Spreading the Moonlight

Srimad-Bhagavatam 7.9.16 Mayapur, February 23, 1976 download  flash player   Take a test Dayananda: Grasatam: "overpowered by other conditioned souls." Prabhupada: "Power"? "Other conditioned"? Grasatam? Grasatam means "taken over." Is it not? Devotee: Grasatam: "taken." Prabhupada: "Taken over." There is some word. Pranitah. [break] Dayananda: "O my Lordship, You are so kind upon the fallen souls. O the most powerful, insurmountable by anyone else, on account of my resultant action of activities, I have been put into the association of asuras, and therefore I am very much afraid of my condition of life within this material world. Of course, if You become very pleased upon me, I am waiting for that moment when You will call me to take shelter under Your lotus feet, which is the ultimate goal of life for being liberated from this conditional life." Prabhupada: trasto 'smy aham krpana-vatsala duhsahogra- samsara-cakra-kadanad grasatam pranitah baddhah sva-karmabhir usattama te 'nghri-mulam prito 'pavarga-saranam hvayase kada nu  [SB 7.9.16]

So Prahlada Maharaja was not afraid of the fierceful features of Lord Nrsimhadeva. He was not fearful. But question may be asked, "You are not afraid of anything? You are seeing so fierceful appearance, nrsimha-murti. Everyone is afraid. And even Lord Brahma; Lord Siva; goddess of fortune, Laksmi; and other demigods -- everyone is afraid of, but you say that 'I am not afraid of Your, this horrible feature.' " Naham bibhemy. This verse we have discussed, "I am not afraid."

So the question may be that "If you are not afraid of this fearful appearance of Me, then that means you are not afraid of anything?" The answer is, "Yes, I am afraid. Yes, I am afraid." What is that? (sic:) Trasto 'ham aham krpana-vatsala duhsahogra-samsara-cakra-kadanad: "I am afraid of this material existence, not this, Your fearful..." This fearful appearance is fearful for the asuras, duskrtina. When Krsna comes, He has got two business: paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]. So those who are duskrtam or duskrtinah... These words are used in the Bhagavad-gita: na mam duskrtino mudhah prapadyante [Bg. 7.15]. So anyone who is in this material world, he is a duskrti. Krti means very meritorious. Krti yasya sa jivati. Meritorious, krti. But duskrti. Here in this material world there are many, many persons, very meritorious, big, big philosophers, scientists, politicians, very meritorious. But their merit is being used for sinful activities. Just like a thief. He has got merit, but his merit is being used for stealing. So that is called duskrti. And sukrtina, just the opposite is sukrtina. Sukrti means one is acting or utilizing his merit for sukrti. Sukrti means the way by which one can approach the Supreme Personality of Godhead. That is called sukrti. Ajnata-sukrti. This temple means to give chance to the people in general, ajnata-sukrti. Anyone who will come to this temple where the Deity is there, and even by imitating others, if one offers obeisances to the Lord, that is taken into account. That is not useless, because Krsna says, mad-yajinah. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is Krsna's desire. He gives the four principles, that "Always think of Me," man-mana, "and become My devotee," mad-bhakta, mad-yaji, "worship Me," and mad-yajino Man-mana bhava mad-bhakto mad-yaji mam namaskuru: [Bg. 18.65] "Just offer little obeisances. These four principles will deliver you from this bondage of material existence and," mam evaisyasi asamsaya, "without any doubt, you'll come back to Me." So, so simple thing. It is not at all difficult. This child, he can do this. Old man can do this. Learned man can do this, without any knowledge. Even an animal can do it. Very simple. Bhakti-yoga is very simple. Therefore, somehow or other, if somebody comes into the temple, and even by imitating one offers obeisances... We have seen so many people. Our devotees are offering obeisances. They also think that "It is the etiquette. Let me do that," by association. Therefore it is recommended, sadhu-sanga [Cc. Madhya 22.83]. Sadhu-sanga. Simply by association, one can be delivered. Samsara-cakra-kadanat. It is so nice thing.

Unfortunately they'll not associate with sadhu. Sat-sanga chadi' kainu asate vilasa, te-karana lagila mora karma-bandha-phansa. Narottama dasa Thakura sings that "I have given up sadhu-sanga." Sat-sanga, sadhu-sanga. Satam-prasangat mama virya-samvido bhavanti hrt-karna-rasayanah kathah. If you discuss message of Krsna amongst the sadhus, satam prasangat, then it becomes very palatable. Satam prasangat. Not professional or asadhu. Asadhu is condemned. Sanatana Gosvami has strictly forbidden. Avaisnava-mukhodgirnam putam-hari-kathamrtam, sravanam na kartavyam. He has strictly forbidden. Those who are not Vaisnavas, professional, for money's sake they recite Bhagavata, any, anything. They want money. Sometimes they may recite Bhagavatam. Sometimes they flatter you. Sometimes they read other book also. They want money. Such kind of association will not help you. Satam prasangat. That is the same thing, Narottama dasa, sat-sanga chadi' kainu asate vilasa, te karane lagila mora karma-bandha-phansa. This karma-bandha-phansa, the Sanskrit is samsara-cakra-kadana. The Bengali is karma-bandha-phansa, entanglement in work and resultant action of That is going on. The samsara-cakra means one after another. This life is going on, and we are creating the resultant action of our karma, and according to the process, we get another body. Tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13]. You have to accept another body by the laws of nature. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. As you associate, so you get your next body. There are 8,400,000 different forms of body. Krsna says, tatha dehantara-praptih: "You'll get another body." He doesn't say that "You will get this body after..." Just like this Darwin's theory. They say, "After this body, this body. After this body, this body." That is when the evolution takes place in the lower species of life, nature's law. But when you come to the human form of life you have got your responsibility. Wherever you want, you can go.
That is also stated in the Bhagavad-gita:

