"Krsna Belongs To Everyone"

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


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

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

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

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

Prabhupada: Yes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guest: Could you explain the picture?

Prabhupada: This is Krsna's picture. Yes.

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

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

Guest: Transcendental consciousness simultaneous...

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

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

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

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

Prabhupada: And what is impure?

Guest: Not impure. They...

Prabhupada: Then how you distinguish pure?

Guest: The object of perception is...

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

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

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

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

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

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

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

Guest: It's...

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

Guest: It's not...

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

Guest: I'm working on it.

Prabhupada: Eh?

Guest: I'm working on it.

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

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

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

Young Woman: So how to realize Krsna?

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

Young Woman: Say that again?

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

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

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

Prabhupada: Yes.

Young Man: By studying what is the...

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

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

"We Are Naturally Jubilant"

74/06/01 Geneva, Bhagavad-gita 4.11



Translator translates into French)

Nitai: "All of them -- as they surrender unto Me -- I reward accordingly. Everyone follows My path in all respects, O son of Prtha."

Prabhupada

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
[Bg. 4.11]

We are continuing from yesterday's subject matter, how one can become purified and go back to home, back to Godhead.

Here the second line of this verse is very important. It is said, mama vartmanuvartante manusyah partha sarvasah: "All human being is searching after Me." As we have explained yesterday, Krsna means sac-cid-ananda-vigraha [Bs. 5.1], the transcendental form of eternity, knowledge and blissfulness. In the Vedanta-sutra, the summarized philosophy of Vedic knowledge, it is said, anandamayo 'bhyasat: "The spirit soul by nature is jubilant." So the Supreme Personality of Godhead, He is supreme living being, and we are also living being, but we are not the Supreme. Try to find out this difference. But both of us, we are of the same quality. That means jubilant. So our present position being materially contacted... Just like a man in his healthy condition, he is happy, but in his diseased condition he is not happy, similarly, we, being part and parcel of the Supreme, we are naturally jubilant, but on account of being contacted in material nature, we are morose.

In the Upanisads, the Vedas, it is said that nityo nityanam cetanas cetananam: (Katha Upanisad 2.2.13) "The God is the chief of the living beings. He is the chief of the persons. He is the chief of knowledge." In this way He is described. Just like we can find out amongst us. One is more intelligent, more in knowledge. In this way you search out. God means the most intelligent, the full of knowledge, full of opulence, everything full.

Now, Krsna said in the last stanza, mad-bhavam agatah. Mad-bhavam means "My nature." So Krsna's nature, you will find always Krsna, He is enjoying with His flute and His associates, His consort Radharani and the gopis. You will never find Krsna in morose condition. He is in jubilation always. And because we are also part and parcel of Krsna, we have got the propensity to dance with young girls or enjoy the company of the young girls. That propensity is not unnatural. It is natural, jubilation, but because it is in material contact, we cannot enjoy it fully. There are so many inebrieties. Those who have seen our temple, we worship Radha and Krsna in jubilation. They are, along with the gopis, playing the flute and many musical instruments, dancing. That is the definition given in the Vedanta-sutra. Anandamayo 'bhyasat, means "by nature jubilant." There is no moroseness. There is no unhappiness. That is the kingdom of God.

Now, Krsna says, ye yatha mam prapadyante: "According to the degree of surrender, one comes nearer and nearer." Krsna is manifested in three features, namely, brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11], means He is revealed as impersonal Brahman, as localized Paramatma, or the Supersoul, or as the Supreme Personality of Godhead Krsna. There are three different types of transcendentalists. They are called the jnanis, the yogis and the bhaktas. Jnanis means those who are trying to understand the Absolute Truth in impersonal feature, brahmajyoti. The jnanis means those who are mental speculators, philosophers, neti neti. They are trying to understand the Absolute Truth by dint of their limited knowledge. They are called jnanis. And the yogis, the mystics, they are trying to find out the Supreme Personality of Godhead within the heart. Because the Lord is situated in everyone's heart as Supersoul.

In the Vedic literature it is said that dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. "Yogis, mystics, they are meditating and trying to find out the Supreme Personality of Godhead, or the Supersoul, Paramatma, within the heart." And the bhaktas, or the devotees, they are directly contacting the Supreme Personality of Godhead face to face. Just like Krsna appeared, and the bhaktas met Him face to face. Not everyone could understand that Krsna is the Supreme Personality of Godhead, but the bhaktas could understand. That is vrndavana-lila, pastimes. Vrndavana-lila, Krsna manifests just to attract us that how you can meet the Supreme Personality of Godhead face to face.

Just like we are meeting in this meeting face-to-face, similarly, you can also meet the Supreme Personality of Godhead face-to-face, but you have to be qualified for that purpose. If you want to understand Krsna in His impersonal Brahman feature, there is risk also. I will explain that. The Brahman feature is impersonal.

