Part 3 The Unavoidable Battle

66/03/09 New York, Bhagavad-gita 2.12

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This is the clear version of number -- you can note down -- number twelve verse of the Second Verse, er, Chapter of Bhagavad-gita.

Now, now I have already explained that because Sri Krsna is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect. So we have to believe that in future, even after liberation... Now, one thing we must also explain -- the liberation, the conception of liberation. So there are different, five kinds of liberation. One of them, liberation, is to become one with the Lord, one with the Supreme. That is called sayujya-mukti, to merge into the existence of, of the Supreme. That is also another. That is one of the five liberations. That is not the only liberation. That means we all individual beings, we are individual constitutionally. God is the father or creator or whatever, or the source of all life, or source of our existence. Whatever you like, you can say. So we have, we have been created in that way. Eko bahu syama. God has become many. This is also version of the Vedas that many, all these many, we are also god. Just like the fire diffuses its sparks. The sparks coming out of the fire, it is the..., they are also part and parcel of the fire. Similarly we, we are all parts and parcels of the Supreme. Now, He wanted to become many. He wanted to become many, so He has become many, and we are that many. So we are not different from God. We are not different from God, but because He wanted to become many, so we have become many. Now, thing is, when God wanted to become many, there must be some purpose behind this. Otherwise, why did He like to become many? He was one, one without second. That's all right. But why did He become many?

So that is a question, one must like to put, that "Why God became many?" So that is, that answer is that because God is sac-cid-ananda-vigraha [Bs. 5.1] -- He's all-pleasure -- therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come. Whenever we want to enjoy some pleasure, pleasure is not enjoyed alone. Pleasure is enjoyed with many. Now God is by nature... He's anandamayo 'bhyasat (Vedanta-sutra 1.1.12). He's always full of pleasure, full of blissfulness. Now, if He wants to become many, it is... He's omnipotent. He can become many. Where is the objection there? He can... He can manifest Himself in various... Just now we have quoted a verse from Brahma-samhita, advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Ananta-rupam means unlimited forms. Unlimited forms. Ad... Still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, waterpots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God, is from the desire of God. Now, out of these... Because God has got some desire, transcendental desire, to enjoy with many. He enjoys with His own energy because He is all-perfect. Just like if I want to enjoy life, I want family, I want a wife, I want children, I want friends, I want servants. So I have to think before having a wife. You see? Because I am limited, so I think twice, whether I am able to keep a wife, then whether I am able to maintain my children. These things are consideration. And actually, in the present society every young man is thinking like that. You see? Whenever the question of marrying is there, they think like that. But that thinking is due to our imperfectness. Because we are not all-powerful, therefore we think like that. But when we give the qualification to God that He is all-powerful, omnipotent, so He can maintain any number of children or any number of wives. Otherwise, there is no meaning of omnipotent. So similarly, God has become many, and He has got a plan behind this thinking of many. Now, out of these manies, if one wants to merge again into the existence of God, so God has no objection.

Woman: Huh?
Prabhupada: God has no objection. Now, from God we have become many. Now, suppose I or you want that I don't want to keep myself as one of the many. I want to become one with Him. If you like that, that is called sayujya-mukti. So God does not deny you. "All right, you merge into Me." But that does not mean all other manies also merge into Him. That does... Because, individually, I want to merge into the existence of God, that does not mean all other manies... Because many means not only myself. There are millions and billions and trillions of many. So if out of that trillion, billion, one wants to merge into the existence of God, God is all-powerful; why he should be denied? "All right, you merge into Me. If you don't want to keep your individuality, if you want to merge into Myself, all right, you are welcome." Ye yatha mam prapadyante [Bg. 4.11]. In the Bhagavad-gita you'll find it, "Anyone who wants Me in any way, I fulfill his desire."

So that oneness, merging into the existence of..., that is not a general rule. That is a specific instance only, that if anyone wants to merge into the existence of God, he can do that. God has no objection. But if others... That does (not) mean that everyone gener..., as a rule merges, merge into the existence of God. There are others. Just like another example. You take it. Generally, this example is given, that the, the rivers, the rivers all flow into the sea, and they become one. Or the drop of the ocean water, when put into the ocean, the drop of the ocean water loses his existence. It become one with the... That's all right. Now, if you have seen the ocean, there are always millions and millions of drops coming out by the dashing of the waves. You see? That is going on continually. And some of them again falling into the water. They lose their... They lose the drop existence. But that does not mean that that creation of drop is stopped. Even from that example. You see? And because the river waters comes and, I mean to say, merges into the sea water, that does not mean the river, all rivers are stopped. The rivers are there. Another example: now, there are many aquatic animals within the water. They are also... Now, as the drop of the water emerges from the sea water and again merges into the sea water, so that is a nice example, but these fishes, these aquatic animals, they are also born in that water. Nobody has given these aquatic animals from anywhere else. They are... They have taken their birth from that water. They are also born of the water. Just like the drops of the water also born of the water, similarly, these living aquatic animals, they are also born of the water. Now, the drop of the water merges into the water and loses his existence -- that does not mean -- there are other living entities within the water, millions and billions -- they also lose their identity. They keep their identity.

So some of the living beings may merge into the existence of the God. That is called sayujya-mukti. But there are many millions and millions and billions of... Ananta. They want to keep their existence and enjoy the association of God. That is the difference between jnani and bhakta. The jnani's ultimate aim is nirveda-brahmanusandhanam(?). They want to become one with the Supreme. He does not, a jnani does not want to keep himself separately from the Supreme. He wants into the merging.

Woman: You mean the jnani yogi?

Prabhupada: Jnani. Yes. Jnani, not yogi.

Woman: Jnani.

Prabhupada: Jnani. Jnani means philosophers, empiric philosophers. Empiric philosophers. Brahma, Brahmavadis, those who want to merge into the existence of Brahman. They are called jnanis. And those who meditate on God within himself, they are called yogis. This is general definition. And those, those who worship the Supreme as Personality of Godhead, they are devotees.

Woman: Yes. The name? The name? You say jnani...?

Prabhupada: Jnani, yogi and bhakta.

Woman: Bhakta.

Prabhupada: Bhakta.

Woman: The other one...

Prabhupada: Yes. Bhakta.

Woman: Jnani, how do you spell it?

Prabhupada: J, N, A, N, I. "Jan-nanee. Jan-nanee." The spelling is "Jananee." So the Supreme Truth, the Supreme Truth is Brahman, Paramatma and Bhagavan, the Supreme Truth. Now, according to... Because we have already explained that each and every individual being has got his individual minute quantity of independence. God has given us. Now, by our independence, I may accept as the Supreme Personality of Godhead, I may accept Him that the all-pervading Supersoul, and I may accept Him that the all-pervading Brahman, impersonal brahmajyoti effulgence. So all these are applicable to the Absolute Truth. Now, it depends on my discretion whether I want to merge into the existence of the Lord, whether I want to keep my individuality and associate with Him as friend, as father, mother, as wife. Just like we have got relation. So that depends on my discretion. But now, comparatively, if we study that if we merge into the existence of God, the, at least, in the opinion of the bhaktas, that is not acceptable. That is not acceptable. They know that, that "God has created me as an individual being, so He has got some purpose. And because He has created me for some purpose, I must fulfill that purpose. I must fulfill that purpose."

Now, I can give you another crude example that a, that a, from the mother... Suppose a few children, half a dozen children, has come. Now, what is the intention of the mother? The mother or the father... Mother or father, same thing -- who has taken the responsibility of the children. They, they want to be happy. Otherwise, why people are taking so much trouble, whole day, for, I mean, maintaining their children? There is some happiness. Nobody wants to take so much trouble, but at home, because there is some happiness by seeing the children, by maintaining the children, by..., therefore he takes so much trouble. Now, at the same time, the children has also some troubles of life. Now, if one of the children requests the mother, "Mother, you have given birth to me, and... But I find my life very troublesome. Better you again put me in your belly." (laughs) Is it a good proposal? It is not at all a good proposal. This is a disappointment. "Oh," the mother says, "oh, my dear son, you are in trouble. Therefore you want to come again into my belly? You want to merge into my existence again?" Well, the mother is unable. He cannot, she cannot do that. But if, if such kind of request is made to the Supreme Lord, He can accept that. For Him it is not possible, impossible. "All right, you want to merge into My existence? Come on. Come on. I, I, I take you." But the thing is whether the son who requests the mother or the father like that, he is sane person. The sane son, the intelligent son, will think, "Well, my father and my mother, they have brought up me. They have begotten me. They have given us our life. All right, let us serve our parents. Let them be happy. Our activities so that..." That is the natural way. That is the natural... Because God has created us in so many individual living entities, we are all parts and parcel. Just like father and son or mother and son. Sons are the parts of the body of the mother. The, we get this body from mother's body. That's a fact. Similarly, it is, it... You'll find in Bhagavad-gita also that this material nature is the mother, and the Lord is the father, and the father is giving seed into the womb of the mother, and we have all come out from the... We have got this material body. Similarly, you see?

Now, this point, that to merge into the existence of the Supreme Lord is, if it is proposed by some individual soul or individual living entity, that can be accepted by the Lord, sayujya-mukti... That is not very difficult. But the thing is whether we should think like that, whether it is good for us. That is my choice. If want to merge into... You follow me, what I say? If I want to merge into the existence of God... Just like if your son wants again to merge into your existence, because you are human being, it is not possible for you, but it is not impossible for God. God can accept: "All right, you want to merge into Me. All right, come on. I accept it." So that not impossible. So that merging into the existence of God. There is a liberation like that. But that is not the ultimate. You want to speak something?

