." Because the superficial senses... That are not actually senses. Real sense is within. Hrsikena hrsikesa-sevanam [Cc. Madhya 19.170]. We have to serve Krsna, Hrsikesa... Krsna is real, and we have to come to that position or reality. Then we can serve Krsna. Hrsikena. Tat paratvena nirmalam. When our senses are purified. Indriyani parany ahur indriyebhyah param manah, manasas tu paro buddhir [Bg. 3.42]. These are different stages. This bodily concept of life means senses. But when you transcend these senses, you come to the mental platform. When you transcend the mental platform, you come to the intellectual platform. When you come to the intellectual platform, when you transcend, then you come to the spiritual platform. That is spiritual form. There are different grades and steps. In the gross bodily platform we demand pratyaksa-jnanam. Pratyaksa means direct perception. There are different stages of knowledge. Pratyaksa, aparoksa, pratyaksa, paroksa, aparoksa, adhoksaja, aprakrta. These are different stages of knowledge. So knowledge acquired in the bodily platform, direct perception, is not real knowledge. Therefore, we can challenge these scientists, so-called scientists. Their basic principle of knowledge is on the bodily concept of life, pratyaksa, experimental knowledge. Experimental knowledge means this gross sense perception. That is experimental. Pratyaksa. Everyone says: "We do not see God." God is not such a subject matter that you can see with this pratyaksa, direct perception. God's another name is Anubhava. Anubhava. Just like in this room we do not see the sun directly. But we know that there is sun. It is daytime. How do you know it? You do not see. But there are other processes by which you can experience. That is called aparoksa. Pratyaksa paroksa aparoksa. In this way, Krsna consciousness means adhoksaja and aprakrta, beyond the senses. Therefore, in the Bhagavad-gita it is said: adhoksaja. Where direct perception cannot reach. So where direct perception cannot reach, then how you can perceive anubhava? That is srota-pantha. That is sruti. You have to take knowledge from the Vedas. And the Vedic knowledge is explained by guru. Therefore one has to take shelter of Krsna as the Supreme guru, or His representative. Then all these troubles, means ignorance, can be dissipated. Yac chokam ucchosanam indriyanam.

So now Krsna may say: "There are, that's all right. You are, for temporarily... You go on fighting. And when you will get the kingdom, you'll be happy. There is no need of making Me guru. Neither it is..." Just like ordinary men, they think that: "We are earning so much money. What is the use of making a guru? I can understand everything in my own way." And another rascal is: "Yes, yata mata tata patha. Whatever their opinion, that's all right. You can make your own opinion." That is going on. You can make your own opinion to understand God. So all foolish rascals, they're making their own opinion. No, that is not possible. Therefore Krsna, Arjuna says: avapya bhumav asaptnam rddham. This is a very significant word. Sapatni. Sapatni means "rival wife, co-wife." If a man has got two, three wives... Why two, three? Our Lord had 16,100. So this is God. Sapatnya, but there is no competition. You'll find in the statements of all the queens in Krsna book, when they were talking with Kunti, er, Draupadi, every wife was giving description that how much she was anxious to become maidservant of Krsna. Nobody is rival. In the material world, if a man has got more than one wife, there is rivalry. Rivalry. This example is given in the Srimad-Bhagavatam that just like we have got our senses, similarly, if somebody has got different wife, so one wife is snatching him that: "You come to my room," another wife is snatching: "You come to my room." So he's perplexed. Similarly we have got these wives, the senses. The eyes are dragging: "Please come to the cinema." The tongue is dragging: "Please come to the restaurant." The hand is driving somewhere else. The leg is driving somewhere. So our position is like that. The same man, who has got different wives and dragging him different room. This is our position. So why this position? Because these wives are rivals. Here: sapatnyam rddham. If there are many kings to claim one property, there is difficulty. And Arjuna says: avapya bhumav asaptnyam rddham. "Getting riches for which there is no other claimant. I am the only proprietor, even if I get such riches, rajyam, such kingdom, suranam api cadhipatyam, not only kingdom of this world, but also kingdom of higher planetary system..." These men are trying to go to the moon planet. But there is, that is also another kingdom, another kingdom. So that kingdom belongs to the higher living entities, those who are known as demigods. They are very powerful. Just like Indra. Indra is very powerful controller of the rains. He has got the thunderbolt. But people do not believe this, but we believe. What is described in the Vedic literatures... Not believe. You have to believe. This is fact. Wherefrom this thunderbolt is coming? Who is arranging for the rain? There must be some director. As in government offices or state, there are so many departmental management, similarly in God's government there must be so many directors, so many officers. They are called demigods. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. Devatah, the demigods, they are also supplying us by the order of Krsna. Just like Indra. Indra is supplying us. Therefore Indra yajna, there is sacrifice for satisfying the different demigods. Krsna stopped this Indra yajna, you know, Govardhana. When Nanda Maharaja was arranging for Indra yajna, Krsna said: "My dear father, there is no need of Indra yajna." That means anyone who is Krsna conscious, for him, there is no need of any yajna. Especially in this age, Kali-yuga, it is very difficult to perform different kinds of yajna. That was possible in the Treta-yuga. Krte yad dhyayato visnum tretayam yajato makhaih. Makhaih means yajna, performing yajna. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. So these formulas, these directions, nobody is following. It is not possible in this age. Therefore the sastra injunction is: yajnaih sankirtanair prayair yajanti hi sumedhasah. Those who have got good brain substance, so instead of bothering with so many things, one performs sankirtana-yajna. These are the statements in the sastra.

krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtanaih prayair
yajanti hi sumedhasah
 [SB 11.5.32]

So here, in this room, especially, krsna-varnam tvisakrsnam, here is Caitanya Mahaprabhu. He is Krsna Himself, but His complexion is akrsna, not blackish. Krsna-varnam tvisa... Tvisa means by complexion. Akrsna. Yellowish. Sangopangastra-parsadam. And He's accompanied by His associates, Nityananda Prabhu, Advaita Prabhu, srivasadi gaura-bhakta-vrnda. This is the worshipable Deity in this age. Krsna-varnam tvisakrsna. So what is the process of worship? Yajnaih sankirtanair prayair yajanti hi sumedhasah. This sankirtana-yajna as we are performing before Lord Caitanya, Nityananda and others, this is the perfect performance of yajna in this age. Otherwise, no other... Therefore it is becoming successful. This is the only prescribed yajna. Other yajnas, Rajasuya yajna, this yajna, that... There are so many yajnas... And sometimes India, they perform so-called yajnas. They collect some money. That's all. It cannot be successful because there is no yajnic brahmana. The yajnic brahmana is not in existence at the present moment. The yajnic brahmana used to test how correctly they are pronouncing Vedic mantra. The test was that one animal should be put into the fire and he would again come with fresh, young body. Then it is tested that the yajna is being performed nicely. The brahmanas, the yajnic brahmana, they are pronouncing the Veda mantra correctly. This is the test. But where is that brahmana in this age? Therefore no yajna is recommended. Kalau panca vivarjayet asvamedham, avalambham sannyasam bala-paitrkam, devarena suta-pitr kalau panca vivarjayet. So there is no yajna in this age. There is no yajnic brahmana. This is the only yajna: chant Hare Krsna mantra and dance in ecstasy. This is the only yajna.

So rajyam suranam api cadhipatyam. Formerly there were many demons who conquered over the kingdom of the demigods. Rajyam suranam api cadhipatyam. Just like Hiranyakasipu. He spread his authority even over the kingdom of Indra. Indrari-vyakulam lokam mrdayanti yuge yuge. Indrari. Indrari means the enemy of Indra. Indra is the king of the heavenly planets, and enemy means the demons. The demigods and their enemy, demons. Just like we have got many enemies. Because we are chanting Hare Krsna mantra, there are so many critics and so many enemies also. They do not like. So this is always. Now the number has increased. Formerly, there were some. Now there are many. So therefore indrari-vyakulam lokam. When these demons, the population, demonic population increases, then vyakulam lokam. People become perplexed. Indrari vyakulam lokam mrdayanti yuge yuge. So when, at that time, Krsna comes. Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28]. There are list of names of the incarnation of Krsna and God, or God. But after mentioning all the names, the Bhagavata indicates that: "All the names listed herewith, they are partial representation of Krsna. But the name, Krsna is there. He's real, original Personality of..." Krsnas tu bhagavan svayam. And He comes... Indrari-vyakulam loke. When people are too much embarrassed by the onslaught of the demons, He comes. And He also confirms. This is sastra. One sastra says He comes in this condition. And Krsna says: "Yes, yada yada hi dharmasya glanir bhavati bharata tadatmanam srjamy aham: [Bg. 4.7] at that time, I come."

So in this Kali-yuga, people are so much disturbed. Therefore, Krsna has come in the form of His name, Hare Krsna. Krsna has come not personally, but by His name. But because Krsna is absolute, there is no difference between His name and Himself. Abhinnatvan nama-naminoh. Nama-cintamani krsna-caitanya-rasa-vigrahah purnah suddho nitya-muktah. Name is full. As Krsna is full, complete, similarly, Krsna's name is also full, complete. Suddha. It is not material things. Purnah suddhah nityah. Eternal. As Krsna is eternal, His name is also eternal. Purnah suddhah nitya-muktah. There is no material conception in chanting Hare Krsna mantra. Abhinnatvan nama-naminoh. Nama, the holy name and the Lord, they are abhinna, identical. So we cannot be happy... Rajyam suranam api cadhipatyam. Even if we get the kingdom of the demigods, asapatya, without any rival, still we cannot be happy so long we have got material conception of life. It is not possible. That is explained in this verse.

What is the time? Thank you very much. That's all. (end)

 

>>> Ref. VedaBase => Bhagavad-gita 2.8 -- London, August 8, 1973

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"How To Satisfy Krishna"

66/08/08 New York, Bhagavad-gita 4.19-20



Prabhupada:

yasya sarve samarambhah
kama-sankalpa-varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah

tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah

Now, how one can work without any lust? This process is being described by Sri Krsna to Arjuna. In our last meeting we have discussed the previous verse, that we have to... We may begin any gorgeous task. It doesn't matter. But we have to work in Krsna consciousness, not for sense gratification. That will make us free from the interaction of the activities. So long we are attached to work for sense gratification, so long we shall be under this obligation of reaction.

Now, if we want to get out of the reaction of material activity, then this is the formula given by Sri Krsna: kama-sankalpa-varjitah. Kama means one's sense gratification. "I want to do this thing for my sense gratification." That is materialism. But if I want to do something which will be satisfactory, which will give satisfaction to Krsna, that is Krsna consciousness. This very simple thing we are discussing in a different way. And this Krsna consciousness is attained by jnanagni-dagdha-karmanam. Yes?