Just like... Try to understand that there is sun, the sun globe, and within the sun globe, there is the sun deity, and outside the sun globe, there is sunshine. All of them are light. The... Within the sun globe, there is light, and in the outside the sun globe, there is light, and the sunshine is also light, but still, there are differences. Another example is: just like if you try to observe a mountain from distant place, it will appear as a hazy cloud. And if you go still nearer, you will find something, greenish rock. The subject of observation is the same thing, but you are looking in different way on account of your different angle of vision. Similarly, if you actually enter the mountain, you will find there are many trees, many houses, many animals, many men. It is full of varieties. Similarly, the Absolute Truth, object of vision, is one, but according to our angle of vision, sometimes we are seeing it is hazy cloud, sometimes as greenish mountain, and when you actually in that place, you see varieties of living entities, trees and houses, everything there.

Similarly, those who are trying to understand the Absolute Truth by dint of his limited knowledge, they realize impersonal Brahman. Here Krsna says, mama vartmanuvartante manusyah, everyone. Everyone means those who are actually seeking after God realization, they are following the same path, but on account of their distance of vision, they are realizing the Absolute Truth in different way. But all of them are beyond this material world. That I have already explained yesterday. Tapasa puta bahavah. Tapasa puta mad-bhavam agatah. Bahavo jnana-tapasa. Bahavo jnana-tapasa puta mad-bhavam agatah. The process of going to the spiritual world is knowledge and austerities. That is for everyone, either he is jnani, yogi or bhakta. But even going to the spiritual platform, there are differences according to the angle of vision.

So risk of impersonal realization is that because in the impersonal feature you cannot enjoy that blissfulness eternally, therefore sometimes -- not sometimes, mostly -- they come back again into the material world. Because by nature we are jubilant, in the impersonal feature of brahmajyoti, we cannot enjoy life. Therefore again we come back to this material enjoyment. Just like by an airplane, you want to go higher and higher, but if you don't get the shelter, a shelter in another planet, you will have to come back again to this planet. It is stated in the Vedic literature... (baby starts crying very loudly and Prabhupada stops speaking for a few moments)

Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah: [SB 10.2.32] "Unless you become elevated to the position of serving the Supreme Personality of Godhead face to face, simply by impersonal Brahman realization you cannot become happy. Therefore for enjoyment..." Enjoyment means variety, the varieties of enjoyment. "You come down again to the material world." We have seen it practically. Many big, big sannyasis and transcendentalists, they give up this world as mithya or false and take to sannyasa, but after some time, again they come back to this material world for executing philanthropic activities like opening hospitals or opening schools and other philanthropic activities. It so happens because they cannot fully realize the Absolute Truth as the Supreme Person, they again come to these material persons.

Therefore in the Bhagavad-gita you will find, Krsna says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19], which means, "After many, many births, the jnanis, after speculative knowledge, when actually they come to the platform of knowledge, they surrender unto Me or they understand the Supreme Personality of Godhead."

The next line is, vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]. One who can understand Krsna, whose another name is Vasudeva, so He is everything, He is the origin of everything, one who can understand, He is supposed to be mahatma, the liberated soul, or the great soul. Mahatma. Maha means great. Atma means soul. But sa mahatma sudurlabhah. It is very difficult to find out such mahatma. So the Krsna devotees who are engaged in these missionary activities, Krsna consciousness movement, they are not ordinary persons. They are mahatma, but very rarely to be found. Sa mahatma sudurlabhah. So although everyone is searching after Krsna, either in impersonal Brahman or localized Paramatma, the person who has understood Krsna, the Supreme Person, he is the greatest, I mean to say, successful man within this world.

In another place Krsna says, bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Krsna never says that "By mental speculation or yogic mystic practice, one can understand the Supreme Lord." Never says that. It is clearly said that bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Tattvatah means in truth. To understand Krsna in truth, that requires bhakti or bhakti-yoga, not the jnana-yoga or karma-yoga, hatha-yoga or any other yoga system. By other yoga system like jnana-yoga or karma-yoga, hatha-yoga, you can understand Krsna partially. As I have explained, that somebody is seeing the mountain as hazy cloud and somebody is seeing as greenish something, and somebody is seeing actually the mountain with all varieties, so without bhakti-yoga realization of the Absolute Truth, it is partial. In another place Krsna says,

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

He clearly says that "Out of the many varieties of yogis, one yogi, or the bhakti-yogi, who is always thinking of Me within his heart, he is first-class."

So this Krsna consciousness movement is teaching everyone to become the first-class yogi. This movement is giving everyone the chance of chanting this Hare Krsna mantra, which means always thinking of Krsna. As soon as you chant Hare Krsna and if you hear -- the chanting process is you chant and hear -- then immediately you become in the samadhi state, absorbed in Krsna. This is not our manufactured way. It is all authorized by the Vedic scripture.

Therefore our request is that if you want to become first-class yogi according to the authorized statement of Vedas, then you take to this maha-mantra, chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. The chanting, the purpose of chanting is that it is addressing, Hare. Hare means addressing the energy of Krsna. The energy is called Hara. Krsna is called Hari, and His energy is called Hara, or Radha. Krsna, Radha, or Hari, Hara. So the form of addressing is Hare. Those who know Sanskrit, there is... The example is just like lata. Lata word, the note of address is late. Similarly Hara is the word, and the note of address is Hare. So the request is "O the energy of Krsna, O Lord Krsna, please accept me in Your service." Without going through the energy of Krsna, nobody can approach Krsna.

