Brahmacari Escapes Tribulation

Brahmacari Escapes Tribulation

Srimad-Bhagavatam 5.5.34
Vrndavana, November 21, 1976

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Pradyumna: "In this way Lord Rsabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way."

Prabhupada:

evam go-mrga-kaka-caryaya vrajams tisthann asinah sayanah kaka-mrga-go-caritah pibati khadaty avamehati sma
 [SB 5.5.34]

A character, avadhuta, without any connection with human bodily activities, Rsabhadeva remained lying down on the street just like animals. We see so many cows and birds and crows, they do not care for anything of this material world, but eating, sleeping, mating, that is there. As in the human society, so amongst the lower animals the same activities are there. There is no change. Visayah khalu sarvatah syat. Sastra says visayah, the objects of sense enjoyment, sarvatah syat, everywhere. There is no difference. Visayah khalu sarvatah syat. So visaya. Sometimes we say, visayi. Visayi, generally they mean a man having estates to manage. But actually visaya means this eating, sleeping, mating, and defending. These things are there. So He was callous: "Never mind." Although He was the emperor, but when He took the position of avadhuta, without any conception of body, He became like ordinary animals, exemplifying that the, so far the body is concerned, the activities of the body, there is no difference between the lower animals and the higher animals; or, in other words, without spiritual conception of life, simply in the bodily conception of life we are equal with the animals. Ahara-nidra-bhaya-maithunam samanyam etad pasubhih naranam.

So our real life is spiritual life, not this bodily conception of life. Narottama dasa Thakura says that anyone who is above the bodily conception of life, he is liberated person. Samsara bandhana Deha-smrti nahi yara, samsara-bandhana kahan tara. Deha-smrti: "I am this body," "I am Indian," "I am American," "I am brahmana," "I am ksatriya." These are bodily conception of life. One who forgets this bodily conception of life, he is liberated. So how we can forget bodily conception of life? It can be forgotten. Just like one big person Sometimes we have seen practically. We have, of course, heard, we have not seen, that Mr. Stalin, the great Communist leader, he was to undergo a surgical operation of the intestine. So the physician, the doctor, surgeon, he wanted to give him anaesthetic, chloroform. He refused: "There is no need of. Let the operation go on. I shall see what is there within the belly." Strong-minded, here, even in material conception, he was, he undergo, underwent the surgical operation without any chloroform. So that is possible. If one is fully absorbed in Krsna consciousness, then he has no more bodily conception of life. That is not to be imitated. It is on the highest stage it is possible to forget completely, and he is liberated. Deha-smrti nahi yara samsara bandhana kahan tara. He is no more conditioned by the material nature.

So how it can be possible? It can be possible. I have given already one crude example. Similarly, why Mr. Stalin could tolerate without any trouble? Because he was a leader. He was always absorbed in the thought of how he could advance the Communist cause. This is the real reason. Similarly, if we take our cause very seriously, our... What is our cause? That is explained by Sri Caitanya Mahaprabhu. Our, this Krsna consciousness movement means to serve Krsna. That is explained by Srila Rupa Gosvami:

iha yasya harer dasye
karmana manasa vaca
nikhilasv apy avasthasu
jivan-muktah sa ucyate

If you become fully absorbed in the thought of serving Krsna, iha... Iha means complete absorption in the thought, "How I shall serve Krsna?" What is serving Krsna? That is explained by Krsna, that He... We can see from his practical behavior, acarana. Not only His acarana, behavior, but later on, His incarnation, Caitanya Mahaprabhu's acarana, or behavior. What is that? To spread Krsna consciousness. Krsna also came for the same purpose, to spread Krsna consciousness. Ya idam paramam guhyam mad-bhaktesv abhidhasyati [Bg 18.68]. And Caitanya Mahaprabhu also came for the same purpose, to spread Krsna consciousness. So if we follow their footsteps and be fully engaged in spreading Krsna consciousness, then immediately we become liberated.

This is the formula: iha yasya harer dasye karmana manasa vaca. We act three ways: by our bodily activities, by the mind, and by words. So if we engage our body Body means senses. What is this body? So long the hand is working, the eyes are working, the legs are working, all these different karma and jnana, indriyas, they are working, then it is body. Otherwise, if the indriyas do not work, then it is dead matter. Indriyani parany ahur [Bg. 3.42]. So these indriyas, so long the indriyas are working, that means my body is working, I am alive. Therefore if we engage our indriyas in the service of Krsna, then this material..., not This is not material activities. To engage the senses in the matter of serving Krsna, these are not material activities. These are all spiritual activities. And the difference between the Mayavada philosophy and Vaisnava philosophy, that the Mayavada philosophy, they want to stop activities. They think stopping of all activities is perfection, sunyam, sunyavadi. Nirvisesa-sunyavadi. Simply stop material. But what is the positive engagement? That they do not know. That is the difference. Positive engagement means serving Krsna. That positive engagement means, engagement means, acting means, the employment of the senses.

So when we employ our senses in the positive activities, that is liberation. That is liberation. Just like a diseased man and a healthy man, what is the difference? The difference is that a healthy man is engaged in healthy activities, and the diseased man is engaged in diseased activities. The diseased man is also lying down, and the healthy man is also lying down. There is vast of difference. The diseased man is also eating, and the healthy man is eating. There is vast difference. So these activities, devotional activities, are not material activities. Material activities means sense gratification, and spiritual activities means to carry out the orders of Krsna. This is the difference. Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. Nirmalam means purified senses must be there. We are living entities. There must be senses. There must be desires. That is not possible because we are living entities. If our senses do not work, if we do not desire, then what is the difference between the stone and myself? The stone does not move, the stone does not act, the stone does not desire. So if I become like stone, then what is the benefit? No. The nirvisesavadi, sunyavadi, they want to make oneself like stone. That is not curing. They give up everything. Brahma satyam jagan mithya. They That is not mithya but temporary. Anyway, they simply give up.

But real thing is to accept the positive life. That is Krsna consciousness. That is bhakti. Anukulyena...

