Nobody knows Krsna

3 Jan 73 , Bombay

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Prabhupada:(devotees chant Brahma-samhita verses)

Devotees: ...govindam adi-purusam tam aham bhajami **.

Prabhupada: Thank you. So Govindam adi-purusam tam aham bhajami. These verses, Brahma-samhita, it was composed by Lord Brahma. Therefore in the Vedic literature, this, this is called Samhita. Samhita means part of the Vedic literature. So Lord Brahma is describing about Krsna. There are some foolish question that "Krsna appeared five thousand years ago. How He became God?" Actually that is not the fact. In the Brahma-samhita, Brahma is describing means from the very creation. Brahma is the first creature of this universe. So he has explained about Krsna by his experience, by his realization.

In the Vedanta-sutra, Krsna is described, janmady asya yatah: [SB 1.1.1] the Supreme Person from whom everything has emanated. So that Krsna has confirmed in the Bhagavad-gita, aham adir hi devanam [Bg 10.2]. Devanam means in the beginning there was Brahma, Visnu, Mahesvara. And Krsna is adi of these devas also. Aham adir hi devanam. Aham sarvasya prabhavo: "Everything has emanated from Me."

aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
 [Bg. 10.8]

So Krsna is the adi-purusa. In... Arjuna also confirms. After understanding Bhagavad-gita, Arjuna also confirms:

param brahma param dhama
pavitram paramam bhavan
purusam sasvatam adyam
 [Bg. 10.12]

Adyam: the original person. Just like in our genealogical table, in each family, there is a person who is the origin of the family -- then his son, his son, his grandsons, great-grandson. In this way, family expands. Similarly, this creation is from Krsna. In the Catuh-sloki Bhagavata also, aham eva asam agre: [SB 2.9.33/34/35/36] "I was present before the creation." Even Sankaracarya, who is impersonalist, he also says, narayanah paro avyaktad: "The Supreme Personality of Godhead, Narayana, He is beyond this material creation." Narayanah parah avyaktad. Avyaktad anda-sambhavah. From the avyakta, nonmanifested material mahat-tattva, this material creation has been, become possible. Before the material creation, beyond the material creation, there is Krsna. Therefore in the Brahma-samhita, Lord Brahma is describing Krsna in each verse: govindam adi-purusam tam aham bhajami **. Govindam adi-purusam. He's the original person.

Krsna also says, mattah parataram nanyat kincid asti, asti dhananjaya [Bg. 7.7]. There is no more para-tattva, superior source, except Krsna. This Krsna consciousness movement is therefore..., we are trying to place before the civilized human society that the adi-purusa, the original Supreme Personality of Godhead. They are searching after God. There are so many societies -- theological society, theosophical society -- they are searching after God. But here is God. Why don't you take reference from the Vedic literature? God's reference is there in the Vedic literatures, and God Himself appeared, and He explained Himself in the Bhagavad-gita. And God is accepted, not (only) now, even when Krsna was present, five thousand years ago, all great sages, saintly persons, great rsis, they also accepted. Narada, Devala, Vyasa. When Arjuna, in the Bhagavad-gita... It is explained in the Tenth Chapter. You know, all, Krsna as param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. He, he is addressing Krsna as person, bhavan. This bhavan sabda, this word is used, "person," not imperson. Bhavan. Param brahma param dhama pavitram paramam bhavan, purusam [Bg. 10.12]. He's not imperson. Purusam. Purusam means person. Not female also. Purusam means male. Purusam sasvatam. Sasvatam, original; adyam, the first. So in this way. And Arjuna has also given reference that all the great sages... At that time, Vyasadeva... Vyasadeva is still present. So "Vyasadeva accepts You, Narada accepts You, and Asita, Devala, big, big, great sages accepts You. You are personally speaking, and I have realized that You are the Supreme Personality of Godhead." This is Krsna. Krsna is not manufactured, as nowadays it has become a fashion to manufacture God by votes. No. God is never manufactured. God is God. Not by mystic power one becomes God or by so-called meditation or magical arts. No. God is God. Nobody can become God. Asamaurdhva. In the Bhagavad-gita, Krsna is described as asama urdhva prapitamaha ca [Bg. 11.39]. In the Eleventh Chapter, you'll find these words. Because Brahma is considered... He's called pitamaha, because the father of the father. If you search out the genealogical table of this universe, especially of the human society, then you go on searching. I am begotten by my father; my father is begotten by his father, his father, his father, his father -- you go on. Then ultimately, if you have so much patience to make research, the, you can get from the sastras, you can get. So the original father of this universe is Lord Brahma; therefore he is addressed as Pitamaha. But the father of Brahma also, Brahma, is also there: Garbhodakasayi Visnu. The Garbhodakasayi Visnu is expansion of Karanodakasayi Visnu, the original Visnu, and Karanodakasayi Visnu is expansion of Sankarsana. Sankarsana is expansion of Narayana. Narayana is expansion of another Sankarsana, and that Sankarsana is expansion of Baladeva. And Baladeva is expansion of Krsna. You'll find in the sastras. Therefore Krsna is the original person. Govindam adi-purusam tam aham bhajami **. It is not that some artist has manufactured a fashionable Krsna, and we worship that. No. Krsna's the original person. We find it, description, in the Samhitas, in the Vedas, in the Rg Veda: om tad visnoh paramam padam sada pasyanti surayah. And the explanation of Vedanta-sutra, Srimad-Bhagavatam, there it is explained: janmady asya yatah [SB 1.1.1]. Because Vedanta-sutra begins with this aphorism: janmady asya yatah.

So Srimad-Bhagavatam is the original explanation of Vedanta-sutra. So in the Vedanta-sutra, explanation of Vedanta-sutra, Srimad-Bhagavatam, it is said,

janmady asya yatah anvayat itaratas ca arthesu abhijnah
tene brahma hrda adi-kavaye muhyanti yatra surayah
 [SB 1.1.1]

These descriptions are there. So adi-kavi, adi-kavi means Brahma. Brahma, Adi-kavi. So tene brahma. Brahma means sabda-brahman, Vedic literature. So He instructed or imparted in the heart of Brahma. Because when the creation was there, Brahma was the only person, living entity, in the beginning. So the question may be that "How Brahma learned Vedic knowledge?" That is explained: tene brahma... Brahma. Brahma means Vedic literature. Sabda-brahman. The information, the description of God is also Brahman. Brahman is absolute. There is no difference between Brahman and the literature which is describing Brahman. The same thing: just like Bhagavad-gita and Krsna, there is no difference. Bhagavad-gita is also Krsna. Otherwise why this book is worshiped since so, for so long time, since five thousand years, unless the Bhagavad-gita is Krsna? There are so many literatures, books, are published nowadays. After one year, two years, three years -- finished. Nobody cares for it. Nobody cares for it. Nobody reads for... Any literature you take in the history of the world, no literature can exist for five thousand years, repeatedly being read by many, many scholars, religionists and philosophers, all. Why? Because it is Krsna. Krsna... There is no difference between Bhagavad-gita and Bhagavan. Sabda-brahman. So Bhagavad-gita should not be taken as ordinary literature, that one can comment on it by so-called ABCD knowledge. No. That is not possible. The fools and rascals, they try to comment on the Bhagavad-gita by their ABCD scholarship. That is not possible. It is sabda-brahman. It will be revealed to the person who has devotion to Krsna. Yasya deve para bhaktir yatha deve... These are the Vedic instructions.

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
 [SU 6.23]

They become revealed. Therefore Vedic literatures are called revealed. It is not that I can understand by your ABCD knowledge; I can purchase one Bhagavad-gita, and because I have grammatical knowledge, I can understand. No. Vedesu durlabha. In the Brahma-samhita it is said, vedesu durlabha. You go on studying all Vedic literature by your literary capacity or scholarship -- durlabha. It is not possible. Vedesu durlabha. Therefore there are so many persons, they are trying to interpret Bhagavad-gita by their so-called scholarship, but nobody cares for them. They cannot turn even one person, a devotee of Krsna. This is a challenge. In your Bombay there are so many persons, they are explaining Bhagavad-gita for so many years, but they could not turn even a single person a pure devotee of Krsna. This is our challenge. But this Bhagavad-gita, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Krsna, they are becoming devotees. This is the secret of success. But these foolish people, they do not know. They think that by interpreting Bhagavad-gita by their so-called rascaldom knowledge, they can reveal Bhagavad-gita. That is not possible. Naham prakasah yogamaya-samavrtah. Krsna is not exposed to these foolish and rascals. Krsna is never exposed. Naham prakasah sarvasya [Bg. 7.25]. He's not so cheap thing that He'll be understood by these fools and rascals. It is not possible. Krsna says, naham prakasah sarvasya yogamaya-sama... [Bg. 7.25].

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

So if we want to understand Krsna, then we have to follow. Mahajano yena gatah sa panthah [Cc. Madhya 17.186]. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. Krsna says. And Krsna says, bhakto 'si priyo 'si rahasyam etad uttamam [Bg. 4.3]. Krsna says to Arjuna, "This science of God, Bhagavad-gita, krsna-tattva..." Caitanya Mahaprabhu said: yei krsna-tattva vetta sei guru haya [Cc. Madhya 8.128]. Guru does not become. Guru is not so cheap thing. One must know what is krsna-tattva. One must know what is Krsna. Krsna says also,

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

Nobody knows Krsna. They may speculate by their so-called scholarship, ABCD knowledge, but Krsna, Krsna is not there. They cannot turn even a single man to become a Krsna devotee. That is not possible. They can be fool. That is described in the Srimad-Bhagavatam: sva-vid-varaha-ustra kharaih samstutah purusah pasuh. The, one who is not devotee, he is described as a pasuh, as an animal. And such animal is eulogized, glorified, by another animal. What are they? Now, dogs, camels, asses and hogs. Sva-vid-varaha-ustra kharaih samstutah purusah pasuh. These description is there. Therefore if we want to understand Krsna, we have to follow these mahajana. Just like Brahma. Brahma is the original. There are... Who is mahajana? Mahajana. In India, a mahajana is accepted who can give you loan, money. He's called mahajana. Not that, that all. It is, it is a perverted word. But mahajana means a, one who is pure devotee of the Lord. Mahatma means who is pure devotee of the Lord. Sadhu means who is a devotee -- not these street beggars. Sadhu. Sadhur eva sa mantavyah samyag vyavasito hi... [Bg. 9.30]. Who are they?