Devotee: If you look from this angle, the pane is broken.

Prabhupada: No. Just like a fire burns everything, similarly, when we act in Krsna consciousness, after attainment of full knowledge of Krsna consciousness, then just like fire burns everything, similarly, the reaction of our activities will be burned. Jnanagni-dagdha-karmanam. This verse we have already discussed. And the next verse is further explanation of this verse. Tyaktva karma-phalasangam nitya-trpto nirasrayah.

Now, whatever we do, we desire some fruit out of it. Anything we do, we expect some result out of it. Sometimes the result may be bad, or sometimes the result may be very good. But a person in Krsna consciousness should not be attached either to the good result or bad result because even if I want good result, that is my attachment. And of course, if there is bad result, we haven't got any attachment, but sometimes we lament. That is our attachment. That is our attachment. So one has to transcend both from the good result and the bad result.

How it can be done? It can be done. Just like if you are working on account of some big firm. Suppose you are a salesman. You are working on behalf of that big firm. Now, suppose if you make one million dollars profit, you have no attachment for that because you know that "This profit goes to the proprietor." You have no attachment. Similarly, if there is some loss, you also know that "I have nothing to do with the loss. It goes to the proprietor."

Similarly, if we work on account of Krsna, then I shall be able to give up the attachment for the result of the work. Tyaktva karma-phalasangam nitya-trpto nirasrayah. Nitya-trpta, always satisfied: "Either there is good result or there is bad result, it doesn't matter. I shall remain satisfied in the sense that I am working under the direction of Krsna. So I have nothing to think of the result." Karmany evadhikaras te ma phalesu kadacana.

Just like Arjuna. Arjuna did not like to fight with his relatives, with his grandfather, but because Krsna wanted it, he fought, and he was satisfied. Because the principle was that "Krsna wants it, and Krsna is satisfied. Although I do not like to fight, but Krsna is satisfied; therefore I have to fight." This is Krsna consciousness. Nitya-trpta. He is not dissatisfied: "Oh, I have to fight against my relatives, my grandfather, my teacher." Nirasraya. Nirasraya means he is not under the obligation of any good result or bad result. Nirasraya. "In this way, if we engage ourself in any activity," karmany abhipravrtto 'pi, "if one is engaged in such a spirit of neutrality, simply for the satisfaction of Krsna, then the result will be," karmany abhipravrtto 'pi, "although he is engaged in every sort of work," naiva kincit karoti sah, "he is free from that work. He is free from the result or reaction of such work."

So this is the process, that we, we have simply to act in Krsna consciousness, and by doing so, the reaction of such work will not affect me.

nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam

Kilbisam. Kilbisam means sin. We are materially so much entangled that even if we do not want to commit any sin, consciously or unconsciously we are obliged to commit some sort of sins. We are in such a circumstances.

Say for example, just like animal killing. Animal killing, according to Buddhist philosophy, or even according to Hindu philosophy, animal killing is a sort of sin. Now, suppose I am not inclined to kill animals or I do not kill animals. I avoid it. But intentionally or unintentionally, sometimes we have to kill animals. How is that? Now, suppose we are walking on the street. There are many ants who are being killed by the pressure of our legs unintentionally. Now, suppose... Of course, here you have got gas oven, but in India they have got ordinary country oven and that is worked daily. And sometimes in the oven some small germs and flies they take shelter. But when you fire the oven, they die. So that is unintentional. Sometimes we kill... The jug of water, and underneath the jug of water, there are many, I mean to say, small germs and flies. They take shelter. But when you take the jug, they are killed. In this way there are so many processes, unintentionally or intentionally, we have to kill. But they are taken into account; they are also sin. According to strict Vedic literature, if you kill even a bug, oh, you are sinful. You cannot kill even a bug. These are mentioned in the scriptures. Now, how we can avoid? How we can avoid?

That is the distinction[?]. I do not like to kill, but sometimes unintentionally they are killed. Therefore, according to Vedic literature, there are five kinds of yajna performed to get oneself free from this unintentional killing of animals. Now, here Krsna says that sariram kevalam karma kurvan napnoti kilbisam. If you make your principle of life that "I have to work simply for maintaining my body and soul together." Sariram. Sariram means body. Because I have to execute, I have to understand, Krsna consciousness, but without this body, how can I understand or culture Krsna consciousness? So my body must be maintained. And if I want to maintain my body, intentionally or unintentionally, I have to commit so many sins.

Take for example those who are vegetarians. They may think that "We are not killing animals." No. They are also committing sins because vegetables, they have also got life. So the nature's law is that to keep up your body you have to kill another body. Never mind it is vegetable or, I mean to say, animal or some fish or something else. You see? Jivo jivasya jivanam: "One living entity is the subsistence, life-giving subsistence, for another living being." That is the nature's law. You'll find. Ahastani sahastanam. The everything has been very nicely discussed in Vedic literature. They have discussed all the points.