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

So hrsika means senses. Because I stop material activities, that does not mean my senses are also finished. No. Senses are there. That is purified senses. When I do not act for any material purpose, that means my sense activities are purified, and that is bhakti. That is bhakti. Anukulyena krsnanusilanam [Cc. Madhya 19.167]. This is little difference, not very great difference. People are One has to learn. Adau gurvasrayam sad-dharma-prcchat. Sad-dharma-prcchat. To accept guru means to give up all material desires and be ready to ask from guru, "What shall I do?" Just like Sanatana Gosvami, when he approached Caitanya Mahaprabhu, he asked this question, that "By Your grace I am now released from my responsible activities." He was a minister of Nawab Hussain Shah, so he had many responsible activities, but he resigned from the post. And when he approached Caitanya Mahaprabhu he asked, "Now, by Your grace, I am now relieved from all material activities. Now kindly tell me what shall I do." So doing, it is not stopped. The Mayavada philosophy means stop doing. Jagat mithya: there is no more activities. That cannot stay. That is artificial. Aruhya krcchrena param padam tatha patanty adhah [SB 10.2.32]. If you give up this world as material -- you have nothing to do -- then you'll fall down again. Patanty adhah. This is the sastra injunction. So therefore our Gosvamis, under the sastra..., that "Engage yourself in Krsna activities; otherwise you will fall down." Iha yasya harer dasye karmana manasa vaca.

So here is Rsabhadeva giving example. So far the body is concerned, it has nothing to do with the spiritual activities. The body is as good as that of the animals, the crows and the cows, birds, beasts. He is showing the same now, that so far body is concerned, it is the same thing. But when you come to the spiritual platform, that is... This is negation or equation with the material body. But real activities are anukulyena krsnanusilanam bhaktir uttama. Simply be ready to work for Krsna, sad-dharma-prcchat, as Sanatana Gosvami exemplified. He came to Caitanya Maha Tyaktva turnam asesa-mandala-pati-srenim. He was minister. His business was with the big, big men, mandala-pati. Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat: "It has no meaning. No more dealing with them." Tucchavat. Bhutva dina-ganesakau karunaya kaupina-kanthasritau. And in order to give some benefit to the dina-ganesakau Gana. Gana means general public. To give them some benefit, that is Vaisnava life. Stop material activities, and for the benefit of the mass of people, dina. They are very dina, very poor. Mahad-vicalanam grhinam dina-cetasam. Dina-cetasam. They're very, very crippled, dinasam. Grhinam. Those who are grhi, they are very dina, very poor-hearted, because they do not know anything except to maintain the family.

Especially in this age a person will be considered very expert if he can maintain his family. Daksyam kutumba-bharanam. The age is so fallen that if one can maintain one wife and a few children, oh, he is Daksa Maharaja. Daksa Maharaja is called Daksa means he was very expert in begetting children and maintaining them. That is Daksa Maharaja. He was begetting children, many thousands, and Narada used to visit and make them sannyasi. That was Narada's business. So, and Daksa in Kali-yuga, that is not very easy thing, to beget many thousands of children and maintain them and get them married and their children, their children. Because this is the happiness of home life. Yan-maithunadi-grhamedhi-sukham hi tuccham [SB 7.9.45]. These grhamedhis' happiness is sexual intercourse, that's all. So he produces dozens of children by sexual intercourse, and when the children are grown-up, educated, then for him also another arrangement for sex, very pompously married. What is the purpose? The same sex. Therefore grhamedhi-sukham is sex. "I have enjoyed sex. I have got so many nice children, educated, now working. Now give him facility for sex. Then again, grandchildren."

So anyone who can maintain like this himself, his children, with wife and eating, ahara-nidra-bhaya-maithunam, then he is expert. And if he becomes a sannyasi, brahmacari, does not take part in these stereotyped activities, then he is useless, escaping from the world, escaping. They do not take the responsibility. But that is not the fact. If one can maintain himself as brahmacari, he is escaping all the tribulations of this material world, escaping certainly, but he is escaping all the tribulations of the ma..., so much botheration. Yan maithunadi-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham [SB 7.9.45]. Kanduyanena karayor iva duhkha-duhkham. Duhkha-duhkham, misery after misery. So kandutivan manasijam visaheta dhirah. Trpyanti neha krpana bahu-duhkha-bhajah. So these dina-cetasam, mahad-vicalanam... Those who are mahatmas, their, I mean to say, wandering here and there is to enlighten these poor-hearted grhi. Grhesu grhamedhinam. Apasyatam atma-tattvam grhesu grhamedhinam [SB 2.1.2]. Grhamedhi, they have no interest in the spiritual advancement of life. They think that "This is meant for the useless person who could not improve in this materialistic way of life. They have taken this dress as a token for maintaining their body and soul together. Useless person." They think like that. Grhesu grhamedhinam. Because they think, "This is our only interest," grhesu grhamedhinam. Srotavyadini rajendra nrnam santi sahasrasah [SB 2.1.2].

Those who are grhamedhis, they have got many, many things to learn. Just like you see the newspaper, so many subject matter. You'll find different stock exchange report, and this municipal report, and the advertisement, wine advertisement, and meat advertisement. What is that? "Beefeater's" advertisement, and cigarette advertisement, and cinema advertisement, restaurant advertisement even. Grhesu. Nrnam santi sahasrasah. Thousands and thousands subject matter you'll find. Here we don't have such newspaper in the Western country. Such a big bunch, at least ten kilos' weight. Is it not? Big, big bunch, throwing. Who will read? But they have the subject matter.

So we have to cease these activities, and we shall consider such activities are no better than the activities of the crows and the cows and the other animals are there. These activities have no value, as the crow or the hogs and the dogs, they are engaged the whole day, activities. But these activities have no value. The human form of life are not meant for these activities. Their purpose is to make these activities and the activities of the crows and cows and lower animals only Krsna conscious activities, how to serve Krsna. That is bona fide. That is our life, real life.

Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 5.5.34 -- Vrndavana, November 21, 1976

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The Sadhu's Symptoms

The Sadhu's Symptoms

Srimad-Bhagavatam 3.25.21
Bombay, November 21, 1974

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Nitai: ("The symptoms of a sadhu) are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime."