 

sadhur eva sa mantavyah.
api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah...
 [Bg. 9.30]

He's sadhu. Even if we find some discrepancies in the life of a devotee... Just like these European, Americans. They're devotees. They are pure devotee of Krsna. How? They have no other desire. They simply want to satisfy their spiritual master and Krsna. Therefore they are pure devotees. They have no other business. They have sacrificed everything. They are coming from rich family, rich nation, educated, everything. There is no scarcity in their country. Everything's complete. But still, for Krsna they have forsaken everything. That is pure devotion.

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttamam
 [Brs. 1.1.11]

Those who are trying to catch up here something, catch up here something, they have been described by Caitanya Mahaprabhu as khara jati abata (?). Khara jati abata. The kha... One, one of the devotee of Caitanya Mahaprabhu, Mukunda, he was very, mean, confidential devotee. His class friend also, Caitanya Mahaprabhu's. So he was going sometimes here, sometimes there, sometimes here, sometimes there. So Caitanya Mahaprabhu became very angry upon him, and gave him the title khara jati abata. Khara jati abata: "Don't allow him to come here." He became so strict. So he was very sorry. "Caitanya Mahaprabhu has said not to come in His meeting." So he was asking other devotees that "I shall not be allowed?" So, "We can..., how we can allow you? Caitanya Mahaprabhu has forbidden." "So will you ask if there will be any time so that I can again come back?" So some devotee inquired from Caitanya Mahaprabhu that "Mukunda is very sorry. You asked not to come. But he's asking whether there will be any day in future when he'll be allowed to come again." So Caitanya Mahaprabhu said, "After three thousands of births. After three thousands of births, he'll be allowed to come in." So when Mukunda inquired, "Did you inquire from Caitanya Mahaprabhu this question?" he said, "Yes, but He has said after your three thousands of repeated births, you'll be allowed." So he began to dance. He began to dance. "Oh, then I'll be allowed some day. Never mind, three thousand births. Never mind three thousand births." So when this, this, this was informed to Caitanya Mahaprabhu that "He's dancing now because You have, You'll allow him to come in after three thousands of births," so Caitanya Mahaprabhu became very pleased and asked him to bring him immediately. (laughter)

So if we want to actually learn this... Just like there must be eka nistha. Bhajanti mam ananya-bhak. That is the qualification. [ ...Krsna. If you want to know Krsna, it is very easy. Don't divert your attention to anything. "No, I, I worship this demigod, I worship that demigod, I..." Then your knowledge is gone. That is described in the Bhagavad-gita. Kamais tais tair hrta-jnanah yajante anya-devatah [Bg. 7.20]. Anya-devatah: "other demigods." Devatah is Krsna, but others, they're demigods.

ekale isvara krsna ara saba bhrtya
yare yaiche nacaya se taiche kare nrtya
 [Cc. Adi 5.142]

God is one, Krsna. Ekam evadvitiyam. All others, they are servants. This is our conclusion. This is sastric conclusion. Eka brahma dvitiya... Brahman cannot be two. Param brahman. Param brahma paramam bhavan. Therefore Arjuna has addressed Him as bhavan, "Yourself." Not that "You have got many competitors." Just like we are, we find nowadays, in one street another God; another God, in another street, another god; another street, or another city, there are so many Gods. No. God is one. Ekam eva advitiya. And that is Krsna. Krsnas tu bhagavan svayam [SB 1.3.28].

So this is Krsna consciousness. So if we want to learn about Krsna, then we have to follow the path of mahajanas, great personalities. Just like Brahma is presenting Brahma-samhita, describing; Vyasadeva is presenting Srimad-Bhagavatam. Om namo bhagavate vasudevaya. Bhagavan, Himself, is describing Himself in the Bhagavad-gita. So where is the difficulty to understand Bhagavad-gita or Bhagavan? We don't find any difficulty. Where is the difficulty? The mahajana is there, the sastra is there, the guru is there, the Veda is there. And why should we make research after God? What is this nonsense? Everything is there. Vedais ca sarvair aham eva vedyam [Bg. 15.15]. The purpose of Vedas is to know Krsna. Janmady asya yatah [SB 1.1.1]. Athato brahma jijnasa, to inquire about Brahman. Brahman. So there is no need of searching out God. You can simply try to digest whatever is already there. The Bhagavad-gita is there. All the acaryas, they have accepted. They have written commentation on Bhagavad-gita with reference to the Vedic knowledge. The Absolute -- krsnas tu bhagavan svayam -- is accepted everywhere by all acaryas. Why you are searching after God? I do not know. So this Bhagavad-gita and this Brahma-samhita, and the description is about Krsna, and His abode:

advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
vedesu durlabham adurlabham atma-bhaktau
govindam adi-purusam tam aham bhajami
 [Bs. 5.33]

Advaita. Advaitam acyutam anadim ananta-rupam. He has got ananta-rupam. There is no limit. He has got so many. Because each, in each and every brahmanda, there is Krsna avatara. Krsna avatara... Just like in this brahmanda there was Krsna avatara in, five thousand years ago, similarly Krsna avatara is going on just like... The same example, as I have given you many times, that the sun, sun, sun planet is there in the sky, but sun is visible when he is in our front. Otherwise sun is there. Similarly Krsna is always there, but when He descends, incarnates, He becomes visible to us, exactly like the sun. At the present moment, it is night. Sun is not visible. But in due course of time, say, after eight hours or ten hours, in the morning, the sun will be visible. Similarly there is scheduled time when Krsna becomes visible on this planet, on this universe. And there are, there are innumerable universes. They..., therefore He's called nitya-lila. Nitya-lila means eternal pastimes. Krsna is born as Yasoda, Devaki-nandana. Immediately He begins to grow. But that birth is taking another planet, another universe. Just like six-thirty, sunshine... It is now visible on this planet, or on this city, but again six-thirty, again, in another city, six-thirty in another city, six-thirty another city. It is not very difficult to understand. That six-thirty's continuing. That seven-thirty's continuing. That eight-thirty's continuing. Every minute and second is continuing. Simply you have to know where it is. You immediately try to know by phoning the other city, other, on the other country, you'll know that this six-thirty, or seven-thirty or twelve-thirty or the set up or rising of the sun is continually going on, here or there. Similarly Krsna's appearance, Krsna's pastimes, everything is continually going on: sometimes in this universe, sometimes in another universe, sometimes another universe. In this way it is going on. Therefore Krsna's lila is called nitya-lila. Nitya-lila, eternal. It is not for the time when Krsna appeared. That nitya-lila, as we have seen within this planet, Krsna, that will come again. Just like we saw the sun in the daytime. Now it is not visible, but in due course of time, again we shall see; next morning we shall see sun. Similarly, we shall see again Krsna, and that rotation takes place according to Vedic calculation after forty-three crores of years. That is the explanation we get from Vedic sastra.

So Krsna's lila, it is not an invented, we are worshiping Krsna as something imaginary, some artistic picture. No. It is nitya-lila. Krsna is fact. Govindam adi-purusam. He's adi. Advaitam acyutam adyam purana-purusam. Purana-purusam. The oldest man. Purana means oldest. Oldest, Purana-purusam. Purusam means person. Nava-yauvanam ca. But whenever you'll see Krsna, He's just a perfect young boy, nava-yauvanam ca. You'll never see Krsna's picture as He has become old, He has grown some big, big beard and... No. Krsna, you'll never see. Krsna is just like a twenty-years-old young boy. Nava-yauvanam ca. Vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. He is not to be found in the Vedas. There is, but we miss. In the Rg Veda, in the Atharva Veda, Krsna is there. Vedesu durla... But the ordinary man cannot find. Just like the people, they're reading Bhagavad-gita, but they do not understand Krsna. There are so many people; they are very proud of reading Bhagavad-gita daily, but they do not understand Krsna. The only thing is, they're missing Krsna. Except Krsna, all rubbish thing they are talking. This is their vision. Because vedesu durlabha. For the rubbish person, rascal person, Krsna is durlabha. Adurlabha atma-bhaktau. But Krsna is available, Krsna has to be seen from the Krsna's devotee. Not from others. Therefore Krsna said to Arjuna that "I am again explaining to you this Bhagavad-gita because bhakto 'si priyo 'si rahasyam hy etad uttamam [Bg. 4.3]. There is a very nice mystery in this Bhagavad-gita, and that will be understood by you because you are My devotee. You are My very dear." So in order to understand Krsna, one has to first of all become a great devotee, dear friend of Krsna. Then he can understand. Otherwise, vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33].

So this Brahma-samhita describes about Krsna. Brahma is mahajana. I've already told you: mahajano yena gatah sa panthah [Cc. Madhya 17.186]. So in the sastras, twelve mahajanas are accepted:

svayambhur naradah sambhuh
kumarah kapilo manuh
prahlado janako bhismo
balir vaiyasakir vayam
 [SB 6.3.20]

This was explained by Yamaraja to his servants, that these are mahajanas. Who? Svayambhur, Brahma. Svayambhur naradah. And Sambhuh, Lord Siva. Svayambhur naradah sambhuh kumarah. The Kumaras, the four Kumaras; Kapila, Kapiladeva, Lord Kapila. Manu, Svayambhuva Manu. In the Bhagavad-gita also, accepted this: imam vivasvate yogam proktavan aham avyayam, vivasvan manave prahur [Bg. 4.1]. This Manu. So in this way, we have to approach the right person, evam parampara-praptam [Bg. 4.2], who is coming in the line of Brahma, who is coming in the line of Lord Siva, in the line of Narada. In this way, we have to accept a guru from the disciplic succession which is called parampara, guru-parampara. Then we can understand what is Krsna. Otherwise not. Now so many people are explaining Bhagavad-gita. If you ask him, "Who is your guru?" he has no guru. He's himself guru. So you, what he can understand Bhagavad-gita? It is not possible. So try to understand Bhagavad-gita from the bona fide person and follow the principles, rules and regulation, and chant Hare Krsna mantra. Your life will be successful.

