Liberation by Pure Understanding

"Liberation by Pure Understanding"

Srimad-Bhagavatam 6.1.15
Nellore, January 8, 1976

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Prabhupada:

kecit kevalaya bhaktya
vasudeva-parayanah
agham dhunvanti kartsnyena
niharam iva bhaskarah
 [SB 6.1.15]

We are discussing this verse, that "Somebody," kecit, "not all." Kecit, "Somebody, simply by acting devotional service, devotional service to Vasudeva, he immediately finishes all reaction of sinful life." Simply by devotional service unto the Vasudeva, one can become free from all sinful reaction of life. Bhaktya means "by devotional service." So bhaktya, there are nine different processes. [break] ...and the same, but according to our capacity they are divided into nine processes. So it begins with sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma... [SB 7.5.23]. Beginning with sravanam, hearing. [break] ...nine processes are hearing, chanting, then worshiping, serving, offering everything. In this way there are nine different ways. The beginning is hearing. Hearing, just you all ladies, gentlemen, you have come here to hear. Then hearing, if your hearing is perfect, then kirtanam, means describing or preaching.

So our, this movement, Krsna consciousness movement, we are first giving chance to the people in general for hearing. Sri Caitanya Mahaprabhu, when He was talking with Ramananda Raya, he specially gave stress on this point of hearing. If you hear, then the Supreme Personality of Godhead, who is never conquered by anyone, but a devotee who is hearing about Him, he can conquer over Him. Sri Caitanya Mahaprabhu, of course, He quoted from Bhagavatam. Any devotee or bona fide preacher, he does not manufacture anything. He simply follows the previous mahajana. He said, jnane prayasam udapasya. One should not try to speculate to understand the Supreme Truth. So we should give up this habit of speculating to understand God. One should become submissive, jnane prayasam udapasya namanta eva, that very submissive to hear from the right person. So hearing is so important. Therefore our all Vedic literature is called sruti. So the subject matter which is beyond our sense perception, avan-manasa gocarah, that cannot be understood by using our imperfect senses. Now the question is: from whom to hear? So in the sastra it is said, san-mukharitam: "You have to hear from realized saintly person." It is said in the Bhagavad-gita,

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti tad jnanam
jnaninas tattva-darsinah
 [Bg. 4.34]

You have to hear from a person who has seen or who has understood the Absolute Truth and who is tat, sad-guru. He must be a devotee of the Lord.

So it is stated in the sastra that,

sat-karma-nipuno vipro
mantra-tantra-visaradah
 avaisnava gurur na sa syat
sat sva-paco guruh

It is said that "A brahmana who is very well expert in the brahminical activities and mantra-tantra-visarada, knows all the Vedic mantras, but if he is not a Vaisnava, he cannot become guru. But a person born in a family of dog-eaters, sva-paca, he can become guru if he has become Vaisnava." Sanatana Gosvami, one of the big acaryas of Gaudiya sampradaya, he has also said that avaisnava gurur na sa syat. Sa. He says that... I forget that verse That "A person..." Puta-hari-kathamrtam sravanam na kartavyam. Avaisnava-mukhodgirna-puta-hari-kathamrtam sravanam na kartavyam. He says that "You do not try to hear from a person who is avaisnava hari-kathamrtam." The hari-katha, the message of Krsna like Bhagavad-gita and other, Bhagavata, Srimad-Bhagavatam, you should not hear from a person who is not a Vaisnava. In the Bhagavata also it is said, satam prasangat mama virya-samvido bhavanti hrt-karna-rasayanah-kathah. When we hear from sad-vekti(?), or Vaisnava, then we get real effect. So if one argues that "Hari-katha is pure. Even a avaisnava speaks, what is the harm there?" so Sanatana Gosvami said in connection with this that sravanam na kartavyam sarpocchistam payo yatha. Just like milk: it is very nice food, but if it is touched with the lips of a snake, it becomes poisonous. Therefore it is concluded that we have to hear the transcendental message of Krsna from a realized soul, a devotee.

So this hearing process is recommended, that you should hear from a realized person who is sadacara-sampanna-vaisnava. So who is a bhakta? Because you have to learn from a bhakta, so who is a bhakta? That is also described. So it is stated in the sastras and the Gosvamis as sarvopadhi-vinirmuktam tat-paratvena nirmalam: [Cc. Madhya 19.170] "Anyone who has no more designation and he is pure from material contamination." Upadhi means so long we think that "I am this body," that means I am decorated with this upadhi. So long we think that "I am Indian," "I am American," "I am brahmana," "I am Hindu," "I am Muslim," we are decorated with upadhi. Upadhi-sunya is described in the Vedas, when one understands aham brahmasmi. So there are two Brahmans: Parabrahman and ordinary Brahman. Parabrahman is the Supreme, vibhu, and ordinary Brahman, they are anu. Parabrahman is all-pervading, and Brahman is not all-pervading. So Krsna says in the Bhagavad-gita that ksetra-jnam capi mam viddhi sarva-ksetresu bharata. Ksetra, ksetrajna, when He was describing Ksetra means this body, and ksetrajna means the soul who knows about his body.

So there are two ksetrajnas. One ksetrajna is the jiva, soul, and another ksetrajna is Paramatma, Bhagavan. [break] ...clearly distinguished by Krsna that ksetra-jnam capi mam viddhi: "You are not only ksetrajna." The jiva soul is ksetrajna. He knows, just like you know, I know, "It is my body." So there are two ksetrajnas. One ksetrajna I am. Just like I know this is my body, you know this is your body, but I do not know what is going on in your body, you do not know what is going on in my body. Therefore Krsna says ca, eva, ksetrajnam ca api mam viddhi: "Not only you are ksetrajna; I am also ksetrajna because I am Parambrahman, or Supersoul." But what is difference between these two ksetrajnas ? The difference is that one ksetrajna knows about his own body, but the super-ksetrajna, he knows everyone's body. So in this way if we understand our position, that Krsna, or the Supreme Personality of Godhead, is the great and we are small, that is perfect knowledge. Therefore Krsna commands, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. As the master commands the servant that "What, rascal, you are doing? What I say, you do it." [break] There are two living entities: one, the superior, who orders, and the other, inferior, who carries out the order. This is further explained in the Fifteenth Chapter of the Bhagavad-gita. Sarvasya caham hrdi sannivistho mattah smrtir jnanam apohanam ca [Bg. 15.15]. He says, Lord Krsna said, that "I am situated in everyone's heart. I am giving order." Mattah smrtir jnanam. And then the jivatma gets knowledge and carries it out.

So when one is perfectly in knowledge of ksetra, ksetrajna, then his devotional life begins. This understanding of the relationship between God and ourself is more clearly explained by Caitanya Mahaprabhu when He says, jivera 'svarupa' haya nitya krsna dasa [Cc. Madhya 20.108-109]. Our real identity is that we are eternally servant of God. This understanding, pure understanding, is called mukti. When we understand that "Krsna, the Supreme Personality of Godhead, is my eternal master, and I am eternal servant of Him," that is called mukti. The mukti definition is given in the Srimad-Bhagavatam: mukti hitva anyatha rupam sva-rupena avasthiti. Mukti means when we give up our wrong ideas and we stay in our real identification. That is called mukti. So a bhakta who understands clearly that "I am eternal servant of God, and God is my eternal master," this very understanding means mukti. If I wrongly think that "I am something of this material world" or "I am God myself," these are misunderstanding. There is no question of mukti. Here the word is kecit kevalaya: "somebody." The purpose is that most people, they are either karmis or jnanis. Karmis or jnanis. Karmis means those who are working very hard day and night for sense gratification, and jnanis means after being frustrated in such activities, he tries to give up this world, brahma satyam jagan mithya. This is not jnana, that brahma satyam jagan mithya. If brahma is satya, then jagat is also satya. Jnana means to know real fact. The real fact is that is (as) Brahman is satya, anything which is emanated from Brahman, that is also satya. In the Vedanta-sutra it begins like this: athato brahma jijnasa. "Now we have to inquire about Brahman." So about this description, Brahman, yato va imani bhutani jayante. And in the Vedanta-sutra it is said, janmady asya yatah [SB 1.1.1]. Anything which is emanating... Everything which is emanating from a particular source, that is Brahman. So what is that original source of everything? That is explained in the Bhagavad-gita. Krsna says, aham sarvasya prabhavah: [Bg. 10.8] "From Me everything is emanating." Therefore Krsna is Parambrahman. Therefore the conclusion is that if you come to the platform of bhakti, then automatically you become liberated. So it is also confirmed in the Bhagavad-gita,

mam cavyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]

In order to become mukta or Brahman platform, one has to render unalloyed service to the Supreme Lord Krsna.