In the Bhagavad-gita it is said, mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. Those who are mahatmas, actually, after many, many lives cultivation of knowledge, when one becomes fully cognizant of Krsna's position, he surrenders. Sa mahatma sudurlabhah. So that is also explained. Mahatmanas tu mam partha daivim prakrtim asritah: [Bg. 9.13] "Those who are mahatma, they have taken shelter of the superior energy, daivim prakrtim."

Therefore we worship Krsna not alone -- Krsna with Radharani. You have seen the picture. Krsna is standing with Radharani. So that is full realization of the Absolute Truth. Without energy, simply energetic Krsna, that is not full realization. So all the Vaisnavas, they worship the Absolute Truth Personality of Godhead, with the energy. Just like there are many devotees, Sita-Rama. They worship mother Sita and Rama. There are other Vaisnavas who worship Laksmi-Narayana. Laksmi, the goddess of fortune, and Narayana. In this way, we Gaudiya-Vaisnavas, we worship Radha and Krsna.

So in this way the process of approaching the Absolute Truth is one straight line, but it is a matter of progress. One who has progressed hundred steps, another has progressed thousand steps, another has progressed many other more steps. But the aim is the same: Krsna. Anyone... Anyone in transcendental line, they are aiming at Krsna.

This can be understood in another way: Just like every one of us we love our body. Or I love your body. But what is the reason? The reason is because the spirit soul is there. Nobody loves a body, either his own body or other's body, when it is dead. Therefore the conclusion is that each, every one of us, we love our body because I, the spirit soul, is there. Therefore the conclusion is that I love myself, or yourself, the spirit soul. Then the next question will be "Then why one should love the spirit soul?" The spirit soul is loved because it is part and parcel of Krsna. Therefore ultimate goal is Krsna. We do not know that. Therefore we sometimes love the body or sometimes love the mind or sometimes love the soul or in this way, but the ultimate aim is to love Krsna. That is our natural instinct.

In the Caitanya-caritamrta it is said,

nitya-siddha krsna-prema sadhya kabhu naya
sravanadi-suddha-citte karaye udaya
[Cc. Madhya 22.107]

The meaning is that our love for Krsna is eternal... [break] (end)

>>> Ref. VedaBase => Bhagavad-gita 4.11 -- Geneva, June 1, 1974

"Krsna Will Accept You Anyway You Like"

74/03/31 Bombay, Bhagavad-gita 4.11



Pradyumna (leads chanting): Translation: "All of them, as they surrender unto Me, I reward accordingly. Everyone follows My path in all respects, O son of Prtha."

Prabhupada:

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
[Bg. 4.11]

Everyone is seeking to find out Krsna. Directly or indirectly. Krsna means the all-attractive. All-attractive. Bhagavan means the all-attractive Supreme Personality of Godhead. So indirectly or directly, everyone is seeking Krsna, the all-attractive. Ananda-mayo 'bhyasat. The Supreme Bliss.

We can give an example. Just like we take care of our body. We want to keep body very fit, healthy and beautiful, very nicely kept. Why? Why we take care of our body? Because I, the spirit soul, part and parcel of Krsna, I am living in this body. Therefore I take care of my body. Nobody takes care of the dead body. This is a fact. Either I take care of my body, or my family's body, or my wife's body, or my children's body.

Why? Because the part and parcel of Krsna is there. The soul is there. And as soon as the soul is gone, the part and parcel is gone from the body, the body has no value. Throw it away. The same body. This is practical. Therefore I love my body because the part and parcel of Krsna is there. Or you love your body. I love your body. Only for the reason, jivanam sarva-bhutanam -- the part and parcel of Krsna is there. Then why the part and parcel of Krsna is taken care of? Because it is part and parcel of Krsna. Therefore ultimately, my love goes to Krsna, all-attractive.

So everyone is seeking for happiness, but they are misled. Although they are trying to approach Krsna, they are misled. One can directly come to Krsna, but they do not want. They indirectly. So indirectly and directly, everyone is seeking Krsna. Mama vartmanuvartante manusyah partha sarvasah. In the Srimad-Bhagavatam it is stated that

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]

The Absolute Truth, tattva, that is tattva. Vadanti tat tattva-vidah. Who can speak of tattva unless one is completely conversant with the tattva? Tattva means truth. So vadanti tat tattva-vidah. Those who are conversant with the Absolute Truth, they say. What do they say? Vadanti tat tattva-vidas tattvam yaj jnanam advayam [SB 1.2.11]. The Absolute Knowledge without any duality, advayam.

What is that? Now, Brahman, Paramatma and Bhagavan. The Absolute Truth is described in different ways by different people according to angle of vision. But the object is the same. There may be different types of religious systems, but the object is Krsna. Somewhere it is openly expressed, and somewhere it is covered. Just like Brahman, Brahman realization, impersonal realization, Brahman realization.