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutejya yanti bhutani
mad-yajino 'pi yanti mam
 [Bg. 9.25]

Now you select where you want to go. If you want to go to the higher planetary system, you can go. Then take shelter of the demigods. Worship Indra, Candra, Varuna. They are trying to go to the moon planet, but one cannot go there unless he's qualified to go there. Deva-vratan. There is prescription how you can go to the Candraloka. In karma-kandiya vicara, fruitive activities, if one executes fruitive activities very nicely, he's promoted to the Candraloka. He gets there life for ten thousands of years, and he's given opportunity of drinking soma-rasa. So this is samsara-cakra, not that if you go to the higher planetary system you become happy. No. That is not possible. Krsna says,

a-brahma-bhuvanal lokan
punar avartino 'rjuna
yad gatva na nivartante
tad dhamam paramam

Even if you go to the Brahmaloka, from down, Patala, up to Brahmaloka... You can go there if you want. Krsna is very, very kind. He has given you chance because you wanted to come here and enjoy material world. Krsna says, "All right, go." So beginning from Brahma down to the insignificant worm in the stool, they are coming down and going up, coming down. This is going on. This is called samsara-cakra, cycle of birth and death. That is going on perpetually. And they do not know what to do. You have to die. You get one form of life, enjoy it, either as human being or as hog, pig, cat, dog, or demigod. Whatever you wanted, you have got it, desire. Now enjoy. But after some time you have to die. But actually your position is not to die. You are eternal. Na hanyate hanyamane sarire [Bg. 2.20]. Destruction of this body does not mean your destruction. This is samsara-cakra. I am getting different opportunities, different bodies, to fulfill my material desires. This is going on. This is called samsara-cakra-kadanat. Prahlada Maharaja, a devotee, is afraid, very, very afraid. He is not afraid of the lion or the elephant or the tiger or the snake. No. He's not afraid of these. But he's afraid of this repetition of birth and death. That is called samsara-cakra. Is it not botheration? Any sane man will understand how much botheration it is. Just like I am now old man. There are so many inconveniences. And in this way every old man will die, and if he's fortunate enough, if he has done something, he may be promoted to the higher planetary system, or if he has tried for Krsna consciousness, he may go back to home, back to Godhead. So why one should bother here in this material world, changing body, one after another? This is called samsara-cakra-kada...

So the ordinary person, they cannot understand what is the difficulty. As soon as I die I enter into the womb of a mother according to my karma. The mother may be a lady dog or lady pig or lady such and such, because the body will be manufactured within the womb of the mother. Karmana daiva-netrena jantor dehopapatti [SB 3.31.1]. Upapatti means getting one type of body. So that type of body is given by the mother, and the seed is given by the father. Yatha bijam yatha yoni. So we take a form. This is going on. So a devotee should be very very much afraid of this repetition of birth and death. Samsara... This is Prahlada Maharaja... To follow the footprints of Prahlada Maharaja, one should be very, very afraid. And the whole process of Vedic civlization, especially devotional service, is how to avoid this samsara-cakra-kadana. Everyone should be very, very afraid of. Foolish persons... "Where angels dare not, the fools rush in." They think, "What is that? I shall die." Now it has come to the stage that in your Western countries, if we say like this, that "Next life you may become a dog," university student, they say, "What is the wrong if I become a dog?" They are not afraid. They think, "If I become a dog, then I'll be free to have sex on the street without any restriction. This is the facility. Because being a human, I have got so much restriction, and if I become a dog, then there will be no restriction. I'll have... I'll be very free to have sex anywhere." So this is the education. In Hawaii, when I was lecturing, one student said, "No, what is the wrong, Swamiji, if I become a dog?" You see? Bah!

So people have fallen so much. But we should not be like that. Those who have taken to Krsna consciousness... Of course, a Krsna conscious person is never afraid of any species of life -- provided there is Krsna consciousness continuing. That's all. That is wanted. We are not afraid of becoming a dog, provided I can remember Krsna. This is our position. Just like Bhaktivinoda Thakura says, kita janmaobi, iccha yadi tora. Bhaktivinoda Thakura said, "I don't mind if I am born as a kita, or an insect, but kindly give me the chance that I become an insect in the house of a devotee. Then I'll get chance again. Because a devotee will eat. I'll be able to take a little grain left by the devotee. That is my satisfaction." So a Vaisnava is not afraid of to becoming in the form of any species of life, provided he simply... That is Caitanya Mahaprabhu's prayer, mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi. Na dhanam na janam na sundarim kavitam va jagadisa kamaye [Cc. Antya 20.29, Siksastaka 4]. A devotee does not aspire of being born in a very rich family or getting very nice wife and many controlling power, much controlling power. They do not want. Mama janmani... Neither a devotee wants (to) stop birth and death, because he has no desire. That is called akami. A devotee has no desire to fulfill. Therefore Caitanya-caritamrta kaj says,

bhukti-mukti-siddhi-kami sakali 'asanta'
krsna-bhakta niskama ataeva 'santa'
 [Cc. Madhya 19.149]

Niskama, no desire. Anyabhilasita-sunyam [Brs. 1.1.11] -- this is devotee, no desire. "As You..." As Krsna likes. Simply how to take charge of serving the lotus feet of Krsna.