Woman: Jnani, you say, means liberation from reading literature.

Prabhupada: Yes, but there are other individuals who... There are other individuals who may not agree with that kind of salvation or liberation. They want to keep their individuality and enjoy the Supreme Personality of Godhead's company. Just like Arjuna. In the Fourth Chapter you will, you will see that Arjuna... When Sri Krsna said to Arjuna that "This system of yoga was first explained to the sun-god, sun-god," now Arjuna inquired, "How is that? You are... You are my contemporary. How You say that You advised or instructed this yoga system to sun? That means crores and crores, I mean, millions and billions of years before. How is that?" This is, mean, a very sane question. Now, in that question the Lord answered, "My dear Arjuna, yourself and Myself, we took birth many times, but you have forgotten. I, I, I have not forgotten."

Now, now, here you see that because Arjuna has taken up that transcendental bliss, that he wants to keep with the company of the Lord. So if anyone wants to keep company with the Lord, he's welcome. There are five different kinds of relation with God: santa, dasya, sakhya, vatsalya... I think I gave you one day...

Woman: Yes. Could you give them by name, the five kinds of liberation? In English?

Prabhupada: Yes. Yes. I'll give.

Woman: One is with the Lord, we merge, we merge...

Prabhupada: Mergence means... The merging into the existence, this is called sayujya-mukti. Sayujya-mukti.

Woman: No, but in English.

Prabhupada: English, there is... Sayujya, to become one.

Woman: Yes, to become one.

Prabhupada: Sayujya-mukti means liberation by becoming one with the Lord.

Woman: Yes. Okay. What is number two?

Prabhupada: Yes. I'll explain. Yes.

Student: Mukti?

Prabhupada: Mukti means liberation. Mukti means... Now we are in egoistic condition in this material body. Now, mukti means when we shall be liberated from the material existence and we shall get our spiritual life, proper. That is called mukti. Just like a person is suffering from disease, fever. Now, when he, he's out of feverish attack, he's called mukta. Rogya-mukta. Rogya-mukta means he's free from the disease. Similarly, mukti means because we are now encumbered with this material body, as soon as we become free from this material conception of life, that is called mukti. That is called brahma-bhuta. Brahma-bhuta [SB 4.30.20]. Generally, Dr. Mishra is teaching this, that you, what you think of your, what I am, I am not this body. That is the whole process of his teaching. So we have already discussed. This is same point is being discussed nicely in Bhagavad-gita, that we are not this body. Our material identification is wrong. So we have come to that point, come to that stage, you see, that I am not this body. And because I am not this body, therefore I have no connection with this world -- because my connection with this world is due to my body, is due to my body. I consider one woman my wife because I have got bodily connection. I, I consider somebody my son because bodily connection. I consider this town, this country my country because my body has grown up from this land. So in this way, as soon as one become free from the conception of identification of this body, he becomes a liberated soul. Therefore you'll find in Bhagavad-gita in the later chapters that as soon as one emerges out from this conception, he is prasannatma: "Oh, I have no responsibility. I have no responsibility." Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. As soon as he is liberated... Just like a man freed from the attack of fever or any disease, when he's recovered, he finds himself happy: "Oh, now my disease is now gone. I am happy." Similarly, as soon as we come to the spiritual understanding of our existence, then our life will be joyful. That is a sign. Whether a man is freed from this material existence, mukti... Mukti can be achieved even in this life. Mukti. Mukti. It is, it is, it is a question of conviction. Now we are convinced firmly that "I am this material body. And as soon as... I gave you the other day the example of Socrates. He was convinced that "I am not this body." So he was offered poison. He gladly took it, that "What is that? I shall take it!" Because he was mukta-purusa. It is... He is liberated soul. "Never mind. You want to kill me. Kill me. I don't mind. All right." So this liberation. This is liberation.

Now, this liberation is divided into five. There are five kinds of liberation. One of the liberation is to merge into the existence. We, we, we... Our birth was from the Supreme Absolute. Now, after liberation, we merge into the existence of the Supreme. That is called sayujya-mukti. Now, besides this sayujya-mukti, there are other five muktis which, we, the Vaisnava sampradaya, or the devotees, the Lord's devotees, they accept. They, they, practically, those who are pure devotees, they do not want any kind of mukti. They do not, even they are offered. They are simply after the service of the Lord. They are prepared to suffer any kind of suffering. They are not affected by all those sufferings. What they want? Pure devotees? They want that "I must serve the Supreme Lord." That is their mission. So anyway, these bhaktas, or the devotees of the Lord, for them there are other four kinds of mukti. And what is that? This is sayujya-mukti, to become one with the... Now, there is... Then sarupya, sarupya-mukti. Sarupya-mukti means the spiritual body becomes as... The features of the spiritual body becomes just like the Supreme Lord. Just like Narayana. Narayana has got four hands with sankha, cakra, gada, padma, and with the lotus flower, conchshell, club and wheel. So, so everyone who takes that sarupya-mukti just become just like the... His feature of the body become just like the Lord. That is called sarupya-mukti.

Woman: That is S, A, R, U...

Prabhupada: S, A, R, U, P, Y, A. Sarupya. Yes. Sarupya. This is called sarupya-mukti. And...

Woman: Mukti, or mukhi?

Prabhupada: Mukti, yes.

Woman: And three?

Prabhupada: And three... The two I have explained, sayujya and sarupya. Then salokya. Salokya. Salokya means you can, one can, get habitation, residence, in the same planet where God is there. That is salokya. And then the next is sarsti. Sarsti. S, A, R, S, T, I, sarsti. Sarsti means to get the same opulence. As I have already explained, opulence, he, he gets all the opulences as the Lord has got. He becomes so..., as good as Lord, becomes so powerful. This is called sarsti. And, and the last is samipya. Samipya means he is always in the company of the Lord. Just like Arjuna. Arjuna is always... Whenever Lord takes His incarnation, Arjuna is there. Arjuna is there. Samipya. They are never separated. Just like a husband and wife, never separated. You see. Or the father and the son. Of course, nowadays the question is different, but generally, the family members, they all remain together. Samipya. And the father and the boys and wife and..., they remain together. So there is samipya-mukti. Samipya-mukti means to remain always as associate of the Lord. That is samipya-mukti.

So these five kinds of muktis are there, and the, the purport is that even after liberation, we, the living entities, they keep their individuality. Just like as associate of the Lord, as the resident of the Lord's planet or to have the bodily features of the Lord, in so many ways. And one can merge into the existence of the Lord. That is also accepted. So simply merging into the existence of God, that is not the only liberation. That is one of the liberation. But the, the devotees of the Lord, they do not accept such kind of... They do not want to merge. They want to enjoy the company. That is the difference between... Both of them become liberated. Merging into the existence of God, that is also liberation. And to keep individuality and enjoy the company of the Lord, that is also liberation. Yes?

Woman: Therefore, may I say that the four other ones are what you call the demigods...?

Prabhupada: No. Demigods, they are not liberated.

Woman: They are not liberated?

Prabhupada: No. Demigods, they are just like delegated officers for maintaining this material existence. Just like sun. Sun is a demigod. Sun. The moon.

The moon is a demigod.

Woman: And what about the masters who are working...?

Prabhupada: Eh? Eh?

Woman: The masters who are working the...?

Prabhupada: Master is the Lord.

Woman: Yeah, but there are different masters, or higher degrees that you were calling. You were mentioning before. The sound(?) of different degrees who are working on planets...?

Prabhupada: Yes, different degree. Just like everyone is servant of the Lord.

Woman: Yeah, yeah. Yeah. But did you...? That's not what you called...

Prabhupada: Degree. No degrees. Now suppose, suppose, take for example the sun. The chief, chief living entity or the chief man, or chief living being in the sun planet. Now his position and my position, there is vast difference. He has, he is maintaining such a planet and he is situated there as the chief man or the chief living being. So his degree of power is far, far greater than the degree of power here like President Johnson or something else. You see? So that degree of power does not make him that he's God. He's not God. He's also servant of God. Anyone, even Brahma, anyone. There is a verse in the Caitanya-caritamrta: ekale isvara krsna ara saba bhrtya [Cc. Adi 5.142]. That the individual living entities, there are so many, multi, but all of them, they are servant of the Lord. There may be, their position may be upper or lower in different degrees, but that does not make them equal with the Lord. The Lord is different. That is also mentioned in the Patanjali yoga system. Lord is Supreme. He's the great. He's the greatest. Asamaurdhva. Nobody is equal with Him and nobody is greater than Him. That means nobody's equal with Him, nobody's greater than Him, everybody is lower than Him. So is that question solved?

Woman: Yes. Now you were using very often the name of demigods and therefore I...

Prabhupada: Now demigods, demigods are just like you and me. Demigods, just like you and me. But they have got a degree of power than me and you.
Woman: Now you just said the sun.

Prabhupada: Sun, yes. He's also a living...

Woman: The sun is a planet.

Prabhupada: Sun is a planet, but there is a controlling deity also.

Woman: Yes.