Thank you very much. [break]...

Your question is meant for persons who are too much bodily conscious. One who is thinking that "I am this body," for him, this yoga system is prescribed, so that he can control the senses. Yoga indriya-samyamah. By controlling the senses... Because we are disturbed by our senses. So there is process, how to come to the platform of pranayama. You have to find out a secluded place, and you should sit down there alone in perpendicular stature, you cannot close your eyes fully, half, then you'll have to see the tip of the nose. In this way, you have to concentrate your mind on Visnu or Krsna. This is pranayama. So... But actually when one becomes already attracted to Krsna by devotional service, then the pranayama process is already there. Therefore Krsna says in the Bhagavad-gita:

yoginam api sarvesam
mad-gata antaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
 [Bg. 6.47]

The real fact is to concentrate your mind upon Krsna.

So these boys, they have been trained up. This arotik, this arcana, this distribution of literature, reading Krsna books, hearing about Krsna -- that means they are not allowed to think anything else except Krsna. That is perfection. They are... The pranayama process, you can do it for one hours, two hours or, say, one day, two days, but this, this pranayama process, who are always engaged in Krsna's service, that is natural. You cannot think. Sa vai manah krsna-padaravindayor [SB 9.4.18]. If you simply engage your mind on the lotus feet of Krsna, that is perpetual pranayama. Not for one hour, two hour, or a minute.

Indian man: But some yogis say that...

Prabhupada: Some yogi may say whatever he likes, but what Krsna says, we have to accept.

Indian man: In the, in the modern terminology, they say this, this technique of pranayama...

Prabhupada: But the modern terminology, that is not, that is not a principle.

Indian man: No, but they say it is a rocket way to God.

Prabhupada: Eh?

Indian man: They say it is a rocket way to God, doing pranayama.

Prabhupada: What is it?

Tamala Krsna: A rocket, rocket ship way to God.

Indian man: Rocket.

Prabhupada: But we don't find so long yogis and pranayama wallas know anything about God. We have tested so many. They remain the same rascal. I have seen it. They do not... Ask him, any yogis, "What do you know about God?" Ask him. You can ask. You are press reporter. You can ask, "What do you know about God? Describe Him." So what is the rocket? Rocket means you should go immediately. But if you do not know, then what is the use of this rocket? If you do not know what is God, then what is the use of this rocket? Just like they are going to the rocket planet, moon planet. Now the American government stopped announcing this rascaldom. You know that? Yes. So if you actually have got rocket, then you must approach that you must know the thing. But simply waste your money and come back. So any sensible man will not allow this. This is good, pranayama. Rocket process, it may be. But we don't think that it is rocket process at the present age. Because in the sastras it is said:

krte yad dhyayato visnum
tretayam yajato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat
 [SB 12.3.52]

Indian reporter: No. They compare it to rocket only because of the two stages that a rocket has to drop. They say by doing pranayama you'll drop material stages, that you...

Prabhupada: That's all right, but we have to see practically what he has become. Simply talking will not do.

Indian reporter: Talking. Talking won't do.

Prabhupada: Yes. Simply talking will not do. That, that... Just, these boys, they did not practice pranayama system, but bring anyone who knows about God better than him. Bring anyone. Any yogis, bring, and talk with them. They are neophytes. They are simply practicing three or four years. And talk with them. And what he knows about, he knows it will be proved. That is not rocket system. This is rocket system: Hare Krsna mantra. (laughter) That is not possible. That he cannot find out a secluded place to practice yoga. Where is secluded place in the city? Whole day and night, these cars are going and there is huge sound. Where is secluded place? And, and it is recommended in Bhagavad-gita, secluded place and sacred place. And he should remain alone. Where is such yogi? Find out. Where is such yogi? He should remain alone, and in a secluded place and a sacred place. And he should not change his asana. Then he becomes a yogi. These are the preliminary things. But who is practicing these preliminary even? They cannot. Especially in the cities, there are so many yoga societies, but in the, it is stated that it should be practiced in a secluded place. So how it is possible in the city? So if you follow the instruction, it will be very difficult. It is very difficult.

Indian man: For a...

Prabhupada: Oh, yes. Not only difficult for us, but five thousand years ago, Arjuna was talking with Krsna face to face. Such an exalted personality, and he was a ksatriya. He said, "Krsna, it is not possible to practice this." He said. We have become more than Krsna, Arjuna? Do you think? He said. You'll find in the Bhagavad-gita. Eh?

Indian man: Cancalam hi manah krsna...

Prabhupada:

...krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram
 [Bg. 6.34]

"Oh, it is not possible." He was frank enough gentleman. "Oh, this is not possible." This is not possible. And these foolish persons, because they want to cheat others, they cheat themselves, they cheat others, they follow this system. It is not possible. It is not possible, frankly speaking. Do we think we are better than Arjuna?

Devotee: In Bhagavad-gita, Arjuna's called Gudakesa, or one who has conquered sleep.

Prabhupada: So this yoga process is there, but it is very, very difficult. Very, very difficult, especially in this age. Therefore in the sastra it is said, krte yad dhyayato visnum [SB 12.3.52]. The dhyayato visnu, that is yoga system. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. Yoginah, being absorbed in meditation, they see. Dhyanavasthita-tad-gatena manasa. Mind, being absorbed in the Supreme, they can see. Yam pasyanti yoginah. The yogi sees. That is samadhi. That is. Pranayama, of course, they controlling the breathing. So these things are very difficult in this age. Therefore sastra says,

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

Three times. When we stress upon some important point, we say three times, "Do it, do it, do it!" It is like that. Kalau nasty eva nasty eva nasty eva gatir anyatha. So yoga practice is approved process, but it requires long, long period, time, and the time is not at all suitable in this age. And persons are differently cultured. They are eating everything, they are drinking everything, smoking. And it is not possible. It is not possible. Simply childish. It is not possible. And you can see practically. Just like I have given the example. Bring any so-called yogi, mystic practitioner...

Indian reporter: As you, yourself have said: What is talking? What is lies?

Prabhupada: What is the use of that persons? Here, the mass of people take. All over the world. Suppose if there is some process, if, and one percent of the whole population, what is the use of such process? So that is very important thing. That is important process also, but it is not possible to be practiced by the present age. This is... [break] ...become purified, you understand that Krsna is present on your tongue. [break] ...waterpot, you put it in the water. So long it is not filled up, it will make some sound. And when it is filled up and goes down, down to hell, then there is no cut, cut, cut.

Indian reporter: Then, as you say...

Prabhupada: Eh? [break] ... that your, this so-called talk will not help you. But that does not mean that in the spiritual life there is no talk. But Krsna, Krsna is spirit. So why He's talking Bhagavad-gita? What is... What do you think of Krsna's talking? [break] ...nama cintamanih krsna. Nama cintamanih krsna, rasa-vigraha, caitanya-rasa-vigrahah.

nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
'bhinnatvan nama-naminoh
 [Cc. Madhya 17.133]

This is nama. Abhinnatvad nama-naminoh. There is no difference between the name and the person. Here, in this material world, there is difference between the name and the thing. Just like if I want water, if I simply chant "Water, water, water..." Sometimes some rascals, these, give the example that if we chant "Coca-cola, Coca-cola, Coca-cola..." It is not like that. They do not know, and they, they, they dare to explain this nama. Such a rascal they are. They do not know what is name. Here is a description of the name: nama cintamanih krsnas caitanya-rasa-vi... This is caitanya. This is not dead stone. This body is dead stone. Caitanya means the living force. That is caitanya. So nama is caitanya.

nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
'bhinnatvan nama-naminoh
 [Cc. Madhya 17.133]

This name is not ordinary name. This is absolute.

Indian reporter: How is that they say that in some of the mantras they are cakras and all that?

Prabhupada: Hmmh?

Indian reporter: Some of the mantras...

Prabhupada: No, no. We have nothing to do with cakra. These cakras are concerned who are in the bodily concept of life. The bhaktas, they do not accept that "I am body." The sata cakra is concerned with this body, not with the soul. Yes. So these, the yoga process is prescribed for them who are too much in con..., bodily concept of life. Otherwise, those who are spiritually advanced, they're, they do not have to practice this yoga. This, simply name, if we follow... Actually, practically, you see... You practically see that all over the world, these boys, how they're advancing simply by chanting Hare Krsna mantra. So this is fact. It is not imagination. How they're advancing, how they're becoming... Now, sarvopadhi-vinirmuktam, to make zero [Cc. Madhya 19.170]. They've made everything zero. They don't consider that Americans. Yes. They don't consider that "I am this body. I have to eat flesh, meat and wine; therefore my body will be maintained." They never think like that. This is mukti. Simply talking will not do practically. "I practice yoga and immediately my throat has become dry. Please give me cigarette. Please give me cigarette." There are so many. I have seen.

Indian reporter: So they are not yogis.

Prabhupada: You will find, if you analyze, you'll find so many. They're, at least, they smoke ganja. There are so many yogis, I have seen, they smoke ganja. You have not seen? Ganja-smoker yogis?

Indian reporter: Yes.

Prabhupada: Eh?

Indian man (2): Number of them.

Prabhupada: Number of them. I do not know, how you have studied. So many rascals, smoking ganja and talking of yoga.

Devotee: Drinking tea.

Prabhupada: Taking tea. Taking tea, that is common affair. Big, big jug, tea.