Therefore Prahlada Maharaja says, prito 'pavarga-saranam hvayase kada nu: "My Lord, You are apavarga-saranam." This is very important word, apavarga. Pavarga and apavarga. Pa means just the opposite, and pavarga, here in this material world, we are in the pavarga. Pa means parisrama, laboring. Here you cannot get food without any labor. Just see. These laborers here, they have come. Whole day they are working. But if I say that "Why you are working so hard? Come here, live here, take little prasadam, and make progress in Krsna consciousness," nobody will come. Nobody will come. "No, no. I am very happy here." This is pa, parisrama. They... Sometimes we are accused that we're escaping labor, we are parasites, we are dependent on the society. We are not dependent on the society; we are dependent on Krsna. Yoga-ksemam vahamy aham [Bg. 9.22]. Krsna is supplying us this nice building, nice food, nice opportunity. Not only one -- we have got hundreds of buildings like that, without any labor. We are not working like these laborers. Just see. I went to your country with forty rupees, and now I have got forty crores of worth, property. So I did not work like them. (laughs) Yes. The people are bringing money. Krsna is sending money, daily one to five lakhs of rupees. So this is Krsna consciousness. Why one should work? Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Vid-bhujam, the stool-eaters, they will work hard. Human life is not meant for Take Krsna's shelter. Krsna will supply everything. Yoga-ksemam vahamy aham [Bg. 9.22]. Tesam nityabhiyuktanam yoga-ksemam vahamy.

So this pa means working hard, parisrama. And pha means foam, phenam. If you work very hard... You have seen sometimes the horse. They are having foams in the mouth. So we have to work so hard in this material world that sometimes foam comes. Yes. We become thirsty. We require some drinking because the tongue becomes dry, the lips become dry, and sometimes, the pa, pha... And ba -- still, we are disappointed, vyarthata. And bha -- we are always fearful, bhaya. And ma -- after this, mrtyu, death. After so working hard, after always being fearful, being baffled and so on, so on, still, you cannot live here; you must die. This is called pavarga. In Sanskrit grammar, there are vargas: ka-varga, ca-varga, ta-varga, pa-varga. So pa-varga means pa, pha, ba, bha, ma. So material life means these five kinds of difficulties; at last -- death. Ma means mrtyu. But if you take shelter of Krsna, then you are saved. Therefore Krsna is described as apavarga-saranam. If one wants to nullify this pavarga, then he must take shelter of Krsna. Aham tvam sarva... Because we are working hard why? According to our sinful activities, we are put into the situation, working very hard. Without working, we cannot get our food. So Krsna is apavarga-saranam. If you want apavarga, if you want to nullify these five kinds of pa, pha, ba, bha, ma, then you must take shelter of Krsna.

So Krsna is always kind, but when He sees that you are very eager to go to Krsna, He calls. He calls. Just like He explained to Arjuna, "My dear Arjuna, because you are My very dear friend," sarva-guhyatamam, "I am just disclosing the most confidential part of knowledge." Sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] "This is the most confidential part of knowledge. Don't be entangled with this pavarga. Take shelter of Me." So this is calling Arjuna. So Prahlada Maharaja expecting, "When the Lord will call me?" That is real mercy. You cannot call God, or Krsna, "Please come to me and save me." Krsna is not your servant; He does not agree to be your servant. But when He's pleased, He says, He calls you, "Please come and surrender unto Me." Therefore we must expect, "When the master will call me?" Don't try to see God, but act in such a way that God will call you, "Please come here." That is wanted. That is bhakti, not that "O God, please come. I will see you." Why God will come to see you? He is very busy. What you have done that you want to see God? If you say, "O Indira Gandhi, please come here. I'll see you," she will come? Be qualified, and she will see you. Similarly, don't try... This is not bhakti. Nacia nacia aire gopala.(?) No. Gopala is not anyone's servant that He'll come dancing and dancing. You be qualified, and He'll see you. He'll call you, "Yes, come back. Come back home, back to home, back to Godhead." Be qualified. (aside:) Why you are standing? Stand. Yes.

So this is Prahlada Maharaja's instruction. Everyone should be anxious how Krsna will call him back to home, back to Godhead. And that is done, that is possible, when you are engaged in service. Otherwise it is not po... Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. You cannot ask God to come and He will see you. No. When you are sevonmukha, fully in service, sevonmukhe hi jihvadau... That service begins from jihva, from the tongue. Ta'ra madhye jihva ati, lobhamoy sudurmati, ta'ke jeta kothina samsare. Bhaktivinoda Thakura says, "It is very, very difficult to control the tongue." Therefore the tongue should be engaged in service of the Lord, beginning from the tongue. If you can control the tongue, then you can control your belly, then you can control your genital, and then you become jitendriya. So we have to become jitendriya. Indriya means the senses. They are given to us for material enjoyment, just like the hog is also given the tongue to taste stool. Not your tongue. Your tongue is meant for tasting prasadam, not stool. Your tongue is meant for chanting, not eating stool. So you have to control this. Then there will be possibility of getting the shelter of apavarga-saranam. The repetition of birth and death Everyone should be afraid of the samsara-cakra-kadanat.