Ahastani sahastanam: "Those who have got hands, they are eating," I mean to say, "living entities who have no hands." That means we are human being, we have got hands, and we are eating animals. They have got only legs; they have no hands. So sahastanam ahastani: "Those who have got hands, they are eating the animals which have no hands." And apadani catus-padam: "Those who have no legs, they are being eaten by the four-legged." Just like a cow eating grass. So grass cannot move. It has life, but it cannot move. So and... phalguni tatra mahatam. Phalguni, "those who are weak, they are being eaten by the..." Just like we find lizards. In your country you don't find lizards. In India we have got many lizards in the walls. They are eating small ants. Phalguni mahatam tatra. And in the snake, snake kingdom, you will find the small snakes are being by the big snake. Similarly, in sea water also, you will find small fishes are being eaten by the big fishes.

And the same law is applicable in human society. A big nation is trying to swallow up a small nation. You see? This is going on. This is nature's law. Nature's law. You cannot avoid it. But there are those who are Krsna conscious. They... It is said that sariram kevalam karma kurvan napnoti kilbisam: "Those who are in Krsna consciousness, they are not entangled in these sinful acts." How? They are also maintaining their body. So when they are maintaining their body, they have to commit sins. They have to eat other animals or vegetables. Never mind. So how they are not committing sins? These are very intelligent questions. There is Krsna consciousness.

A devotee of Lord Krsna, he does not eat anything which is not offered to Krsna. Just like you take the remnants of your master. Just like servant takes the remnants of master. The master eats. In India the process is that husband and wife, that after the husband eats, the remnants are taken by the wife. The wife does not eat along with the husband. That is the old system. Now it is being changed. The husband and wife, they do not... The husband is supplied by the wife all kinds of good dishes, and when the husband is satisfied, some foodstuff is left, and that is taken by the wife. So similarly, a devotee of Krsna, he does not take anything, does not accept anything, which is not offered to Krsna. This is the process. Because his life is full of Krsna consciousness.

And Krsna says in the Bhagavad-gita, you will find... Suppose if you want to take things which have been eaten by Krsna, then you have to ask Krsna, "What do You desire to eat, sir?" Suppose if you want me, to feed, give me some foodstuff, naturally you ask me, "Swamiji, what sort of foodstuff you'll like?" I have got experience here in your country. I was invited in Butler, here also, by some churches, and they wanted to give me some food. So they asked me, "Swamiji, what do you desire to eat?" So I told them, "I eat... I am strictly vegetarian. I shall accept fruits and milk. That's all." Similarly, if anyone invites somebody, it is natural that the guest is asked what sort of foodstuff he would like.

Similarly, Krsna, if you want to offer something Krsna, you must know what sort of foodstuff He wants. How you will know? Krsna is not just present in your front. How you will know that Krsna wants this foodstuff? Oh, that is stated in the Bhagavad-gita. Just like you can understand, what government expects from me, you can know from the lawbooks, from the civil court, similarly, what Krsna wants, it is stated in the Bhagavad-gita. Krsna says,

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah
[Bg. 9.26]

Now, Krsna, the Supreme Lord, He is not hungry. He is not hungry that I shall supply Him foodstuff, and therefore He will be maintained. It is not like that. But still, Krsna says that patram puspam phalam toyam bhaktya prayacchati: "Any devotee, if he offers Me patram..." Patram means leaf. Puspam means flower. Patram puspam phalam. Phalam means fruit. Patram puspam phalam toyam. Toyam means milk or water. Generally, it is meant water.

Now, just see. To satisfy Krsna is not very difficult thing. Even the poorest man in the world, he can satisfy Krsna by these four items. Anyone can secure from any part of the world. It doesn't matter that because Krsna was, I mean to say, Krsna appeared in India, therefore He wanted Indian food. No. Patram puspam phalam toyam. Leaf, and flower, and fruit, and water. Oh, that is available in America, that is available in Czechoslovakia and Greenland, everywhere.

So this is the universal form of satisfying Krsna. Anyone -- it doesn't matter however poor he is -- he can satisfy Krsna. You do not require, "Oh, Krsna, the Supreme Personality of Godhead, I have invited Him, so I must arrange very nice foodstuff." Of course, if you have got means to supply very nice foodstuff, you must. Otherwise you will be understood that you are miser. If for your own eating you prepare very nice dishes, and because Krsna says, "I will be satisfied with leaf and fruits," so you supply Krsna, "All right, sir. You take leaf and fruit. And for me, I shall take these palatable dishes," no. Krsna is very, I mean to say, intelligent also. He is more intelligent than... Then you are cheating Him. It is for the, I mean to say, poorest man. If you have got means...

In India there are many thousands of Krsna temples all over India, especially in Vrndavana. I have several times told you that Vrndavana is the city, only fifty thousand people, not even one hundred thousand, fifty thousand people within a small city. But there are five thousand temples, five thousand, all Krsna temples. Now, in each and every temple you will find how nice foodstuff. According to the capacity of the temple owner, oh, very, I mean to say costly foodstuff are being offered. And those foodstuff is distributed amongst the poor class men.

Now, at the present moment, after the, we have got sva-raja, or independence, the government has interfered with this sort of service. They say that "This is waste of money. Why you are offering?" They are becoming atheist. But this is not waste of money. At the cost of the rich men, the prasadam was being distributed to the poor class of men at a nominal cost. You see? Now, poor men, they go to hotel. But if they take prasadam in a temple, oh, the far better quality foodstuff is supplied to him only at nominal cost. In a hotel, what will be charged, one dollar, he can have it in the temple for ten cents. So this is still more sane.