Indian man: (indistinct)

Prabhupada: So see practically. Simply talking will not help. Practically see how this system is perfect. Thousands and thousands, not only one, two. If you travel all over the world and see our temples, you'll find in each and every temple, two hundred, hundred and fifty, fifty -- all devotees. All these boys and girls, nice. They, their countrymen, astonished. They ask them, "Are you American?" They ask them. How this transformation has come into existence?

nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
'bhinnatvan nama-naminoh
 [Cc. Madhya 17.133]

It is nondifferent from Krsna. So by chanting Krsna means they are associating Krsna directly. There is no question of sata cakra, or this cakra. No. It is direct contact with Krsna. And if one is in direct contact with Krsna, what other method does he require? Everything is... Aradhito yadi haris tapasa tatha kim. If you are in direct touch with Krsna, then where is the necessity of other tapasya? Everything is finished. Your ultimate goal is obtained. And naradhito yadi haris tapasa tatha kim. And if you could not touch Krsna, then where is this nonsense, yoga and jnana? They're useless. You could not touch Krsna. These things are... Aradhito yadi haris tapasa tatha kim, naradhito yadi haris tapasa tatha kim.

Indian reporter: That is why He's called Yogesvara.

Prabhupada: Yes. If you are in touch with the Yogesvara, then your all austerities, penances, finished. Now you enjoy life with Yogesvara. That is the position of the devotees. Anandamaya.

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhutah...
 [Bs. 5.37]

This is a great science. So we have described all this in our books. They are reading, and public is very much appreciating. All right. (end)

 

>>> Ref. VedaBase => Sri Brahma-samhita, Lecture -- Bombay, January 3, 1973

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Lord Caitanya's Sweetness

Lord Caitanya's Sweetness

Caitanya Caritamrta Madhya 21.1-10
New York, January 3, 1967

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Prabhupada:

agaty-eka-gatim natva
hinarthadhika-sadhakam
sri-caitanyam likhamy asya
madhuryaisvarya-sikaram

Agaty-eka-gatim natva. So the author of this Caitanya-caritamrta is offering his respectful obeisances unto Lord Caitanya. So he says, agaty-eka-gatim natva. Agaty, persons who have fallen, who have no hope for reaching the supreme destination, for them Lord Caitanya is the only hope. In this age, it is stated in authoritative scriptures, in this age the people are unfortunate. Of course, they are very much proud of advancing. From spiritual point of view, the people of this age, Kali-yuga, they are unfortunate. Their description is given in the Srimad-Bhagavatam, Second Chapter, First Canto, that people are short-living, their duration of life is very short, and they are very slow in the matter of spiritual realization. The human form of life is especially meant for spiritual realization, but they have forgotten that aim of life. They are very much serious about maintaining about the necessities of this body, which he's not. And if somebody's interested to have some taste of spiritual realization, they are misdirected.

prayenalpayusah (sabhya)
kalav asmin yuge janah
mandah sumanda-matayo
manda-bhagya...
 [SB 1.1.10]

And they are unfortunate; upadrutah, and always disturbed by so many things.

So this is the position of the present-day population, and the author of Caitanya-caritamrta, he says that Lord Caitanya is the only hope for these people. Why? Because spiritual realization is not an ordinary subject matter. But He has given us the shortcut. He's so kind to the people of the world that simply He has introduced this Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. By simple chanting of this transcendental vibration the people of this age will make exact progress in the matter of spiritual realization. Therefore this reference is there, agaty-eka-gatim. Those who are hopeless about their spiritual realization, Lord Caitanya is the only one hope. So hinarthadhika-sadhakam sri-caitanyam likhamy asya. So "I am just offering my respect to Lord Sri Caitanya. I am trying to describe about His transcendental activities and instructions and philosophy."

Now,

jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda

This is the process of offering respect to Lord Caitanya. What is that? Lord Caitanya is always presented with five transcendental entourage. He is Himself present, and His next expansion, Nityananda, and His incarnation, Advaita, and His internal potency, Gadadhara, and His marginal potency, Sri Srivasa... So panca-tattvatmakam krsnam. He is Krsna, but He is present in this age with His five associates. Panca-tattvatmakam krsnam bhakta-rupa-svarupakam. But although He is Krsna, He presents Himself as a devotee of Krsna. Bhakta-rupa-svarupakam. Bhaktavataram bhaktakhyam. And incarnation of devotee, Advaita, and bhaktakhyam. These five associates are always with Krsna Caitanya. So to offer Krsna Caitanya means to offer with His associates. Sa-ghosti. This is the process.

Now Krsna's..., about the position of Krsna, what is Krsna, he has already described. The first proposition is sambandha. Sambandha means we have to understand our relationship with Krsna. Just like if we want to make some relationship with a friend, then we must know about him, what he is. So we are going to be Krsna conscious, so we must know what is Krsna. So Krsna, about Krsna he has described shortly, that He is personally like this, His incarnations are like this, and there are so many incarnations, and He is existing in this way, He manifests Himself in this material world in this way. As far as possible he has given description about Krsna. Now, about Krsna's abode... Krsna means not only Krsna. Nama dhama guna lila parikara vaisistha. Krsna means Krsna Himself, His name, His place, nama dhama, His quality, then His entourage, then His pastime. All these things Krsna means. Because we are not impersonalists, simply understanding Brahman we are satisfied... The impersonalists are satisfied simply understanding that He is Brahman. But the Vaisnava, they are not satisfied simply by knowing Brahman. In the Bhagavad-gita it is said, brahma-bhutah. Brahma-bhutah means he's already Brahman, but he forgot himself. He thought himself that "I am matter." That is illusion. So every living entity, by constitutional position he is Brahman, but his forgetfulness -- he thinks that "I am something of this matter." So brahma-bhutah, when one becomes spiritually realized that he is not anything of this material world, he is spirit soul, brahma-bhutah, this is called brahma-bhutah. So long he does not understand that he is spiritual entity, he is jiva-bhutah. That is called jiva-bhutah. And when he understands that he is nothing of this material world, he belongs to the spiritual world and his position is spiritual identity, that is called brahma-bhutah stage. That is described in Bhagavad-gita. Brahma-bhutah prasannatma [Bg. 18.54]. Prasannatma means he becomes immediately enlivened: "I don't belong to this. Why I am identifying myself with these all miseries of material world? I belong to the part and parcel of the Supreme, sac-cid-ananda-vigrahah [Bs. 5.1], eternal, blissful knowledge." So he becomes prasannatma. Prasannatma means joyful, spiritually enlivened.

So this is the first stage of Brahman realization. And Caitanya Mahaprabhu says that this Brahman realization, people take so much, I mean to say, undertaking of austerity, penance and... But by chanting Hare Krsna, He says, ceto-darpana-marjanam. Ceto-darpana-marjanam [Cc. Antya 20.12]. At once one becomes cleansed of the dust accumulated on the mind. Because everything is misconception. I am thinking matter. Actually I am not. This is misconception. So by chanting Hare Krsna, the first installment of benefit is that one becomes brahma-bhutah. He at once becomes brahma-bhutah. And prasannatma. Prasannatma. Brahma-bhutah. Next stage is prasannatma. Atma. He becomes engladdened: "Oh, I am not this matter." Caitanya Mahaprabhu, the same thing He says: ceto-darpana-marjanam bhava-maha-davagni-nirvapanam. This bhava-maha-davagni... This world is compared with forest fire. It is going on. The fire is going on. So for a realized soul, the fire is at once extinguished. One who is realized soul, that he's not this matter, the fire of this material existence at once extinguished. So Lord Caitanya gave us this opportunity, and the author of Caitanya-caritamrta, he's saying that agaty-eka-gatim. Those who have fallen, for them Lord Caitanya is the only hope.

sarva svarupera dhama-paravyoma-dhame
prthak prthak vaikuntha saba nahika ganane

Now Lord Caitanya describes about the kingdom of God, or the spiritual sky. He says... He has already explained to you about different kinds of expansions: prabhava, vaibhava, vilasa, prakasa. You may remember it. So there are innumerable expansions. Eko bahu syama: "The one Supreme Lord has become so many." The same example: the original candle, and from that candle, you can expand millions and millions candles. Similarly, the original Personality of Godhead is Sri Krsna, and He has expanded in so many ways. Now, Lord Caitanya says, all the expanded plenary manifestation of Krsna has got a separate abode. Each and every one of them has got a separate abode. Sarva rupera dhama-paravyoma-dhame. And where they are? That is in the paravyoma. Paravyoma means... Vyoma means sky, and para means transcendental, beyond this sky. This sky is called material sky, and beyond this there is paravyoma, spiritual sky. They have no information. The material scientists, they have no information. What information they have got? They cannot reach even the moon planet, what to speak of others. It is far, far away. Whatever... We can see the sky just like a pot, and that is the covering of this universe. And if you can penetrate that covering -- that space is also many, many times longer than this outer space -- then you'll find the spiritual sky. That is not possible for any material scientist to find out where the spiritual sky is. But you can understand from authoritative scriptures and from authorities like Lord Caitanya. He says that for each of the expansions of Sri Krsna, there is a separate, I mean to say, planet into the, in the, I mean to say, spiritual sky. Prthak prthak vaikuntha nahika ganane. Prthak prthak. Each of them has got a separate Vaikuntha planet, but how many planets are there nobody can count. Nahika tara ganane.