Then one may ask that... Then... Just like sometimes foolish persons, they say that "Krsna, God, has kept me in this way. According to His desire, I am now in this position because nothing can happen without His desire." This argument they say. That is another rascaldom. So Prahlada Maharaja clears, therefore, that baddhah sva-karmabhih: "It is not desired by You. I have created this situation." Baddhah sva-karmabhih. I have been put into this condition by my own work, sva-karmabhir. Baddhah sva-karmabhir usattama. You cannot overcome this resultant action of your karma. You must suffer. The same example: just like if you infect some contaminous disease, you must suffer, similarly, we are creating karma and we are suffering. Baddhah sva-karmabhih. My work. Sastra does not say that you steal. Nobody says. Neither sastra says, nor the moral codes say, nor the law, government law, say that "You can steal whatever you like." No. Everybody says... The government says, "Don't steal." The sastra, scriptures, they also say, "Don't drink. Don't steal. Don't do this. Don't." All forbidden. But I steal. So that is sva-karmabhih. There is forbidding everywhere, but still, I steal. Then whose fault it is? It is government's fault or my fault? If I kill, I'll be hanged. "Thou shall not kill." Lord Christ says, "Thou shall not kill." But if I kill, then I must suffer. But they say, give some false argument, "Lord Christ says, 'Thou shall not kill' and if I kill, Christ has taken the contract that whatever sinful activities we do, he will excuse." This is Christian document. They say that "Our Christ is so kind that whatever sinful activities we do, he will suffer for us." Is it not? This is Christian theory. Just see foolishness. "You do something, and I suffer for that." No. You have to suffer. You have done something wrong; you must suffer. This is the real philosophy, sva-karmabhih usattama te 'nghri-mulam pritah apavarga-saranam.

So we are very much entangled in this material world. One should be very much afraid. Prahlada Maharaja says... Prahlada Maharaja was not afraid of Nrsimha-murti, but he is very much afraid of this material existence. It is really very, very fearful. People do not know the seriousness of material existence, and they continue and waste their, the chance, human being. Human form of life is a chance to rectify, but they do not care. Therefore the Krsna consciousness movement is so important. Everyone, door to door, a devotee has to go and teach them that "You are leading a very, very irresponsible life. Be responsible to your consciousness and be a devotee of Krsna. That will save you."

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.16 -- Mayapur, February 23, 1976

HOME

© 2001 The Bhaktivedanta Book Trust International.

Some Way or Other Become Krsna Conscious 72/02/23 Calcutta, Bhagavad-gita 16.5

By: Srila A. C. Bhaktivedanta Swami Prabhupada



Prabhupada:

(daivi) sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
[Bg. 16.5]

Arjuna is advised by Krsna. He has described before the..., what is daivi sampati and what is asuri sampat. Abhayam sattva-samsuddhir. These are daivi sampat:

abhayam sattva-samsuddhir
jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam

ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavam hrir acapalam

tejah ksama dhrtih saucam
adroho nati manita
bhavanti sampadam daivim
abhijatasya bharata

So there are two classes of men. There are two classes of men within this world. In the Visnu Purana it is said that visnu-bhaktah bhaved daivah. Those are Visnu bhaktas, devotee of Lord Visnu. Three Deities -- Visnu, Mahesvara and Brahma. Brahma, Visnu, Mahesvara. So those who are devotees of Visnu, they are devata. Not that the asuras, just like Ravana. Ravana was a great devotee of Lord Siva and Hiranyakasipu was great devotee of Brahma, but both of them have been described as asura and raksasa. They are great devotee. Therefore the conclusion is there two classes of men, asura and devata. The visnu bhaktah bhaved daivah, those who are devotees of Lord Visnu, they are deva, devata, or demigods, and asuras tad-viparyayah. What is the difference between devata and asura? The, that is explained by Krsna, that daivi sampad vimoksaya [Bg. 16.5]. If you develop your divine qualities, as they're described, ahimsa, sattva-samsuddhih... Sattva-samsuddhih, sattva-samsuddhih means existentional purification. Our..., we, as spirit soul, we are pure, original, because Krsna is pure. Arjuna accepts Krsna, after understanding Bhagavad-gita, param brahma param dhama pavitram-paramam bhavan: [Bg. 10.12] "You are param pavitra.'' And God is param pavitra is admitted in the Isopanisad. Apapa-viddham, asnaviram. Asnaviram means in the body of God there are no veins, and therefore apapa-viddham. Veins, as soon as you have got this veins, that is material body. The body is maintained under certain material condition. You eat, and this eating substance transformed into secretion, then through the veins this comes to the heart, and heart it becomes red, corpuscle, the blood, the blood is diffused. Therefore there are so many channels, veins. And these things are pushed on with the air, and if there is shortage of air circulation, the man becomes paralyzed. This is scientific. So these things are required for the material body, not for the spiritual body. In spiritual body, asnaviram, there is no vein. Therefore one who misunderstands Krsna as having a material body, he has been described in the Bhagavad-gita as mudha. Avajananti mam mudha manusim tanum asritam [Bg. 9.11]. He has no veins. There is no difference between His body and His soul. We have got difference with our body and soul; therefore this existence with this material body is not suddha, is not pure. Therefore, sattva-samsuddhir, abhayam sattva-samsuddhir.