Prabhupada: There is a control... Just like here, in this planet, when you go up, you see it is ball, but in this ball there are so many controlling deities here also. President Johnson, prime minister of India, this and that and so many things. But when you go up you see just like a ball. So when you come here you find... Similarly, from the distance of ninety millions of miles you can see the sun just like a ball, but it is not ball. It is a, it is a far, far greater than this planet, and there are cities and there men and there are persons and there are everything. But they are made up of fire. Their body's made of fire. Your body's made of earth. That is the difference. Just like in the water you cannot live because your body is made differently that you cannot live in the water. Similarly, the aquatics in the water, they cannot live in the land. Similarly, because I cannot live in the sun planet due to this, my body, that does not mean there are no living beings. There are living beings. After all, the whole material world is made of five elements, earth, water, fire, air and ether. Now these five elements, in some planet you'll find earth predominant. In some planet you'll find water predominant. In some planet you'll find fire predominant. In some planet you'll find air predominant. But that does not mean that there are no living entities. There are living entities. The sun planet is a planet where is, where fire is predominant. Now, according to medical science that by heat and fire of the germs are killed. But in the fire also there are living entities. Just like Dr. Mishra was giving the example the other day about opium. Now opium is a death poison. Death poison. But in the opium also you'll find some worms.

Woman: Some what?

Prabhupada: Worms.

Woman: Worms?

Prabhupada: Yes. How it is possible? They are also living entities. If I, if I take a drop of opium, I die. But they are living and they are eating and they are living there. So because it is impossible for me to eat opium and live, you cannot say that there are other livi..., that there cannot be no living entities there. Similarly you have experience that you cannot live in the fire. That does not mean that in the sun planet there is no living entities. There are living entities. Because in Bhagavad-gita you'll find that living soul, as it is, it is not burnt by fire. It is not burned by fire. Because it is spiritual. The material elements has no power to destroy it. It is not burnt by fire. So in every planet it is concluded that every planet there are living entities. There are intelligent beings. And because in the higher planets there are more intelligent persons, beings, they are called demigods. The demigods means they have got, practically, qualification almost equal to the Supreme Lord. They have got such qualification.

Woman: And deevas.

Prabhupada: Eh?

Woman: And deevas.

Prabhupada: Dee..? Deevas? Devas.

Woman: Devas.

Prabhupada: That is the Sanskrit word. Real deva means the Supreme Lord, and when you call devas... These devas, they are all obedient servant of the Lord. They are very powerful. So when you become obedient devotees of the Lord we can get such post. In the sun planet, in the moon planet, in the heavenly planets, in the Brahma planets. So the devotees of the Lord, they are not loser. They get more power. For controlling power. Therefore they are called devas, devas. Devas means those who are the... There are two words used in Sanskrit, devas and asuras. Asuras. Now the definition of these devas and asuras are like this: visnu-bhaktah smrto daiva asuras tad-viparyayah. Asuras tad-viparyayah. Visnu-bhakta. Those who are devotees of the Lord, they are devas. This is the difference between devas. Devas, devas and asuras does not mean that asura has got a very ugly face. No. Even a very beautiful man, he can be asura. He can be a... And even a very ugly man, he can be deva. Just like Hanuman. Hanuman was a beast. He was not even man. He was animal. He, he comes from the monkey species of life. But he's a great devotee of Lord Ramacandra. So he's deva. So visnu-bhaktah smrto daiva. Those who are unalloyed devotees of the Lord, they are called devas. And those who are against the obedience of the Lord, they are called asuras. Anyone. It does not mean human being, or the, anyone. But in the higher planets you'll find all the inhabitants there, they're all great devotees of the Lord. Therefore they are called devas, demigods. And therefore they have been entrusted with the management of this material world. Just like confidential persons are given responsible post in government. Similarly, because they are devotees of the Lord they have been awarded this post, to be sun-god, to be moon-god, to be Indra, heavenly god, to Brahma, like that, so many, Marici and so many... You see? Yes?

Woman: Are they working a lot with the vibrations of music?

Prabhupada: Eh?

Woman: With music?

Prabhupada: Oh, yes. Everything is there. Why do you think that only here in this planet everything is there and there is nothing? This is our foolishness. Just like you have never been to India, but...

Woman: Not yet.

Prabhupada: No, no. I am giving you an example. If you think that the Indians, they do not eat, they do not sleep, they do not marry, that is your madness.

Woman: That is my what?

Prabhupada: That is your madness. If you think that Indians do not eat or Indians... Because you have not seen them, but if you... As soon as you know they are also human beings like us... Just like as for my example. When I was in India I was thinking of America something wonderful.

Woman: Then you haven't seen everything yet.

Prabhupada: Now I see here there is not at all any difference. The only difference is that you people are fair complexioned, your bodies are white and they are colored or they are not so white. But there are white men also. In India you'll find varieties of color, beginning from this American, European color down to the black negro color. You find in India. We have so many colors. And actually I give you my frank admission that when I was in India I was thinking the Americans may be of different type of people or they may be thinking in otherwise. They may be... So, so many differences. But here I see there is no difference at all. No difference at all. Only some bodily features. Even I study the pigeons, I see, oh, this same pigeons are here, what, playing just like Indian pigeons. Even I see the sparrow. So there is no difference.

Woman: There is.

Prabhupada: Eh?

Woman: There is. Besides the sparrows, the other birds, as a rule, here in America are bigger than the birds in Europe.

Prabhupada: Yes.

Woman: The same kind of bird are bigger here.

Prabhupada: Yes. Yes, yes, yes, yes. I admit that. I admit that. They are stout and strong. They are stout and strong. Yes. The squirrel, I see. I saw the

squirrel in the park. Oh, they are also bigger.

Woman: They are bigger.

Prabhupada: They are bigger. That is also natural. You see. Just like in African people. They are taller. They are taller than the Aryan people, even in your, this black negroes, they are taller than American people. So there is little difference of course. That is all right. But on the primary facie, prima facie, there is no difference. Similarly, in the sun planet, in the moon planet, there are also human beings like us, and they are called devas because they are high, intellectual. They are all very powerful than ourself, and they have got different bodies with different power and everything. Otherwise, there is no question... Even great scientists like Dr. Meghanatha Sar(?) in India, he, he said that there is no reason to disbelieve that in other planets there is no life. How can you? Just like because you have not seen India you cannot say, "Oh, there, there is no living being. It is vacant." So these people are going to the moon planet. They are saying it is full of dust. It is full of clay, or something like that. All these foolishness. You see? That means they have not reached. Outside they take some photo and they come out.

Woman: They announced today on the radio they've seen a lot of flying saucers.

Prabhupada: Yes. Let them talk all nonsense. But we have got information that this moon planet is a very nice planet, and the inhabitants there, they are very intelligent and the people who perform pious work here in this planet, they are promoted, promoted to the moon planet. And it is very cold also. Just like your European countries and American countries because, due to... You have come from America. America, European countries, people are accustomed to drink because due to the cold climate. Indians are not accustomed. But your drinking is necessary thing in Europe. Similarly, this moon planet is so cold that they live by drinking soma-rasa. There is a kind of liquor which is called soma-rasa. Yes. Soma-rasa. Soma-rasa. Soma-rasa, here, it is described in Ayur-veda. That soma-rasa preparation is there. If anyone can prepare that soma-rasa, and anyone can drink that soma-rasa, he becomes immortal. That means his duration of life increases. Increases. So anyway, these descriptions are there. So there are intelligent living beings there also.

Woman: What kind of bodies do they have?

Prabhupada: Eh?

Woman: What kind of bodies...

Prabhupada: The body may be different. Just like your body is different from me.

Woman: Yes, but we're the same in...

Prabhupada: That does not mean, because you have got a different body, therefore you are not a living being. Or because I have got a different body from you, I am not a living being. So body... Because a living soul is not the body, he might have different body. That doesn't matter; that doesn't matter. Why should we consider, identify with the body? The whole question is there. The body, you'll find your body is different from animal body. Animal is different from human body. Or the so many difference of body. But the four principles of bodily wants, ahara... Ahara means requiring some foodstuff, and nidra, sleeping, and fearing and mating. These four principles you'll find in the birds, in the animals, in the human beings, or even the devatas, or gods, or everywhere you'll find, these four principles. The only difference between the animal and higher, developed consciousness living being is that they are God conscious. They accept the Supreme Lord. That makes the difference between lower animals and others.

I think we will stop here. (end)

 

>>> Ref. VedaBase => Bhagavad-gita 2.12 -- New York, March 9, 1966

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Krsna Kills The Competition!!!