For the jnanis, those who are seeking out the Absolute Truth by speculative knowledge, they want to make these varieties of material world as void. The Buddha philosophy, sunyavadi. Because they are disgusted with these material varieties, therefore they want something opposite. That opposite is voidism, sunyavada. The sunyavada or, little more further, that is brahmavada, without any varieties, simply the light, brahmajyoti. This is also another realization. Sunyavada, to make this material world null and void, they come to the impersonal Brahman effulgence. This is Brahman realization.

And then, for the yogis, the localized aspect, Paramatma. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. By meditation. This is Paramatma realization. And then, ultimately, Bhagavan, the Supreme Personality of Godhead.

Just like we general, people in general, we can see the sunshine, but everyone knows.... At least, scientists know that the sunshine is coming from the sun globe. If you have got power to go to the sun globe, you can see what actually the sun globe is. And if you go still further, penetrate into the sun globe, then you will see there is a sun god, sun god. His name is also described in the Bhagavad-gita: Vivasvan. In the beginning of this chapter, Fourth Chapter, Krsna said, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]. So within the sun globe there is the person, the predominating deity whose name is Vivasvan. So it requires a little qualification, how to go to the sun planet. Sun planet is a fact. It is not fictitious. We are every day seeing. But we have no such power to go to the sun planet. Neither we have got the power to enter into the sun planet. That is inability.

Not that it is illusion. Krsna is illusion or Krsnaloka is illusion. No, it is not illusion; it is fact. Goloka-namni nija-dhamni tale ca tasya [Bs. 5.43]. In the Vedic literature we find description of the planet of Goloka Vrndavana, the abode of Krsna. It is stated, goloka-namni nija-dhamni. Nija-dhamni. Nija-dhamni means the personal abode. Krsna is person. God is person.

Just like governor. The governor is a person, and he has got his personal place, the government house. Similarly, the Supreme Lord.... Brahmeti paramatmeti bhagavan iti [SB 1.2.11]. He is person, and He has got His abode. That is stated in the Brahma-samhita.

goloka-namni nija-dhamni tale ca tasya
devi-mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
[Bs. 5.43]

Goloka-namni, the planet.... We have given our picture of Goloka Vrndavana. As far as possible taking description from the sastra, we have given. The Goloka Vrndavana is described in the Brahma-samhita:

cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami

So Govinda has got place. Goloka-namni. The place name is Goloka Vrndavana, goloka-namni. Nija-dhamni. That is His personal abode. Although every dhama, every planet, everywhere, all over the universe, all over the creation, that is Krsna's dhama, God's place.... Bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. He is the proprietor of everything. Isavasyam idam sarvam [Iso mantra 1]. Everything, that is the property of Krsna, or the Supreme Lord. This is Krsna consciousness. This is Krsna consciousness. One has to learn this, that everything belongs to Krsna. Isavasyam idam sarvam. This is Vedic instruction. We have created trouble because we have forgotten the real proprietor. We are trying to become proprietor individually and collectively. "This is India. This is our India." "This is America. It is our America." "It is Germany, our." Nothing our. Everything Krsna's. This is Krsna consciousness. Everything belongs to Krsna.

And everyone has got the right.... Because everyone is the son of Krsna. Krsna says in the Bhagavad-gita,

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita
[Bg. 14.4]

As the sons have got right to enjoy the property of the father, similarly, we, all living entities, not only human beings, but trees, planets, animals, everyone, all living entities, sarva-yonisu, they are all sons of God, or Krsna, and everyone has got right to live at the cost of Krsna. And He's also feeding everyone. Eko yo bahunam vidadhati kaman. All the necessities of life is being supplied by Krsna. In Africa there are millions of elephants. They are also supplied food, at a time, forty kilos. And the ant is also, within the hole of your room... [break] ...according to law. Don't encroach upon others' property. Ma grdhah kasya svid dhanam. Tena tyaktena bhunjitha [Iso mantra 1]. Whatever is allotted for you, that is... Everything is prescribed. Everything is there. But the... Why this arrangement is made? They do not know. The arrangement is made that mama vartmanuvartante manusyah partha... Of course, particularly the name of manusyah has been... Because in the human life God consciousness can be developed, not in the animal life. Therefore here particularly it is mentioned, mama vartmanuvartante manusyah partha sarvasah. "Everyone is trying to approach Me, but according to different angle of vision, according to capacity." The capacity is somebody's trying to go up to the Brahman effulgence, somebody's trying to understand the Supreme Paramatma within everyone's heart, and somebody's trying to understand and go directly to the Supreme Personality of Godhead.

The Vaisnavism is directly. Directly... Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. If you go directly... Just like if you reach the sun planet or the predominating deity of, namely, the sun god, Vivasvan, then naturally you know what is sunshine and what is sun globe. Similarly, if you directly go, if you directly can understand what is Krsna, then you understand what is impersonal Brahman and what is localized aspect, Paramatma. It is... Brahmano 'ham pratistha. Krsna says.