So here it is said, kecit kevalaya bhaktya [SB 6.1.15]. Kecit, somebody -- not the karmis, not the jnanis, not the yogis -- can execute devotional service. The karmis, it is openly known that they want to enjoy. They want something. Similarly, jnanis, they want to become one with the Supreme. That is also wanting something. The yogis also, they want something, some mystic power. So karmis, jnanis, yogis, all of them wanting something. The subject matter of want may be different, but a bhakta, he does not want anything. He simply wants to be engaged in carrying out the orders of the Supreme Lord. But such person is very, very rare. [break] ...out of many millions of karmis, one may be jnani. And out of many millions of jnanis, one may become mukta. And out of many, many millions of muktas, one may become a bhakta. Therefore Krsna said, manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Siddhaye means to become perfect jnani or perfect yogi. And yatatam api siddhanam: and amongst the siddhas, those who have got perfection in jnana and yoga, kascid vetti mam tattvatah: "Some of them may." Not some of them. "May be someone is able to understand Me." Therefore in this verse it is clearly said kecit, the same thing. Kascid vetti mam tattvatah. To become a bhakta is not so easy. Therefore he says, kecit: "somebody." Somebody, eka personality, may become a bhakta. So kecit kevalaya bhaktya [SB 6.1.15].

Kevalaya. Kevalaya means unalloyed, pure. Kevalaya bhakti means suddha-bhakti, unalloyed bhakti. Otherwise bhakti is sometimes mixed with jnana and sometimes mixed with yoga, mixed with karma. [break] ...because karmis, jnanis, and yogis, they have got some desire to be fulfilled. The karmis, they want to be elevated to the heavenly planet, the jnanis, they want to become one with the Supreme Lord, and the yogis, they want some power to exhibit so that they may be honored as God. [break] The yoga, mystic power, anima, laghima, siddhi, like that. But bhakti means one must be freed from all these desires. Therefore Srila Rupa Gosvami gives the definition of bhakti, anyabhilasita-sunyam: [Brs. 1.1.11] "without any other desire." "Other" means bhukti, mukti, siddhi: to enjoy this material world or to become one with the God or to get some mystic power. So the bhakti means anyabhilasita-sunyam, no karmi's desire, no jnani's desire, no yogi's desire. So anyabhilasita-sunyam jnana-karmady-anavrtam [Cc. Madhya 19.167]. So one should be cleansed from the desires of jnana, karma, yoga. He should be desireless. So these are all material desires. So when one gives up these material desires, then he is desireless. But one cannot be desireless. That is not possible. Then he is dead and gone. So desirelessness means no material desires. So we cannot be desireless, but desirelessness means no bhukti, no yogic siddhi, neither oneness, monism, to merge into the Supreme. These are all material desires. So bhakti means anukulyena krsnanusilanam bhaktir uttama [Cc. Madhya 19.167]. That is first-class bhakti, when we are ready to serve Krsna as He orders. So to become ready to serve Krsna is desirelessness. Otherwise a living entity, a living being, cannot be desireless.

So this Krsna consciousness movement is teaching how to become desirous to serve Krsna. This teaching, perfection of instruction, we find in the Bhagavad-gita when Arjuna says karisye vacanam tava [Bg. 18.73]: "I shall execute what You order me." Te vacanam tava: "I shall execute any order which You order me." Arjuna was a warrior, soldier. When he was... Before his hearing Bhagavad-gita he was a soldier, and after hearing Bhagavad-gita he remained a soldier. But in the beginning of the fight he was not willing to fight with his brothers. Although Krsna was speaking to him that "You fight," he was declining. This is the stage of abhakta, or nondevotee. Although mundane person will very much be pleased that "Arjuna was not willing to fight. He is nonviolent," but Krsna was not accepting. So fighting is not a good business, so Arjuna was declining to fight. It was good from the worldly point of view. But after hearing Bhagavad-gita, when Krsna inquired from Arjuna, "What you have decided?" Arjuna replied, nasto mohah smrtir labdha karisye vacanam tava [Bg. 18.73]: "Now I am quite in knowledge. I shall execute Your order." This is mukti. When we are prepared to execute the order of Krsna, that is the platform of mukti. Therefore it is said, kecit kevalaya bhaktya vasudeva-parayanah [SB 6.1.15]. Simply by executing the order of Vasudeva one becomes mukta. Just like master and servant. If the servant executes the order of the master, he is faultless. If the servant declines to execute the order of the master, however qualified he may be, he is useless. So therefore it is said, kevalaya bhaktya: "without any contamination, simply ready to execute the order of Krsna, or Vasudeva." Therefore it is called vasudeva-parayana. Therefore it is, in the Bhagavad-gita it is confirmed, bahunam janmanam ante jnanavan mam prapadyate: [Bg. 7.19] "After many, many births of struggling, when one is actually jnanavan, wise, he surrenders unto Me." So either you become karmi, jnani, or yogi, you are not mukta. Mukta means, I have already defined, mukti hitva anyatha rupam sva-rupena avasthiti. When you stay in your own original position to execute the order of Krsna, that is mukti.

So in the previous verses the mode of progress is tapasa brahmacaryena samena damena va [SB 6.1.13]. These things are to be executed. But here in these verses, simply if you become a pure devotee, then it is to be understood that you have already executed tapasa, brahmacarya, sama, dama, everything. As soon as you surrender to Krsna...

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

That our miserable condition of life is due to our material attraction or papa, impious activities. Here it is confirmed that kevalaya bhaktya, agham dhunvanti kartsnyena: totally you can kill all reaction of sinful activities. And a very good example is given here: niharam iva bhaskarah. Nihara means fog. In the fog you cannot see what is there in your front. But as soon as there is sunrise, immediately fog is dissipated. Therefore,

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

When we understand that Vasudeva is the Supreme, sa mahatma, then we become the great mahatma.

So if you accept Krsna consciousness, then life of ignorance will finish and you come to the light and become liberated. If you come to Krsna consciousness, the light is there. Therefore the darkness of life is dissipated. Therefore it is said, aradhito yadi haris tapasa tatah kim: [Narada-pancaratra] "If you have learned how to worship Hari, the Supreme Personality of Godhead, then there is no more use of your tapasya." [break] ...aradhito yadi haris tapasa tatah kim: "And if you cannot understand Hari, then what is the use of your tapasya?" Antar-bahir yadi haris tapasa tatah kim: "If you can see Hari, Krsna, within yourself and outside yourself, then what is the use of tapasya?" Nantar-bahir, antar-bahir yadi haris tapasa tatah kim: "And if you have not learned to see Krsna, Hari, within yourself and outside, then what is the use of your tapasya?"

So this movement is giving the chance to everyone. It doesn't mean for any particular nation, particular country, or particular person. For everyone. Caitanya Mahaprabhu said, "All over the world." Caitanya Mahaprabhu said, "All over the world, in every village and every town, this message will be spread," and that is being done now. So it is a great movement. I request you all to join wholeheartedly.

Thank you very much. Hare Krsna. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 6.1.15 -- Nellore, January 8, 1976

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First-class Yoga

First-class Yoga

Srimad-Bhagavatam 3.26.31
Bombay, January 8, 1975

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Nitai: "Egoism in the mode of passion produces two kinds of senses -- the senses for acquiring knowledge and the senses of action. The senses of action depend upon the vital energy, and the senses for acquiring knowledge depend upon intelligence."

Prabhupada:

taijasanindriyany eva
kriya-jnana-vibhagasah
pranasya hi kriya-saktir
buddher vijnana-saktita
 [SB 3.26.31]

We have to see how wonderfully the subtle actions are described in Sankhya philosophy by Kapiladeva. There are many modern psychologist, scientist, physicist, but they cannot analyze the subtle function that is going on, creating things as they are. Superficially we can see, but how things are taking place, that can be described in the Vedic literatures, not any other book. Therefore it is said, vidya bhagavatavadhih: "One who has studied Srimad-Bhagavatam thoroughly, he has seen the end of knowledge." And actually, Srimad-Bhagavatam is the commentary or explanation on the Vedanta-sutra. Vyasadeva made Vedanta-sutra, the ultimate knowledge, and he made his comment also, natural commentary. That is Srimad-Bhagavatam. At the end of every chapter of Srimad-Bhagavatam you will find, brahma-sutrasya bhasya: "It is the natural comment of Brahma-sutra." So if we study Srimad-Bhagavatam very thoroughly and specifically from a person bhagavata, then our life is successful. Nityam bhagavata-sevaya [SB 1.2.18]. That is the instruction, nityam.