Krsna Kills The Competition Caitanya Caritamrta Adi 7.7 Mayapur, March 9, 1974 download  flash player   Take a test Pradyumna: Translation: "Krsna, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Sri Krsna..." (noise) Prabhupada: (aside:) Stop this. Pradyumna: "...yet He appears as the son of Maharaja Nanda." [Cc. Adi 7.7] Prabhupada: (noise) (aside:) Stop. Svayam bhagavan krsna. Krsnas tu bhagavan svayam [SB 1.3.28]. Whatever Kaviraja Gosvami is speaking, not out of his own whimsical way, whatever he's speaking, he's following the parampara system. That is Vaisnavism, or acarya. Acaryavan puruso veda. (noise, talking) (aside:) Stop this. Unless we accept the acarya in the parampara system, we cannot understand things as they are. It is not possible. So Kaviraja Gosvami, he's describing this Caitanya-caritamrta strictly according to the verdict of the sastras. His statement is that Krsna is the original Personality of Godhead. Svayam bhagavan krsna. Bhagavan is person; Bhagavan is not imperson. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. First realization of the Absolute Truth by speculative knowledge is impersonal effulgence of the Lord, which is called brahmajyoti. Then next realization is Paramatma, the localized aspect of the Supreme Personality of Godhead. But realization of Krsna, that is the ultimate realization. Svayam bhagavan krsna. Bhagavan means six opulences. Nobody is richer than Bhagavan, nobody is stronger than Bhagavan, nobody is more beautiful than Bhagavan, nobody is wiser than Bhagavan, and nobody is more renouncer than Bhagavan. That is Bhagavan. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). That is Bhagavan. Svayam bhagavan. He is opulent -- sad-aisvarya-purna -- not partially. He knows everything. Krsna says in the Bhagavad-gita, vedaham samatitani [Bg. 7.26]. He knows past, present, and future. He says, therefore, that "All these, My dear Arjuna -- yourself, Myself and all the soldiers and kings who have assembled here -- it is not that we were not existing before. We are existing at the present moment also, and in future also we shall continue to exist." And how we shall exist? Individually. Otherwise Krsna would have said that in future, when we become liberated, then we shall become one. No. He says, "Even in future also, we shall continue to exist like this. You are individual. You are Arjuna. I am Krsna. And all other living entities..." That is real understanding. Every one of us living entities, we are all individual persons, and Krsna is also individual person. This is knowledge. Nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). Krsna, or God, He's also nitya, eternal. We are also nitya, eternal. Na hanyate hanyamane sarire [Bg. 2.20]. We do not die. That is the preliminary knowledge of spiritual understanding, that "I am not this body, I am spirit soul, aham brahmasmi, but I am individual." Nityo nityanam. Krsna is individual person; I am also individual person. When Krsna says that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], it does not mean that I become one with Krsna or merge into the existence of Krsna. I keep my individuality, Krsna keeps His individuality, but I agree to abide by His order. Therefore Krsna says in the Bhagavad-gita to Arjuna that "I have spoken to you everything. Now what is your decision?" Individual. It is not that Krsna is forcing Arjuna. Yathecchasi tatha kuru: [Bg. 18.63] "Now whatever you like, can do." That is individuality. So this is the ultimate knowledge, that, this Mayavada philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Krsna. Our individuality at the present moment is maya, because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashing -- we shall agree, "Central point is Krsna" -- that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Krsna, we are all individual, all individual. Svayam bhagavan ekale isvara. But the difference is that He is the supreme ruler, isvara. Isvara. Isvara means ruler. Actually He is ruler, and we are also ruler, but we are subordinate ruler . Therefore He is ekale isvara, one ruler. Isvarah paramah krsna, in the Brahma-samhita. Ekale isvara. Isvara cannot be many. That is not isvara. The Mayavada philosophy that everyone is God, that is not very right conclusion. That is rascaldom. Krsna says, mudha. Na mam prapadyante mudhah [Bg. 7.15]. One who does not submit to the supreme isvara, the Supreme Lord, you should know it perfectly well that "Here is a mudha, rascal," because it is not that everyone, we can become isvara. That is not possible. There is then no meaning of isvara. Isvara means the ruler. Suppose we are in a group, this, our International Society. If everyone becomes ruler or acarya, then how it can be managed? No. There must be some head. That is the principle in our practical life. We follow our political leaders. We cannot say that "I belong to this party" unless I follow a leader. That is natural. So that is the Vedic statement, nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). There must be one leader, the leader of the same quality, nitya. I am nitya, Krsna is nitya. Krsna is also living entity; I am also living entity. Nityo nityanam cetanas cetananam. So what is the difference between Krsna and me? The difference is that there are two nityas or two cetanas. One is described as singular number, and the other is described as plural number. Nityo nityanam. This nityanam is plural number, and nitya is singular number. So God is nitya, one, singular number, and we, we are being ruled. We are plural number. This is the difference. And how He is ruling the plural number? Because eko yo bahunam vidadhati kaman. He's supplying all the necessities of life of all these plural number; therefore He's isvara, He's Krsna, He's God. One who provides all the necessities of life, He's isvara, He's Krsna, He's God. So we can very well understand that we are being maintained by Krsna, and why we should not be ruled by Him? This is a fact. Now, you can see in this country, in this village, Mayapur, their so many food grains are growing, but who is supplying? That is Krsna. It is not possible to grow these food grains in your factory. No. That is not possible. He's helping us. He has stated in the Bhagavad-gita, annad bhavanti bhutani [Bg. 3.14]. Unless you eat sufficiently, unless you have food grains in stock, you cannot flourish. Bhutani. Bhavanti. Bhavanti means flourishing. So both animals and men, they must eat sufficiently. There must be food grain sufficiently. So that food grain you cannot manufacture in your factory. You may start a very big factory, Goodyear Tire factory, but that tire also will not move when there is no supply of petrol. This is your position. You are dependent even for this tire and petrol, and what to speak of this food grain. So who is supplying the food grain? The supplying person is... Eko yo bahunam vidadhati kaman. That singular number individual person, He is supplying. You can say prakrti, nature, is supplying. No. Nature is not supplying. Nature is the agent of supply. Real supplier is Krsna. Eko yo bahunam vidadhati kaman. And that is also stated in the Bhagavad-gita. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Nature is working under the instruction or the indication of the Supreme Personality of Godhead, Krsna. In Brahma-samhita also, it is stated, srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga [Bs. 5.44]. Here it is the vibharti, and bibhavanti... So nature is dependent, although nature has got this power, very extensive power, srsti-sthiti-pralaya, to create, to maintain and to annihilate. Such power nature has got, and therefore she is called Durga, Durgadevi. In Bengal there is great pompous Durga-puja. That is nature worship. So... But nature is yasya ajnaya; she is working under the order of Krsna. We Vaisnava, it is not that we do not care for Durga-devi. Somebody, they say like that. No. We offer her all respect because she is the agent of Krsna, but we do not accept foolishly that Durga is all in all. No. That we do not accept. Durga is the agent, working agent of Krsna. Yasyajnaya. Srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga, icchanurupam api yasya ca cestate sa [Bs. 5.44]. Sa cestate yasya icchanurupam. And Krsna also confirms this: mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Therefore Krsna is the supreme isvara, controller. She is conducting the activities of the material nature. But those who are mudhas, they are captivated by the wonderful action of material nature. That is called materialist. Tribhir gunamayair bhavaih mohitah. That is stated in the Bhagavad-gita. They are bewildered. Nature's business is to keep you fool always. And if you can surpass the bewilderment of material nature, if you agree to be controlled by the supreme controller, then your life is successful. Therefore Caitanya-caritamrta author says that "Here is the controller," ekala, "one." And Krsna also says, mam ekam. Not that imitation Krsna. Then you'll be befooled. Mam ekam saranam vraja. So all the verdict of the sastra is the same. It is simply our misfortune that we do not understand the verdict of the sastra. In the sastra, everything is there. So Krsna is the Supreme Lord. That is the verdict of the sastra. In the Brahma-samhita it is said. In Bhagavata also said, ete camsa-kalah pumsah krsnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge  [SB 1.3.28] So try to understand. And Krsna said, mattah parataram nanyat: [Bg. 7.7] "No more superior." You don't misunderstand that there is something superior to Krsna. That is rascaldom. So long we shall remain such rascal we shall not surrender to Krsna. Therefore Krsna said, na mam prapadyante duskrtino mudhah. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. Prapadyante. Who does not surrender to Krsna? You'll say that "There are so many big, big persons, and they do not surrender to Krsna. So they are all mudhas?" Yes, they are all mudhas. That is the verdict of the sastra. We cannot make any compromise. That is not possible, against the principle of the sastra. If we keep one competitor of Krsna, then we are mudha. Here it is said, advitiya. Not that there is another Krsna, dini-Krsna, no. There is no... There cannot be any competitor of Krsna. Therefore Krsna says, mattah parataram nanyat: [Bg. 7.7] "There is no more anyone, bigger authority than Me." And here is also, Caitanya-caritamrta kaja, Kaviraja Gosvami, says, advitiya: no competitor, sir. Here we are all gods, the rascaldom, that "Everyone is God." But there is competition of Gods. But in case of Krsna there is no such possibility, no competition. Nobody can compete with Krsna. When Krsna was present He showed it by practical example. Nobody could compete Him in either knowledge, either strength or love affairs or any field of activities. There was no competition. Now, Krsna, when He was present, He married sixteen thousand wives. Where is competition? One cannot marry even sixteen wives -- and he becomes God. Just see the foolishness. Even from materialistic view, who is that god who can marry sixteen thousand wives? Is there any god, so-called rascal god? Is there any possibility? Krsna showed, yes. Krsna was attempted to be killed from the very childhood when He was three months old by Putana. But He killed the Putana raksasi, not He was killed. Similarly, Aghasura, Bakasura, this asura, that asura, simply from the beginning of His life, Kamsa and others, from the rogues, the asuras, they were making plan to kill Krsna as soon as He is born. Kamsa, he was planning that "As soon as Krsna is born..." He was trying to kill Krsna's mother Devaki, but with argument of Vasudeva that "Don't do this. Your sister's son will kill you, but your sister will not kill you, so let the son be born. I shall bring it to you," Kamsa believed the honorable words of Vasudeva. Because he knew that "Vasudeva is very respectable, honorable man. He has promised the children, the child, will be brought to me," so he saved his sister. He was such a cruel. The rogues and cruel, they do not care even for mother and sister. They can kill anyone, you see. That is the roguism. So Kamsa was that type of rogue. But Vasudeva, by his intelligence, saved the situation, but as honorable person, he brought all the children to Kamsa. You know this history. So the Kamsa or the asura's plan is how to kill Krsna, or God. That is going on. Everyone, "God is dead. God is dead." When I first went to your country the philosophy was that "God is dead." But they admitted, "No, God is living. Swamiji has brought in sankirtana." That also they admit. Yes. So God cannot be dead. If we are not ever dead -- na hanyate hanyamane sarire [Bg. 2.20] -- how God can be dead? That is another foolishness. God cannot be dead. Nitya. Then there is no meaning of nitya. So this is the position of Krsna; He is the Supreme Person, supreme ruler without any competitor. Advitiya, no competition. Here we have got competition, but Krsna there is no competition. There cannot be any competition. You cannot say that Lord Siva or Lord Brahma or any other demigods, they are also as good as Krsna, equally. No. That is not possible. Then he would not have used this word advitiya. There cannot be any competition. If somebody puts any competitor before Krsna, he's a pasandi. yas tu narayanam devam brahma-rudradi-daivataih samatvenaiva vikseta sa pasandi bhaved dhruvam  [Cc. Madhya 18.116] "Narayana, the Supreme Person, if one compares with Narayana with such exalted demigods like Lord Siva, Lord Brahma...," brahma-rudradi-daivataih, "what to speak of other Indra, Candra -- they are nothing in comparison to Brahma. Brahma is the creator of this universe. So even such creator, even so powerful demigod as Lord Siva, cannot be compared with Krsna." Advitiya. Cannot be compared. That is pasandi. Sa pasandi bhaved dhruvam. So those who are comparing, "All the demigods and Krsna, they are on the same level. You can worship anyone," they are all rascals. Because here it is said advitiya, Krsna cannot be compared with anyone else. That is Krsna. Isvarah paramah krsnah [Bs. 5.1]. They may be isvara. Lord Siva may be isvara, Lord Brahma may be isvara, but they cannot be parama isvara. That is not possible. Paramesvara is Krsna. Isvarah paramah krsnah [Bs. 5.1]. So... But, at the same time, Nandatmaja, or Vasudevatmaja. That is Krsna's mercy. That is dealing between His devotee and Himself. Although nobody can become Krsna's father, because He is the original father-aham adir hi devanam [Bg 10.2] -- but He agrees to become the son of His devotee. This is called devotional dealing. Santa, dasya sakhya, vatsalya-rasa. This is the dealing of vatsalya-rasa. The father... Nobody can become father of Krsna. That is not possible. He is the father. Aham bija-pradah pita [Bg. 14.4]. He is the original father. Then how nandatmaja? How Nanda Maharaja can become the father of Krsna? No. That father means he wanted to become the best servant of Krsna. When I become father of my child, I am the best servant of the child, actually. You see the children moving, and the mother is taking care. So the mother is the best servant of the child. So this is Vaisnava philosophy. They want to become one with the God, but we keep ourself always servant of God, and to become the best servant of God is also to become His father and mother. This is nandatmaja. Therefore one devotee prayed, aham iha sri-nandam vande yasyalinde param brahma, srutim apare smrtim itare. The devotee is praying that "Somebody is studying the Vedas, somebody is studying the Puranas, the smrtis," srutim apare smrtim itare, "and somebody is studying Mahabharata to understand God." But the devotee says, "I do not want to understand God. I want to worship Nanda Maharaja, under whose..., in the courtyard of his house the Parabrahman is crawling." That is nandatma... That is the, I mean to say, superior position of nandatmaja, Nanda Maharaja. So this is philosophy. Ordinary men cannot understand. But Vaisnava philosophy is so nice that instead of becoming one with the Supreme, they want to become the father of the Supreme. This is Vaisnava philosophy. Nandatmaja. Rasika-sekhara. This is also a pleasure. Krsna wants to be subordinate to His devotee as son so that He may be punished. He is punishing everyone, but He wants to be punished also. That is His pleasure. And who will punish Him? His father and mother, superior. Or superior lover, Radharani, can punish Him. So this Krsna consciousness movement is very scientific and sublime. Try to understand. Always read the books. Don't try to understand Krsna ordinarily. manuyanam sahasresu kascid yatati siddhaye yatatam api siddhanam kascid vetti mam tattvatah  [Bg. 7.3] To understand Krsna is not so easy, but if you follow the mahajana, if you try to understand the philosophy through the parampara system, then you'll realize Krsna and your life will be successful. Thank you very much. (end)   >>> Ref. VedaBase => Sri Caitanya-caritamrta, Adi-lila 7.7 -- Mayapur, March 9, 1974 HOME