What is this Brahman? Just like the sunshine is situated on the sun globe. Sunshine, although it is very big, it is covering the whole universe, but it is coming from the sun globe. So similarly, the Brahman effulgence may be very, very great, but it is coming as the bodily effulgence of Krsna. That we get information from Brahma-samhita:

yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi-vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
[Bs. 5.40]

So actually, either you try to realize impersonal Brahman, or by yogic process, the localized Paramatma, or directly you want to realize the Supreme Personality of Godhead, they are all the same. All the same. But this differentiation is due to my angle of vision. Therefore Krsna says, ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11]. If you want to realize only the Brahman effulgence, all right, you can do that. Or if you want to realize Paramatma by yogic principle, by meditation, all right, Krsna says, it is also all right. And if you want to realize the Supreme Personality of Godhead in directly contact with Him, directly playing with Him as cowherds boy, directly dancing with Him like the gopis, directly treating Him as your son like Yasoda-mata, you can do also.

Krsna is open to everyone, and you can approach Krsna in any capacity -- as Brahman, Paramatma, or Bhagavan, the Supreme Personality of Godhead. But it is up to you to relish which one is relishable for you. That is up to you. But Krsna is prepared to accept you in any way you like. So Brahman, Paramatma and Bhagavan, they are the same one truth, but it is difference of realization.

Just like you see one big mountain from a distant place. You'll see just like something, hazy cloud. If you go still further, you'll find something greenish. But if you go actually to the mountain, you'll find so many varieties. So many varieties. There are houses, there are trees, there are men, there are animals. Similarly, to the spiritual world. First of all, this material world becomes...

Just like Lord Buddha, he did not say anything further than making this material world as void, sunyavada. That is a fact. If you are...

In the previous verse it has been stated, vita-raga-bhaya-krodhah [Bg. 2.56]. If you are attached to these material varieties, then you cannot enter into the spiritual varieties, or in the spiritual world. Krsna is so kind. If you have got a pinch of desire to enjoy this material world, then you'll have to remain here as, either as Lord Brahma or as a small ant, according to your karma. But when you completely become free from material attachment, then the spiritual world is... So when the Buddha philosophy says sunyavada, nirvana, nirvana, it means the same thing, vita-raga, you have to become detached. You have to make this material enjoyment zero.

The bhakti also says, bhakti formula, anyabhilasita-sunyam: [Bhakti-rasamrta-sindhu 1.1.11] "You have to make your heart cleansed of all material desire." Then spiritual life will begin.

yesam (tv) anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
[Bg. 7.28]

This is the process. So artificially, the Buddha philosophy or Sankara philosophy, they, artificially if you want to make it nirvana, zero, that is not possible. Avyaktasakta-cetasam... Te..., kleso 'dhikataras tesam avyaktasakta-cetasam [Bg. 12.5]. Avyakta means zero, impersonal. If you become attached to simply making zero, or impersonal, that is not possible. Because we are accustomed. We are... As living beings, we want varieties. Variety is the mother of enjoyment. We cannot remain in the zero position.

You have got experience. Just like when you fly on the plane, after some hours, four, five hours, you become disgusted. You want to come down. Everyone has got this experience. Because the sky is zero, we cannot remain there more than four or five hours or six hours. We must come down. In the sea also. We have got all these experience. If you remain on the ocean for three, four days... Because it runs on. When I first went to America, I went by ship. So thirty-five days. So after four, five days, it was disgusting. As soon as we saw one island, then we became relieved. (Laughter) You see?

So the sunyavada philosophy will not give you happiness. After sunya, after making this sunya... Suppose you are passing through the sky, sunya, if you get another, if you go the moon planet or other planet, then you become happy. Then you become happy. But if you don't get any planet, then you have to come back again on this planet. Similarly, the sunyavada philosophy will not make you happy unless you...

Therefore in the Srimad-Bhagavatam it is stated,

ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
[SB 10.2.32]

The meaning is that "My Lord, Aravindaksa..." Krsna is addressed... Because His eyes are just like the petals of lotus flower, He's called Aravinda, and Aravindaksa. Barhavatamsa, aravindaksa. So "My dear Aravindaksa, lotus-eyed Krsna, "Ye 'nye 'ravindaksa. "The persons who are thinking that they have become liberated, now they have become Narayana..." Oh. Ye 'nye 'ravindaksa vimukta-maninah. They are thinking like that. Maninah means falsely thinking. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad... "They have no information of Your lotus feet or You. They do not accept Your personality." Tvayy asta-bhavad avisuddha-buddhayah [SB 10.2.32]. "Their intelligence is not clear." Avisuddha. It is still impure. Because they could not understand.

The full knowledge is brahmeti bhagavan iti, brahmeti paramatmeti bhagavan iti [SB 1.2.11]. The three things one must know. That is full knowledge. But if you understand partially, either Brahman or Paramatma... But if you understand Bhagavan... Kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. This is Vedic injunction. If you understand Krsna, the Supreme Personality of Godhead, then you understand Brahman and Paramatma. But if you simply understand Brahman or Paramatma, you do not understand Krsna. Therefore it is said avisuddha-buddhayah, intelligence is not yet pure. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah, aruhya krcchrena param padam tatah [SB 10.2.32]. They, after undergoing severe penances and austerities, they approach the Brahman effulgence, param... Patanty adhah. Again falls down.