Prabhupada:

titiksavah karunikah
suhrdah sarva-dehinam
ajata-satravah santah
sadhavah sadhu-bhusanah
 [SB 3.25.21]

In the previous verse Kapiladeva has recommended that sa eva sadhusu krtah. What is that?

prasangam ajaram pasam
atmanah kavayo viduh
sa eva sadhusu krto
moksa-dvaram apavrtam

There are two things: conditioned life and liberated life. Eight million, four hundred thousand forms of life there are. Jalaja nava-laksani sthavara laksa-vimsati. Nine lakhs forms of life in the water. Jalaja nava-laksani. (aside:) The child may be... Sthavara laksa-vimsati. The trees and plants, they are two million. Sthavara laksa-vimsati, krmayo rudra-sankhyakah. And the germs and insects, reptiles, they are eleven hundred thousand, eleven lakhs. Paksinam dasa-laksanam. Then birds, they are ten lakhs of forms. Then beasts, animals, so they are three millions forms. And then human beings, they are 400,000. Very small quantity. Of all the living entities, the human forms, they are very small number, 400,000. Asitim caturas caiva. Asitim means eighty, and catura means four. So 8,400,000 species of forms.So prasangam ajaram pasam atmanah. Atma is the same, spirit soul. He has got the same form. But they are different dresses. They are having different dresses. Just like we are sitting so many. As human beings, we are the same, but we have got different dresses. Similarly, atma, the soul, the spirit soul, is the same. There is no difference. Therefore panditah sama-darsinah. One who knows what is the form of atma, he sees... Vidya-vinaya-sampanne brahmane gavi hastini... sama-darsinah [Bg. 5.18]. He sees the animal, the cats and dogs, and a learned brahmana-sama-darsinah. Samata means not that brahmana is equal to the dog. No, not that. But he sees that brahmana is also a spirit soul, and the dog is also a spirit soul.

So this conditioned life... Dog has got a conditioned life, I have got a conditioned life, you have got a conditioned life. We are all conditioned, under different... And according to the condition, we have got different bodies. Karmana daiva-netrena [SB 3.31.1]. This conditioned life, different forms of life, we have got daiva-netrena, by superior, superior administration. Netrena means netrtva, leadership. So superior leadership. Just like Yamaraja. Karmana, according to my karma, he offers me some body. Daiva-netrena. Jantur deha upapatti. Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. Karma... Guna-karma-vibhagasah [Bg. 4.13]. Guna and karma... Just like here, in the practical world, you can work as an engineer, karma, if you have got the qualification. If you have got the qualification of a shopkeeper, you cannot act as engineer. That is not possible. If you have got the qualification of a teacher, educationist, then you can become a teacher.

So the whole world is going like that, guna-karma-vibhagasah. So guna means we are, according to our position or according to our mentality, we are infecting some guna, sattva-rajas-tamo-guna. So guna-karma, guna-karma-vibhagasah. Very scientific this is. You can become... If you acquire the qualities of a brahmana, then, and if you work as a brahmana, then guna-karma-vibhagasah, you become a brahmana. If you have the qualities of a ksatriya and if you work as a ksatriya, then you are ksatriya. If you have the qualification of a mercantile man, businessman, and if you work as a businessman or cultivator, then you become vaisya. This is very scientific. Not that one is classified according to the birth. No. According to qualification. Just like there is medical association. Medical association does not mean all the medical men in the association, they are born of the same family. No. They are born in different families. But because they have got qualification and working as medical man, they are admitted as the member of medical association or member of bar association. This is practically. Similarly, if you acquire the qualification of a brahmana and if you work as a brahmana, then you are accepted as a brahmana. Similarly ksatriya, similarly vaisya.

This is... It is, it is the authoritative statement of Narada. Yasya yal laksanam proktam varnabhivyanjakam. In the Bhagavad-gita, varnabhivyanjakam, how to decide to which class or which caste a certain man belongs to, so there are symptoms. Satyam saucam samo damah ksantir arjavam, jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. So Narada Muni says, yasya yal laksanam proktam. These are the symptoms. So if such symptoms are visible in another place, then tat tenaiva vinirdiset [SB 7.11.35]. And Sridhara Svami has given his note that birth is not everything. One has to acquire the quality. Then he'll be classified. So prasangam ajaram. We are attached to some quality and some work. In this way we are getting different bodies, one after another. This body finished, we create another body. This life is creating another body. This is called prasangam ajaram. Attachment to the material qualities, we are conditioned. And suppose we have got now human form of body or in a very rich family, that is all right, but it will not continue. You have to give it up. And any moment, by the superior authority, when it is ordered, "Immediately please leave this position," you have to do it. This is called conditioned life. You cannot stay in any status of life for all the days. If you think that "I am American. I am very happy," that... That's all right. You're American, you're happy, or Indian, you are very happy. You have chalked out your plan how to continue happiness. But nature will not allow you to stay. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. As soon as nature will call back, "Please give up this post. Now take the post of a dog,"... Karmana daiva-netrena [SB 3.31.1]. "You have acted... You were given the most, I mean to say, exalted form of life, human being... You did not act as human being, you acted as a dog. Now you take the body of a dog." This is karmana daiva-netrena.

Therefore we must be very careful in this human form of life. Our aim should be how to become a devotee. So to become a devotee, Krsna conscious, because that is the path of liberation...

janma karma me divyam
yo janati tattvatah
tyaktva deham punar janma
naiti mam eti...
 [Bg. 4.9]

If you want to stop punar janma... Great, great personalities in India, they used to go to the forest to stop this repetition of punar janma. Just like Visvamitra Muni. Visvamitra Muni, when he approached Maharaja Dasaratha to take with him Ramacandra and Laksmana -- They were boys -- to kill the Tadaka Raksasi... There was some disturbance. So although Visvamitra Muni could kill, but no, that was not the brahmana's business. It was the, to kill, to..., was the, to punish, it was king's business. So therefore they approached. So at that time Maharaja Dasaratha greeted Visvamitra Muni: aihistam yat tat punar-janma-jayaya. Just like when we meet a friend, if he's a businessman... Suppose he comes to see me. I am a sannyasi, and he's a businessman. I ask him, "How your business is going on?" Because he's engaged in that way. And the gentleman who comes to see me, he will ask me, "Swamiji, how your preaching is going on?" He'll not ask me, "How your business is going on?"

So the punar-janma-jayaya aihistam. The brahmanas, the learned rsis, sages, they're especially engaged for punar-janma-jayaya, to conquer over the process of repetition of birth and death. That is the highest occupational... So every man is meant for that, punar-janma-jayaya. Unless we conquer this process of punar janma, bhutva bhutva praliyate [Bg. 8.19], and if we simply waste our time like animals -- eating, sleeping, sex intercourse and defense -- then it is animal life. So especially in this age they cannot distinguish that what is the animal life and what is human life. They think, "The dog, animal, he is sleeping on the street, and I am sleeping on the twentieth floor of a nice apartment. Therefore I am civilized." The sastra says no. Either you sleep on the street or on the twenty-fourth story of apartment, you are sleeping. You are not doing any other thing. Simply the dog is eating without any plate, and suppose if you are eating in a golden plate. That does not mean the taste of the foodstuff has changed. No. The foodstuff given to the dog on the street, without any plate, and the foodstuff given to me in a golden plate, the taste is the same. And the value, food value, is the same. So we have to see in that way, that to improve the quality of eating, sleeping, mating... The dog is having sexual intercourse in the open street, and if we have sexual intercourse in a very secluded place and very nice bedstead, that does not change the quality. Therefore we should know it that simply by eating, sleeping, defending and sex life, that is animal life. Human life is meant for how to become free from this process of repetition of birth and death. That is liberation.