Just like here we are having Bhagavata class. This is not ordinary Bhagavata class, not jumping over Krsna's rasa-lila. It is not like that. It is step by step studying what is Krsna, what is this material world, what is the sambandha, or relationship with Krsna -- so many things -- how this body has developed, how we have forgotten Krsna, how to revive our Krsna consciousness. These things must be studied first of all. Then we can understand what is Krsna's pastimes with the gopis. But these professional Bhagavata preachers, they go, jump over at once. Because it appears like the dealings of young boys and girls, so that is the... Here in this material world, sex impulse... Here in this material world, sex impulse is the center of all activity. Yan maithunadi-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham [SB 7.9.45]. People are working so hard day and night. What is their happiness? The happiness is sex. That's all. That has been described as tuccham, most abominable. Yan maithunadi-grhamedhi-sukham hi tuccham. Atah grha-ksetra-sutapta-vittair janasya moho 'yam aham mameti [SB 5.5.8].

So we are not aware what is the aim of life. So Krsna is very kind. He therefore comes. He came just before the beginning of this Kali-yuga, the most fallen age, and left for us the Bhagavad-gita. And then, after Him, after His departure... It is said in the Srimad-Bhagavatam, "After departure of Krsna from this planet to His own abode, the principle of religion and knowledge, where it is kept?" So the answer is: "It is kept in the Srimad-Bhagavatam." Adhuna udita. So Krsna is nondifferent from Bhagavad-gita as it is spoken by Him personally, and He is also represented by Srimad-Bhagavatam, sound representation. So we should take the advantage of Bhagavad-gita and Srimad-Bhagavatam. They are krsna-katha, krsna-katha. Krsna-katha means news or words about Krsna, or Krsna's katha, the words given by Krsna. That is Bhagavad-gita, krsna-katha, Krsna's words. And Srimad-Bhagavatam means words for Krsna. Both of them are krsna-katha, or krsna-upadesa, instruction by Krsna.

So here is... Kapiladeva is giving instruction, how things have developed one after another from Krsna, from Kapiladeva. Kapiladeva and Krsna, there is no difference. You read the purport.

Nitai: "It has been explained in the previous verses that mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here intelligence is said to be the product of ego in passion. That is the distinction between mind and intelligence; mind is a product of egoism in goodness, and intelligence is a product of egoism in passion. The desire to accept something and reject something is a very important factor of the mind. Since the mind is a product of the mode of goodness, if it is fixed upon the Lord of the mind, Aniruddha, then the mind can be changed to Krsna consciousness."

Prabhupada: Yes, here is the secret of training the mind. The whole yoga system, astanga-yoga system -- dhyana, dharana, asana, pranayama, like that -- they are meant for only controlling the mind. Mind is the center of sensual activities. The purpose of astanga-yoga is to train up the mind because the mind is very restless. Arjuna, five hundred years ago, he also appreciated, the mind is very restless. So he declined to practice the hatha-yoga system. He said clearly that "Krsna, it is not possible for me to control the mind." In another place in the Bhagavad-gita it is said, "The mind is the most dearmost friend, and mind is the bitterest enemy." Everyone's bitterest enemy and dearest friend is there. That is the mind. It requires little training.

For training the mind, this yoga system is. Those who are too much engrossed in the bodily concept of life, for them, this yoga system, astanga-yoga system, is recommended by practicing a certain type of asana and making a type of exercise of the breathing, in this way, pranayama, dhyana, dharana, asana, pranayama. But there is another simple method that is recommended in the sastra. You can train up your mind if you simply keep your mind on the lotus feet of Krsna. Krsna is here, and you see Krsna's lotus feet, and if you practice to meditate upon Krsna's lotus feet, Krsna's bodily feature, then immediately your mind becomes controlled. Sa vai manah krsna-padaravindayoh [SB 9.4.18]. Ambarisa Maharaja, he was the emperor of the world. He had to manage many political affairs. But he was one of the topmost devotees at the same time. Why? Because... About him it is stated in the Srimad-Bhagavatam that he practiced this yoga system, the topmost yoga system. What is that? Sa vai manah krsna-padaravindayoh: "He kept always his mind at the lotus feet of Krsna." And his legs engaged for going... He was king, emperor. He had no business to go. But still, he was using his legs to go to the temple. This is this yoga system. You employ your senses. Instead of going to the cinema and standing there for three hours for a ticket, if you engage your legs to come to this temple, it is yoga system, so simple thing. Sa vai manah krsna-padaravindayoh. Instead of thinking some beautiful woman or beautiful man, if you think of Krsna, the most beautiful person, then it is yoga system, so simple.

So every senses you can engage in Krsna's service. Just we have got senses, ten senses, and the mind. So mind engaged in Krsna, legs engaged for going to the temple, hands engaged for cleansing the temple, nose engaged for smelling the flower offered to Krsna or tulasi offered to Krsna, tongue to taste Krsna's prasadam, hear Hare Krsna mantra -- in this way, you can engage all the senses. There is no need of education. There is no need of passing M.A., Ph.D. You practice this simple yoga system. Sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18]. Ambarisa Maharaja used to do that. Vacamsi vaikuntha-gunanuvarnane. You have to talk, but don't talk nonsense. But you engage your talking about Srimad-Bhagavatam, Bhagavad-gita, vaikuntha. Vaikuntha means without any kuntha, without any anxiety. Other talking, you will have so many anxieties because that is not vaikuntha talking. But if you engage your talking on the subject matter of Krsna... Krsna is talking. Krsna is not dumb, deaf and dumb, nirakara. No. He is talking before Krsna, aham adir hi devanam [Bg 10.2], aham: "Here I am. I am the origin of all the devas." So Krsna is talking like that. Mam eva ye prapadyante mayam etam taranti te [Bg. 7.14]. He is talking. Man-mana bhava mad-bhaktah: "Just think of Me, become My devotee." He is stressing everywhere, a person, mama, "unto Me," "My," "I," the first person, everywhere. Aham adir hi devanam. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8]. So these are the talking of Krsna. Krsna is talking. So you take up this message from Krsna directly and engage like that, vacamsi vaikuntha-gunanuvarnane. Don't talk nonsense. Or if you talk of Krsna, then nonsense talking will stop automatically.

Now you know that in our institution there are so many European boys and girls. In their own country they are very, very much fond of newspaper. If there is no newspaper, they think life is horrible. But you won't find a piece of newspaper in our temple, because they have stopped talking all nonsense. Only this Bhagavad-gita, Bhagavata. This is called vacamsi vaikuntha-gunanuvarnane. They are no more interested with this nonsense talking of the newspaper. Vacamsi vaikuntha-gunanuvarnane. This is advancement of spiritual life. I have heard one story from a gentleman, how newspaper is important in Western country. We have seen also big, big bunch of newspaper thrown in every door. They subscribe. So one priest was preaching among the miners in Sheffield, where there are many coal mines, in England. So he was speaking that "You become devotee, followers of Jesus Christ," and in this way he's preaching Bible. So one of the miners, he never heard of Bible nor Jesus Christ. So he inquired, "What is his number?" That means he thought Christ may be one of the miners, and they have got specific number. So he said, "No, you are mistaking. Jesus Christ is Lord. He is not one of you, like worker, no. He's Lord. So if you don't appreciate him, don't worship him, then you will go to hell." Then another man asked, "What is hell?" And he described that "Hell is very dark. It is very moist," and so on. "There is no air there, no light, and..." So they are living always in the mine. There was no response, because they are habituated with this hellish life. (laughing) So the description of hell did not appeal. Then the priest was intelligent, said, "You know, there is no newspaper." Then they said, "Oh, horrible!" (laughter) "It is horrible."

So that newspaper is so important in the Western countries. Even the miners and the most fallen people, they also read newspaper. And these boys and girls who you are seeing, not only here, there also, they don't care any more for any newspaper, any magazine, except Srimad-Bhagavatam. This is a fact. This is Krsna consciousness. Sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18].

So this is... If we simply do these things, that vacamsi vaikuntha-gunanuvarnane, this Bhagavad-gita, Srimad-Bhagavatam, description of Vaikuntha, the transcendental life where there is no anxiety... That is Vaikuntha. So Vaikuntha... God's name is also Vaikuntha. In southern India they say, Venkatesvara. That is apabhramsa of Vaikunthesvara. They say Venkatesvara. But Vaikunthesvara. Vaikuntha, the spiritual world, and the master of the Vaikuntha, He is called Venkatesvara or Vaikunthesvara. So in this way we can train up ourself. Keep your mind always thinking of Krsna, as Krsna says, man-mana bhava mad-bhaktah. Then you become gradually the first-class yogi. You don't require to make any exercise. The everything will be done automatically. Krsna will give you intelligence. As you concentrate your mind on Krsna's lotus feet, immediately you become qualified to talk with Krsna immediately. That is said by Krsna in the Bhagavad-gita. Tesam satata-yuktanam bhajatam priti-purvakam, buddhi-yogam dadami tam [Bg. 10.10]. So Krsna is there within your heart, and as soon as you engage yourself in the service of Krsna, beginning with sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18] concentrating your mind, that is the yoga system.