In our childhood, when I was a boy of eight or ten years, sometimes I used to accompany my father. My father was a great devotee. He would take prasadam from the temple. So I have got experience that we paid for two dishes, four annas. Four annas means, according to modern exchange, it is five cents only, five cents according to your exchange value. For five cents we were, very nice prasadam we can get. Two persons we were fed. Still there is a place which is called Nathadvara. Nathadvara, if you pay there two annas, you will get worth prasadam, two dollars worth. So this system is going on still.

So if one has got sufficient means, he should supply Krsna to his best capacity. But when Krsna wants that "You give Me..." He says... This is the lowest common factor. Patram puspam phalam toyam [Bg. 9.26]. Anyone, any poor man in any part of the country, they can supply Krsna and take the prasadam. So that by taking that prasadam, you become free from the, I mean to say, responsibility of being sinful. That is the point. That you will find in Bhagavad-gita, that yajna-sistasinah santo mucyante sarva-kilbisaih: "If you take the remnants after offering Krsna, that foodstuff makes you free from all kinds of sin."

So anyone -- it doesn't matter what he is -- he can prepare foodstuff either family-wise or... Just like I am here, Hindu. I am cooking my foodstuff, and I am offering to Krsna, and I am taking, and as far as possible, some of the remnants is distributed to the devotees. So this process we can adopt, everyone, because we have to maintain this body. So if we do not take krsna-prasada, then I become responsible for all kinds of sins. But if we take, accept, krsna-prasada, then I have no responsibility because Krsna is taking.

Just like Arjuna is fighting. Arjuna was afraid of sinful acts by killing his kinsmen and, I mean to say, grandfather. But when he understood that "I am fighting on Krsna's account, so I am free." Sariram kevalam karma kurvan na apnoti kilbisam. If you simply don't try to increase your artificial demands for maintaining this body... You have every right to live, and everyone has got right to live, not only myself. Even the ant has got the right to live. But in human society, so-called civilization, we give all protection to the human society, but we don't give any protection to the animal society.

Because it is due to want of Krsna consciousness. When we shall be Krsna conscious, then naturally we shall feel for every living entity because we shall know... Because in the Bhagavad-gita it is stated, mamaivamso jiva-loke jiva-bhutah sanatanah: [Bg. 15.7] "All these living entities, they are all My fragments." They are part and parcels of Krsna. Under circumstances, some of them have become lower animals, some of them have become big men, some of them become higher demigods, some of them become small germs. It doesn't matter. But they are all parts and parcels of Krsna. So a person who is under Krsna consciousness, he cannot make any injustice to any living entity. That is Krsna consciousness.

Therefore, one who has dedicated his life for acting on account of Krsna, under Krsna consciousness, nirasir yata-cittatma, he has no other hope except, save and except, to satisfy Krsna. Nirasir yata-cittatma tyakta-sarva-parigrahah: "He doesn't like to make, exploit, the resources of the material nature." Whatever is obtained easily, as gift of nature, he accepts and he maintains his body and soul together for Krsna's satisfaction, and he eats everything which is offered to Krsna. Then he is freed from all kinds of sinful reactions.

Now, by the next sloka, it is more nicely explained.

yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate

Now, the process of life described here, yadrccha-labha-santustah: "One should be satisfied with things which comes very easily." We should not try for anything too much to obtain it. No. We shall be satisfied. Whatever comes automatically or by the will of Krsna, we may be satisfied in that way. Yadrccha-labha. For gaining something, we should not be too much endeavoring. Then I shall be deviated from Krsna consciousness.

There are six formulas which can deviate us from Krsna consciousness, and there are six formulas which can encourage us, which can enhance, advance us in Krsna consciousness. And what are they? Now, first of all let me state what are "against" principles, against Krsna consciousness, against the principle of Krsna consciousness. What are they?

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati
[NoI 2]

Sadbhir bhaktir vinasyati. Vinasyati means is lost. Krsna consciousness is lost. How? By these six processes. What are the six processes? Atyahara. Atyahara means to eat more than you require, and atyahara means to accumulate wealth more than what you require.

The whole trouble of the world is that nobody is satisfied. If he's a poor man, if he thinks, "Oh, my income is $100. If I get $400 per month, then I will be very happy." But when he gets $400, he expects, "Oh, if I get $1,000, then I shall be happy." In this way it is going on. Nobody is satisfied. But here it is said, yadrccha-labha-santustah. That automatically comes, as we make progress in the matter of Krsna consciousness, then our demand for more enjoyment, more accumulation of wealth, diminishes. That is the symptom of Krsna consciousness. Yadrccha-labha-santustah.

So atyahara. Atyahara means to acquire more than we need. Because we have to maintain this body and soul together, then we must earn something or acquire something to keep my health and body fit. That is all right. But we should not try unnecessarily for accumulating more. Suppose if I am satisfied by some grains and vegetables and fruits and milk, if my health is properly kept, why should I eat more than that simply for satisfying the palate, my tongue? Oh, no. We should not do that. Yadrccha-labha-santustah. So atyahara, atyahara, to accept more than what we need, that is against Krsna consciousness.

And prayasa. Prayasa means we have to acquire something, but if it requires a heavy work, heavy, I mean to say, endeavor, we should avoid it. We should avoid it.