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First Lesson-Who Am I?

Srimad-Bhagavatam 7.9.31 Mayapur, March 9, 1976 download  flash player   Take a test Pusta Krsna: "My dear Lordship, the Supreme Personality of Godhead, the whole cosmic creation is caused by You, and the cosmic manifestation is the effect of Your energy. Although the whole cosmic creation is Yourself, still, You keep Yourself aloof from it. The conception of 'my' and 'yours' is certainly a kind of illusion, maya. Because everything is emanating from You, it is not different from You. The manifestation is also not different from You, and the annihilation is also caused by You. In this connection, the example is of the seed and the tree, or the subtle cause and the gross manifestation." Prabhupada: tvam va idam sad-asad isa bhavams tato 'nyo maya yad atma-para-buddhir iyam hy apartha yad yasya janma nidhanam sthitir iksanam ca tad vaitad eva vasukalavad asti-tarvoh  [SB 7.9.31]

Cause and effect, sad-asad. One disappears, the cause appears, disappears, and the effect comes into being. The very good example is given here, asti-tarvoh. Asti means seed, and the... From the asti, from the seed, a big banyan tree comes out. At that time the asti, the seed, disappears. A tree is manifestation, so this is example of sad-asat. Asti, the seed, disappears, and the tree is manifest. So the creation of God is like that. Therefore, in the Bhagavad-gita it is said, bijo 'ham sarva-bhutanam [Bg 7.10]. Bija, asti, or seed, He is the root cause of everything. One seed, a small seed, grain, and hundreds of thousands trees coming out of it, and in each tree there are millions of fruits, and each fruit, there are hundreds and thousands of seeds. Again, from the seed, the same creation, hundreds and thousands, millions and millions. This is God's intelligence, how from one source so many varieties are coming out. Again, when annihilation takes place, they again go into the original seed, Krsna. Yanti mamikam, it is said. It's coming out.

yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
 [Bs. 5.48]

This material creation is done by Maha-Visnu. Maha-Visnu. The original Visnu, Krsna, He has nothing to do. Na tasya karyam karanam ca vidyate. Original God -- isvarah paramah krsnah [Bs. 5.1] -- He is simply playing on flute and enjoying the company of Srimati Radharani. He has nothing to do. And how things are taking place? Creation, He's the creator? By expansion, svamsa. From Krsna the expansion is Balarama; from Balarama the expansion is Sankarsana, then Aniruddha, Pradyumna, like that, then Narayana, then again Sankarsana, Pradyumna, Aniruddha, dvitiya-catur-vyuha. From this Sankarsana, Maha-Visnu. Therefore Maha-Visnu is described, kala-visesah. Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah, sa iha yasya kala-viseso [Bs. 5.48]. This Maha-Visnu, from whom, by His breathing only, millions and trillions of universes are coming, and each universe there is a Brahma, jagad-anda-nathah. Just like in this universe there is one Brahma. He creates again so many demigods, animals, human beings in each universe. Again we create so many also. Each of us, although we are very insignificant, still in the history we find one man begets hundreds of children.

So this is creation. This is Krsna's creation, how things are going on. But original seed is Krsna. Sarva-karana-karanam. Isvarah paramah krsnah sat-cit-ananda-vigrahah, anadih [Bs. 5.1]. He has no karana. He is not coming out of any seed. Anadi. Anadi means there is no beginning. He is eternal. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Sat-cit-ananda-vigrahah. So there is no creator of Krsna, but Krsna is the creator of everything. That is called isvarah paramah, the Supreme. Everyone may be isvara-partially. Isvara means controller. So every one of us, we are more or less little controller. We sometimes control some little children or some disciples or some kingdom. So everyone may be controller. They are very much fond of becoming God. God means controller. So everyone can become... He is. Krsna has given. Because we are part and parcel of Krsna, so the quality of controlling must be there. Although very insignificant part and parcel of Krsna, still, the power of controlling is there, very minute quantity. This is understanding. Svamsa vibhinamsa. Everyone... Visnu-tattva is also Krsna's amsa, part and parcel. Yasya kala-visesah. Kala-visesah means part, part of the part. Kala, amsa, and amsa's amsa, that's called kala-viseso. So that kala-visesa, Krsna, Maha-Visnu, He's creating millions and millions of universes. So just imagine what is the creative power of Krsna.