Meditation means to concentrate the mind on the lotus feet of Krsna, not something fictitious, but this is tangible. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. That is the yoga practice of meditation, but not that he, the yogi, does not know what he is thinking. That is not yoga. This is simply show. Real yoga is to meditate upon the lotus feel of Krsna. That is real yoga. Dhyanavasthita. Dhyana. Dhyana means meditation. So they sit down in dhyana. What is the subject matter of dhyana? The subject matter of dhyana is the lotus feet of Krsna or Visnu. That is dhyana, dhyana-yoga. That is... Then you get yogic perfection. And Krsna recommends in the Bhagavad-gita how first-class yoga is thinking of Krsna:

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

The first-class yogi is...

So actually it is so. As soon as you contact the Supreme, yoga... Yoga means contact, and another meaning, everyone knows, in mathematics, yoga: one plus one equal to two. And viyoga: one minus one equal to zero. Viyoga, vi-yoga, discontact, and contact. So we are now separated. Separated superficially . "What is God? I don't care for God. I am God, this, that." Therefore, yoga system is required to connect again your relation, reestablish. It is not broken. It is exactly like that: a boy is away from home for many, many years, so he is now separated or discontact. But immediately he can contact by remembering his father, mother, family, immediately. Immediately the relationship is revived. So yoga system means from time immemorial we have forgotten Krsna, or God. This is our position. Krsna bhuli' sei jiva anadi-bahirmukha  [Cc. Madhya 20.117]. Because we have forgotten Krsna, anadi, before creation, therefore I am looking after external things for my happiness. Bahir-artha-maninah.

Na te viduh svartha-gatim hi visnum, bahir-artha-maninah [SB 7.5.31]. Bahir-artha-maninah, those who have been captured by this external energy, maya, material world, they do not know what is their actual interest. The interest is to revive again his relationship with the Supreme Lord, Visnu. Na te viduh. They do not know it. And,

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

 Andha, the leaders of this class of man, they are also blind. We are blind, and the leaders, so-called leaders, he also does not know what is the aim of life. And they are misleading us in so many ways by so-called political emancipation, this party, that party, but they do not know actually what is the aim of life. Therefore they are andhas. Andha yathandhair upaniyamanah. And we are also andhas. So andha leading andha. So how there can be any peace and prosperity? Therefore the whole world is unhappy, chaotic condition, and everyone is manufacturing his own way of life to become happy. But they are not becoming happy because they do not know what is the aim of life. This is the position.

So this Krsna consciousness movement is at least trying to give the people what is the aim of life, how he can be happy, how he can regain his eternal position of blissful life. These are the things. And they are authorized. What we are presenting, that is nothing manufactured by concoction of the brain. No. It is all authorized, all authorized. So if we take advantage of this movement, then we become happy, we become in the perfect knowledge, blissful life, even in this life, and next life you go back to home, back to Godhead.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.26.31 -- Bombay, January 8, 1975

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Subduing The Demons

Srimad-Bhagavatam 1.16.11
Los Angeles, January 8, 1974

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Pradyumna: Translation: "Maharaja Pariksit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions."

Prabhupada: So each king had different colored horses and differently marked flag on the top of the chariot. Just like Arjuna's chariot was drawn by white horses. Sveta. Sveta means white. And his grandson, his horses are of blackish. Not... Syama is not black. Blackish. Swarthy. No, blackish. Turanga, jeweled. They have four horses in chariot, and there is a charioteer and flag marked with lion. This lion is not to be considered an ordinary lion. This lion is Mrgendra or Narahari, Nrsimhadeva. Arjuna's chariot was with flag marked with Vajranga, Hanumanji, Hanumanji. Krsna's chariot flag is marked with Garuda. So these are the distinctive marks. One will understand immediately, "This is such and such king's chariot." That mark is there.

So Arjuna kept upon him Vajrangaji, Hanuman, because he considered Hanuman his guru. Hanuman was servant of Lord Ramacandra. He fought the battlefield of Lanka between Rama and Ravana. He could not use any weapon, but he was very strong. He knew how to throw stones. In this way, he fought in the battle and won over the Ravana. Ravana was killed by Lord Ramacandra. So Vaisnava does not mean he cannot do anything else except chanting. That is, of course, the supreme objective, sravanam kirtanam visnoh [SB 7.5.23], to hear about Visnu and chant about Krsna. That is very experienced life, experienced Vaisnava. He can concentrate chanting. Just like Haridasa Thakura. Haridasa Thakura was chanting. But Sri Caitanya Mahaprabhu Himself, Nityananda Prabhu, they were preaching.

Sri Caitanya Mahaprabhu, a very young age, twenty-four years only, He took sannyasa. Why? Tyaktva, raja-laksmi. There is that verse? Vande maha-purusa te caranaravindam. That is predicted. "The Lord will give up His Laksmi and will take sannyasa and preach." These are stated in the Vedic literature. So this is Sri Caitanya Mahaprabhu. There are many evidences in the sastras about Sri Caitanya, the Lord, Supreme Lord's taking of sannyasa and preaching. So we accept Sri Caitanya Mahaprabhu not only by His uncommon action, but also on the evidence of the sastra. You can accept. Not that any rascal comes, that "I am incarnation of God." No, no. We cannot accept that. We must first of all see that He is mentioned in the sastra, and He is actually acting uncommonly, which is not possible by any human being. These two things, features, must be... Just like Sri Caitanya Mahaprabhu, we accept, the Supreme Personality of Godhead. There are many instances, He is playing like ordinary man, but at times showing, the Supreme Personality of Godhead. Just like in Jagannatha Puri, Ratha-yatra festival, sometimes the ratha, chariot, will be stuck up, will not move. People draw it, but does not move. Even King Prataparudra engaged some elephants, and the ratha is not moving. And Sri Caitanya Mahaprabhu would say, "All right, let Me try." So He would go back side of the car and with His head push it, and very easily it will go. This is extraordinary. Even the elephants, big, big elephants, could not draw. But by Sri Caitanya Mahaprabhu's pushing by head, even there was no need of drawing it or catching the rope... Similarly, Sri Caitanya Mahaprabhu, when He was performing kirtana, He used to form four parties. And each party will see that Sri Caitanya Mahaprabhu is present there.

So there are many other things, which is not possible by ordinary human being. These things are to the test. Not very small, insignificant. Just like in India, there are so many so-called incarnation of God or God. They declare themselves God. But that God is for the fools and rascals, not for any intelligent man. Intelligent will test it by the description of the sastra. Sadhu-sastra-guru-vakya, tinete koriya aikya. Anything we shall accept through sadhu, devotees. A devotee accepts something. That we shall accept. And sastra, not only devotee accepts, but it is confirmed in the sastra, in the revealed scripture. Sadhu-sastra. And guru. And guru also will say, "Yes, it is all right." So Sri Caitanya Mahaprabhu is accepted by sadhus like Advaita Acarya, Gadadhara, Srivasa, Haridasa Thakura, in His own... They are sadhus, accepted. And sastra also says. In Mahabharata, in Srimad-Bhagavata, in the Upanisads, Puranas, Sri Caitanya Mahaprabhu's name and activities are mentioned. Dhyeyam sada paribhava-ghnam abhista-doham. This verse. It is mentioned in the Srimad-Bhagavatam, also in the Ramayana. And

krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
 [SB 11.5.32]

It is mentioned in Bhagavata, Eleventh Canto, that the Supreme Personality of Godhead, in this age, Kali-yuga, will be krsna-varnam, always describing Krsna. He is Krsna, but krsna-varnam tvisa akrsnam. Varna means also category. Just brahmana-varna, ksatriya-varna, vaisya-varna, sudra-varna. In the horoscope, as we discussed the other day, jata-karma, after the birth of the child, everything, characteristic, what will be his future, everything is mentioned in the horoscope. So in the horoscope it is stated, brahmana-varna, ksatriya-varna, sudra-varna, like that, in which category this child belongs. Even if he is born in a non-brahmana family, but what will be his characteristic, that is stated. That is called brahmana-varna. Similarly, ksatriya-varna, vaisya-varna. So everything is predicted by astrological calculation.