The same example. You may go very high. Just like nowadays, the attempt is being made. They are going to the moon planet or Venus planet. We do not know whether they are going or not, but we hear from the advertisement. So because they do not get any shelter, they come back. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. Because they do not get any shelter, the shelter of lotus feet of Krsna, from this impersonal conception of philosophy, they again come to this material world.

Therefore you'll find there are so many big, big swamis. First of all they give up this world. Brahma satyam jagan mithya. "This world is mithya. Let us take to Brahman. Let us become Brahman." But after keeping in, some days in so-called Brahman, they again come back to open hospital, school. Because there they could not get anything. Therefore something must be done, profession. So open hospital and raise fund. That's all.

So unless you get shelter on the lotus feet of Krsna, you'll be attracted by these material activities. But when you are attracted by the lotus feet of Krsna, then vita-raga-bhaya-soka... Then, as we... Vita-raga-bhaya-krodha man-maya mam upasritah [Bg. 4.10]. Mam upasritah. When you take shelter at the lotus feet of Krsna, then you become vita-raga-bhaya-krodhah [Bg. 2.56]. Otherwise, you'll be attacked by, attracted by this material world. So therefore, artificial sunyavada philosophy, it may be, for the time being, necessity, sunyavada...

Just like Lord Buddha preached his philosophy, sunyavada philosophy, nirvana philosophy, because it was needed at that time. It is not permanent philosophy. Any philosophy except Krsna philosophy... Nothing is permanent. They are temporary. They have got temporary use. The real use is Krsna philosophy. Real use, Krsna philosophy. Sarva-dharman parityajya mam ekam... [Bg. 18.66].

So when there was... People may question that "Lord Buddha is accepted as an incarnation of Lord Krsna." Kesava dhrta-buddha-sarira jaya jagadisa hare. "Then why he preached atheistic philosophy?" He preached, "There is no God." Sunyavada. But there was necessity at that time. Why? That is explained by Jayadeva Gosvami:

nindasi yajna-vidher ahaha sruti-jatam
sadaya-hrdaya darsita-pasu-ghatam
kesava dhrta-buddha-sarira jaya jagadisa hare

At that time, people were killing animals like anything in the name of yajna. In the Vedas there are prescriptions that in the yajna a pasu can be, an animal can be slaughtered. In some yajna, not all. Tamasika-yajna.

Anyway, Vedic injunction is there. So when Lord Buddha started this nonviolence, ahimsa paramo dharmah, the Vedic scholars approached him that "How you can prescribe this ahimsa? There is already sanction in the Vedas, pasavo vadhaya srstah... How you can stop it?" So Lord Buddha said, "I don't care for your Vedas." Therefore he is considered as atheist. Anyone who doesn't care for Vedas, they are technically called as atheist. Veda na maniya bauddha haila nastika. Nastika means atheist.

Anyway... Then Sankaracarya came. Sankaracarya wanted... Because by the propagation of Lord Buddha, whole India became Buddhist. And Sankaracarya wanted to establish Vedas again. So they were temporary necessities, for certain reason. Because people were addicted so much in violence, in killing the animals, therefore Buddha philosophy was needed. Again, this Buddha philosophy was driven out. The Sankara, impersonal philosophy was established. But again, the acaryas, Ramanujacarya, Madhvacarya and other Vaisnava acaryas.. . At last, Caitanya Mahaprabhu. They established that brahma satyam means brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. Both, three, Absolute Truth.

So these are the philosophical development. So Krsna is summarizing this philosophical development here in this one line, that mama vartmanuvartante manusyah partha sarvasah. Either you follow Buddha philosophy or Sankara philosophy or Vaisnava philosophy, the ultimate goal is Krsna. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. So you have to approach Krsna through these different types of philosophy. They are partial realization. Just like Brahman realization means eternity realization. Paramatma realization means eternity and knowledge. And Bhagavan realization means eternity, knowledge and blissfulness. Sac-cid-ananda. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. If you realize Krsna, then you realize simultaneously... Kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. You realize Brahman, you realize Paramatma, and you realize Bhagavan.

That is our duty. Therefore Krsna says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Because ultimately Krsna. Aham sarvasya prabhavo mattah sarvam pravartate, aham sarvasya.. [Bg. 10.8]. And Krsna says... Vedanta says also, janmady asya yatah [SB 1.1.1]. Brahman, Paramatma, they are expansion of Krsna. Krsna is the original. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. This is the truth. Therefore Krsna says that either you follow the Brahman path or Paramatma path, either as a jnani or yogi or as a bhakta...