Therefore Prahlada Maharaja says, idam sad-asad-isa. Sad-asat, karya karana, cause and effect. Just like you have got a cloth. Cloth is made of cotton. So from cotton we prepare thread, and from thread we prepare cloth. So when the cloth is there, the thread has disappeared. When the thread is there, the cotton has disappeared. They are called sad-asat. Sat means which is existing, and asad means which is no longer existing. So this material world is asat. It is simply for the time being an exhibition. So we have to find out the real existence, sanatana existence. That is Krsna. We should not be bewildered by seeing this temporary manifestation. Anything material is temporary. It has a date of creation. Everything, whatever you see here in the... Just like this microphone. It has got a date of creation, it will work for some time, and then it will go out of order, and we shall throw it in the street and again it will disappear in the earth, because everything has come out from the earth. This is material world. But we must find out what is the reality. We should not be bewildered by the temporary things. Our Krsna consciousness movement is to take the living entity from this temporary world to the spiritual world or to the permanent world, where there is no more annihilation. It is eternal, nitya. Nityah sasvatah.

So we living entities, we are eternal. This is maya, that I am thinking, "I am this body." This is our ignorance. So the Krsna consciousness movement is to deliver the human society from this ignorance, temporary things: "I am this body. This is my country. This is my wife. This is my children. This is... This is mine. This is -- aham mameti [SB 5.5.8]. I am this body, and anything in reference with the body is mine." But actually there is no such thing. This is called maya. Real thing is, the reality is, Krsna, Brahman, Parabrahman. All other things... Therefore Vedic injunction is, "Don't try to remain in this temporary situation." Asato ma sad gamah: "Don't remain this..." But we are so ignorant, our present civilization is so foolish, that they do not know what is sat and what is asat. They want to stay in the asat. They want to make arrangement to stay in this asat, temporary things, forgetting that however nicely you make arrangement in this temporary material world, you'll not be allowed to stay. This is our ignorance. Mudha nabhijanati mam ebhyah param avyayam. Krsna says, "These rascals, mudha, they do not know what is the permanent stage, sanatana." That is wanted. That is human knowledge. One should know the permanent, not be bewildered by the temporary things. That is ignorance.

Therefore Prahlada Maharaja says, yad atma-para-buddhir iyam hy apartha. This is misconception, atma-para-buddhih. Atma means "mine," and para means "others." Where is "my" and "your"? Everything Krsna's. Hy apartha. This is misconception. But the whole world is going on on the basis of this atma-para-buddhih: "My country," "My city," "My building," "My family," "my, my, my," that's all. And "my" and "your." Neither your nor mine. It is all Krsna's, the different energies, manifestation of different energies. Just like fire. From fire, two energies are coming, and if we fight that this, you say, "The light energy is mine, and the heat energy is your," that is foolishness. The heat and light, both of them, are coming from the fire. Everything belongs to the fire. But we are fighting: "Heat is mine, and light is your. Let us divide." How you can divide? Parasya brahmanah saktih. Everything is manifestation of energy. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. We see in the garden so many flowers, different color, different flavor, different utility. But wherefrom it is coming? It is coming from this earth. We do not know even how much inconceivable energies are there within this earth. We do not know. Where is the scientist? They are very much proud of their scientific knowledge. Let them say how many varieties of things are within this earth. They analyze the earth. What do they find? They see only sixty percent soda bicarb. No. There are many, many finer chemicals. Who is that rascal who can say that so many things are there, "This is soda bicarb"? And this is scientific, that's all. Nobody scientist; all fools and rascals, mudha. They do not know anything. Krsna says in the Bhagavad-gita, "I am this." That is the actual fact. But His energies are so, mean, manifestedly variegatedness energy. You'll find so beautiful world. It is condemned place. Still, you see, by Krsna's energy the world is so beautiful -- so many trees, so many flowers, so many fruits, so many varieties of life, so many varieties of human beings. This is Krsna, varieties. Parasya saktir vividhaiva sruyate sva-bhaviki... [Cc. Madhya 13.65, purport]. And every energy is acting automatically. You give the seed, sow the seed on the earth, and automatically the flower, flavor, beauty -- everything will come automatically. There will be no... There is no question of accidents. The so-called scientist, they cannot explain. "Accidents." Why accidents? A rose flower seed-rose will come. Why not by accident, lemon? No. There is no such things as accidents. This is all rascaldom. Everything is going on... Parasya saktir vividhaiva sruyate sva-bhaviki jnana-bala-kriya ca. In the energy there is automatic knowledge and activities, and they are being manifested.

So Prahlada Maharaja says that "Everything, variety, is there, but..." Tvam va idam sad-asad bhavan: "Except Yourself, to conceive anything else, that 'Beyond Krsna there is anything,' that is maya." That is maya, illusion. There is nothing except Krsna. Therefore those who are advanced devotees, they do not see anything, simply Krsna in everywhere. Sthavara-jangama dekhe na dekhe tara murti, sarvatra sphuraya tanra ista-deva murti [Cc. Madhya 8.274]. A devotee sees a tree, but he does not see the tree. He sees: "It is Krsna's energy." Immediately he remembers Krsna. That is Krsna consciousness. When every step you'll simple see Krsna, that is Krsna... That is possible, provided you follow the footstep of Prahlada Maharaja. That will be possible. Or devotees. Mahajano yena gatah sa panthah [Cc. Madhya 17.186]. That is the way. If you speculate nonsensically, it will be not possible. If you follow the devotees, mahajano yena gatah sa panthah, then you'll be successful.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 7.9.31 -- Mayapur, March 9, 1976

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© 2001 The Bhaktivedanta Book Trust International. 

"Attachment To Supreme"

75/03/09 London, Bhagavad-gita 7.1



Nitai: "Now hear, O son of Prtha (Arjuna), how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupada:

sri bhagavan uvaca
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu
[Bg. 7.1]

The Lord, Bhagavan... Bhagavan means the most powerful, almighty, with six opulences. That is Bhagavan. Bhaga means opulence, and van, this word, is used in the sense of possession. Just like generally we say bhagyavan. We Indians, we know. Bhagyavan means fortunate. This word bhagya comes from bhaga. Bhaga, and in relationship with bhaga the word comes: bhagya. And van means "one who possesses." Asty arthe vatup. The Sanskrit word, when the meaning is to possess, then one affix is added which is called vat, bhaga-vat. And the first word of the bhagavat-sabda is bhagavan.

So we are trying to understand Bhagavan, which is explained by Bhagavan Himself, Bhagavan, God. You cannot understand God, or Bhagavan, by your speculation. Any one of us, our senses are defective. Just like we are very much proud of our eyes to see. Sometimes some rascal says, "Can you show me God?" He does not think that how far his eyes are capable to see, but he wants to see God. Our senses are conditional. So long the electric light is there, we can see. If it is immediately dark, we cannot see. Then what is the value of this seeing? But we are very much proud of seeing. Similarly, we have our defective senses and we accept something which is not fact. That is called illusion. And we commit mistake, every one of us. There is no man in the world who can say, "I did not commit any mistake in my life." That is not possible. "To err is human," it is said. So we have got four defects. We commit mistake, we are illusioned, bhrama-pramada... Just like we accept this body as myself. "I am this body." "Who are you?" "I am Mr. such and such," "I am Indian," "I am American," "I am Englishman," "I am white," "I am black," "I am fat," "I am thin." In this way we give description of our body. But we do not know what I am. This is called illusion. And commit mistake, we have got experience. Many times we have committed mistake, blunder, in our life.

So bhrama-pramada-karanapatava. Karanapatava means... Karana means the senses through which we act. Just like we catch up through the hand. This is called karana. So karana, these are imperfect. I am catching with my hand, but if the hand is paralyzed... So long we are not paralyzed, our machine is going nicely, we can catch. Otherwise, we cannot catch. This is condition. We can catch under certain condition. So therefore our senses are imperfect. Karana apatu. Apatu means imperfect. Bhrama-pramada-karanapatava, and another defect is vancana, or cheating. I am so much defective; still, I want to impress others that I have got full knowledge. How you can have full knowledge if you are so defective? Just like a diseased man. He cannot say, "I am perfect in health." That is not possible. Similarly, if we are defective in so many ways, and if I want to become teacher or preacher to give you the truth, then how can I give? This is not possible. So we cannot hear from anyone who is defective. That is not pure knowledge, that is not perfect knowledge. If we hear from some defective, who theorize, "I think," "In my opinion," "Maybe," "Perhaps..." These are nonsense speaking. So almost everyone, the so-called scientists, philosophers, they simply theorize, "I think." Who are you, you are thinking like that? You are imperfect.

So we cannot accept the theories or the statement of some defective person. We should hear from the person who is not defective, perfect. Therefore our process of hearing or getting knowledge is from the perfect person. That is called Krsna consciousness. We are hearing Bhagavad-gita, we are getting knowledge from Bhagavad-gita, because Bhagavan Himself speaking. Therefore here it is said... Although it is said by Krsna... Everyone knows that Krsna spoke Bhagavad-gita, and Vyasadeva recorded it and then put it into the Mahabharata, this statement. But here Vyasadeva purposely says... One may not misunderstand that this knowledge is imperfect. Therefore he says, bhagavan uvaca. Bhagavan uvaca means there is no defect. You can accept it as it is and you get the full knowledge. This is the meaning of bhagavan uvaca. Many times he has said. So bhagavan uvaca, and He is speaking about Himself, Bhagavan, Krsna, coming here. Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamy aham [Bg. 4.7].