So Sri Caitanya Mahaprabhu is predicted in the Srimad-Bhagavatam and other scriptures as the Supreme Personality of Godhead. We do not accept Sri Caitanya Mahaprabhu simply because He was a saintly person. There is controversy about Sri Caitanya Mahaprabhu amongst the Vaisnava community. Just like the Nimbarka Sampradaya. They say that "We accept Sri Caitanya Mahaprabhu as a great devotee," but we, Gaudiya Sampradaya, we say that Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, because it is stated in the sastra. Krsna-varnam tvisakrsnam [SB 11.5.32]. He is Krsna, in the category of Krsna, krsna-varna... Just like brahmana-varna. Krsna-varna, same category. But He is, by complexion, yellowish, not krsna. Tvisa akrsna. Tvisa means "by the bodily skin." Just like we have different color, different skin, different color, similarly, tvisa, by His skin, He is not krsna, He is not black. Tvisa akrsna. Akrsna means not black. So "not black" means you can accept any other color which is not black. So that there is proof in the sastra that Lord, Krsna, has also many colors. Suklo raktas tatha pitah. When, similarly, when Krsna's horoscope was made by Gargamuni, he said that "This child formerly had suklo raktas tatha pitah. He was white color, He was yellow color, and He was red color." So this pitah, yellow color, is also Krsna's another color. Krsna-varnam tvisakrsnam. So here, tvisakrsna. Akrsna means not black. So "not black" means you must take the other three, namely white, red, and pita. So other two colors in the Satya-yuga and Dvapara-yuga, was manifested, red color and white color. Hayagriva, white color. So the pita..., krsna color is also finished. Therefore pita, yellowish color. Srila Jiva Gosvami has very nicely

So krsna-varnam tvisakrsnam sangopangastra-parsadam [SB 11.5.32]. And another feature is sangopangastra-parsadam. Astra-parsadam. Astra means weapon. So in the Kali-yuga, Krsna does not come with weapon. In other yugas, the Lord comes with weapon. Just like Lord Ramacandra. He came with bows and arrows to fight with Ravana. Similarly, Krsna also appeared with His sudarsana-cakra. Because in those days, the demons were killed by weapons. Krsna killed many demons, because Krsna has got two kinds of activities, paritranaya sadhunam vinasaya ca duskrtam: [Bg. 4.8] for sadhu, simply to deliver them, and for the demons, to kill them. But the result is the same. That is called Absolute. Whether Krsna pats somebody and kills somebody, the result is the same. Therefore Krsna is Absolute. It is not ordinary fortune to be killed by God. It is a great fortune. Just like Ravana and Hiranyakasipu. They were Krsna's personal guards, Jaya-Vijaya. Some way or other, they became offender to the Kumaras. So they cursed him that "You are not well-behaved." They stopped him going in the house of Krsna, Narayana. So they became very angry. They cursed him that "You do not deserve this place. You must go to the material world. In the material world there is enviousness, jealousy. In the spiritual world you have become envious. So you are not fit. You must go down to the material world." So they became very much disturbed. Lord Narayana personally came out to settle up. "So this you have been cursed; it cannot be withdrawn. You have to go. But after going in the material world, if you treat Me as your enemy, then in three births you will be liberated and you will come back. But if you treat Me as my friend, then it will take seven, seven births." So decided, "We shall become Your enemy, Sir." So therefore this Ravana, Hiranyakasipu, they are Jaya-Vijaya, and they appeared to be very strong enemy. To become enemy of Krsna, that is not also joke. He has to fight with Krsna. It is not ordinary thing. No ordinary man can fight. So Vaisnava commentation is that when Krsna wants to fight, the fighting is not possible in the spiritual world. And whom with fight? Everyone is engaged in His service. So therefore, to fight, He has to come here to execute His mission. Vinasaya ca duskrtam, to kill the duskrtam, miscreants. So when He personally fights... The duskrtam can be finished simply by indication of Krsna. The material energy is so powerful. Yasyajnaya bhramati sambhrta-kala-cakrah. Even the sun, the most powerful, asesa-tejah, high temperature. Asesa-tejah, unlimited temperature, that sun is also moving within it's orbit, yasyajnaya, under the order of Krsna. Yasyajnaya bhramati sambhrta-kala-cakro govindam adi-purusam tam aham bhajami **. So to kill a demon in this material world, the Lord does not require to come Himself. But He comes in special case. Just like Krsna came to kill Kamsa, to kill Ravana, to kill Hiranyakasipu, like that. So that is also His pastime.

So His devotees are also like that. They have to execute the mission of Krsna. Just like here, Pariksit Maharaja, he is a great devotee of Krsna. So he is going out with soldier to fight. Similarly, Dhruva Maharaja also, he fought. Prahlada Maharaja fought. Because they were kings, so their duty is to subdue, to conquer over the demons. Not that because one is Krsna's devotee, he should not do any other thing. If required, a devotee can do anything, as ordered by Krsna. As Krsna ordered Arjuna to fight. Arjuna personally was not inclined to fight. He is Vaisnava. He, rather, wanted to forgive. "Let them enjoy, Krsna. I do not wish to fight with my cousin-brothers. I cannot tolerate their death, my grandfather. So better I will not fight. Let them enjoy the kingdom." So Krsna said, "No, that cannot be. It is My plan that they should be killed. So you must fight." So therefore a devotee's duty is to carry out the order of Krsna. Therefore he fought. Personally he did not want to fight. But he cannot disobey the order of Krsna. That is not possible. Karisye vacanam tava [Bg. 18.73]. When Krsna inquired, "What is your decision?" he said, "Yes, even though I do not like to fight, still, because it is Your order, I must fight." Karisye vacanam tava [Bg. 18.73].

So devotee hasn't got any personal decision. That is the process of Krsna consciousness. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. We should decide by the order of Krsna through the disciplic succession, via media, the spiritual master. That is required. A devotee cannot decide personally. If Krsna desires... If somebody says that "We cannot see Krsna personally," then you have to decide by Krsna's representative. If your spiritual master, guru, says that "You do this," that is Krsna's order. That is Krsna's order. Therefore it is said, yasya prasadad bhagavat-prasadah **. By satisfying the spiritual master, you satisfy the Supreme Personality of Godhead. That is very natural. Just like when you go to your work, the immediate person who is in charge of your work, he must be satisfied. You don't jump up to the proprietor. The proprietor will be automatically satisfied. If something is done and the proprietor sees that the immediate office superintendent is satisfied, then he accepts, "Yes, that's all right." He hasn't got to inspect personally. If the superintendent of the office says that "Yes, this clerk or this man works nice," then proprietor accepts. Similarly, yasya prasadad bhagavat-prasadah **. We have to satisfy our spiritual master, sevaya.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah
 [Bg. 4.34]

So Pariksit Maharaja is going to conquer over the world. He was appointed by his grandfathers to become the emperor of the world. But he was not a coward. Not that because his grandfathers appointed, he will sit down in the, comfortably in his capital and let things go on as it is. He doesn't care. No. Personally he wanted to prove himself that he is not a nominated president only. He is actually president. He is not nominated. "Because his grandfather nominated, therefore he has become. He may be a rascal number one." No. The nomination was there, but also on full strength... But if the people are given for nomination, as it is the practice now, by vote, then ordinary people, they are all rascals What is the value of their vote? Therefore another rascal is selected. Because one who is voting, he is a rascal. He does not know whom to give vote. He is not trained up. Simply by number, "Yes, I vote." And that vote you can purchase by bribing, by propaganda. So this kind of democracy is no value. It has no value. If somebody is voted by a number of asses, so what is the value of such vote? Those who elect, they must be very sober. So formerly a king was nominated not only by his father or grandfather, but confirmed by the society of learned brahmanas and saintly persons. So... And he must personally prove that he is actually king.

So here Pariksit Maharaja, digvijayaya. Digvijaya. Vijaya means to own victory, conquering. Just like Sri Caitanya Mahaprabhu argued with a digvijaya-pandita. There were several kinds of digvijaya. A learned scholar also would travel all over the world and challenge the other scholars about philosophical discussion, literary credit, so many other fields of activities. So one digvijaya-pandita came from Kashmir. He got victory all over India and then came to Navadvipa, Nadia. Because Nadia, still there are many, many learned scholars, and in those days, it was simply full of learned scholars. Some of the Indian cities were famous for learned scholars, like Navadvipa, Nadia, Varanasi, and there were several places, in Garabanga,(?) in the southern India also, there is a place. So there were several places where different schools, Mayavadis... Chiefly there are two schools of transcendental subject matter, namely the Mayavadi school and the Vaisnavas. So Mayavadis, were there in Varanasi, mostly. And Vaisnavas also they have their place, especially in Navadvipa, Vrndavana, like that. So one digvijaya-pandita, Kesava Kasmiri, he also came to Navadvipa. He got victory in all other cities, but when he came to Navadvipa, he became defeated, because Caitanya Mahaprabhu was there.