So some estimate? The Lord says,

sata, sahasra, ayuta, laksa, koti-yojana
eka eka vaikunthera vistara varnana

There is no question of voidness or impersonalist. He says that all those Vaikuntha planets are so big that some of them, hundreds, some, millions and millions of miles, I mean to say, area. What is called? Round. Eka vaikunthera vistara varnana. Vistara means very much expanded.

saba vaikuntha-vyapaka, ananda-cinmaya
parisada-sadaisvarya-purna saba haya

And each and every Vaikuntha planet, there are living entities, not that they are vacant. But all of them are ananda. They are all made of sac-cid-ananda-vigrahah [Bs. 5.1], eternity and bliss and full of knowledge. The land is also eternal, blissful and full of knowledge; the inhabitants are also eternal, blissful and full of knowledge; and the presiding Deity expansion of Krsna, Narayana, He is also eternal, blissful and full of knowledge. This is called absolute. Here in the material world we have got difference. I am spirit soul, but there is difference between me and my body; there is difference between me and this material world. But there, everything is spiritual. Therefore there is no difference. The impersonalists, they cannot understand. Because everything is spiritual, they think that there is no variegatedness. But from this description of Caitanya-caritamrta and other scriptures like Srimad-Bhagavatam, Bhagavad-gita, we can understand that the spiritual sky is exactly like this, but that is spiritual and this is material.

ananta vaikuntha eka eka dese yara
sei paravyoma-dhamera ke karu vistara

Now, so far the spiritual sky is concerned, there are innumerable Vaikuntha planets, and nobody can measure how great those Vaikuntha planets are. Therefore how great that space of spiritual sky is, nobody can calculate.

ananta vaikuntha-paravyoma yara dala-sreni
sarvopari krsnaloka 'karnikara' gani

Now, all these planets... Just like in a stem there are so many branches and flowers, take it for granted it is something like that. And the topmost flower... Just like if you take a rose flower, there are so many leaves, and on the topmost there is the nice flower, so the topmost planet in the spiritual sky, that is called Krsnaloka. Karnikara. That is just like... The shape of the Krsnaloka is just like a lotus flower.

ei-mata sad-aisvarya, sthana, avatara
brahma, siva anta na paya-jiva kon chara

The Lord says, "So what these ordinary living entities with teeny brain, they can calculate about Lord's opulence?" These are opulences of the Supreme Lord. He says, brahma siva. Brahma. Brahma is considered to be the highest of the living entities, and Siva, Lord Siva, he is also considered very high-grade demigod. So Lord Caitanya says that even Brahma and Siva cannot calculate, and what to speak of these ordinary human beings. They cannot understand it. It is not possible. Ei-mata sad-aisvarya. Nobody can calculate the six opulences of Krsna. We have discussed the six opulences: wealth, riches and strength and fame and knowledge and beauty and renunciation. Nobody can calculate.

So he's giving a quotation from Srimad-Bhagavatam,

ko vetti bhuman bhagavan paratman
yogesvarotir bhavatas trilokyam
kva va katham va kati va kadeti
vistarayan kridasi yoga-mayam

He, bhuman: "O the great, O the Supreme Personality of Godhead, O the Supersoul, O the master of mysticism, how You are acting tri-bhuvane, tri-bhuvane, within the three worlds?" Three world means that in the materially there is lower planet and middle planets and upper planets, these three worlds. So "How You are acting within these three worlds, and how You are utilizing Your internal potency, yogamaya, extending Yourself in so many expansions, plenary expansions? Who can understand You? Nobody can understand You." You may say if nobody can understand, what is the use of discussing such things? That is the qualification of the devotees. In spite of their inability to understand His supremacy, the expansion, the extension of the Supreme Lord, still, by discussing about the Supreme Lord, hearing and chanting, they take transcendental pleasure. It is not that anybody can understand Krsna, but still, it is a transcendental pleasure to try to understand. Not that we shall be able to understand Krsna fully; it is not in our power. But still, bodhayantah parasparam, tusyanti ca ramanti ca. Mahatma, those who are great souls, in their society, in their spiritual society of Krsna consciousness, by discussing about Krsna in terms of the Vedic literature and authoritative literature, they enjoy transcendentally. This is transcendental pleasure. (end)

 

>>> Ref. VedaBase => Sri Caitanya-caritamrta, Madhya-lila 21.1-10 -- New York, January 3, 1967

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Breaking Our Karmic Chains

Breaking Our Karmic Chains

Srimad-Bhagavatam 3.26.26
Bombay, January 3, 1975

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Nitai: "This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance."

Prabhupada:

kartrtvam karanatvam ca
karyatvam ceti laksanam
santa-ghora-vimudhatvam
iti va syad ahankrteh
 [SB 3.26.26]

So last night we discussed Sankarsana. Sankarsana, Pradyumna, Aniruddha. Vasudeva, Sankarsana, Pradyumna, Aniruddha. Four expansion are there for taking charge of four kinds of different activities. So this false ego and the material world, "I am this body," they are also divided into three, santa, ghora, and mudhatvam, according to the modes of material nature. Santa means sober, serene. Persons who are in the modes of goodness, for them, this material world is manifest in the matter of its constituency. And those who are in modes of goodness, they can see things as they are. And the ghora, those who are in the modes of passion, they are unnecessarily going on, making plan and full of activities without any aim of life. And mudhatvam, that is like animal, do not know what is the aim of life, what for he is working, what is the value of life, nothing of the sort.

So this false ego, "I am this material body. I belong to this material world, I belong to this community, sect, or nation," so many, they are all based on ahankara. Ahankara-vimudhatma kartaham iti manyate [Bg. 3.27]. Actually, every one of us who are in this material world, they are, we are all under the full control of this illusory energy and working differently according to the influence of the different modes of material nature. I am not real karta. Prakrteh kriyamanani gunaih karmani [Bg. 3.27]. Gunaih karmani. I am under the influence of different gunas, and still, falsely, I am thinking that "I am the doer. I have got the capacity of acting. And the effect, whatever I have produced, it is due to my labor." This is called illusion, moha. Mohah ayam aham mameti [SB 5.5.8]. This conception of life is moha. Moha, delusion or illusion, just like a person in feverish convulsion is lying unconscious, thinking something else. This is our position. Moho 'yam. So our real business is how to get out of this moha.

So Vasudeva, Sankarsana, Pradyumna, Aniruddha, They are controlling by different senses and the sense controller, different demigod. It is a very complicated situation, but we can get out of it by controlling the senses. That is also very difficult. At the present moment, especially in the Kali-yuga, that is also very difficult. The easiest way, as suggested by sastras and great personality, is bhaja vasudevam. Yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam udgrathayanti santah.

yat-pada-pankaja-palasa-vilasa-bhaktya
karmasayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-ganas tam aranam bhaja vasudevam

Karmasayam, this false ego -- we are creating different hopes of activity: "I shall do this. I shall do that." Grathitam, they are very deep-rooted, grathitam. So we have to pluck out this karmasayam, the root of karma. Kuta-stha, then phalonmukha, and phala-prapti. There are three stages, karmasayam: kuta-stha, in the seed form, kuta-stha; then phalonmukham, sprouting; then prapta, prarabdha. In the beginning it is aprarabdha, not yet manifest, and prarabdha means manifest. The same example, as we have given several times, infection. We have infect... Suppose I have infected some chronic disease or infectious disease. It is not yet manifest, but it is kuta-stha. It is... In the seed form there is. Then, all of a sudden, we get some feverish condition. That is called phalonmukha. And when it is high fever and quite manifest, the delusion and so many other things, that is called prarabdha.

So we are all undergoing prarabdha-phalam, manifest phala, for our past deeds. So they are very deep-rooted. It is very difficult to uproot them. But there is one process. That is recommended: bhaja vasudevam. Bhaja... The others... There are many yogis, jnanis, they are trying to get out of the situation, kuta-stha, phalonmukha, prarabdha situation of our life. But Srimad-Bhagavata says that the devotees, they can very easily uproot the causes of our material miserable condition of life. Yat-pada-pankaja-palasa-vilasa-bhaktya. Vilasa. Vilasa means enjoying, and bhaktya means devotees. They are always attached to the lotus feet of the Supreme Personality of Godhead, Krsna. Sa vai manah krsna-padaravindayoh [SB 9.4.18]. The devotees are always engaged, they are always attached, padaravindayoh. Aravinda, lotus flower and the lotus feet. So devotees, they are concerned, always seeing the lotus feet of the Lord. They do not try to see even the face. Beginning with the lotus feet. The devotee begins offering tulasi leaves with sandalwood pulp and offering to the lotus feet of the Lord. That is their vilasa, enjoyment. Yad-pada-pankaja-palasa-vilasa. They enjoy. That is transcendental bliss, offering a little sandalwood pulp and tulasi leaves on the lotus feet of the Lord. Yat-pada-palasa-vilasa...pankaja-palasa-vilasa, vilasa. That is their vilasa.

 

Vilasa means enjoyment. Bhoga-vilasa. Devotees, they have no bhoga. They have vilasa, enjoyment. And indirectly, this is also bhoga, transcendental bliss, ecstasy. Sometimes they are crying. Sometimes they are shivering. Sometimes they are laughing. There are eight kinds of sattvika transformation. So when one is completely pure devotee, these symptoms are visible. That is called vilasa, enjoyment. Yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam. When one is engaged in that vilasa, enjoyment, spiritual blissful life, then the root cause of karma becomes vanished. Karmani nirdahati kintu ca bhakti-bhajam [Bs. 5.54]. In the Brahma-samhita it is said. They are no more interested with the attraction of fruitive activities. Karmasayam grathitam, very deep-rooted. Yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam udgrathayanti. Very easily they can uproot. Tadvan na rikta-matayah. Rikta-matayah, those who are attached to live in the forest, in the mountain, in the cave, alone in a secluded place, and with great endeavor trying to stop the agitation of the senses... Tadvan na rikta-matayo yatayo 'pi ruddha-sroto-ganah. Ruddha means controlled. The yogis especially, they do that. And jnanis also, they read philosophy, discuss philosophy. The yogis control the senses. Yoga indriya-samyamah. In this way they are trying to get out of this chain of fruitive activities. Karmasayam grathitam.

But devotees, being attracted to the flavor of the lotus flower of Krsna's feet, lotus flower... Krsna, His face is called also lotus-eyed, His navel is called padma-nabha, His feet is called lotus feet, pada-padma, and His garland is also padma. He is very much fond of padma. So when a devotee is attached to the lotus flower of Krsna's feet, automatically they forget the all such material activities. They haven't got to endeavor separately. The jnanis and the yogis, they are trying to, by their endeavor, by their different endeavors, they are trying to get out of this entanglement, but the devotees, simply by engaging himself in the vasudeva-bhakti, vasudeva-parayana, simply by bhakti, they come out of the entanglement without any difficulty. That is stated in this verse. Tadvan na rikta-matayo yatayo 'pi ruddha-sroto-ganas tam aranam. Sroto-ganas tam, stop functioning, they cannot do so nicely.