So here we have discussed last night that prasangam ajaram pasam atmanah. The bondage, conditioned life, more and more tightened. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. If you do not engage your life in activities of Krsna consciousness... That is called yajna. Yajna-purusa. Yajna means to sacrifice for the satisfaction of the Supreme Person. That is called yajna. (aside:) Go on.

atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
 [SB 1.2.13]

If you want perfection of your activities... Different men have got different activities. That's all right. But try to make it perfect, samsiddha. Siddhaye, brahma-siddhaye. We have discussed all these things. And how it can be done? Samsiddhir hari-tosanam [SB 1.2.13]. If you satisfy Krsna, Hari, by your talent, by your activities, then you are successful. That should be the aim of human life. Sarva-dharman parityajya mam ekam [Bg. 18.66]. You don't try to engage yourself, entangle yourself for repetition of birth and death.

So how this can be achieved? That is suggested in the last verse: sa eva sadhusu krtah. The same attachment, as you are attached to these material activities, if you transfer that attachment to a sadhu, then your life is successful. We have got attachment for money, we have got attachment for woman, we have got attachment for nice house, we have attachment for our country, for our society, for our families, and so on, so on, so on. That attachment is called ajaram pasam. Pasam means rope. If you are tied up with a rope, hands and legs, then you are helpless. So we are actually tied up. Daivi hy esa gunamayi [Bg. 7.14]. Therefore it is called guna. Guna means rope. We are tied up. We are not free. Just like we are trying to go to the moon planet so many years, but because we are not free, still we have not been successful to go there. So there are so many planets within this material world, we can go. We have got now machine, very speedy machine, but why we cannot go? Because you are conditioned. You cannot go by your whims. You must be qualified to go to certain planets. That is stated in the Bhagavad-gita:

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

So if you want to go, you must qualify yourself. Otherwise it is not so easy. Just like if you want to go to America, you must have qualification. You must have your visa, you must have your passport, you must have the... So many things -- if you want to be immigration or if you want to go as a visitor. Similarly, the other conn... If there are so many processes you have to undergo from this country to that country, is it possible that you want to go to another planet without such qualification? This is futile attempt. It is not possible. Therefore you are conditioned. It is called conditioned. We cannot go, we cannot move freely, without being sanctioned by the superior authority. So we generally say, "Not a blade of grass moves without the sanction of God." Similarly, we cannot do anything. Daivi hy esa. God does not take as the supervision personally. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. Na tasya karyam karanam ca vidyate -- in the Vedas, Svetasvatara Upanisad. He hasn't got to do personally, but He has got so many agents to do. Parasya saktir vividhaiva sruyate. He has got so ma... They will do. You are not free even to twinkle with your eyelids. That is also being controlled. That information... You are moving this hand very freely. It can be immediately paralyzed. I am claiming that "I... It is my hand." What is your hand? It can be stopped immediately. Your eyes, it can be stopped.

So we must know that we are conditioned. So this is conditioned life. How you can improve conditioned life? Therefore our business is how to become liberated from all this condition. And that can be done only by sa eva sadhusu krto moksa-dvaram apavrtam. If you...You have got so many attachment for so many things. If you turn all this attachment to a sadhu... Sadhu-sanga sadhu-sanga sarva-sastre kaya. Caitanya Mahaprabhu advised, sadhu-sanga sadhu-sanga sarva-sastre kaya. In all the sastras they advise that to associate with the sadhu. Tyaja durjana-samsargam bhaja sadhu-samagamam. Even Canakya Pandita, a great politician... Bhaja sadhu-samagamam. Asat-sanga-tyaga ei vaisnava-acara [Cc. Madhya 22.87]. One grhastha Vaisnava, householder Vaisnava, he asked Caitanya Mahaprabhu that "What is the duty of a grhastha, householder Vaisnava?" So Caitanya Mahaprabhu said in two lines: asat-sanga-tyaga ei vaisnava-acara. "Don't associate with nonsense asadhus." Asat-sanga-tyaga ei vaisnava-acara. One line. A Vaisnava's behavior is to give up the association of demons, nondevotee. Because sadhu means devotee. Sadhur eva sa mantavyah [Bg. 9.30].

 So it is very, I mean to say, sincere, to avoid the company of sadhu. But at the present moment it is very difficult to find out the association of sadhu. Therefore our teeny effort is, this Krsna consciousness movement, to create an association of the sadhus so people may take advantage of this association, and then his life becomes liberated. And that is the aim and object of this association. It has no other object. People may say so many nonsense things, but our only object is that, as... Therefore we have given the name "Association of Krsna conscious persons." Krsna conscious means sadhu. Because Krsna says,

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

"He is first class yogi." Who is that? "Who is always thinking of Me." And Krsna is advising, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Four things only. It is not very difficult thing. Always think of Krsna, man-manah. And without becoming devotee, how you can think of Krsna? You can think of your business, you can think of your dog, or you can think of your family, or you can think of your lovable object, woman or man and so many. But Krsna says, man-mana bhava mad-bhaktah: "You think of Me."

Because we have to think something. Without thinking we cannot remain. This is the simple process. Instead of thinking so many things, you simply think of Krsna. The sadhu will teach that. Sadhu's business... Why sadhu, to associate with sadhu, sadhu-sanga [Cc. Madhya 22.83]? Now, sadhu will not teach anything else. Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. This is the process of making spiritual advancement. If you have got any faith for making spiritual advancement, then you must associate with sadhus. Adau sraddha. Just like here people come. Here there is no other thing because here all the boys and girls and devotees, they are concerned with Radha-Krsna. That's all. The whole business, whole day's business, whole night's business, is Radha-Krsna. From early morning at three o'clock to night, ten o'clock, they have only business of Radha-Krsna. That's all. Therefore they are sadhu. Therefore they are sadhu. This is the symptom of sadhu. And so many people are criticizing. So many enemies we have got. We are not getting the sanction because there are so many enemies. We are creating "nuisance." We are chanting Hare Krsna mantra -- that is nuisance. This complaint is going to the police.