At that time Caitanya Mahaprabhu was only sixteen years old. So the learned scholars there first of all decided that "Let now Nimai Pandita..." Caitanya Mahaprabhu's student life was known as Nimai Pandita. His mother gave a very beloved name, Nimai, because He took His birth underneath a tree, nim tree. So His name was Nimai Pandita. As a student He was known as Nimai Pandita. So the scholars there first of all decided that "Let this Kesava Kasmiri talk with Nimai Pandita. So if Nimai Pandita fails to conquer over him, then we should challenge that ‘He is a boy. Now let us talk. You come to us.' " But even the boy, Nimai Pandita, He defeated that Kesava Kasmiri. That is mentioned in the Caitanya-caritamrta, how He was digvijaya, Sri Caitanya Mahaprabhu. This Kesava Kasmiri was a very learned scholar, and he was requested by Sri Caitanya Mahaprabhu, that "You are sitting on the bank of the Ganges. You can compose some prayers for the mother Ganges." So he was learned scholar. Immediately he composed one hundred slokas. So out of that one hundred slokas, He found some fault in the sixty-fourth verse. So Caitanya Mahaprabhu said that "You are such a learned scholar, but We are simply student, grammarian. We cannot understand your poetic and literary magnitude of knowledge. So will you kindly explain the sixty-fourth verse which We cannot understand very nicely."

So immediately he was astonished. He thought that, "I have composed these hundred slokas like wind, immediately. And He catch up, He catches up, with sixty-four, one particular sloka. What kind of boy this is?" Then in that sloka, there were so many literary fault. Literary fault. Formerly, amongst the learned scholar, any nonsense you write will not be accepted as poetry. It must be according to the rules and regulation of literary perfection. So there were some literary imperfection, and Sri Caitanya Mahaprabhu pointed out, and He was also learned scholar. He admitted that "He is a wonderful boy." So therefore it is said that "You make your enemy a learned man, but don't make your friend a fool and rascal." Because an enemy, even though he is enemy, if he is learned, he will not make injustice. That he cannot. Any learned scholar cannot make any injustice. So he admitted his defeat, because he is learned scholar. That is scholarship. Not that... Just like Sarvabhauma Bhattacarya. He argued with Sri Caitanya Mahaprabhu as a scholar. But when he became defeated, he accepted His discipleship. This was the method, that two persons may argue, but one who is defeated, he must become his disciple. Not that simply waste time arguing and no conclusion. Formerly this was the system, to come to a conclusion. If two parties are arguing on a subject matter, the one party will be defeated, he must become his disciple, under control.

So here the same digvijaya. Digvijaya, for learned scholar, by arguing on sastra, that is another kind of digvijaya. And digvijaya for ksatriya, by subduing others who do not accept the authority. So here Pariksit Maharaja went for digvijaya just to challenge all over the world, "Now I have been selected by my grandfather as the emperor of the world. If you do not accept my authority, then here is fight. Come on. Here is fight. Let us fight." So if by fight he becomes victorious... Just like in modern sporting also, there are rival parties, and ultimately, the party which defeats all other sportsmen, they get some reward, seal, or some cup. Similarly, this is also another type of digvijaya. Pariksit Maharaja went out of home not king, simply drinking and enjoying the dancing of the young girls just like the Muhammadan kings when they deteriorated. Still there are so many fools. No. King's duty is to subdue the miscreants who will create disturbance. So Pariksit Maharaja was such a nice, what is called, hero, that he got out of his home. Sva-senaya digvijayaya nirgatah. Nirgatah means went out of home, not simply enjoying comfortably at home. Similarly, for a preacher also, that is digvijaya. Go from country and country, from village to village, town to town, and make digvijaya: "Here is our philosophy. There is God. We can prove there is God. Who are you, you deny God? Come on." That is digvijaya.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 1.16.11 -- Los Angeles, January 8, 1974

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"Krsna Belongs To Everyone"

69/01/08 Los Angeles, Bhagavad-gita 4.11-18


Prabhupada: This is page one-hundred-eighteen, yes.

Tamala Krsna: "All of them as they surrender unto Me, I reward accordingly. Everyone follows My path in all respects, O son of Prtha." Purport: "Everyone is searching after Krsna in the different aspects of His manifestation. Krsna, the Supreme Personality of Godhead, is partially realized in His impersonal brahmajyoti or shining effulgence. Krsna is also partially realized as the all-pervading Supersoul dwelling within everything, even in the particles of atoms."

Prabhupada: It [the microphone] is not fixed up right.

Tamala Krsna: "But Krsna is only fully realized by His pure devotees. Therefore, Krsna is the object of everyone's realization, and as such anyone and everyone is satisfied according to one's desire to have Him. One devotee may want Krsna as the supreme master, another as his personal friend, another as his son, and still another as his lover. Krsna rewards equally all the devotees in their different intensities of love for Him. In the material world the same reciprocations of feelings are there and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Krsna helps them also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead, and consequently they cannot relish the bliss of transcendental personal service to the Lord..."

Prabhupada: Yes.

Tamala Krsna: "...and they extinguish their individuality."

Prabhupada: God realization, there are three aspects: brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute Truth is realized in three aspects -- Brahman, Paramatma, and Bhagavan. Brahman, the impersonal conception of the absolute truth, that is called Brahman. And Paramatma is localized aspect of the Absolute Truth. And Bhagavan is the ultimate realization, Personality of Godhead.

The same example as I have given several times in these classes, that the light, sunlight, is realized first of all as sunshine. Then if you can go further the sun planet, up to the sun planet, that is localized aspect. And if you enter into the sun planet then you'll find the sun-god is there. He is person.

The same example is in the case of absolute truth. The impersonal realization is not ultimate realization. Ultimate realization is the Supreme Personality of Godhead. This is supported in Brahma-samhita. Yasya prabha prabhavato jagad-anda-koti [Bs. 5.40]. By expansion of Lord's personal effulgence, the Brahman realization is there.

So the original verse says that "All of them as they surrender unto Me, I reward accordingly. Everyone follows my path in all respects." This means that everyone is searching after that absolute truth. Some of them are satisfied with impersonal feature. The philosophers, jnanis, they, because they want to understand the absolute truth by dint of their imperfect knowledge.

Because we are in this conditioned state our senses are imperfect. Therefore whatever knowledge we gather, that is imperfect. That is not perfect. So if I endeavor to understand what is Absolute Truth, my means of understanding are the senses. But the senses are imperfect. Therefore whatever knowledge I gather by exertion of these senses, that is imperfect. That is not perfect.

So the persons who are trying to understand the absolute truth by exercising their imperfect knowledge, they reach up to the impersonal conception. And persons who are still further advanced, just like yogis. They are trying to meditate upon the localized aspect of the absolute truth, the Paramatma, the Supersoul, they're little further advanced. But persons who have realized the Supreme Personality of Godhead, they are supposed to be the ultimate realizer. So God is realized by all of them but not on the same level.

The example, another example. Just like from a very distant place you see one hill. You will find just like it is a cloud. If you go further near you will see it is something green. And if you reach the mountain then you will see there are so many trees, so many animals, houses and living beings. The same example can be given here. One who is observing the absolute truth from a very distant place, their conception is impersonal. One who is further advanced, their conception is localized. God is situated in everyone's heart. That is localized.

Therefore Krsna says that "My way is followed by everyone." The impersonalists, they are also aiming to the same goal and the yogis or the localized realizer they are also aiming the same goal. But the devotees, they have reached the same goal. That is the difference. The impersonalists or the yogis, they could not reach the final goal. But the devotees, they have reached the final goal. Therefore you will find in the Bhagavad-gita the Lord says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. After many, many births of transcendental realization one surrenders unto Me accepting vasudevah sarvam iti [Bg. 7.19], Vasudeva, Krsna, is everything. Sa mahatma sudurlabhah. That sort of mahatma, great soul, is very rare. Go on.

Tamala Krsna: "Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead and consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them who are not situated even in the impersonal existence return to this material field to exhibit their dormant desires for activities. They are not admitted into the spiritual planets but they again are given a chance to act on the material planets. For those who are fruitive workers the Lord awards the desired results of their prescribed duties as the yajnesvara; and those who are yogis seeking mystic powers are awarded such powers. In other words, everyone is dependent for success upon His mercy alone and all kinds of spiritual processes are but different degrees of success on the same path. Unless, therefore, one comes to the highest perfection of Krsna consciousness, all attempts remain imperfect, as is stated in the Srimad-Bhagavatam: ‘Whether one is without desire (the condition of the devotees) or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection culminating in Krsna consciousness.' "

Prabhupada: Yes. This verse refers to the statement of Srimad-Bhagavatam wherein it is stated that

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param
[SB 2.3.10]

The idea is that there are three class of men. One class of men they are simply desiring material comforts, desiring. They want nice house, nice wife, nice comfortable life, everything nice for the comfort of this body. They are called sarva-kama. Sarva-kama means their desire has no end.