Srila Visvanatha Cakravarti Thakura has described, this abhayam means fearlessness, because, unless I become fearless, I cannot give up my present position. Just like, according to our Vedic system... Not our; everyone. Vedic system is for everyone. It is not that for a particular class of men, Vedic system. That's wrong. When Krsna says catur varnyam maya srstam [Bg. 4.13], this Vedic system, it is for all, not for a particular country, a particular society. So the Vedic system is that one should accept the order, sannyasa order, at the last stage of his life. Suppose one lives for a hundred years. He should become brahmacari, student, for twenty five-years, then a married man for another twenty-five years, and after fifty years, pancasordhvam vanam vrajet, he should accept the vana-vasi. Vana-vasi means vanaprastha. Vana: from vana, vana, "one who has gone to the forest,'' vanaprastha. So then, when he is prepared, he should take sannyasa. The whole institution is meant for sattva, sattva-samsuddhih. So one has to purify his existentional life; otherwise, if he does not purify his existence, then he has to transmigrate from one body to another, and that is material existence. That is material existence. Jalaja nava-laksani sthavara laksa-vimsati. One has to transmigrate from lower species of life, aquatic life, to trees; from trees to insect; insect to birds; birds to beasts; and from beasts, that is evolution. That evolution is not Darwin's evolution. That evolution, it is called janmanta vada. The soul is going from one body to another, not that the body is transforming. The Darwin's theory is that the body is transforming. No. Body cannot transform. Body can take the shape according to the desire of the soul, or according to the effects, resultant action, of one's karma. The different types of bodies are all there. Just like, in Calcutta, there are different types of apartments. So you can take an apartment or purchase an apartment according to the price you pay. That is, that is evolution. If you can pay more, then you can get nice body, nice apartment. This body is apartment. Urdhvam gacchanti sattva-stha [Bg. 14.18]. If you are regulated in the modes of goodness, sattva-stha, sattva-guna, then you are promoted to the higher planetary system, higher system of life. Just like in the Bhagavad-gita it is also said that sucinam srimatam gehe yoga-bhrasto sanjayate [Bg. 6.41]. One who is not mature in his performance of yoga, he is given chance, another chance -- another chance in a very nice family, sucinam, very pure brahmana family; srimatam, very rich, royal or very rich mercantile family. These are chances. Nature, under the order of Krsna, is giving chances to us, giving chance to us to come out of the entanglement of birth and death: janma-mrtyu-jara-vyadhi duhkha-dosanudarsanam [Bg. 13.9]. One should be intelligent to see the troubles of these four incidences of life: janma-mrtyu-jara-vyadhi. That is the whole Vedic system -- how to get out of these clutches. But they're given chance that "You do this, you do that, you do that,'' so regulated life, so that ultimately he can come out.

Therefore Bhagavan said, daivi sampad vimoksaya [Bg. 16.5]. If you develop daivi sampat, these qualities, as described -- ahimsa, sattva-samsuddhih, ahimsa, so many things -- then you'll get out, vimoksaya. Unfortunately, the modern civilization, they do not know what is vimoksaya. They're so blind. They do not know that there is some position which is called vimoksaya. They do not know. They do not know what is next life. There is no educational system. I am traveling all over the world. There is not a single institution which is meant for giving education about the transmigration of the soul, how one can get better life. But they don't believe. They have no knowledge. That is asuri sampat. That will be described here: pravrttim ca nivrttim ca jana na vidur asurah. Pravrttim. Pravrttim means attraction, or attachment. In what sort of activities we should be attached, and what sort of activities we shall be detached, that, the asuras, they do not know. Pravrttim ca nivrttim ca.

pravrttim ca nivrttim ca
jana na vidur asurah
na saucam napi cacaro
na satyam tesu vidyate
[Bg. 16.7]

These are the asuras. They do not know how their life should be directed, in which direction. That is called pravrtti. And what sort of life they should be detached, give up, nivrtti. Pravrttis tu jivatmana. That is another. Bhunam. Nivrttis tu mahaphalam. The whole sastra, whole Vedic direction is for pravrtti-nirvrtti. They are gradually training. Just like Loke vyavayamisa-madya-seva nitya sujantoh. A living entity has got natural inclination for vyavaya, sex life; and madya sevah, intoxication; amisa sevah, and meat-eating. A natural instinct there is. But asuras, they do not try to stop it. They want to increase it. That is asura life. I have got some disease. If I want to cure it, then doctor gives me some prescription that "You don't take.'' Just like diabetic patient. He is forbidden that "Don't take sugar, don't take starch.'' Nivrtti. Similarly, the sastra gives us direction that you should be accepting these things and you should be not accepting these things, sastra. Just like in our society, we have picked up the most essential nivrtti and pravrtti. The pravrtti... We are instructing our students, "No illicit sex life, no meat-eating, no amisa-seva.'' Amisa-seva nitya sujantoh. But the sastra says that if you can give up nivrttis tu mahaphalam, then your life is successful. But we are not prepared. If you are not prepared to accept the pravrttis and not to accept the nivrttis, then one must know that he is asura. Krsna says here, pravrttim ca nivrttim ca jana na vidur asurah [Bg. 16.7]. They do not... "Oh, what is that?'' They say, even the big, big swamis will say, "Oh, what is there wrong? You can eat anything. It doesn't matter. You can do anything. You simply give me fees, and I give you some special mantra.'' These things are going on. So because we want such cheaters... If I say, just like in our Society, if you had been given the freedom, "Now, whatever you like you can do,'' millions of students would have come. But that is not possible. We don't make any compromise like that, that "You can do whatever you like. You can eat whatever you like.'' No. We don't restrict to the ordinary man, but if one comes forward to become our student, serious student, then he must follow this pravrtti-nirvrtti. Otherwise he remains asura. What we have to make an asura a deva. That is our process. Krsna consciousness means that it is not that if a man is born in an asura family he cannot be deva. No. He can be deva. Krsna says, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. Papa-yonayah means asura-yonayah, or lower than asura-yonayah. Striyo vaisyas tatha sudras te 'pi yanti param gatim. Everyone has got a chance.