Therefore aranam bhaja vasudevam. Vasudeva is the ultimate aranam, ultimate shelter. Bhaja vasudevam. In other place also, it is said,

vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam
 [SB 1.2.7]

Janayaty asu vairagyam jnanam ca yad ahaitukam. One cannot understand what is the cause of a vasudeva-bhakta to become so much renounced. Just like in India these young men from America and Europe... They are surprised, "How they have become so much aloof from material activities?" It is surprising. That is... It is not surprising, because bhaja vasudevam: they have taken to the shelter of Vasudeva. If you do also, you shall become. But we are not inclined. In India, "Oh, Vasudeva, we have... We know everything of Vasudeva. Hare Krsna, oh, this is... What you can teach? We know everything." This is the Indian disease. Because familiarity breeds contempt. Because Indians are familiar with the name of Vasudeva, with the name of Hare Krsna, they think... Just like in European and American cities these boys and girls, they go for sankirtana, and the Indian people, they say, "Oh, we know everything about it. We have now come here to learn how to eat meat, how to drink wine." You see? This is the condition. Bhaja vasudevam -- this is not very much appealing. But this is the only way to become out of entanglement. Otherwise, this santa-ghora-vimudhatvam iti va syad ahankrteh. We shall always remain in this false ego that "I am this body. I am of this material world," no information of the spiritual world.

Na te viduh svartha-gatim hi visnum [SB 7.5.31]. They have no information. They do not know the svartha-gatim. Everyone is declaring, "I have my self-interest." But they do not know what is self-interest. Na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah [SB 7.5.31]. Durasa, the hope which will never be fulfilled. What is that hope? They are trying to adjust this material world to become happy. This is durasa. Durasaya ye bahir-artha-maninah. Andha, and the leaders, they are also leading in that way. "Give up this Vedic culture. Throw away." The leaders say openly that "Throw away your sastras in the water. No more sastra. Now you take to industry, technology, if you want to become happy just like the Americans, like the Europeans." So the leaders, such leaders, have been described in the Srimad-Bhagavatam, andha. Andha means blind. They do not know how to lead people, what is the aim of life. The aim of life is not to understand or learn some technical knowledge by which we can make some bodily comforts. That is not aim of life. The aim of life is different. We are part and parcel of God. Mamaivamso jiva-bhutah [Bg. 15.7]. Now we are separated. Not separated; just like a criminal is not separated from the state. He is in the state, but in a different condition. Similarly, we cannot be separated from God. That is not possible. We are part and parcel of God, but we can be separated by diseased condition. Just like my finger cannot be separated, or can be separated, but in the diseased condition it cannot work. It cannot work in its original, constitutional position. Similarly, due to our this material disease, we cannot properly serve the Supreme Personality of Godhead, our, the whole. We are part, and He is the whole. The complete. We are not... Some way or other we are detached. So we cannot be separated. But under certain conditions it appears that we are separated. This is forgetfulness, more or less.

So we have to revive this old consti... That is the whole subject matter of the Sankhya philosophy, Kapiladeva, how we are becoming degraded from the original state of Krsna consciousness. So our only business is how to revive again. That revival is possible only by this process, bhaja vasudevam. Vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. Sudurlabhah mahatma, not ordinary mahatma. Mahatma, mahan atma yasya iti mahatma. Not cripple atma: "This is my community. This is my nation. This is my family. I have to maintain it. I have to make them..." This is not mahatma. Mahatma means one who is broader, Krsna consciousness. Sarva-yonisu. Krsna is the supreme father of all living entities, and they are suffering. Tato vimukha-cetasa maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. Prahlada Maharaja says that "I am simply anxious, perplexed only for these persons who are bereft of Krsna consciousness. So I am thinking of them." This man is mahatma. He is thinking of all living entities who are bereft of Krsna consciousness and making plan how to again take them to Krsna consciousness.

Because this is the cause of all unhappiness, they are suffering, and they are making plan. Maya-sukhaya. Maya-sukhaya means the happiness which has no standing, false, illusory. For this purpose, bharam udvahato vimudhan, big, big adventure, big, big things, they are contemplating, planning. That is called ghora, ghora-rupa. Here it is called ghora. Santa-ghora. If you go to some industrial place in a factory, iron factory like Tata's, you will see how they are engaged in ghora activities, horrible activities -- after all, you have to eat something -- but they have planned a ghora activity, very fierceful, ugra-karma. By nature's way, Krsna has given us everything. You can simply work little. You get food grains. Krsna says like that. Krsna never says that "You open big, big fierceful, horrible industries." You will never find in Bhagavad-gita. For your livelihood, Krsna says very simple method. Annad bhavanti bhutani [Bg. 3.14]. Annad. Anna, you produce anna. Why you are planning big, big industries? The oil will come from America through the channel, and the Arabia will refuse to supply oil. There will be power problem, so many things, one after another, one after another. But Krsna does not say that do all these things, ghora. No. He says, annad bhavanti bhutani: "You just produce food grain." And bhavanti bhutani. Bhutani means all living entities, they will be stout and strong by eating. What you want more? Annad bhavanti bhutani parjanyad anna-sambhavah. And if there is sufficient rain, then automatically, then it will be very easy to grow food grains. Parjanyad anna... If there is no parjanya, rain, then your so-called tractor will not help you, or knowledge, agricultural knowledge, will not help you. You will have to depend on Krsna for rains. Parjanyad anna-sambhavah. And yajnad bhavati parjanyah [Bg. 3.14]. If you perform yajna, then there will be regular rainfalls.

In the Kali-yuga there is no yajna. Therefore there is anavrsti, anavrsti. The Kali-yuga people will forget performing yajna. They will be busy in ghora-rupa activities, horrible and fierceful activities, not yajna. They will neglect yajna. So then how your these bolts and nuts and rubber tires will help you? Therefore there is scarcity of anna. That will increase more and more. It will so increase that now you are getting anna by paying high price, but time will come when even if you are prepared to pay price, there will be no more anna. That time is coming. Naturally, what people will eat? They will eat mamsa and roots and seeds. No milk. No sugar. No wheat. These things will be stopped. As we are becoming entangled in ghora-rupa activities or mudha activities, then the more we shall be entangled with sufferings of material existence. They do not know what is the actually interest. Na te viduh svartha-gatim hi visnum [SB 7.5.31].

So therefore this planning, real planning, is this varnasrama-dharma. Varnasrama means a regulative, regulative life. So we have come to this world. There will be no difficulty for our maintenance. Peacefully let us live and save time for spiritual consciousness, for advancement of. Tapo divyam yena suddhyet sattvam [SB 5.5.1]. We have to rectify, purify our existence. This present existence is not purified. Otherwise, why we are accepting death? Because the existence is not purified. But we don't care for it. We are so dull, mudha. Mudhatvam. Mudhatvam. There are so many big, big scholars of Bhagavad-gita, but they do not know the first lessons of Bhagavad-gita, first lessons of Bhagavad-gita. First lesson of Bhagavad-gita is there. Na hanyate hanyamane sarire [Bg. 2.20]. Na jayate na mriyate va kadacit, nityah sasvato 'yam na hanyate hanyamane sarire. Who is thinking of this, that na hanyate hanyamane sarire [Bg. 2.20], if after the destruction of this body, I am not annihilated -- that is a fact -- but who is making research about it? And still, they are big, big scholars of Bhagavad-gita, and they do not know even the ABCD of Bhagavad-gita.

This is the first lesson of Bhagavad-gita:

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
 [Bg. 2.13]

Na jayate na mriyate va kadacit, na hanyate hanya... They do... These things do not strike even their dull brain, that "If atma... I am atma. I am the soul. I do not die even after the annihilation of this body. But that means I will have to accept another body. But is this very good job? Why not seek after our original position, when there is no more change of body?" This question does not arise even. But it is very easy. For that reason, Bhagavad-gita is there. Everyone can avoid this birth and death. That is the business of human life, how to stop... Jara-marana-moksaya. Vita-raga-bhaya-krodhah [Bg. 2.56]. Everything is there. This is the aim of life. But not... We are under this false ego, "I am this body." And some of us in the modes of goodness... That is also another kind of bondage: "I am brahmana. I am very learned scholar." But... That's all right, but still you have to go further, above the brahminical stage, not simply become proud of having nice birth, full of knowledge and learning. That is not sufficient. The learning should be perfect. What is that perfect learning? That vedais ca sarvair aham eva vedyah [Bg. 15.15]. If you are actually learned, if you are proud of becoming vedanti or knowledge in Vedanta, then you must be aware of Krsna. Vedais ca sarvair aham eva vedyah. Otherwise srama eva hi kevalam.

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

Either you become santa or ghora or mudha, three kinds of position in this material world... santa. Santa means in the brahminical qualification, and ghora means activities, material activities, fruitive activities, and mudha, just like animal, neither santa nor ghora, simply animal. Udaram bharitah. Svartham udaram bharitah. Svartham, interest, means if one somehow or other fulfills his belly, then he thinks, "Now all my mission is fulfilled." This is called mudhatvam. Svartham udaram bharitah. Daksyam kutumba-bharanam. Generally in this age, people will be interested to fulfill his own belly. Because that is also very difficult task nowadays. To get sufficient food daily, that is also a problem. And if one can maintain his family in these hard days -- family means husband, wife, and a few children -- then daksyam kutumba-bharanam, then he is just like Maharaja Daksa. Daksa, daksa means very expert. Those who are maintaining big family, working very nicely, many business, they are called daksa. So in the Kali-yuga, if one can maintain a family, small family, then he will be considered daksa. Daksyam kutumba-bharanam. Otherwise, if one can fulfill his belly only, his all interest is fulfilled. This will be the condition of this age. That means mudhatvam, mostly mudhatvam. They do not know. Na te viduh svartha-gatim hi visnum [SB 7.5.31].