Just like in the modern materialistic world they are trying to improve material comforts but they do not know when does it end. One after another, one after another, one after another. Therefore they are called sarva-kama, unlimitedly desiring. There is no end of desiring. Such persons, akama. And akama means one who has no desire. Just like those who are devotees, Krsna conscious, they have no desire. They don't like any material comforts, any material improvements. They want simply Krsna. Akamah sarva-kamo va and moksa-kama [SB 2.3.10]. Moksa-kama means one who is disgusted with these material desires and aspires after something void, impersonal, or freedom from all these desires, moksa-kama.

So Bhagavata says that either you are a person desiring unlimitedly or you have become free from all desires, or you are desiring liberation from this material conditional life, you please try to become Krsna conscious. Your desires, whatever desires you may have, that will be fulfilled. That will be fulfilled. So this is referred. Akamah sarva-kamo va [SB 2.3.10]. So whatever desires you may have, if you become Krsna conscious then you, that desire will be fulfilled. Go on.

Tamala Krsna: "Men in this world desire success in fruitive activities and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world." Thirteen: "According to the three modes of material nature and the work ascribed to them the corresponding four divisions of human society were created by Me. And although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable." Purport: "The Lord is the creator of everything. Everything is born of Him, everything is sustained by Him, and everything after annihilation rests with Him. He is therefore the creator of the four divisions of the social order."

Prabhupada: There are three conditions. Just like I have got this body, you have got your body. So this body is developed, created. You know. In the mother's womb the first body was just like a pea when it is first created. These descriptions are there in the Srimad-Bhagavatam. After sex life of the man and woman there are two kinds of secretions. They mix up, emulsify, and they form into pea-like shape. In that pealike shape the living entity, which is atomic, takes shelter and becomes the living entity takes shelter in that pealike form it develops, develops. Just like you see the child born, he is also developing, developing.

So this is the nature. Everything is born and it develops, it stays, and it gives byproduct, then it dwindles and then vanishes. These are the stages, different six stages. So after vanquishing, after annihilation, where does it stay? It stay in God. Then again takes birth. The whole material cosmic manifestation, bhutva bhutva praliyate [Bg. 8.19]. The creation is coming into existence. It stays for some time, it develops, gives some byproduct, then dwindles, then vanishes. And after vanishing it stays in the same principle, the absolute truth. That is being explained. Go on.

Tamala Krsna: "Beginning with the intelligent class of men technically called the brahmanas due to their being situated in the mode of goodness. Next is the administrative class, technically called the ksatriyas due to their being situated in the mode of passion. The mercantile men called the vaisyas are situated in the mixed modes of passion and ignorance. And the sudras or laborer class are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Krsna does not belong to any of these divisions, because He is not one of the conditioned souls, a section of whom form human society. Human society is the same as animal society but to elevate men from the animal status the above mentioned divisions are created by the Lord for the systematic development of Krsna consciousness. The tendency of a particular man towards work is determined by the modes of material nature which he has acquired. Such symptoms of life according to different modes of material nature are described in the Eighteenth Chapter of this book. A person in Krsna consciousness, however, is above even the brahmanas, because a brahmana by quality is supposed to know about Brahman, the Supreme Absolute Truth. Most of them approach the impersonal Brahman manifestation of Lord Krsna, but only a man who transcends the limited knowledge of a brahmana and reaches the knowledge of the Supreme Personality of Godhead Lord Sri Krsna becomes a person in Krsna consciousness, or in other words, a Vaisnava. Krsna consciousness includes knowledge of all different plenary expansions of Krsna, namely Rama, Nrsimha, Varaha, etc. As Krsna is transcendental to this system of the four divisions of human society, a person in Krsna consciousness is also transcendental to the mundane divisions of human society, whether we consider the divisions of community, nation or species."

Prabhupada: Yes. Krsna has many incarnations. Sometimes He appears in the species of fish. Kesava dhrta-mina-sarira jaya jagadisa hare. That does not mean that he belongs to the fish community. Similarly, when Krsna appeared as the son of Vasudeva, Vasudeva belonged to the ksatriyas. That does not mean that He belonged to the ksatriya community. Then again He was transferred to Vrndavana to become the foster son of Nanda Maharaja. And Nanda Maharaja was a vaisya, mercantile community man. So that does not mean that Krsna belonged to the vaisya community. He does not belong to any community.

So you should not take Krsna that because He appeared in India therefore He is Indian or Indian god. That is a mistake. Krsna is for everyone. Do not consider that Krsna belongs to the Hindu community or Krsna belong to the India or any way, ksatriya, no. He does not belong to any material designation. He is above.

And you'll find in the Bhagavad-gita, Fourteenth Chapter, He claims sarva-yonisu kaunteya sambhavanti murtayah [Bg. 14.4]. There are eight million four-hundred-thousands of forms of living entities including human being. And Krsna says aham bija-pradah pita, "I am their seed-giving father." So He claims to be father not only of the human society but of the animal society, beast society, bird society, insect society, aquatic society, plant society, tree society -- all living entities. God cannot belong to any particular community or class. That is misconception. God must belong to everyone.

So when we speak of Krsna consciousness do not take it as a sectarian view. Try to understand the philosophy. He belongs to every living entity. He is the supreme living entity. Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). That is the Vedic version. He is the leader of all living entities. By our different result of our work we have assumed different dresses but as living entity we are part and parcel of the Supreme Lord. Try to understand Krsna consciousness in that way. Go on.

Tamala Krsna: Fourteen: "There is no work that affects Me, nor do I aspire for the fruits of action. One who understands this truth about Me does not become entangled in the fruitive reactions of work."

Prabhupada: Because He does not belong to any community or anything of this material world He has nothing to do. We work. Why we work? Because we want some material profit. He hasn't got to take any profit so why should He work? He says therefore that "There is no work that affects Me." But still He comes. Why? That is explained in the beginning. Yada yada hi dharmasya glanir bhavati [Bg. 4.7]. When there is discrepancies in the matter of religiosity I come down to make things all right. To set things in right order." That is His work. Go on.

Tamala Krsna: Fifteen: "All the liberated souls in ancient times acted with this understanding and so attained liberation. Therefore, as did the ancients, you should perform your duty in this divine consciousness." Purport: "There are two classes of men. Some of them are full of polluted material things within their hearts, and some of them are materially free. Krsna consciousness is equally beneficial for both of these persons. Those who are full of things can take to the line of Krsna consciousness for a gradual cleansing process, following the regulative principles of devotional service. Those who are already cleansed of the impurities may continue to act in the same Krsna consciousness so that others may follow their exemplary activities and thereby be benefited. Foolish persons or neophytes in Krsna consciousness often want to retire from activities without having knowledge of Krsna consciousness. Arjuna's desire to retire from activities on the battlefield was not approved by the Lord. One need only know how to act. To retire from activities and just sit aloof making a show of Krsna consciousness is less important than actually engaging in the field of activities for the sake of Krsna."

Prabhupada: Krsna consciousness does not mean laziness. We do not indulge. Just like Arjuna. This Bhagavad-gita was taught to Arjuna. He wanted to retire, that "Krsna, why You are engaging me in this battlefield? Let me retire." So Krsna did not allow him to retire. To understand his position, that is require. Retirement, how you can retire? You cannot retire. So long you have got this body you have to work. If you do not work you have to beg. If you do not beg then you have to steal or you have to borrow. How you can retire? There is no question of retire. Retire means to retire from all foolish activities and engage yourself in real activities. Retire is the negative side. But unless you have got positive side you cannot retire. You'll have come back again.

There are so many yogis and jnanis. They say that this world is false. Let me retire from it." But after sometimes he again falls down again to the sense gratification this material world. So what is retirement? Retirement is not required. But what is required that purify your activities. Not to stop your activity but to purify it. Just like when you are diseased it is not required that you should be killed. No. Your disease should be, I mean, cured, then you can work in healthy life. So that is required. Retirement means to become cured from the diseased activities but to place yourself in healthy activities. That is Krsna consciousness. Go on.

Tamala Krsna: "Arjuna is here advised to act in Krsna consciousness, following the footsteps of the Lord's previous disciples such as the sun-god Vivasvan, as mentioned hereinbefore. The Supreme Lord knows all His past activities as well as those persons who acted in Krsna consciousness in the past. Therefore He recommends the acts of the sun-god who learned this art from the Lord some millions of years before. All such students of Lord Krsna are mentioned here as past liberated persons engaged in the discharge of duties allotted by Krsna."

Sixteen: "Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins."