So this Krsna consciousness movement is giving chance to everyone to become devata. It is so nice movement. Because without becoming devata he'll be entangled. He'll be entangled. He'll have to. He has to continue this four process of birth, death, disease, and old age. That he has to. Therefore Krsna says that daivi sampad vimoksaya. If you want to get rid of this troublesome material existence, threefold miserable condition of material existence, then you have to develop daivi sampat. That can be developed. It is not that stereotype, one who is condemned, he cannot be raised. No. Anyone can be raised. Just like Caitanya Mahaprabhu accepted Jagai and Madhai. They fell down. They're born..., they are born in brahmana family, nice family, but due to bad association they became drunkard, they became woman-hunters, meat-eating, gambling, so many, all these good qualities. At the present moment, in the human society, without these they are not civilized. They must have a club. What is this club? I have seen in Germany. Just like we have got, after few steps, a (Sanskrit?), similarly, in Hamburg I have seen, a few steps after there is a small club. What is the business of the club? The business of club that a young woman should be there, and there should be wine and cards for playing gambling. And whenever they get holiday, they, you won't find him at home. He has immediately gone to the club. You see? So these things... Not only in Germany. About, say, thirty years ago, one of my Godbrothers went to England, and Lord Zetland, he said that "Whether, Swamiji, you can make us brahmana?'' So he proposed these four things: "Yes. We can make you brahmana, provided you give up these bad habits.'' "What is that?'' "No illicit sex, no meat-eating, no gambling, no intoxication.'' He said, "It is impossible. This is our life!'' You see.

So it is very difficult. Therefore the pravrtti-nirvrtti, the Vedic rules have been formulated in such a way that if a man has got pravrtti for meat-eating or drinking or for sex-life or gambling... So we know that gambling is allowed on the kali-puja day. We know. Especially northern Indian people, mercantile people, they take it, advantage, gambling. And sex life is allowed married life. That is gradually nivrtti, married life; otherwise they will become upstarts. The society will be lost. And meat-eating allowed also: "All right. Just offer a goat before Kali and take that.'' Not purchase from the market or slaughterhouse. No. So these things are there just to gradually make him refrain from all these habits. Nivrtti. This is Vedic. Not that "Oh, there is in the Vedas Kali-puja. We are devotees of Kali.'' Why? For meat-eating. That's all. They are..., they become devotees of Kali only for meat-eating. That's all. There is no other devotion. So actually... So nivrtti. But that is nivrtti-marga. Nivrtti-marga. And in the Vaisnava philosophy that immediately, immediately give up these things; otherwise it will be not possible. Because in the next line it is said,

daivi sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
[Bg. 16.5]

"My dear Pandava, Arjuna, don't be afraid.'' Because as soon as Krsna said that daivi sampad vimoksaya, nibandhayasuri mata, so, nibhandaya asuri mata, "I am fighting now.'' This is the business of asuri. "I am now violent.'' So he became afraid that "Then I am also an asuri sampat.'' That Krsna immediately said, "No, no, no, don't be afraid.'' Ma sucah. Ma sucah sampadam daivim. "My dear Arjuna, you don't be afraid. Don't, don't be worried.'' Why? "Because you have no asuri.'' "I am fighting.'' "You are fighting for Me; therefore you are not asura.'' Those who are fighting for their sense gratification, they're asuras, but if need be fighting for, for cause, right cause... Of course, everyone thinks right cause; therefore it should be confirmed. Just like Arjuna. Arjuna fought when he understood that "This fighting is right cause, it is sanctioned by Krsna.'' Then it is right cause. You cannot make your right cause. You can not formulate that "This is right cause.'' That is mental concoction. You must get it sanctioned. That is a principle of daivi life, divine life.

Divine life means, as it is stated in the Bhagavata, that atah pumbhir dvija-srestha. In Naimisaranya, all the big brahmanas were addressed by Suta Gosvami, and he said that "My dear all the great brahmanas, you are present here,'' atah pumsam dvija-srestha varnasrama-vibhagasah. There are different duties of the varna and asrama. A brahmana has got his duty, a ksatriya has got his duty. Now, a ksatriya's duty is fighting. So how this fighting can be utilized as perfection of life? Nobody will say, "Oh! Fighting, how it is perfection, killing others?'' No. There is perfection. What is that? Atah pumbhir dvija-srestha varnasrama-vibhagasah svanusthitasya dharmasya. You are ksatriya; your dharma is fighting. You try to please the Supreme Lord by your fighting. That is perfection. You are brahmana, so you try to please the Supreme Lord by your brahminical knowledge. What is that brahminical? Brahma janatiti brahmanah. So one who knows brahma, he is brahmana. Then, then next stage is for brahmana to become Vaisnava. To become Vaisnava. Because brahmano hi pratisthaham. Simply one, if one stop simply by brahma knowledge and does not make further progress, that is not perfection. Perfection is, Krsna says that "I am the origin of brahmajyoti.'' Therefore from the brahmajyoti one should make progress up to Krsna. Just like sunshine. You are in, everyone, is sunshine. That's all right. But if you have got power, then you'll reach the sun planet, you'll see the sun-god, because the original source of the sunshine is the sun-god. Similarly, brahmajyoti, the origin of brahmajyoti is Krsna, brahmano hi pratisthaham. Brahmajyoti is emanating from the body of Krsna. It is, it is confirmed in the Brahma-samhita, yasya prabha prabhavato jagand-anda-koti [Bs. 5.40]. So in this way we make progress. So here Arjuna, although he was fighter, Arjuna did not change his position. He did not become a brahmana. After hearing Bhagavad-gita it is not that he gave up his profession as a ksatriya and went to Himalaya to become a brahmana, meditation. No. He became perfect by his own profession. How? Because he satisfied Krsna. So you can be situated in any position. That does not matter. But try to satisfy Krsna. That is Krsna consciousness movement: how to satisfy Krsna. It is not very difficult. Krsna says... Now you can say that "Arjuna was a fighter, and there was great need of the Kuruksetra fighting, so he satisfied Krsna, but I am a poor man, I am not Ksatriya, not (indistinct).'' That doesn't matter. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. No, you come here. Here is Krsna. You always think of Krsna, man-mana. You become devotee of Krsna. Whatever you can, offer to Krsna. Man-mana bhava mad-bhakto mad-yaji: you worship Krsna. If you don't come here, you can do it in, at your home. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Somehow or other, you become Krsna conscious. There is no difficulty. "No, I have no money. I cannot worship Krsna in this way, so gorgeously.'' No. That Krsna does not say. Krsna says, patram puspam phalam: "If you are poor man, all right, you give Me little fruit, little flower, little water, I'll eat it.'' Then what do you want more? Or if you cannot do anything, chant Hare Krsna.