Therefore Krsna says, mama vartmanuvartante manusyah partha... Anyone actually who is seeking after self-realization, there are three divisions. Either you have to realize as impersonal Brahman or as localized Paramatma or as the Supreme Personality of Godhead. But if you realize the Supreme Personality of Godhead, then automatically you realize impersonal Brahman and Paramatma also. Just like if you have got one crore of rupees, then one hundred rupees, ten rupees or one thousand rupees or one lakh of rupees, they're all included, similarly, if you realize Krsna...

Therefore Krsna says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. That everyone is trying to realize the Absolute Truth. Either in the shape of Brahman or Paramatma or nullifying these material varieties, sunyavada, they are trying to approach Krsna. So Krsna is so kind that He's giving direct opportunity, direct opportunity that "You can surrender unto Me, and I'll take charge of you." Sarva-dharman parityajya mam ekam saranam vraja, aham tvam sarva-papebhyo moksayisyami [Bg. 18.66].

So why not take this opportunity. Our Krsna consciousness movement is to preach or to train people how to approach directly. It is possible. One may say that "If it is so difficult subject matter, how one can approach Krsna directly?" No. That is Krsna's grace. You can... Just like in a building, high building, there are two ways. The staircase is there and the lift is there. You can take either of them. If you go to the topmost flat step by step, you can go. But if... Why don't you take this opportunity of taking the lift and go immediately, within a minute?

So Krsna consciousness is that. If you are actually serious to go to the spiritual world, take the bhakti-yoga process. Therefore Krsna is preaching personally bhakti-yoga. Mayy asakta-manah partha yogam yunjan mad-asrayah. So take opportunity of this Krsna consciousness movement. It is very, very easy. And anyone can take it. You have seen that our process, chanting, this process is accepted even by a small child. He also dancing, he's also chanting. Don't think that these things will go in vain. The small child who is dancing and chanting, it will be recorded in his history. Punji-budha. Krta-punya-punjah [SB 10.12.11]. This is called ajnata-sukrti. The center is open to give chance people to hear about Krsna, to chant about Krsna, to see Krsna, to take prasadam of Krsna. So we request, take advantage of these facilities and be fully Krsna conscious and make your life successful. Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.11 -- Bombay, March 31, 1974

"No Question Of Happiness Here"

74/08/02 Vrndavana, Bhagavad-gita 4.10



Prabhupada:

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
[Bg. 4.10]

Bhavam means nature also. Just like we call nature, sva-bhava, sva-bhava. So mad-bhavam... This is one nature, this material nature... This is also Krsna's bhavam, means Krsna's nature. Nothing is beyond Krsna, but this is external nature. Bhumir apo 'nalo vayuh... [Bg. 7.4]. bhinna me prakrtir astadha. Bhinna means separated energy. The energy is working. Although it is Krsna's nature, still, it is separated nature.

Just like I am speaking, it is being recorded. When it will be replayed, you will hear the same sound, but still, it is separated from me. Similarly, this material nature is also Krsna's nature.

Nothing is beyond Krsna. There are two nature: the spiritual nature and material nature. So material nature means external energy, and spiritual nature means internal energy. And we, we are also spiritual nature, marginal. We can remain either in the material nature or in the spiritual nature. Therefore we are marginal nature. There are three natures: external, internal and marginal. So so long we are in the material nature, external nature, we are unhappy. This is the position.

Just like a fish, when it is put into the land, it is unhappy, or death. Similarly, if you, the creature of the land, if you are put into the water, you are unhappy. And death. So because we belong to the spiritual nature... As it is explained by Krsna, that this material nature is apara, apara. Apara means inferior, not fit for us. Therefore we are unhappy. So long we shall remain in the material nature, we must be unhappy.

Just like this body. This body is made of material nature, and we are within this body. Dehino 'smin yatha dehe kaumaram yauvanam jara [Bg. 2.13]. So long we have got this body, material body, we must be unhappy. First of all, we must try to understand why we are unhappy. We are unhappy because we are in this material body. And the... What is that unhappiness? It is ending in four principles, janma-mrtyu-jara-vyadhi [Bg. 13.9]. To take birth and again to die, and so long we live we must suffer from some disease, and we must become old. Plain truth.

Therefore intelligent persons must be aware of the miserable condition of this material existence and try to get out of it. Is there any doubt? Eh? This is the fact. So our only business is how to get out of this material existence. That is our only business, not that how we can adjust things here and become happy. That is called karmi, fools. It is a fact that so long you'll be here in this material world, however you may try to adjust things to become happy, it will be never possible. It will be never possible. They are trying to be materially happy in the western world. They do not know actually what is happiness, but material happiness means sex life. So sex life they are every day enjoying. And still, they go to the naked dance to see if there is happiness. Why there will be happiness? There cannot be any happiness. But this is adjustment. They are trying this way or that way. That's all.

Punah punas carvita-carvananam [SB 7.5.30]. In the Bhagavata the answer is they, they're all self-interested, but they do not know what is self-interest. Na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah [SB 7.5.31]. Bahir-artha. Bahir-artha means external energy, material energy. They are thinking by material adjustment they will be happy. But they do not know that self-interest is how to be again connected with Visnu, svartha-gatim. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. Or to become Vaisnava. Visnur asya devata iti vaisnava.(?) Vaisnava means one who has accepted Visnu as everything. As Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66].