Atyaharah prayasas ca prajalpah [NoI 2]. Prajalpa means for nothing talking nonsense. People are accustomed to talk so many things unnecessarily just in clubs, amongst friends' circle, which has no benefit either spiritually or materially. So that sort of talking should be avoided.

Atyaharah prayasas ca prajalpo niyamagrahah. Niyamagraha means to stick to the rules regulation. Suppose in your faith or in my faith there are certain rules and regulations to be observed. But if I go to some other place where the rules and regulations cannot be strictly observed, and if I want to observe such rules and regulations, then my main business is suffering. So we should not stick to the rules and regulations. We should see to the business.

Just like I am an Indian sannyasi. I have come to your country, at your country. Oh, there are many rules and regulations in India which is different from your rules and regulations. But if I follow, if I stick to rules and regulations of Indian conception, then it is impossible to remain here. So I have to propagate this mission, Krsna consciousness, so I am not so much attached to the rules and regulations, but I am attached to the preaching work. So therefore niyamagraha. Atyaharah prayasas ca prajalpo niyamagrahah [NoI 2]. This four, this niyamagraha, is also against Krsna consciousness. And niyamagraha. And when you are in a quite convenient position, if you do not observe the rules and regulations, that is also against Krsna consciousness. Atyaharah prayasas ca prajalpo niyamagrahah.

And laulyam. Laulyam means greediness. That is against Krsna consciousness. Laulyam, and jana-sangas ca. Jana-sanga means to associate with persons who are not interested in Krsna consciousness. We should avoid. We should avoid association of persons who are not interested in Krsna consciousness. If we make more association with persons who are not interested in Krsna consciousness, then it will go against me.

So these are six "against" rules. Similarly, there are six favorable rules. What are they?

utsahan niscayad dhairyat
tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh
sadbhir bhaktih prasidhyati
[Upadesamrta 3]

Prasidhyati means it flourishes. The cause is advanced. How? Utsahat. We should be very much enthusiastic: "Oh, Krsna consciousness is so nice. We have heard about Krsna consciousness so nice things. It is so beneficial for successful human mission, so I must have it. I must execute this Krsna consciousness." This is called utsahat, to become energetic, not lethargic but energetic. So utsahad dhairyat. Dhairyat means with patience. Suppose I have begun immediately. So if there are so many impediments, I am not immediately successful, oh, that does not matter. I must be patient.

Utsahad dhairyan niscayat. Niscayat means with confidence. Confidence. Because Krsna says this is this, so I must have confidence. "So Krsna says like this, so it is sure it is successful." I must have that confidence. Utsahad dhairyan niscayat, and tat-tat-karma-pravartanat. And you have to do, you have to act accordingly, as Krsna says. If you do not act, then... So tat-tat-karma-pravartanat sato vrtteh, and your profession should be very honest. Sato vrtteh.

And sadhu-sange, and you should associate. Just like the "against" rule is to associate with persons who are not Krsna conscious, similarly, sadhu-sange. Sadhu-sanga [Cc. Madhya 22.83] means... Sadhu means who are culturing Krsna consciousness. They are called sadhu. You will find in the Bhagavad-gita, api cet su-duracaro bhajate mam ananya-bhak, sadhur eva sa mantavyah [Bg. 9.30]. About sadhu I have explained several times. So sadhu-sanga, we have to make association with persons who are spiritually interested and who are trying to culture Krsna consciousness, that association.

So these six things will elevate me to the path of Krsna consciousness. And the other six formulas, they will go against me. So yadrccha-labha-santustah means that my principle should be how to... (incomplete) (end)

>>> Ref. VedaBase => Bhagavad-gita 4.19-22 -- New York, August 8, 1966

"Surpassing These Senses"

"Surpassing These Senses"

73/08/08 London, Bhagavad-gita 2.8


Pradyumna (leads chanting, etc.):

na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
[Bg. 2.8]

"I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it if even if I win an unrivalled kingdom on the earth with sovereignty like the demigods in heaven."

Prabhupada: Na hi prapasyami mamapanudyad. This is the position of material existence. We are sometimes in difficulty. Not sometimes. Always, we are in difficulty, but we call it sometimes, because to get over the difficulty, we make some attempt, and that attempt-making is taken as happiness. Actually there is no happiness. But sometimes, with the hope that: "By this attempt, I shall become happy in future,"... As the so-called scientists are dreaming: In future, we shall become without death." So many, they are dreaming. But those who are sane persons, they say: "Trust no future, however pleasant."

So that is the actual position. Na hi prapasyami mamapanudyad. Therefore he has approached Krsna: sisyas te 'ham [Bg. 2.7]. "I, now I become your sisya." "Why you have come to Me?" "Because I know nobody else can save me from this dangerous position." This is real sense. Yac chokam ucchosanam indriyanam. Ucchosanam. When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchosanam indriyanam. Here happiness means sense gratification. Here... Actually this is not happiness. Real happiness is described in the Bhagavad-gita: atindriyam, sukham atyantikam yat tat atindriyam. Real happiness, atyantikam, the supreme happiness, is not enjoyed by the senses. Atindriya, surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses -- spiritual senses. So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikam yat atindriya. Surpassing these senses. Surpassing these senses means... These senses are, means covering. Just like I am this body. Actually I'm not this body. I'm spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that nirakara. Why nirakara? It is a common-sense affair. Just like if you have got a hand, a or two, one or two hands, you have got two hands. Therefore when the hand is covered by some cloth, the cloth also gets a hand. Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a common-sense affair. Wherefrom this body came? This body's described: vasamsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body, therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?