So this is the position, mudhatvam, at least in this age. Rajas tamas. Mudhatvam, some of them are busy in ghora activities, and some of them are mudhas. Generally, they are mudhas. The so-called active persons, they are also mudhas. That is described in the Bhagavad-gita. Na mam prapadyante mudhah duskrtino naradhamah [Bg. 7.15]. So unless you come to Krsna consciousness, unless you become a pure devotee of Krsna, then our life is unsuccessful. It has begun since we have come to this material world. Under different influence, we have come to this condition of santa, ghora, mudha. But we have to become above this condition -- even above this santa condition. This conception that "I have become now brahminically qualified. I have got knowledge. I can see things," jnanam vijnanam astikyam, that is not sufficient. You have to stop your birth and death. This process you have to stop. Then your life is successful.

And that can be easily done if you become Krsna conscious. Bhaja vasudevam. You have to become devotee of Vasudeva. Vasudeve bhagavati bhakti-yogah prayojitah [SB 1.2.7]. You have to take the shelter of bhakti-yoga, Vasudeva. Then your life will be successful. Sa mahatma sudurlabhah. Vasudevah sarvam iti sa mahatma [Bg. 7.19]. You have to become sudurlabhah mahatma, not cheap mahatma. A cheap mahatma will not help you. You have to become real mahatma. What is real mahatma? Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [Bg. 9.13]. That is mahatma.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.26 -- Bombay, January 3, 1975

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The Medicine For Death

Srimad-Bhagavatam 1.16.6
Los Angeles, January 3, 1974

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Pradyumna: Translation: "The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord. What is the use of topics which simply waste one's valuable life?"

Prabhupada: The same last paragraph. The... Yadi krsna-kathasrayam. So the proposal was that "We are interested to hear about Kali's being punished by Maharaja Pariksit if there is some connection of Krsna consciousness." That is the principle of Krsna consciousness, that we shall not do anything which has no connection with Krsna. This is Krsna consciousness. One should be very alert: "I am going to do this. Whether it has got any connection with Krsna? I am going to eat this. Whether there is any connection with Krsna?" In this way, we have got always some activities, some action of the senses, but if we test every moment, "Whether this has got any connection with Krsna?" then you will remain safe. I am going to talk with you or somebody else. Whether that talk has got any connection with Krsna? If it has no, then I am not going to talk. Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. That is really renunciation.

Renunciation does not mean I change this cloth to another shape of cloth and another color of cloth. Renunciation means I will not associate with anything which has no connection with Krsna. This is renunciation. Because for a Krsna conscious person, to waste even a moment of life without Krsna consciousness is a great dangerous action. Not only anyone who is interested (?) or higher level of position. He should be very careful of using every moment of life. Canakya Pandita's advice, moral instruction of Canakya Pandita, he says, practical proposition,

ayusah ksana eko 'pi
na labhyah svarna-kotibhih
sa cen nirarthakam nitah
ka nu hanis tato 'dhikah

He is advising that our duration of life, that is limited. That is, by destiny, limited. Therefore in the horoscope it is said that "So many years this man will live." That's fact.

So any big scientist, big philosopher, they may be very, very big, big men, but the so-called scientist cannot increase even one day's life. That is not possible. You have to die. The moment you are destined to die, you must die. So not only day, even a moment you cannot increase. A moment you cannot increase. Therefore Canakya Pandita says, ayusah ksana eko 'pi. We have got a certain duration of life. Now, what is gone in this life... Suppose yesterday was 2nd January, 1974. This morning it is finished. Now it is 3rd January, 1974. Can you bring 1973, 1974, 2nd January, again? No, that is not possible. It is gone forever. It is gone forever. Similarly, every moment of our life is going, forever, never to come back. Canakya Pandita says na labhyah svarna-kotibhih. If you request that "Now my age is, say, seventy-eight years." If I request somebody that "I will give you millions of dollars, make my life seventy-seven years," that is not possible. Not seventy-seven years, even a moment. Therefore Canakya Pandita says that every moment of life is so valuable that you cannot get back it even offering hundreds and thousands and millions of dollars. That is not possible.

So if that moment is wasted for nothing, just imagine what is your loss. A thing which you cannot get back by paying millions of dollars, if that is lost unnecessarily, so how much loss you are suffering just imagine. This is material calculation. Why we keep some valuable things, some jewel, very carefully? Because we know, "If I lose this jewel, I will lose so much money." Similarly, we should always consider that. The modern civilization, rascal civilization, they do not know how to utilize life. So many days, so many hours, they are simply wasting, simply wasting. It is said that the sunrise and sunset, during this period, the sun's business is to take away the duration of our life, sunrise and sunset. That means twelve hours or thirteen hours which is gone between the sunrise and sunset...This sun's business is to take away the portion, the fixed up duration of life which I have been given. That is, some of it, is taken away. The same example. Just like you have got a fixed balance in the bank. If you draw even ten pence, ten shillings, that means it is taken away. You have to replace it. But replacing is not possible. Bank balance you can replace. But the balance... Suppose you have passed... I have passed... Suppose if I live for eighty years or ninety years or hundred years. So this seventy-eight years is already taken away. It cannot be replaced. You cannot make the bank balance or the duration of..., again complete. That is not possible. This is plain fact.

Therefore here it is said that those who are Krsna conscious, they must weigh, measure every moment, "Whether this moment has been spent without Krsna consciousness?" That is the criterion. Avyartha-kalatvam [Cc.Madhya 23.18-19], nama-gane sada rucih. This is the test of advanced Krsna consciousness. Rupa Gosvami gives, avyartha-kalatvam. Avyartha-kalatvam means "Whether my time has been spent uselessly?" One should be alert. "Whether my time has been used, has been uselessly spent by talking nonsense?" In another place Rupa Gosvami says,

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati

By six kinds of activities, you will lose your holding in Krsna consciousness. What is that? Atyaharah, too much eating. Ahara means collection or eating. So either too much collection. Our society, international society, we must collect thousands and thousands of dollars, but for spending it for Krsna, not for keeping in the bank. That is not our business. We must collect as much. Suppose for doing some business... We are constructing our temple in Vrndavana. We require fifty lakhs. That is required. But I shall not collect more than fifty lakhs even one cent. This is atyahara. Similarly, if your body can consume foodstuff one kilo or half kilo, you can eat. But not even an ounce or even a, what is called, grain more than that. That is atyahara. You eat. It is not forbidden to eating. But you must eat as much as you can digest very nicely, not more than that. This is against bhakti principle. Eating too much or collecting too much. Atyahara. And prayasa. Prayasa means do something with extraordinary endeavor. So, of course, we have to do sometime, but it is the general principle. We shall accept... Suppose you are constructing a temple. If it is..., suppose two millions of dollars required, or, say, five millions of dollars. If we cannot do that, we shall not attempt. That is prayasa, unnecessarily endeavor. Which is within your control, you should act. Atyaharah prayasah. And prajalpa. Prajalpa means talking all nonsense. Suppose politics. "What Mr. Nixon did yesterday, or what did he say?" So what interest we have got in Mr. Nixon? We shall not waste our time talking this politics, that politics, this sociology, this cinema, this affair, no. We have nothing to do with that. That is called prajalpa, unnecessary talking. Talking means decreasing your duration of life. Talking. So why should you decrease your life unnecessarily? Every moment you have to utilize, "Whether it is used for Krsna?" This is sadhana. This is sadhana, practice. Unnecessary talking, unnecessary making enemies. Unnecessarily, "You are my subordinate; I am your master." Who is master? Everyone is subordinate to Krsna. Nobody is master. Why you talk unnecessarily?

So therefore it is said that kim anyair asad-alapaih. Asat. Asat means that will not exist, and sat means which will exist. That we do not know, which will exist. But we know that this body will not exist. That everyone, we know. And what is that thing which will exist? That we do not know. The soul. That we do not know. We know what will not exist. That everyone knows. And in Bhagavad-gita it is said,

avinasi tu tad viddhi
yena sarvam idam tatam
antavanta ime deha
nityasyoktah saririnah
 [Bg. 2.18]

Everything is there. We know that this body is asat, antavanta. Antavanta means "which has got an end." Antavanta ime dehah. This body has got an end at a certain date. Everyone knows. But the, the other is... Nityasyoktah saririnah. But within the body, which is the living force of this body, which is moving this body, that is nitya. Two things are there: my body and the force within the body. Everyone knows as soon as the force is withdrawn or gone away that this body has no more movement, it has no value. That everyone knows. But they will explain in different way. But according to our Vedic knowledge, that which is moving this body, that is eternal. That is not finished. "After the end of this body, the body is burnt into ashes or into, buried into the earth, and still?" Yes. Na hanyate hanyamane sarire [Bg. 2.20].

In this way, every step, Svayam Bhagavan is personally..., Krsna is instructing us, and we are so fool, we cannot understand. We cannot understand. Big, big politicians, they read Bhagavad-gita, in our country. But by their action it is seen they did not understand even a word of Bhagavad-gita. Even a word of Bhagavad-gita. Big, big politician. They became very big, big mahatmas or great men, but they tried for this body, which is to be finished. Antavanta ime dehah. Nobody tried for that thing which will never be finished, that is eternal. You find from their life, they never instructed about the soul. They dealt with politics very nicely, to give bluff that "Within one year I shall give you liberation and this and that," about the... What is the value of this liberation? Because they did not know the thing which is not perishable, they are after this body, which is, liberated or not liberated, will perish. They are busy. They are busy with the activities of this body, which is surely perishable.

What is the value of your independence? Can you avoid death? Suppose you are independent. What is the meaning of this independence? When death will come, will catch you by your neck and throw you away, your independence, nonsense independence... What is the value of this independence? Be independent from the clutches of maya. No more death -- that is independence. That is independence. No more birth -- oh, that is independence. No more death. Otherwise what is the meaning of independence? You are not independent. You are under the clutches of maya. You are struggling. You are struggling to get out of the clutches of maya or the material nature, external energy of God. You are trying to make nice medicine to get out of the attack of disease. But you can manufacture a better medicine, but you cannot get out of disease. That is not possible. This is struggle. Now we have manufactured such a nice medicine that cancer or any other disease will not attack us. That is very nice. But find out some medicine that death will not attack you. "Oh, that is not possible." Then where is the meaning of your advancement?