So that is very difficult. Therefore a sadhu is advised, titiksavah, tolerate! Tolerate all this nonsense! What can be done? We have no other alternative, to tolerate. Nobody's coming to help us. Our business is so thankless task. Because we are trying to create one temple, so many enemies, they are giving hindrance, "You cannot do it." Therefore titiksava. You have to remain sadhu. You cannot become asadhu. You have to tolerate. What can be done? Titiksavah karunikah [SB 3.25.21]. At the same time, you have to become merciful. You know what has happened in this place, Hare Krishna Land. So much attack by the police, by the Municipality, "Break this temple." So we could have gone, that "What is the use of taking so much botheration? We have got hundreds of temples outside India. If Bombay people are not liking, let us go away." No. Karunikah. We have come to distribute Krsna consciousness movement. We must tolerate and give this message to the people. Karunikah. Very merciful, in spite of all trouble. What is the use of...? These boys, these American boys, they have come to help me -- not that they are hungry, they have come here. No. My mission is that "You American, your, you chant Hare Krsna so that India, people of India will see, 'Oh, Americans, they are also chanting. Why not ourselves? It is our property.' " But unfortunately, so much dull brain. But that is not coming. But still, we have to do it. We have to tolerate and we have to become karunikah.

Therefore it is said that para-duhkha-duhkhi. Karunikah. Why karunikah? Why you should, one, you want to be merciful? Now, para-duhkha-duhkhi. Krpambudhir yas tam aham prapadye [Cc. Madhya 6.254]. A Vaisnava's business is para-duhkha-duhkhi. A Vaisnava understands that "These people, they are engaged like cats and dogs in sense gratification. They are misguided, and they'll be, next life they'll be punished for this misguidance. Let us do something for them." This is karunikah. Karuna. Karuna... Out of mercy. There is no question of getting something, money. No. Money we have got sufficient. Just to become merciful upon these fallen, conditioned souls, who are suffering on account of becoming animalistic, without any Krsna consciousness. Therefore the preacher, the sadhus... These are the sadhus. Titiksavah, tolerant. "Never mind. Whatever hindrances and tribulations they are offering to us, never mind. Tolerate." Titiksavah karunikah suhrdah [SB 3.25.21]. Suhrdah, means the heart is so nice. Su means nice, and hrd means heart. They have no other desire. Suhrdah. Suhrdah means... Just like there are different words: mitra, suhrdah, bandhu... And Sanskrit is very perfect language. Suhrdah. Suhrdah means a person who is always thinking of welfare for others. He's called suhrdah. Otherwise kuhrdah. The ordinary persons, they are thinking how to make him subdued, how to make him defeated, in competition. That is the polluted heart. And the Vaisnava, he's always thinking how a man can be saved from the clutches of maya. He's called suhrdah. He has no other desire. Suhrdah sarva-dehinam. Not "For my brother, or family," but sarva-dehinam, for all dehis, all dehis.

It is not that, that these human... Just like here-nationalism. What is this nationalism? Nationalism means to take care of the human beings and send the cows and goats to the slaughterhouse. This is going on, "nationalism." What do you mean by national? Nation... The definition is any living being born in that land, he is a national. So the cow is not born? The tree is not born in this land? But because they are not Krsna conscious, they cannot be kind to all the dehis. Sarva-dehinam. Dehi means anyone who has got this body. So somebody has got body human being, somebody has got the cow's body, somebody has a dog's body, somebody has tree's body. So the Vaisnava is so kind that suhrdah sarva-dehinam. He is kind not only to the human being: to the cats, dogs, to the trees, to the plants, to the insects. A Vaisnava will hesitate to kill even one mosquito. Sarva-dehinam. Not that "I shall take care of my brother. I am good, and my brother is good." No. Suhrdah sarva-dehinam. These are the Vaisnava qualifications.

Titiksavah karunikah suhrdah sarva-dehinam, ajata-satravah [SB 3.25.21]. Because he is living in that way, why others will be enemy? Or, he does not create enemy. They become enemy out of their own character. We do not create enemy, but due to the demonic qualification... How we can create enemy? Krsna says that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. We are simply teaching, "My dear human being, my dear friend, you become a surrendered soul to Krsna." So what is our fault? So we don't create enemy, but they become enemy. We don't create enemy. Why shall I create enemy? Suhrdah sarva-dehinam. Why shall I create enemy? But they become, out of their own nature... Just like serpent. Nobody creates a serpent enemy, but he's already enemy. Sarpah krurah khalah krurah sarpat kruratarah khalah. Canakya Pandita says, "There are two crooked animals, or envious animals." What is that? One man, envious. Without any reason, he becomes envious. And there is one serpent, envious. Without any fault, it will bite, and your death. Sarpah krurah khalah krurah. Similarly, there are men -- without any offense, they'll become enemy. Unnecessarily. So Canakya Pandita says, sarpah krurah khalah krurah. There are two envious entities. Sarpat kruratarah khalah. The crooked man is more dangerous than the serpent. Why? Mantrausadhi-vasah sarpah: Sarpa, the serpent, can be subdued by mantra, by chanting, snake-chanting mantra, or by some herbs. Khalah kena nivaryate: The man envious, it cannot be subdued. Therefore he's more dangerous than the serpent.

So we are in this society, human society. Because we are spreading Krsna consciousness, the krurah, which is more dangerous than a snake, they are putting, putting so many impediments. But we have to tolerate. We have no other alternative. You see? Ajata-satravah santah. Be peaceful. What can be done? Depend on Krsna. Sadhavah. They are sadhu. They are sadhu. Sadhu-bhusanah. These are the ornament of sadhu. What is that? Titiksavah karunikah suhrdah sarva-dehinam [SB 3.25.21]. Sadhusu krtah. But you must know what is sadhu. First, sadhu is that he must be devotee. And if he's devotee, then all the symptoms are there. All the symptoms are there. These are the symptoms. Now, don't go to a sadhu... Sastra says that this is the sadhu. Now, you find out a sadhu and associate with him. Then your path of liberation will be open.

Thank you very much. Haribol. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.25.21 -- Bombay, November 21, 1974

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"I am not this dream"

72/11/21 Hyderabad, Bhagavad-gita 2.15


Prabhupada: Sa amrtatvaya kalpate [Bg. 2.15]. Amrtatva. Here, in this material world, we are put into mrtatva, subject to birth, death, old age and disease. But there is another position where there is no birth, death, old age and disease. So which position we should like -- birth, death, old age and disease, or no birth, no death, no old age, no disease? Which one we should like? Hmm? I think we should like no birth, no death, no old age, no disease. So that is called amrtatva. So amrtatvaya kalpate. Every living being is amrta. That will be explained. Amrta... As we are, in our own original, constitutional position, we are not subjected to birth, death, old age and disease. Just like Krsna is sac-cid-ananda-vigraha [Bs. 5.1], eternal, blissful, knowledgeable, similarly, we, being part and parcel of Krsna, we are also of the same quality. The... We have accepted this position of birth, death, old age and disease on account of our association with this material world. Now, everyone is trying not to die, everyone is trying not to become old, everyone is trying not to be dead, meet death. This is natural. Because, by nature, we are not subjected to these things, therefore our endeavor, our activity, is struggling, how to become deathless, birthless, diseaseless. That is struggle for existence.