So originally we are all persons, no imperson. Krsna also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Krsna, that: "I, You and all these kings and soldiers who have asembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Krsna as Arjuna has approached, sisyas te 'ham: [Bg. 2.7] "Now I am Your disciple. You just teach me. Sadhi mam prapannam. I am surrendering. I am not trying to talk with You on equal level."

To accept guru means whatever guru says, you have to accept. Otherwise, don't make guru. Don't make a fashion. You must be ready. That is called prapannam. Tad viddhi pranipatena [Bg. 4.34]. You can understand simply by surrendering, not to test guru. "I shall test him, how, how much he knows." Then what is the use of making guru? No. Therefore Arjuna says that: "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchosanam indriyanam. "My senses are being dried up." Because the superficial senses... That are not actually senses. Real sense is within. Hrsikena hrsikesa-sevanam [Cc. Madhya 19.170]. We have to serve Krsna, Hrsikesa... Krsna is real, and we have to come to that position or reality. Then we can serve Krsna. Hrsikena. Tat paratvena nirmalam. When our senses are purified. Indriyani parany ahur indriyebhyah param manah, manasas tu paro buddhir [Bg. 3.42]. These are different stages. This bodily concept of life means senses. But when you transcend these senses, you come to the mental platform. When you transcend the mental platform, you come to the intellectual platform. When you come to the intellectual platform, when you transcend, then you come to the spiritual platform. That is spiritual form. There are different grades and steps. In the gross bodily platform we demand pratyaksa-jnanam. Pratyaksa means direct perception. There are different stages of knowledge. Pratyaksa, aparoksa, pratyaksa, paroksa, aparoksa, adhoksaja, aprakrta. These are different stages of knowledge. So knowledge acquired in the bodily platform, direct perception, is not real knowledge. Therefore, we can challenge these scientists, so-called scientists. Their basic principle of knowledge is on the bodily concept of life, pratyaksa, experimental knowledge. Experimental knowledge means this gross sense perception. That is experimental. Pratyaksa. Everyone says: "We do not see God." God is not such a subject matter that you can see with this pratyaksa, direct perception. God's another name is Anubhava. Anubhava. Just like in this room we do not see the sun directly. But we know that there is sun. It is daytime. How do you know it? You do not see. But there are other processes by which you can experience. That is called aparoksa. Pratyaksa paroksa aparoksa. In this way, Krsna consciousness means adhoksaja and aprakrta, beyond the senses. Therefore, in the Bhagavad-gita it is said: adhoksaja. Where direct perception cannot reach. So where direct perception cannot reach, then how you can perceive anubhava? That is srota-pantha. That is sruti. You have to take knowledge from the Vedas. And the Vedic knowledge is explained by guru. Therefore one has to take shelter of Krsna as the Supreme guru, or His representative. Then all these troubles, means ignorance, can be dissipated. Yac chokam ucchosanam indriyanam.

So now Krsna may say: "There are, that's all right. You are, for temporarily... You go on fighting. And when you will get the kingdom, you'll be happy. There is no need of making Me guru. Neither it is..." Just like ordinary men, they think that: "We are earning so much money. What is the use of making a guru? I can understand everything in my own way." And another rascal is: "Yes, yata mata tata patha. Whatever their opinion, that's all right. You can make your own opinion." That is going on. You can make your own opinion to understand God. So all foolish rascals, they're making their own opinion. No, that is not possible. Therefore Krsna, Arjuna says: avapya bhumav asaptnam rddham. This is a very significant word. Sapatni. Sapatni means "rival wife, co-wife." If a man has got two, three wives... Why two, three? Our Lord had 16,100. So this is God. Sapatnya, but there is no competition. You'll find in the statements of all the queens in Krsna book, when they were talking with Kunti, er, Draupadi, every wife was giving description that how much she was anxious to become maidservant of Krsna. Nobody is rival. In the material world, if a man has got more than one wife, there is rivalry. Rivalry. This example is given in the Srimad-Bhagavatam that just like we have got our senses, similarly, if somebody has got different wife, so one wife is snatching him that: "You come to my room," another wife is snatching: "You come to my room." So he's perplexed. Similarly we have got these wives, the senses. The eyes are dragging: "Please come to the cinema." The tongue is dragging: "Please come to the restaurant." The hand is driving somewhere else. The leg is driving somewhere. So our position is like that. The same man, who has got different wives and dragging him different room. This is our position. So why this position? Because these wives are rivals. Here: sapatnyam rddham. If there are many kings to claim one property, there is difficulty. And Arjuna says: avapya bhumav asaptnyam rddham. "Getting riches for which there is no other claimant. I am the only proprietor, even if I get such riches, rajyam, such kingdom, suranam api cadhipatyam, not only kingdom of this world, but also kingdom of higher planetary system..." These men are trying to go to the moon planet. But there is, that is also another kingdom, another kingdom. So that kingdom belongs to the higher living entities, those who are known as demigods. They are very powerful. Just like Indra. Indra is very powerful controller of the rains. He has got the thunderbolt. But people do not believe this, but we believe. What is described in the Vedic literatures... Not believe. You have to believe. This is fact. Wherefrom this thunderbolt is coming? Who is arranging for the rain? There must be some director. As in government offices or state, there are so many departmental management, similarly in God's government there must be so many directors, so many officers. They are called demigods. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. Devatah, the demigods, they are also supplying us by the order of Krsna. Just like Indra. Indra is supplying us. Therefore Indra yajna, there is sacrifice for satisfying the different demigods. Krsna stopped this Indra yajna, you know, Govardhana. When Nanda Maharaja was arranging for Indra yajna, Krsna said: "My dear father, there is no need of Indra yajna." That means anyone who is Krsna conscious, for him, there is no need of any yajna. Especially in this age, Kali-yuga, it is very difficult to perform different kinds of yajna. That was possible in the Treta-yuga. Krte yad dhyayato visnum tretayam yajato makhaih. Makhaih means yajna, performing yajna. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. So these formulas, these directions, nobody is following. It is not possible in this age. Therefore the sastra injunction is: yajnaih sankirtanair prayair yajanti hi sumedhasah. Those who have got good brain substance, so instead of bothering with so many things, one performs sankirtana-yajna. These are the statements in the sastra.

krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtanaih prayair
yajanti hi sumedhasah
[SB 11.5.32]

So here, in this room, especially, krsna-varnam tvisakrsnam, here is Caitanya Mahaprabhu. He is Krsna Himself, but His complexion is akrsna, not blackish. Krsna-varnam tvisa... Tvisa means by complexion. Akrsna. Yellowish. Sangopangastra-parsadam. And He's accompanied by His associates, Nityananda Prabhu, Advaita Prabhu, srivasadi gaura-bhakta-vrnda. This is the worshipable Deity in this age. Krsna-varnam tvisakrsna. So what is the process of worship? Yajnaih sankirtanair prayair yajanti hi sumedhasah. This sankirtana-yajna as we are performing before Lord Caitanya, Nityananda and others, this is the perfect performance of yajna in this age. Otherwise, no other... Therefore it is becoming successful. This is the only prescribed yajna. Other yajnas, Rajasuya yajna, this yajna, that... There are so many yajnas... And sometimes India, they perform so-called yajnas. They collect some money. That's all. It cannot be successful because there is no yajnic brahmana. The yajnic brahmana is not in existence at the present moment. The yajnic brahmana used to test how correctly they are pronouncing Vedic mantra. The test was that one animal should be put into the fire and he would again come with fresh, young body. Then it is tested that the yajna is being performed nicely. The brahmanas, the yajnic brahmana, they are pronouncing the Veda mantra correctly. This is the test. But where is that brahmana in this age? Therefore no yajna is recommended. Kalau panca vivarjayet asvamedham, avalambham sannyasam bala-paitrkam, devarena suta-pitr kalau panca vivarjayet. So there is no yajna in this age. There is no yajnic brahmana. This is the only yajna: chant Hare Krsna mantra and dance in ecstasy. This is the only yajna.

So rajyam suranam api cadhipatyam. Formerly there were many demons who conquered over the kingdom of the demigods. Rajyam suranam api cadhipatyam. Just like Hiranyakasipu. He spread his authority even over the kingdom of Indra. Indrari-vyakulam lokam mrdayanti yuge yuge. Indrari. Indrari means the enemy of Indra. Indra is the king of the heavenly planets, and enemy means the demons. The demigods and their enemy, demons. Just like we have got many enemies. Because we are chanting Hare Krsna mantra, there are so many critics and so many enemies also. They do not like. So this is always. Now the number has increased. Formerly, there were some. Now there are many. So therefore indrari-vyakulam lokam. When these demons, the population, demonic population increases, then vyakulam lokam. People become perplexed. Indrari vyakulam lokam mrdayanti yuge yuge. So when, at that time, Krsna comes. Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28]. There are list of names of the incarnation of Krsna and God, or God. But after mentioning all the names, the Bhagavata indicates that: "All the names listed herewith, they are partial representation of Krsna. But the name, Krsna is there. He's real, original Personality of..." Krsnas tu bhagavan svayam. And He comes... Indrari-vyakulam loke. When people are too much embarrassed by the onslaught of the demons, He comes. And He also confirms. This is sastra. One sastra says He comes in this condition. And Krsna says: "Yes, yada yada hi dharmasya glanir bhavati bharata tadatmanam srjamy aham: [Bg. 4.7] at that time, I come."

So in this Kali-yuga, people are so much disturbed. Therefore, Krsna has come in the form of His name, Hare Krsna. Krsna has come not personally, but by His name. But because Krsna is absolute, there is no difference between His name and Himself. Abhinnatvan nama-naminoh. Nama-cintamani krsna-caitanya-rasa-vigrahah purnah suddho nitya-muktah. Name is full. As Krsna is full, complete, similarly, Krsna's name is also full, complete. Suddha. It is not material things. Purnah suddhah nityah. Eternal. As Krsna is eternal, His name is also eternal. Purnah suddhah nitya-muktah. There is no material conception in chanting Hare Krsna mantra. Abhinnatvan nama-naminoh. Nama, the holy name and the Lord, they are abhinna, identical. So we cannot be happy... Rajyam suranam api cadhipatyam. Even if we get the kingdom of the demigods, asapatya, without any rival, still we cannot be happy so long we have got material conception of life. It is not possible. That is explained in this verse.

What is the time? Thank you very much. That's all. (end)

>>> Ref. VedaBase => Bhagavad-gita 2.8 -- London, August 8, 1973