Seventeen: "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." Purport: "If one is serious about liberation from material bondage one has to understand the distinctions between action, inaction and unauthorized actions. One has to apply oneself to such an analysis of action, reaction and perverted actions because it is a very difficult subject matter. To understand Krsna consciousness and action according to the modes, one has to learn one's relationship with the Supreme. One who has learned perfectly knows that every living entity is the eternal servant of the Lord and consequently acts in Krsna consciousness. The entire Bhagavad-gita is directed towards this conclusion. Any other conclusions against this consciousness and its intended reactions are vikarmas or prohibited actions. To understand all this one has to associate with authorities in Krsna consciousness and learn the secret from them. This is as good as learning from the Lord directly."

Prabhupada: The action, inaction, and perverted action -- these three things are very important subject matter for understanding. Here the same example. It is very simple to understand. The same example. Your position, you first of all you must know what is your position. The position is Krsna says that all these living entities are My part and parcel. That is your position. Lord Caitanya also says that jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. As part and parcel.

This is very easy to understand. Just like this finger is the part and parcel of your body. The hand is the part and parcel of your body. The leg is the part and parcel of your body. So we are all part and parcel of the Supreme. So what is our duty? What is the duty of this finger? "Now I wish that you stand like this." The finger is standing like this. It is executing my order. If I say, "Close," finger immediately closed. So this is the duty.

If I am part and parcel of Krsna then what is my duty? My duty is to act what Krsna says, that's all. That is my action. Without knowing this, whatever I do, that is perverted action. Just like in diseased condition this finger cannot act according to my order. "Oh, there is some pain. If I want to make it stand like that, oh, I feel pain," because there is diseased condition. Similarly, when we do not act in Krsna consciousness that is our diseased condition of life. That is not normal condition. In normal condition we shall be all prepared to act in Krsna consciousness. That we should know. Then our action will be right.

Otherwise all inaction, not inaction, perverted action. Inaction is different. Inaction means what you do there is no reaction. That is inaction. Yes. Go on.

Tamala Krsna: Eighteen: "One who sees inaction in action and action in inaction is intelligent among men and he is in the transcendental position although engaged in all sorts of activities." Purport: "A person acting in Krsna consciousness is naturally free from the resultant action of work. His activities are all performed with Krsna and therefore he does not enjoy or suffer any of the effects of the world."

Prabhupada: Reaction means when you enjoy or suffer. That is called reaction. Inaction means when there is no result on your account.

Just like you are working on account of the state. The state orders you to fight so you are fighting, you are killing so many men. There is no reaction. But without state's order if you kill one man, immediately becomes a murderer. There is reaction immediately. This is very simple to understand. Similarly, if you act on the supreme order there is no reaction and if you act on your own account there will be reaction. Own account means whatever you do, either you suffer or you enjoy. But if you want to be inactive, neither suffering nor enjoying, in the neutral state, that is required, that is Krsna consciousness. Go on.

Tamala Krsna: "Akarma means without reaction to work. The impersonalist ceases fruitive activities out of fear so that the resultant action may not be a stumbling block on the path of self-realization whereas the personalist knows rightly his position as the eternal servitor of the Supreme Personality of Godhead. Therefore he engages himself in the activities of Krsna consciousness because everything is done for Krsna he enjoys only transcendental happiness in the discharge of his service. Those who are engaged in this process or without desire for personal sense gratification, the sense of eternal servitorship to Krsna makes one immune to all reactionary elements of work."

Prabhupada: That's all. Now any question? Yes?

Tamala Krsna: Can you explain, Prabhupada, once again what action in action and inaction in action?

Prabhupada: Action, just like you are active. You are working, you all Krsna conscious devotees, you are also working. You are not sitting idly, but it is inaction. Inaction in this sense that it is not producing any reaction. It has no reaction. But others, those who are not acting in Krsna consciousness, they are also busy but they are producing their reaction. So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent.

Yes. Any other question? From the audience? Yes, you try to understand. Try to understand the science of God philosophically, intelligently, logically. There is no question of dogma. Everything is nicely explained in Bhagavad-gita As It Is so you can try to understand. Yes?

Guest: Could you explain the picture?

Prabhupada: This is Krsna's picture. Yes.

Guest: I practice transcendental meditation myself and some of the concepts (indistinct) as far as levels of consciousness (indistinct) use the word cosmic consciousness and God consciousness and I was wondering how Krsna consciousness would relate to this cosmic consciousness.

Prabhupada: What do you understand by "cosmic consciousness?"

Guest: Transcendental consciousness simultaneous...

Prabhupada: Just explain, just try to explain what do you mean by "cosmic consciousness."

Guest: Being in a transcendental state simultaneously with the waking, dreaming, and deep sleep states, the relative states (indistinct) and having the transcendental state also. Being...

Prabhupada: What is the distinction between transcendental stage and this stage?

Guest: The transcendental pure being, pure existence, pure consciousness, pure awareness and the other states are (indistinct).

Prabhupada: And what is impure?

Guest: Not impure. They...

Prabhupada: Then how you distinguish pure?

Guest: The object of perception is...

Prabhupada: What is that object of perception that is pure?

Guest: The perceiver and the object perceived would be one.

Prabhupada: What is that object? Give me tangible example.

Guest: In relative existence it would be that which exists and...

Prabhupada: What is that relative? Relative means there must be something absolute. When you speak of relative... Just like you are son, relative. Immediately the conception of father must be there otherwise how it is relative? So as soon as you say relative, what is the absolute?

Guest: The absolute is... I can't say

Prabhupada: Then you have no conception of the absolute. You cannot explain.

Guest: It's...

Prabhupada: You are simply... Your meditation means you are simply in the relative.

Guest: It's not...

Prabhupada: You are giving definition in the... Just like you do not know what it is. You say simply "It is not this," that's all. But you do not know what it is. That is not concrete definition. If I say, "This is not watch. This is not book. This is not light. This is not microphone." I can go on thousands of years saying, "This is not, this is not, this is not," but that does not mean it is this. And if you know it immediately say, "It is glass, spectacle." That means you do not know it. Simply negation, "This is not, this is not, this is not," is not the realization of the Absolute. You must give concrete idea of the Absolute. That is transcendental meditation.

Guest: I'm working on it.

Prabhupada: Eh?

Guest: I'm working on it.

Prabhupada: So you are working, you are not realized. But we are giving concrete absolute truth. That is Krsna. That is explained in the Bhagavad-gita, how He is concrete Absolute. It is just like this. You are studying this article. You are simply trying to understand it. "It is not this, it is not this, it is not this." But if you take it from an authorized person who knows what it is, that "This is spectacle," your knowledge is immediately there. So here the Absolute is speaking about the Absolute. So if you understand Him, Krsna, then immediately understand Absolute. Yes.

Young Woman: How do you (indistinct) Krsna? By talking about it?

Prabhupada: No. These people are not talking. They are realized. Talking is the beginning but there is realization. Just like when I did not come to your country I was talking that "America is like this." But now when I have come to America I realize what is America. So talking is theoretical understanding and when you realize that is practical understanding. One is called jnana, other is called vijnana. So jnana and vijnana both things are there, theoretical and practical.

Young Woman: So how to realize Krsna?

Prabhupada: You have to adopt the process. This is Krsna consciousness.

Young Woman: Say that again?

Prabhupada: You have to adopt the process. Adau sraddha. If you are inquisitive to understand that is your first stage of faith. That is called sraddha. Adau sraddha. In the beginning your inquisitiveness that "I want to understand," that is faith. Then next stage is association of persons who know, sadhu-sanga [Cc. Madhya 22.83]. Then initiation. Then disappearance of all misgivings. Then steady faith. Then attachment. And then ecstasy. Then realization. These are stages.

So if you are anxious to know then please come to our classes. We are discussing simply this subject matter so you'll kindly, if you kindly come, gradually you'll be able to understand. It is not very difficult. All my students, they are all American boys and girls. I have not brought with me any Indian or Hindu but they are understanding. Just talk with them. They will be able to explain how they are understanding. So similarly you will also be able to understand. It is not very difficult subject. But you must be sincere to understand. That is the only qualification required. That's all. Yes?

Young Man: (indistinct) do you reach a certain spiritual...

Prabhupada: Yes.

Young Man: By studying what is the...

Prabhupada: Study, yes. Study, simply study will not help you. You must study from a bona fide teacher. Otherwise it will be misleading. Just like if you want to be a medical practitioner if you purchase books from the bookstore, medical books, and you study, that will not help you. You have to admit yourself in a medical college and study there. Then you will understand. If you say that "I have studied all the medical books," the government will not recognize you as a medical practitioner. When he will see and the government will see or any person will see that you have regularly passed medical examination from authorities then you will be accepted. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.11-18 -- Los Angeles, January 8, 1969