So here, in the Bhagavad-gita, gives you a nice formula. Yam hi na vyathayanty ete purusam purusarsabha. This transmigration of the soul, one which is not afflicted by this, dhiras tatra na muhyati [Bg. 2.13], one who understands... Suppose my father dies, if I have got clear understanding that "My father has not died. He has changed the body. He has accepted another body." That is the fact. Just like in our sleeping state, dreaming state, my body is lying on the bed, but in dream I create another body and go, say, thousand miles away in a different place. As you have got daily experience, similarly, the gross body being stopped, I, as spirit soul, I do not stop. I work. My mind carries me. My mind is active, my intelligence is active. People do not know that there is another subtle body made of mind, intelligence and ego. That carries me to another gross body. That is called transmigration of the soul.

Therefore one who knows that the spirit soul is eternal, deathless, birthless, ever-new, nityah sasvato 'yam puranah. Nityah sasvatah ayam puranah. Purana means very old. We do not know how old we are because we are transmigrating from one body to another. We do not know when we have begun this. Therefore, actually we are very old, but, at the same time, nityah sasvato 'yam puranah. Although very old,... Just like Krsna is adi-purusa, the original person. Still, you'll find Krsna always a young man of sixteen to twenty years' age. You'll never find Krsna's picture as old. Nava-yauvana. Krsna is always nava-yauvana. Advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam [Bs. 5.33]. Adyam, the original person, and the oldest; at the same time, He is always in youthful life. Adyam purana-purusam nava-yauvanam. So anyone who knows that how the soul is transmigrating from one body to another, dhiras tatra na muhyati, those who are sober, learned, he is not disturbed.

The purpose of Krsna, to teach all these things to Arjuna... Because he was very much perplexed how he would live, killing all his kinsmen, brothers. So Krsna wanted to point out that "Your brothers, your grandfather, they'll not die. They'll simply transfer the body. Vasamsi jirnani yatha vihaya [Bg. 2.22]. As we change our dress, similarly we change our bodies also like that. There is nothing to be lamented." In another place, Bhagavad-gita, therefore, it is said, brahma-bhuta [SB 4.30.20]. "One who has understood Brahman," prasannatma, "he's always joyful. He's not disturbed by these material conditions." That is here stated: yam hi na vyathayanty ete. These different transformation, different changes of nature, body, and everything, one should not be disturbed by all these things. These are external. We are spirit soul. It is external body, or external dress. That is changing. So if we understand nicely, na vyathayanti, and you are not disturbed by these changes, then sah amrtatvaya kalpate, then he's making progress, spiritual progress. That means, spiritual progress means, he's making progress towards eternal life. Spiritual life means eternal, blissful life of knowledge. That is spiritual life.

So here is the recommendation. Try to become Krsna conscious. And then you'll not be disturbed with all these external, ephemeral changes of the material world. Not only of this body, practically..., practically one who is advanced in spiritual life, he's not agitated by the so-called political upheavals or social disturbances. No. He knows these are simply external, ephe... Just like in the dream. It is also a dream. The... Our present existence, it is also dream, Exactly like we dream at night. In dreaming, we create so many things. So this material world is also a gross dreaming. Gross dreaming. That is subtle dreaming. And this is gross dreaming. That is the action of the mind, body, intelligence, dreaming. And here, the action of five material elements: earth, water, air, fire... But all of them, these eight, they are simply material. So we are thinking that "I have now built a very nice house, skyscraper building." It is nothing but dream. Nothing but dream. Dream in this sense, that as soon as I give up this body, all my skyscraper building, business, factory -- finished. Exactly the same dream. Dream is for few minutes, or few hours. And it is for few years. That's all. It is dream.

So one should not be disturbed by this dreaming condition. That is spiritual life. One should not be disturbed. Just like we are not disturbed. Suppose, in dream, I was put on the throne, and I was working like a king, and after the dream is over, I am not sorry. Similarly, in dream I was seeing that tiger has attacked me. I was actually crying "Here is tiger! Here is tiger! Save me." And the person who is lying behind me or beside me, he says, "Oh, why you are crying? Where is tiger?" So when he's awakened, he sees there is no tiger. So everything is like that. But this dream, these gross and subtle dreams, are simply reflections. Just like what is dream? The whole day, what I think, the dreaming is a reflection, reflection. My father was doing cloth business. So sometimes he, in dreaming he was quoting price: "This is the price." So similarly it is all dreaming. This material existence, made of these five gross elements and three subtle elements, they're exactly like dream. Smara nityam aniyatam.(?) Therefore Canakya Pandita says, smara nityam aniyatam. This anitya, temporary... Dreaming is always temporary.

So we must know that whatever we possess, whatever we are seeing, these are all dream, temporary. Therefore if we become engrossed with the temporary things, so-called socialism, nationalism, family-ism or this-ism, that-ism, and waste our time, without cultivating Krsna consciousness, then that is called srama eva hi kevalam, simply wasting our time, creating another body. Our own business is that we should know that "I am not this dream. I am fact, spiritual fact. So I have got a different business." That is called spiritual life. That is spiritual life, when we understand that "I am Brahman. I am not this matter."
Brahma-bhutah prasannatma [Bg. 18.54]. That time we shall be joyful. Because we are afflicted with so many changes of the material features, and we are sorry and happy, being afflicted by all these external activities, but when we understand rightly that "I am not concerned with all these things," then we become joyful. "Oh, I have no responsibility. Nothing, I have nothing to do with all these things." Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. At that time, you can feel that every living entity is exactly like you. It doesn't matter whether he is a learned brahmana, whether he's a dog, whether he is a candala, whether he's an elephant.