So Krsna consciousness movement is so easy. Everyone can take it and make his life successful. Daivi sampad vimoksaya nibandhayasuri mata, ma sucah sampadam... [Bg. 16.5]. Here, just to tell the devotees that even they are engaged, that Hanuman become engaged in fighting with Ravana, but he became the greatest devotee of Lord Ramacandra. Arjuna also became engaged with, in fighting with the Kauravas, and he is the greatest. Bhakto 'si priyo 'si me [Bg. 4.3]. Krsna gives (indistinct) to him: "You are My dear friend, priyo 'si bhakto 'si.'' Similarly, we can do everything for Krsna. Lord Caitanya Mahaprabhu says,

amara ajnaya guru hana tara ei desa
yare dekha, tare kaha 'krsna'-upadesa
[Cc. Madhya 7.128]

Yare dekha tare kaha krsna... Everyone, you can do that. There is no difficulty. Pranair arthair dhiya vaca. Any..., somebody can dedicate his life, somebody can dedicate his money, somebody can dedicate his intelligence, somebody can dedicate his words. So it is not at all difficulty. In this way, simply by accepting the process of Krsna consciousness, one develops the daivi sampat, divine quality. Yasyasti bhaktir bhagavaty akincana sarvair gunair tatra samasate surah. As soon as one becomes devotee, with all the divinely, godly qualities one becomes developed.

yasyasti bhaktir bhagavaty akincana
sarvair gunair tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih
[SB 5.18.12]

Because people are not devotees of God, therefore despite all education, all advancement of scientific knowledge, still they are dealing like cats and dogs. They are not peaceful. The peace cannot be attained without Krsna consciousness. Aham hi sarva-yajnanam bhokta ca prabhur eva ca. Simply by practicing Krsna consciousness there can be peace, there can be prosperity, there can be happiness. Otherwise we shall be entangled. It is clearly mentioned here by Krsna, daivi sampad vimoksaya. And daivi sampat means, the example is Arjuna. He immediately takes up, Arjuna: ma sucah. "You are, you are already developed with daivi, daivi sampat.'' Ma sucah: "You haven't got to worry.''

Abhijato 'si, "From the birth you are born devotee; therefore daivi sampat. You are born devotee.'' The Pandava, whole Pandava family, they are devotees. Therefore, simply if you become devotee of Lord Krsna, then you acquire all the daivi sampat, and then your life is successful. You become.

In another place also Krsna says, in the Fourth Chapter, that janma karma me divyam [Bg. 4.9]. Without daivi sampat nobody can understand Krsna. Without daivi sampat. Both ways. If you try to understand Krsna, then automatically the daivi sampat will be developed; or by developing daivi sampat you can understand Krsna. But that is very difficult. Better you touch the electric and you become electrified. Simply by, simply by mam ca yo 'vyabhicarena bhakti-yogena sevate [Bg. 14.26]. That Krsna advised. Simply avyabhicarena, pure devotional service. If you engage yourself in pure devotional service to Krsna, then sa gunan samatityaitan brahma-bhuyaya kal... [Bg. 14.26], immediately you become elevated to the position of brahma. These things are described very nicely, explained in the Bhagavad-gita. Our only propaganda is that you try to avoid these four principles of sinful life: illicit sex, meat-eating, gambling and intoxication. And chant Hare Krsna and read Bhagavad-gita -- your life is successful.

Thank you very much. [break] ...on this side.

Guest: Yes. Bhagavad-gita teaches us that one should treat a piece of gold...
Prabhupada: Hm?

Guest: ...a piece of gold and a piece of stone alike. Is it practically considered?

Prabhupada: Where it is stated?

Devotee: One should treat a piece of gold and a piece of stone...

Prabhupada: Where it is stated?

Guest: In the Bhagavad-gita.

Prabhupada: Where? You recite the sloka.

Guest: Well I can't...