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
[Bg. 4.8]

Bhagavan comes for this purpose, to let people know what is Bhagavan, not this so-called rascal incarnation. Just try to understand what is Bhagavan. If Bhagavan... Bhagavan means the six opulences in full.

aisvaryasya samagrasya
viryasya yasasah sriyah
jnana-vairagyayos caiva
sannam bhaga itingana

Aisvarya means wealth, riches. One who is the greatest rich man. Every one of us... There are so many rich men, we are present here. But nobody can say, "I am the richest in the world." That is not possible. So one who can say and prove that he is the richest in the world, he can be accepted as Bhagavan, not these rascals, cheap Bhagavan. Cheap Bhagavan we don't accept. We accept Bhagavan Ramacandra, Bhagavan Krsna, because They did something which is impossible to be done by any human being. We are not going to accept cheap Bhagavan.

So Bhagavan means who is the richest, who is the most famous, who is the most..., who is the strongest, who is the most beautiful, who is the most wise, and who is most renounced. Just like Krsna. Krsna says that bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. He is the proprietor of all the lokas. Lokas means where the people or living entities live. So there are so many planets. Everywhere there are living entities. Om bhur bhuvah svah tat savitur varenyam. There are Bhurloka, Bhuvarloka, Svarloka, Janaloka, Maharloka, Tapoloka, Satyaloka, Brahmaloka. Seven, fourteen planetary system. Then down: Tala, Atala, Vitala, Talatala, Patala, Rasatala. There are so many. This is only one universe. There are millions of universes. Yasya prabha prabhavato jagad-anda-koti [Bs. 5.40]. Koti, we Indians understand, millions. There are millions of universes. Yasya prabha prabhavato jagad-anda-koti-kotisv asesa-vasudhadi-vibhuti-bhinnam [Bs. 5.40]. And each and every universe there are millions of planets, and each planet is different from the other.

Just like the moon planet. You are going to live there, but you cannot live there, because it is, the scientist says, two hundred degrees below zero, the temperature. So it is different atmosphere. Similarly, in the solar, the sun planet, you cannot go there. But Krsna can go there. That is Krsna, that is God. Because Krsna is not like us. Neither His body is like us. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. And He went to the sun planet. That is stated in the Bhagavad-gita, Fourth Chapter. He says, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]. Just like here Bhagavan says, mayy asakta-manah partha yogam. This is a yoga. Similarly, this yoga system was spoken to the sun-god. Mayy asakta-manah..., yogam, what is that?
Pusta-krsna: Imam vivasvate...

Prabhupada: Imam vivasvate yogam [Bg. 4.1]. Imam yogam, the same thing as Krsna is speaking to Arjuna, the same thing was spoken to sun-god. Imam vivasvate. Vivasvate: "unto Vivasvan." Vivasvan. The president of the sun planet is known as Vivasvan. His name is given. Just like we know who is the president of United States or India, similarly, those who are advanced in knowledge, they know who is the predominating deity or president of that planet. That requires knowledge. So Krsna said that "I spoke to the sun-god, Vivasvan." So we cannot enter into the sun planet. That is not possible. It is so fiery. Temperature is so high. But Krsna can go. Otherwise how Krsna went and spoke to the sun-god? It is stated. Therefore we are presenting Bhagavad-gita as it is. We do not interpret the meaning that "Krsna, not this Krsna, that...," and all, so many nonsense things. No. Simple meaning is that if Krsna instructed the sun-god, Vivasvan, then He went there as He comes here. That is natural conclusion. And because He entered the sun planet and He did not burn down into ashes, therefore His body is different. Because if we go, if we enter such high temperature, immediately we are finished. What to say about speaking.

So Krsna spoke. These are natural, as it is, conclusion. You cannot interpret. So therefore conclusion is: Krsna's body is different from us. One who does not know, rascal, he thinks that Krsna is like ourself. Krsna, how He can be like ourself? If He entered the sun planet and spoke to the president of the sun planet, then His body is different. Therefore Krsna says, avajananti mam mudha manusim tanum asritam: [Bg. 9.11] "Because I look just like a human being, the rascal think of Me, I am an ordinary man." Therefore the conclusion is: one who thinks of Krsna as one of us, he is a fool, he is a rascal. Krsna's body is explained in the sastra, Vedic. What is that body? Sac-cid-ananda-vigrahah. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1].

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
[Bs. 5.37]

These are the Vedic information.

So Krsna has body, but not a body like us. That is stated in the Vedas. Apani-pado javano grahita pasyaty acaksuh. Pasyaty acaksuh. He has no eyes, but He sees. Then what is that seeing power? That means He has got a different type of eyes, but He has got His eyes. He is not nirakara, but not akara like us. His body is sac-cid-ananda-vigrahah [Bs. 5.1]. Sat, cit, ananda. Sat means eternal, and cit means full of knowledge, and ananda means full of bliss. So His body is made of such qualities. Sac-cid-ananda-vigrahah [Bs. 5.1]. Then you can compare your body. If we compare, if I think of my body, it is not sat. Sat means eternal. This body will be finished. So it is not sat. It is asat. Sat means which exists, and asat means which does not exist. Therefore, how you can say Krsna's body and my body is the same? No.

Then cit. Cit means knowledge, and our body is full of ignorance. We cannot understand knowledge. We have no knowledge immediately what is beyond this wall. If you ask me what is beyond this wall, then I will have to ask some of my disciples, "What is there beyond this wall?" Therefore it is not cit, not full of knowledge. But Krsna knows, He says in the Bha..., vedaham samatitani: "I know everything past, present, and future." When Arjuna enquired... Krsna, Arjuna, he is also playing just like Krsna's friend. So he enquired for dissipation of the ignorance that "My dear Krsna, You are saying that You spoke this philosophy, Bhagavad-gita, formerly to the sun-god." Without asking Him, "How did You go? How did You return?" he simply asked that "Krsna, I know that You are my contemporary. We are of the same age. And how can I believe that millions and trillions of years ago You spoke to sun-god?" So the answer was that "My dear Arjuna, at that time because you are My friend, you were also there, but you have forgotten. I have not forgotten." Therefore He is full of knowledge. We cannot say what we did in our childhood. We have forgotten. This is one of our qualification, forgetfulness. But Krsna says that "You have forgotten. Because you are living being, your nature is to forget. But because I am the Supreme Lord, I have not forgotten." Therefore His knowledge is perfect.

And then ananda. Ananda means pleasure, blissfulness. He is always... Krsna, while He was present on this planet, He showed how to dance with the gopis. He was always full of ananda. Here we have got Krsna. He is ananda-murti. He is not nirananda, without blissfulness. He is always with His consort, Srimati Radharani. And He is playing flute and Radharani is dancing. This is ananda. So where is our ananda? We imitate Krsna, but we are not able to enjoy because we are in this material body. In this way from Bhagavad-gita, if we study Bhagavad-gita nicely, then we can understand what is God. Otherwise you can go on speculating for millions of years or for many, many births, you cannot understand what is God. There are so many societies, theological societies, this, theosophical societies, but what do they know about God? They do not know, neither can know. It is not possible, because they are thinking with their imperfect senses? How you can have the idea of the perfect, of the unlimited, by your imperfect speculation? That is not possible.

Therefore the sastra says, athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi, janati tattvam. Tattva means the Absolute Truth. "You are Absolute Truth. Who can understand the Absolute Truth without Your mercy?" Therefore Krsna is merciful to Arjuna, and therefore He said... Sri bhagavan uvaca, mayy asakta-manah partha: "My dear Arjuna, if you simply concentrate or meditate upon Me, Krsna..." Mayy asakta. Mayi asakta. Mayi means "unto Me, Krsna." Mayy asakta-manah, "Those who are attached to Me, that is perfect yoga." That is yoga. The yogis... You have heard the names of so many yogis, meditation. The meditation is good, but most of them do not know what is meditation. Most of them. How? Now, they do not meditate upon Krsna. Meditation means to fix up one's mind on the Supreme Personality of Godhead. First of all they do not know who is the Personality of Godhead. But the yoga practice, according to sastra, is that. Here it is: mayy asakta-manah partha yogam. This is yoga. In other Vedic literature that is also stated, the same thing. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. Yogi means who meditates. It is the business of the yogis to meditate. But if you do not know upon whom to meditate, then what is the meaning of your yoga? Therefore I have seen practically in America. There are so many yoga societies. They close their eyes, and I do not know what they are meditating, but I have seen, they are snoring. (laughter) And what they will do? (makes snoring sound) (laughter) This is yoga system. So don't be misled by these bluffers' yoga system. Don't be misled. Here is yoga, Krsna, because yoga means to meditate upon the Supreme, dhyanavasthita-tad-gatena manasa, mind fully absorbed, and they see Krsna or Narayana, the same thing. So

yam brahma varunendra-rudra-marutah stunvanti divyaih stavair
vedaih sanga-pada-kramopanisadair gayanti yam sama-gah
dhyanavasthita-tad-gatena manasa pasyanti yam yogino
yasyantam na viduh surasura-gana devaya tasmai namah

This is Vedic mantra. So yoga means to think of Krsna. That is yoga. So it is also confirmed in the Sixth Chapter. We are reading Seventh Chapter. Krsna says... Krsna taught Arjuna how to practice yoga. Then He concluded His teaching on the yoga that,

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

Who is the first-class yogi? There are many different types of yogi. But who is the topmost yogi? Yoginam api sarvesam. Who is that? Mad-gatena antar-atmana: "One who is thinking of Me always." That is perfect yoga. So that statement, that "One who is thinking of Me always, he is perfect yogi," so that is now being explained. It is the conclusion of the Sixth Chapter, and in Seventh Chapter Krsna explains how you can think of Krsna twenty-four hours. This is being explained. Therefore He says, mayy asakta-manah partha. How you can think of somebody else unless you are very much attached to him? Just like a boy is attached to some girl or a girl is attached to some... That is natural. So when he becomes too much attached, he always or she thinks always. Otherwise it is not possible. To come to this attachment platform you have to learn how to love Krsna. Otherwise how it is possible? Unless you love somebody, how can you think of him twenty-four hours? That is not possible.