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
[Bg. 5.18]

That is required. That is spiritual vision. Panditah sama-darsinah. Therefore a devotee is first-class pandita. A devotee. Because he's sama-darsinah. Sama-darsinah means he's feeling for others. A Vaisnava... Para-duhkha-duhkhi, krpambudhir yah. Vaisnava is very kind-hearted, merciful, because he feels for others. He feels for others in this sense that he knows what he is. He sees every living entity as part and parcel of God: "Now, here is a part and parcel of God. He would have gone back to home, back to Godhead, and danced with Him, and lived very nicely, eternally, blissfully. Now he's rotting here as a hog, or as a human being, or as a king. The same thing. It is for few years only." So a devotee therefore tries to take him out of this illusion. Therefore, he's called para-duhkha-duhkhi. He's actually feeling others' distressed condition. Not these political leaders or social... What they can do? They make their own fortune. That's all. Or what is that fortune? That is also misfortune. If somebody thinks "I have got some money. I am very fortunate." It is, actually it is not fortune. Real fortunate is he who is advanced in Krsna consciousness. He is fortunate. Otherwise, all are unfortunate. All are unfortunate.

So in this way, one should come to the spiritual understanding, and the symptom is he's not disturbed by the material upheavals. Yam hi na vyathayanty ete purusam purusarsabha, sama-duhkha-sukham. The symptom is sama-duhkha... Because he knows this is dreaming. Suppose you are dreaming. So either you suffer in the presence of a tiger, or you become a king in dream, what is the value? It is the same thing. There is no difference. After all, it is dreaming. Therefore sama-sukha-duhkha. If I become very happy because I have become a king or some big man, that is also dream. And if I think that "I am so poor, Oh, I am suffering, I am diseased," that is also the same thing. Therefore Krsna has in the previous verses said: tams titiksasva bharata. "Just little practice to tolerate. Do your own business, Krsna consciousness." Yudhyasva mam anusmara [Bg. 8.7]. The, our real business is, as Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. "Always think of Me." So this practice should go on. Never mind I am so-called distressed or happy. Here... In the Caitanya-caritamrta it is said, ‘dvaite' bhadrabhadra-jnana saba ‘manodharma', ‘ei bhala ei manda' ei saba ‘bhrama'. Dvaite, in this dual, the world of duality, here, in this material world, the, "This thing is very good, this thing is very bad," it is simply mental concoction. Everything here is bad. Nothing good. So this is our mental creation only. "This is good, this is bad." We are doing that. Just like in political field. "This party is nice. This party's bad." But any party goes in the power, your condition is the same. The commodities price are increasing. It has no decreasing, either you change this party or that party. So these are all concoctions. If you want really happy, happiness, if you want real goodness, then you try to become Krsna conscious. That will make you real happy. Otherwise, if you are simply disturbed by this material condition, that is not a very good position.

nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih

Tattva-darsibhih, those who are, who have seen the Absolute Truth, or those who have realized the Absolute Truth, they have concluded that the matter has no permanent existence and spirit soul has no annihilation. These two things would be understood. Asatah. Asatah means material. Nasato vidyate bhavah. Asatah, anything asat... Anything in the material world, that is asat. Asat means will not exist, temporary. So you cannot expect permanent happiness in temporary world. That is not possible. But they are trying to become happy. So many plan-making commissions, utopian. But actually there is no happiness. So many commissions. But there is... Tattva-darsi, they know... Tattva-darsi, one has seen or has realized the Absolute Truth, he knows that in the material world there cannot be any happiness. This conclusion should be made. This is simply phantasmagoria, if you want to become happy in this material world.

But people have become so foolish, especially at the present days, they're simply making plan on this material world, how they will become happy. We have practically seen. What is in our country? It is far, far behind material civilization. In America, there are so many motorcars. Every third man, or second man has got a car. We are poor man, we are sannyasis, brahmacari. Still, in each temple we have got at least four, five cars. In each temple. Very nice car. Such car even ministers in India cannot imagine. (laughter) You see? Nice, nice cars. So they have got so many cars. But the problem is that always they're engaged in making roads, flyways, one after another, one after another, one after... It has come to this stage, four, five. Four-, five-storied roads. (laughter) So how you can become happy? Therefore tattva-darsibhih na asatah. You cannot become permanently happy in this material world. That is not possible. So don't waste your time to become happy here. In another place, it is said, padam padam yad vipadam na tesam. The same example can be given. In America, so many millions of people die in motor accidents. How many? What is the statistic? You don't remember?

Syamasundara: Sixty thousand, I think it's...

Prabhupada: Sixty thousand? No, no. More than that sixty... So many people die of motor accidents. So some of our students, a few months ago, they died of motor accident. The motor accident dying in America is not very astonishment. Because the motors are, I mean to say, running at the speed of seventy miles, eighty miles, ninety miles, and not only one motorcar, one after another, hundreds. And if one is little slow, immediately: (imitates crashing sound) tarak taka tak. (laughter)

So you cannot become happy. These boys and these girls, American, American, European, they have tasted all this motorcar civilization. They have tasted very nicely. Motorcar, nightclub and drinking, they have tasted very nicely. There is no happiness. Therefore they have come to Krsna consciousness. Therefore nasato vidyate bhavo nabhavo vidyate satah. Abhavah, and the satah. So we are unhappy on account of our accepting asat, which will not exist. That is the description given by Prahlada Maharaja: tan ma..., sada samudvigna-dhiyam asad-grahat. Sada samudvigna-dhiyam. We are always anxious, full of anxieties. That's a fact. Everyone of us, full of anxieties. Why? Asad-grahat. Because we have accepted this material body. Asad-grahat. Tat sadhu manye 'sura-varya dehinam sada samudvigna-dhiyam. Dehinam. Dehinam means... Deha and dehi, we have already discussed. Dehi means the proprietor of the body. So everyone is dehi, either animal or human being or tree or anyone. Every living entity has accepted a material body. Therefore they are called dehi. So dehinam, every dehi, because he has accepted this material body, he's always full of anxiety.