Prabhupada: That's all. This is not question. If you have no clear idea, where the question? Where it is stated? Do you..., are practically can do that -- a piece of gold and piece of stone, the same thing? There is a verse, sama-lostrasma-kancanah. So that is very advanced stage, when one knows that everything is made of matter, so what is the value? Why you can't give more value to the stone, because originally everything is made of matter? There is one thing, panditah sama-darsinah [Bg. 5.18]. But that is when one has attained a very perfectional stage, not for the ordinary man. Ordinary man, you cannot say that "I treat a piece of stone and piece of gold the same way.'' Then why don't you take a piece of stone? Can you say? Suppose if you have gone to a, purchasing to a goldsmith shop. So I say, "Sir, you take this ornament made of stone and you pay me the price of gold.'' Would you agree? Then there is no such... It must be practical. In the practical life that is very higher stage. Those who do not care either for... Just like Sanatana Gosvami. Sanatana Goswami was Vrndavana. He was chanting Hare Krsna, Hare Krsna, always. Then, one brahmana, he was very poor -- perhaps you know this story -- he worshiped Lord Siva, and when Lord Siva was pleased, then he wanted to take him, give him some benediction. So, "What do you want?'' So he said, "Give me the best thing, so I shall be the greatest of all.'' That he said, "Oh, I haven't got such thing, but if you want, you go to Sanatana Goswami.'' "Where is Sanatana Gosvami?'' "Vrndavana.'' So when he went there, so he had a touchstone. The touchstone was kept with the garbage, and he asked him, "All right, you take that. You are poor man. You take the stone, and if you touch this stone with iron, it will turn into gold. You take this. Find out in that garbage.'' So he took it and went away. So on the street he began to think that "Lord Siva advised me that 'He has the best thing. You go there.' But he has given me this stone -- it is very nice -- but why did he keep it with the garbage? He has not delivered me the best thing.'' So he returned back. So when he returned back, then Sanatana Goswami..., he said, "Sir, I, I, this is very nice, but I don't think this is the best thing, because Lord Siva said me that you have the best thing. If it is the best thing, why did you keep it with the garbage?'' So Sanatana Goswami smiled and said, "Yes, it is not the best thing, but for you it was the best thing. You want more than this, more valuable?'' "Yes, sir. For that purpose I came.'' "Then take this stone and throw in the Yamuna.'' So he threw it, and, "Sit down, chant Hare Krsna.'' You see? Those who are actually attached, sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170], for them it is equally valuable. Not for ordinary men. So we cannot jump to the highest position. That is not possible. Therefore we have to go abhayam sattva-samsuddhih. This process is recommended. Krsna says, and Krsna says also this. So actually, Krsna says ultimately, sarva-guhyatamam, "The most confidential knowledge I am giving you: sarva dharman parityajya mam ekam saranam [Bg. 18.66]. This is the most confidential.'' So, so long we are not able to come to the platform of thinking the gold and the stone on the equal value, we have to follow these rules and regulation. But that is the highest consideration. Just like Sanatana Goswami, he didn't care for this touchstone. Not for the ordinary man. The ordinary man cannot make that all of a sudden; therefore it is not for him. So what was the purpose of saying that Gita says sama-lostrasma-kancanah? Why did you raise this question? What is the purpose? We can not raise, ordinary man, but why did you raise this question? What is the purpose?

Guest: I think this is practical for a householder.

Prabhupada: But I don't think. Then what is the difference? Therefore, household luxury is allowed up to fiftieth year in order to learn, pancasordhvam vanam vrajet. That is Vedic system. Not to remain householder until you are fired, you see, or you are taken by death. Just like our big leaders. They won't give up their householder's life unless he is fired to death, or death takes him away. That is not very good proposition. My Guru Maharaja used to say that this householder life means it is a concession for sense gratification. That's all. But our position is that we should not continue sense gratification for all the life. The sense gratification process is going on by the hogs and dogs throughout the whole life, but we should not be like hogs and dogs. We should cease at a certain time. Pancasordhvam vanam vrajet. So far, no more. That should be our model. Not that continue. That, that is Vedic way of life. Pravrttim-nivrtti. So long pravrtti, attraction for household life, and next nivrtti, "Now I shall be detached.'' But the asuras, as it is said, pravrttim ca nivrttim ca na vidur asurah janah [Bg. 16.7]. And if you continue simply pravrtti-marga, then you'll remain asura; you don't become deva. The whole process Vedic system is, even if you are asuras, gradually by practice, by good association, by following the principles of sastra, we can become deva. So our, this Krsna consciousness movement, actually we're doing that. These boys, they are so..., according to our sastras they are born in asura families, but they are coming deva. And they have become devas. So that is not impossible. It doesn't matter, janmana jayate sudrah sanskarad bhaved dvijah. Anyone can be born of lowborn, sudra-born, or lower than sudra born, but by this process, Krsna consciousness, kirata-hunandhra-pulinda-pulkasa abhira-sumbha yavanah khasadayah ye 'nye ca papa [SB 2.4.18] -- more than, still lower born -- sudhyanti prabhavisnave namah. That is the wonderful, I mean to say, power of the Supreme Lord. So we are trying to bring everyone -- Hindus, Muslims, or mlecchas, Yavanas, Kirata, Andhras -- anyone come to Krsna consciousness, there is no limitation. We don't say, "No. Because you are born in this family, you can not take to Krsna consciousness.'' Everyone can. Just like in Africa, they are also taking. They are becoming Vaisnava.

So this is our main business. This is the business of every Indian. Caitanya Mahaprabhu said,

bharata-bhumite manusya-janma haila yara
janma sarthaka kari' kara para-upakara
[Cc. Adi 9.41]

Janma sarthaka kari. First of all we have to make our life perfect by following these principles. Not that we shall remain all along grhastha. No. That is not Vedic injunction. At a certain age you must give up your grhastha life. Whatever is done is done. That's all. Finished. That is Vedic civilization. Brahmacari, vanaprastha, uh..., grhastha, vanaprastha, then sannyasa. Four orders of spiritual life and four orders of material life, brahmana, ksatriya, vaisya, sudra. This is called varnasrama-dharma. So India, it is especially practiced, India. This bharata-bhumi specially. Therefore bharata-bhumi is called punya-bhumi. But we are giving up all this. We are becoming allured by something else. That is our misfortune. (end)

>>> Ref. VedaBase => Bhagavad-gita 16.5 -- Calcutta, February 23, 1972