So this Krsna consciousness movement is that medicine by which you can conquer over death. Therefore this is the best medicine. Bhavausadhi. It is said in the Srimad-Bhagavatam, bhavausadhi. Nivrtta-tarsair upagiyamanat... (aside:) You can stand on the wall, not in the middle. Nivrtta-tarsair upagiyamanad bhavausadhat [SB 10.1.4]. This word bhavausadhi means the panacea for all material diseases. Bhavausadhac chrotra-mano-'bhiramat. Pariksit Maharaja says that this chanting of Hare Krsna mantra, it is chanted by whom? Nivrtta-tarsaih, one who has finished his hankering after material pleasure. Nivrtti. Nivrtti means finished, no more. There are two ways: pravrtti and nivrtti. I want to smoke -- that is called pravrtti. And when I give up, that is called nivrtti. Pravrtti and nivrtti.

So there are two things: pravrtti and nivrtti. But asuras, demons, they do not know "In which way I shall guide my pravrtti and which way I shall guide my nivrtti." This is the pasu. "In which way I will..." Pravrtti and nivrtti, these two things are there, but the difference between a demon and demigod is that a demon does not know how to direct these two propensities, pravrtti and nivrtti. And a demigod knows how to guide these two things, pravrtti and nivrtti. These two...One who does not know... Pravrttir esa bhutanam nivrttis tu maha-phala. Sastra says that these things... Just like, loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana. This eating, sleeping, mating and defending, every animal, every small animal, knows it very well, how to eat, how to sleep, how to have sex intercourse and how to defend. These four things, everyone knows by nature. So this is called pravrtti. Pravrtti. But it has to be made nivrtti, stop. They do not know what is the perfection. The perfection is... The pravrtti, propensity is eating, sleeping, mating, defending. And when you make it just the opposite -- no more eating, no more sleeping, no more mating, no more defending -- oh, that is perfection of life. Who knows this? Ask any scientist, philosopher, of this world, that "Can you show me any way, no more eating, no more sleeping, no more mating and no more defending?" That is spiritual life. Therefore we have to reduce it. It is not possible, but there is possibility. Just like Raghunatha dasa Gosvami. Raghunatha dasa Gosvami, he made it in his life, during Caitanya Mahaprabhu's... Even after departure of Caitanya Mahaprabhu, about four hundred years ago. He was a very rich man's son. Very good wife, very good state. He left everything, and ultimately, he made these things, even eating, nil. He was eating every third day a small quantity of butter, nominal, little. Otherwise he gave up eating. So it is possible. It is not that "How one can give up eating and live at the same time?" That is possible. By the life of Raghunatha dasa Gosvami we see.

So actual civilization means to deny material conveniences. That is actual civilization. That is perfection of civilization. Otherwise the cats and dogs, they are also after food, after sleeping, after sexual intercourse, after defense. Then what is the difference? The difference is the animals after it and the human beings should be not after it. Negation. That is perfection of life. So how we can negate? The Mayavadi philosophers, they want to negate. Or the Buddhist philosopher. "Make it zero. Make it zero." Sunyavadi. Sunyavadi. Nirvisesavadi. Nirvisesavadi and sunyavadi, almost the same. So they are after negation. But that is not possible. Artificially, if you negate, "I shall not eat," you cannot continue it for very many days. That is not possible. That is not possible. Similarly, eating, sleeping, mating -- everything -- artificially you cannot do. But you can do it as perfectly, as much possible, simply by Krsna consciousness. Therefore it is said here that kim anyair asad-alapaih. If we stop hear Krsna talking, then that is negation. If we stop artificially these mundane talks, that will be artificial. You cannot sit down. If I say that the so-called meditation... So meditation is artificially stopping mundane activities. That is meditation. But how long you will do that? He is becoming suffocated, "When I shall talk? When I shall talk? I am meditating, meditating, meditating." But how will it stop? That is not possible. Just like these Mayavadi philosophers, they say, "Become desireless, no more desire." That is not possible. I am a living entity. How can I be desireless? It is not possible.

So this negative process will not help us, sunyavadi. Sunyavadi. Nirvisesavadi. It will not be helpful. Therefore in the sastra it is said that aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. The same example I have given several times, that these rascals, they are going to the moon planet and sun planet, but they do not get any shelter, and they come down again. Their advancement means go to some extent and again come back again, earthly planet. When the Russian aeronauts was flying, he was seeing, "Where is my Moscow? Where is my Moscow?" The anchor is there. The attraction is there in the national, in the country, in the city, in the home, in the wife, in the cats, in the dogs. And he is trying to go up. So that is not possible. Just like a vulture. He goes three miles up or more than that, but his aim of life is to find out a dead body. That's all. He is finding. He has gone so up. You can see that advancement of going up, but the business is to see where is a dead body so that he can eat.

So this kind of artificial going up and making things negation will not help us. That is not possible. Therefore they are failure. Aruhya krcchrena param padam tatah [SB 10.2.32]. These Mayavadi philosophers, they may go very high by knowledge, by speculation, but they will again fall down. Why? Anadrta-yusmad-anghrayah: "Because they could not get the shelter of Your lotus feet, therefore they will fall down." That is not secure. Because a man cannot remain without any activity, without any desire. That is not possible. A man, animal, any, even insect, he must be doing something. I have got practical experience. One of my sons in child..., when I was young man, he was very naughty. So sometimes we used to put him on the rack. He could not get down. So he was feeling so uncomfortable because his activities stopped on the rack. So you cannot stop activity. That is not possible. You must give better activity. Then you will stop. Param drstva nivartate.

So this Krsna consciousness movement is that you get better activity. Therefore you can give up the inferior activities. Otherwise, simply by negation, it is not possible. We must work. We must work for Krsna's sake. We shall go to the Krsna's temple, or we shall go for selling Krsna's books, or meeting some Krsna devotee. That is nice. But you cannot stop working. That is not possible. Then your idle brain will be devil's workshop. Yes. Then you will fall down, "How to go to that woman? How to go to that man?" If you stop working, then you have to work again to sense gratification. That's all. Similarly, you take any sense; you cannot stop it, but you have to engage it. That is Krsna consciousness. You engage your hand and engage your legs, you engage your eyes, you engage your ears, engage your tongue -- simply in Krsna. You can engage everything. For eyes, instead of hankering after some beautiful man or beautiful woman, just see Krsna, how nicely dressed. Then you will forget these other seeing. For tongue, you engage your tongue simply for chanting. Then your nonsense talking will automatically stop. You engage your tongue eating very nice prasadam of Krsna, offered to Krsna. Then you forget to go to restaurant. In this way our time should be utilized. As it is said that kim anyair asad-alapaih. We should not allow our senses to be engaged in such thing which will never exist. That is the criterion. Simply engage yourself in such things which will continue, will exist forever.

Just like we are learning here Krsna's service. So Krsna's service is here, and if you are perfect, then Krsna's service is there after death also, the same thing. Therefore it is said, mara va jiva va. One saintly person said to a royal prince, raja-putra ciran jiva, ciran jiva: "Oh, you are the son of a king. You will live forever." Muni-putra muni-putra ma jiva ma jiva: "Oh, you are the disciple of a saintly person, brahmacari, you please die immediately." Just see. Raja-putra ciran jiva, blessing raja-putra, "You live forever." And muni-putra, the son of a muni, or the disciple of a muni, he says, ma jiva, ma jiva: "You don't live, you'll die. You die." And that thing... That, what is called? This butcher. Butcher, he is advising the butcher, jiva va mara va: "Either you..." No. He is advising butcher, ma jiva ma mara: "Don't die, don't live." And to a sadhu, saintly person, he is advising, jiva va mara va, two things. So what is the purport? The purport is that this prince, he is enjoying material enjoyment, but next life he will have to become a dog. "So better you live with your enjoyment. Ciran jiva. Because as soon as you die, you are going to be a dog. So better you live. So long you will live it is good for you." And muni-putra, a brahmacari, his business is fasting and go to collect for Guru Maharaja, and then whatever he takes, he offers to the guru. Then the guru says that "You can eat," he can eat. It is hardship, but by this hardship he is now prepared to go back to home, Godhead. So he says, "You immediately die so you can go to Vaikuntha immediately." And the cruel butcher, he is advised, ma jiva ma mara: "You don't live and don't die. Because your living condition is so horrible that every day, morning, you have to kill so many animals and see bloodshed and this. It is a horrible life. Your occupation is very, very horrible. Therefore you should not live. But at the same time, if you die, then you are going to suffer all this suffering yourself. Then you don't die also." So this is the position. And sadhu, those who are saintly person, devotees, he is advised, jiva va mara va: "Either you live or either you die, your business is to serve Krsna. You are serving Krsna now, and after death, you will serve Krsna. So there is no question of your death, neither there is no question of your birth." So these are some moral instructions.

So here it is said that kim anyair asad-alapair yad. What is this? Avyayah, asad-vyayah. What is the meaning of vyayah? Asat, "unnecessary waste of life." So unnecessary waste of life, we should be very careful. That is Krsna consciousness. That is the criterion of Krsna conscious life. We should not waste our time. That is advised by Rupa Gosvami also. Avyartha-kalatvam [Cc.Madhya 23.18-19]. We should be very cautious not to waste a single moment without Krsna consciousness. So we have got so many activities. If we have no activities, then we can polish the floor of the temple? That is not very difficult. If I am illiterate, I have no interest in reading books, I have no interest in chanting or I cannot do it constantly, then take something and mop over the temple and cleanse the temple. That is also service. It is not that one who is engaged in the Deity worship, he is better engaged, and one who is polishing the floor, he is less engaged. No. Both of them will get equal benefit. Krsna consciousness is so nice. So find out some business for Krsna. Don't waste time. That is the perfection of Krsna consciousness.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 1.16.6 -- Los Angeles, January 3, 1974

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