So we cannot be anxiety-free unless we come to Krsna consciousness. That is not possible. You have to become Krsna conscious, brahma-bhutah prasannatma [Bg. 18.54]; immediately you become anxiety-free. If you don't come to the platform of Krsna consciousness, you'll always be full of anxieties. Sada samudvigna-dhiyam asad-grahat, hitvatma, hitvatma-patam grham andha-kupam vanam gato, vanam gato yad dharim asrayeta [SB 7.5.5]. That is the Prahlada Maharaja giving us direction that if you want to get relief from this status of anxiety, sada samudvigna-dhiyam, then hitvatma-patam, hitvatma-patam grham andha-kupam... Grham andha-kupam. Grha means... There are so many meanings. Especially it is meant: home. Home. Homesick. Our Vedic civilization is that drive away from home. Go away from home. To take sannyasa, to take vanaprastha. Not to remain up to the last point of death as family member, grandfather or great-grandfather. That is not our Vedic civilization. As soon as one is little grown up, pancasordhvam vanam vrajet, he must get out from this grham andha-kupam. Grham andha-kupam, if we discuss threadbare, it may be very unpalatable. But we have to discuss from sastra what is grha. Grha, it is... Another word, it is called anganasrayam. Angana. Angana means woman. To live under the protection of wife. Anganasraya. So sastra recommends that you give up this anganasrayam to go to the paramahamsa-asrayam. Then your life will be saved. Otherwise, as Prahlada Maharaja says, grham andha-kupam, "If you keep yourself always in this dark well of so-called family life, then you'll never be happy." Atma-patam. Atma-patam means you'll never be able to understand spiritual life. Of course, not always, but generally. Generally, who are too much attached to family life or extended family life... Extended... Family life, then society life, then community life, then national life, then international life. They're all grham andha-kupam. All grham andha-kupam.

So the Prahlada Maharaja advising that "You give up all this nonsense conceptions" Vanam gato yad dharim asrayeta [SB 7.5.5]. Just vanam gatah, means just become free from this conception, grham andha-kupam conception of life. Take the broader life of Krsna consciousness. Then you'll be happy. Hitvatma-patam grham andha-kupam vanam gato yad dharim asrayeta [SB 7.5.5]. Harim asrayeta. The real business is harim asrayeta. Vanam gatah. Vanam gatah means go to the forest. Formerly, after grhastha life, vanaprastha life, sannyasa life, they used to live in the forest. But going to the forest is not the main purpose of life. Because in the forest there are many animals. Does it mean they are advanced in spiritual life? That is called markata-vairagya. Markata-vairagya means "monkey renunciation." Monkey is naked. Naga-baba. Naked. And eats fruit, monkey, and lives underneath a tree or on the tree. But he has got at least three dozen wives. So this markata-vairagya, this kind of renunciation, has no value. Real renunciation. Real renunciation means you have to give up the andha-kupa life and take shelter of Krsna, harim asrayeta. If you take shelter of Krsna, then you can give up this, all this "ism" life. Otherwise, it is not possible; you'll be entrapped by this "ism" life. So hitvatma-patam grham andha-kupam vanam gato yad dharim asrayeta [SB 7.5.5]. Not to give up... If you give up something, you must take up something. Otherwise, it will be disturbed. Take up. That is recommendation: param drstva nivartate. You can give up your family life, social life, political life, this life, that life when you take Krsna conscious life. Otherwise, it is not possible. Otherwise, you must have to take some of this life. There is no question of your freedom. There is no question of freedom from anxieties. This is the way.

So here the same thing, that tattva-darsibhih, those who are actually seer of the Absolute Truth... athato brahma jijnasa, as it is said in the Vedanta-sutra... Just yesterday, one boy was asking me: "What is the Vedanta? Vedanta, what is the meaning of Vedanta?" It is very nice, it is very easy. Veda means knowledge, and anta means ultimate. So Vedanta means ultimate knowledge. So ultimate knowledge is Krsna. Krsna says, vedais ca sarvair aham eva vedyo vedanta-krd veda-vid ca aham. He is the maker of Vedanta and He is the knower of Vedanta. Unless He is knower of Vedanta, how He can write Vedanta? Actually, Vedanta philosophy is written by Vyasadeva, incarnation of Krsna. So He's vedanta-krt. And He's vedanta-vit also. So the question was whether Vedanta means advaita-vada or dvaita-vada. So it is very easy to understand. The first aphorism of Vedanta: athato brahma jijnasa, to inquire about Brahman, the Absolute Truth. Now the, to inquire where? If you want to inquire, you must go to somebody who knows the thing. Therefore, immediately, in the very beginning of the Vedanta-sutra, there is duality, that one must inquire, and one must answer. Athato brahma jijnasa. So in Vedanta-sutra, how you can it is advaita-vada? It is dvaita-vada, from the very beginning. Athato brahma jijnasa. One must inquire what is Brahman, and one must reply, or the spiritual master, or the disciple, that it is dual. How you can say it is advaita-vada? So we have to study in this way. Here it is said, tattva-darsibhih. Tattva-darsibhih means vedanta-vit, one who knows Vedanta. Janmady asya yatah [SB 1.1.1]. One who knows the Absolute Truth, from where everything begins. Janmady asya yatah. That is the beginning of Srimad-Bhagavatam.

So the natural commentary of Vedanta-sutra is Srimad-Bhagavatam. Jivasya tattva-jijnasa na, jivasya tattva-jijnasa. This is our life. Jivasya, of every living being. Every living being means especially human beings. Because cats and dogs, they cannot inquire about Brahman, or the Absolute Truth. Therefore the conclusion is that the human form of life, one should not be engaged simply in the animal propensities of life. That is simply waste of time. He must inquire of the Absolute Truth. Athato brahma jijnasa. And he must try to understand. Tad viddhi, tattva-darsibhih. From the tattva-darsi. Jnaninah, tattva-darsinah, these are the words. So in the human form of life therefore, in every society, the system is that the children are sent to school, colleges, to understand things. Similarly, for spiritual understanding, tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. Abhigacchet means one must. There is no alternative. One cannot say "I'll..., I may not go." No, if you do not go, then you are cheated. That is our Vaisnava system. Adau gurvasrayam. The first thing is to take shelter of the bona fide spiritual master. Adau gurvasrayam sad-dharma-prccha. Not that I'll, as it has become a system: "I'll make a guru. Now my business is finished. I've got a guru." No. Tattva-jijnasa. Jivasya tattva-jijnasa. Guru means, to accept guru means to inquire from him about the Absolute Truth. Jijnasuh sreya uttamam. These are the Vedic injunctions. One who is jijnasu, means inquisitive. Jijnasuh sreya uttamam. Sreyah. Sreyah means beneficial. So uttamam, the prime benefit. One who is inquisitive to know about the prime benefit of life, for him there is need of accepting a guru.

tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
[SB 11.3.21]

So this is our Krsna consciousness movement. We are trying to educate people to understand the value of life, the value of spiritual life especially, Bhagavata. Dharman bhagavatan iha. So, by understanding spiritual life, by understanding one's actual constitutional position, he may be enlightened, what is the aim of life, what is the duty of life, what is the purpose of life. That is Krsna consciousness movement.

Thank you very much. Hare Krsna. (end)

>>> Ref. VedaBase => Bhagavad-gita 2.15 -- Hyderabad, November 21, 1972