So this mayy asakta, Krsna is summarily... But the acaryas, they have defined how we can... We have got attachment. Every one of us got this propensity or the quality of attachment to others. The wife is attached to husband; husband is attached to wife. The son is attached to the father; father is attached to the son. Everyone. That attached you increase, then to your family, to your community, to your society, to your country, to your nation. The attachment is there. You cannot say that "I have no attachment for anything." That is not possible. When... Sannyasi. Sannyasi mean sat nyasi. One who has given up attachment for this false material world... That is the philosophy of Sankaracarya. He says, brahma satyam jagan mithya. Therefore he is advising that "You have got attachment for this material world. This is false." Brahma satyam. Jagan mithya. He simply explains the negative side. But brahma satyam: "Brahman, the Supreme Absolute Truth, is truth." So attachment for that. You cannot give up the attachment spirit, but you have to change the attachment. That is freedom. We have got so many attachments for this material world. You have to transfer that attachment for Krsna. Therefore Krsna says mayy asakta-manah partha. He doesn't say that "You give up your attachment." How you can give up your attachment? That is not possible. He says, "Just transfer the attachment to Me."

So all of a sudden to transfer the attachment to Krsna and give up our all attachment for this material world, that is called renounced order of life. But Krsna says, "You do this," but it is not so easy. It is not so easy. Therefore we have to go to the person... Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. This is the sast..., Vedic injunction, that in order to learn that art, how to transfer your attachment to Krsna, you must approach to guru. He will teach you. So this Krsna consciousness movement means that we are teaching people how to give up this material attachment and become attached to Krsna. Attachment cannot be given up. That is not possible. Attachment should be purified. That is wanted. That is... Therefore the bhakti definition is, given by Narada Muni,

sarvopadhi-vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa-
sevanam bhaktir ucyate
[Cc. Madhya 19.170]

Now, our attachment is on account of these designation. What is that designation? "I am American," "I am Englishman," "I am Indian." These are all designation because the soul is neither Indian nor American nor this nor that. Soul is pure. Pure spirit soul. These are material designation, according to the body. So if we become purified, sarva upadhi-vinirmuktam, that is called mukti. Mukti, the definition of mukti, means hitva anyatha rupam svarupena vyavasthitih. Because we are staying at the present moment in this material state, we have got so many material attachments. That is, we are staying in a different way. We are living in the bodily concept of life, and in relationship with this body we have got so many different attachments. So mukti means when you do not stay in the bodily concept of life, you stay in your original state of life, that is called mukti. Mukti does not means that one has to acquire so many hands, so many legs. No. It is the change of consciousness. That is mukti.

Just like Arjuna did. He was conscious... In the beginning of the fight he was conscious of his relatives, of his family, means bodily. But when he understood Bhagavad-gita from Krsna, he said, "Yes," karisye vacanam tava [Bg. 18.73]. In the beginning he denied to fight, but when he understood Bhagavad-gita, he agreed, "Yes, I shall fight." Karisye vacanam tava. "I am now full conscious." Nasto mohah: "This attachment, bodily attachment, is now finished. Krsna, it is now finished." Nasto mohah smrtir labdha. Because we forgot, I have already said that we are forgetful. This is our another nature. "Now my forgetfulness is gone," tvat-prasadat, "by Your mercy. You have taught me Bhagavad-gita, so by Your mercy my two things -- that bodily attachment and misconception of life -- is now gone. Now I know that I am Your servant. I am Your eternal servant, and it is my duty to carry out Your order. Therefore I agree." Karisye vacanam tava [Bg. 18.73]. "I shall now execute. You want me to fight, no consideration of my relatives or family. I shall fight with them." This is the conclusion of Arjuna.

So similarly, if you want actual life, this is a... This is a bhrama, or mithya life, this material concept of life, that "I am this body, and this family is mine, this country is mine, the community is mine. I have got to do for my family, I have got to do this, I have to got...," so many. This is due to attachment, and this is all false attachment. Therefore we have to transfer the attachment to Krsna. That is called mayy asakta-manah partha. This is yoga system, how to transfer this attachment to attachment to Krsna. This is called bhakti-yoga. And this is the first-class yoga. (aside:) You sit down there or stand there. Mayy asakta-manah partha. This is to be practiced. This yoga should be practiced, how to increase attachment for Krsna. Mayy asakta-manah partha yogam yunjan.

You have to practice this yoga. How? Mad-asrayah: "Under Me. Or under My representative." Mad-asrayah. Mat means "Me," and asrayah means "taking shelter of." So either... But if you say, "Where is Krsna?" No. Mad-asrayah means another thing: "One who has taken of My shelter." That is devotee, mad-asrayah. So either you take... That is not possible because Krsna is not here present. He is present, but we have no eyes to see. Although He is present here in this Deity, He is present here, but because we have no eyes to see, we are thinking, "This is made of stone," and some rascal will say that "They are going to see some stone." Because we have no eyes to see. So we have to learn the art, how to see Krsna, how to see Krsna. So that practice, mad-asrayah, if we want to learn this art, we have to take the shelter of the Gosvamis or the devotees.

So Rupa Gosvami says how this asakti can be increased. He gives formula. Mad-asrayah. Krsna said, "Either you take shelter of Me directly or to a person who has taken shelter of Me." Just like electric power. Electric house, powerhouse, may be long away, but if the electricity is coming through some wire, and if you touch, immediately you will..., immediately in touch with the powerhouse. So either you touch the powerhouse or an wire, insig..., who is empowered by the powerhouse, you touch, you get the electricity. This is called parampara system. Mad-asrayah. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2], yogo nastah paran... These are all explained. So mad-asrayah. As soon as we... Because Krsna is not visible at the present moment. He is visible, but we cannot see. So we take asrayah, shelter of His devotee. Therefore Srila Rupa Gosvami gives his formula how to become attached to Krsna. First he says, adau sraddha. First of all, faith, the beginning. Just like you have come very kindly to this temple with some faith that "Here is the Krsna consciousness movement. Let us go there and see what they are doing," out of inquisitiveness or something. So this is little faith. Now you have to increase this faith. This is required. Adau sraddha tatah sadhu-sangah. How you can increase the faith? Those who are actually engaged in Krsna consciousness, in devotional service, associate with them. Don't think that at home you will be perfect. That is not possible. At home there is no such facilities. Here you will get the facilities. Here the devotees, they are actually following the instruction of mad-asrayah, one who has taken the shelter. They are rising early in the morning. And at home you will think, "Oh, what is early in the morning?" (laughter) "Let me enjoy sleep."

So there is no such facilities at home. Therefore this institution is started. If you are serious about Krsna consciousness, if you are serious about increasing attachment for Krsna, then you should come and live with the devotees. Adau sraddha tatah sadhu-sangah. And atha bhajana-kriya. The sadhu-sanga... Now they are chanting, they are having mangala-arati, they are decorating the Deity, and so many things. Everyone who will associate, you will see. And then he will be inclined to be initiated. This is our practical experience. They will submit, "Please let me be initiated." This is called bhajana-kriya. Bhajana-kriya means if he is serious about bhajana-kriya, how to worship, then anartha-nivrttih syat. Anartha means we have learned so many nonsense things. They can be summarized in four items: illicit sex, intoxication, gambling, and meat-eating. So anartha-nivrttih syat. If you accept bhajana-kriya, the activities of devotional service, then these things will be vanished. Then, when you are purified, as I have said, that sarvopadhi-vinirmuktam [Cc. Madhya 19.170], when he is free from all these material bad habits, he is mukta. He is liberated. Then adau sraddha tatah sadhu-sango 'tha bhajana-kriya, tato 'nartha-nivrt..., tato nistha. Then your faith... Beginning was the faith. This faith becomes established. You can... Nobody can move you. Tato nistha. Tato rucih. Then you get some taste, how Krsna consciousness is sweet. Tato nistha rucis tatah, athasaktih. Then attachment. Unless you get taste, how you can be attached to Krsna?

So these are the processes. So Krsna is saying, summarized. They are explained by the mad-asrayah, those who are devotees. So in this way we have to increase our attachment for Krsna. And when we increase our attachment for Krsna, then Krsna says, asamsayam samagram mam yatha jnasyasi tac chrnu [Bg. 7.1]. Now everyone has got some doubt, whether there is God or not, whether God is person or imperson, whether He is something... He has no idea. In any religion you take, ask him, "What do you know about God?" That he cannot explain. Because he is not in the platform, how he can be understand God? That is not possible. It is not... But we are confident what is God, what is His father's name, what is His name, what is His address, everything. No samsaya, no doubt. Everything complete. Asamsayam. We are confident that we are going to Krsna, back to home, back to Godhead. There is no doubt, asamsayam and samagram. Sama means full. What is God meant? Asamsayam... (end)

>>> Ref. VedaBase => Bhagavad-gita 7.1 -- London, March 9, 1975