This is our business. But nobody is interested. Na te viduh. They do not know that this is the interest. This is the only interest, how to become reconnected with Krsna or Visnu. Na te viduh. They do not know. Therefore we have started this Krsna consciousness movement. They do not know. Everyone, cent percent, the whole population of the world, they do not know. So rascal, so fool, they do not know their interest.

Na te viduh svartha-gatim hi visnum durasaya [SB 7.5.31]. Durasaya, with the hope against hope which will be never fulfilled. Therefore it is called durasaya. Why? Bahir-artha-maninah. They are interested with this external energy. So this is our problem. But the rascals, they do not know. Sastra... Therefore we have to consult sastra. What is our problem, we have to consult sastra. And sastra, how we can consult sastra. Sastra, we have to go somebody who knows sastra. Therefore the Vedic injunction is tad-vijnanartham sa gurum eva abhigacchet, srotriyam [MU 1.2.12]. If you want to know what is your actual interest, then you have to approach a guru. And who is guru? Srotriyam, who knows sastra. Srotriyam. And not only knows, but the result must be there, brahma-nistham, means Krsna consciousness. Brahma-nistham means fully dependent on Krsna.

This is the process. We must know, we must find out guru who knows sastra, the essence of sastra, Vedic, Vedas. What is the essence of Vedas? Vedanta. Vedanta means to know Krsna. Vedais ca sarvair aham eva vedyah [Bg. 15.15]. Krsna says. All... There are different types of Vedas. Sama, Yajur, Rk, Atharva. Then one-hundred-eight Upanisads. Then Vedanta-sutra. Then Puranas, Ramayana, Mahabharata. And the vimsati, twenty kinds of dharma-sastra, Manu-samhita. So many things.

So what is the purpose of all these sastras? Krsna says, "The purpose is to know Me." And in Vedanta, the Upanisad confirms it, kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. If you try to know Krsna, if you try to know Krsna, then... Or if you understand Krsna, then you, know everything. Kasmin tu bhagavo vijnate sarvam idam vijnatam bhavati. This is the knowledge, to understand Krsna.

And Krsna also confirms this, janma karma me divyam yo janati tattvatah: [Bg. 4.9] "Simply if one understands tattvatah, in truth, what I am, why I descend, why I become a child of Yasoda, why I become son of Vasudeva, janma, and why I act, why I take part in the battlefield..."

He has nothing to do. Na tasya karyam karanam ca vidyate. Veda says. The Supreme Lord has nothing to do. Why He has to do? He's full, complete. He has nothing to do. He has nothing to aspire. There is nothing wanting. We are working for... Because we want so many things. But He has no want. He's atma-trpta, fully complete. Thus He has nothing to do. Na tasya karyam karanam ca vidyate. This is description of God. He has nothing to do. Na tasya karyam karanam ca vidyate na tat-samas cabhyadhikas ca drsyate.

There is nobody equal to Him, nobody is greater than Him. This is the Vedic description of God. Na tasya karyam karanam ca vidyate, na tat-sama... Sama means equal. And adhika. Adhika means greater. Here you will find somebody is equal to you, somebody is greater than you, somebody is lower than you. Three positions. Everyone. Nobody can say that "I am the final." Anybody, beginning from Brahma down to the ant, everybody you'll find that somebody is equal to him, somebody is greater than him, and somebody is lesser than him. But Krsna, nobody one is equal to him, nobody is greater than Him, but every is lesser than Him. That's all. This is Krsna. Everyone is lesser. Na tasya karyam karanam ca vidyate na tat-samas cabhyadhikas ca drsyate.

Now, you are in Krsna consciousness, studying, of course, so many books. Have you found anyone who is greater than Krsna or equal to Krsna? No. We can find one greater than... Radharani is greater than Krsna. (laughter) Yes. That is out of love. Actually, Radharani's also lesser than Krsna. She's dasi, maidservant. She's always thinking how She shall be perfect dasi. She's not thinking that... Krsna sometimes makes Radharani greater than Him. That does not mean Radharani thinks like that. Radharani always thinks, "How I shall become perfect maidservant of Krsna?" That is the real position, everyone. In the Caitanya-caritamrta you'll find how everyone is thinking of servant of Krsna. That is our real position. But Krsna sometimes elevates some of His devotees.

Just like Mother Yasoda. He's thinking, "Mother Yasoda is greater than Me." Or He is making Radharani, I mean, Mother Yasoda feeling like that, that "I am protector of Krsna. If I do not feed Krsna nicely, He will die." This is called vatsalya-rasa, paternal feeling. So nobody is greater than Krsna actually. And she is feeling greater than Krsna as also maidservant, that "I must serve Krsna. I must timely give Krsna food. I must timely raise Krsna." Always taking care, always anxious that "Krsna may not be in danger. Krsna is crawling. He may not go to the water. He may not be attacked by the monkey. He may not be..." So many. She's always anxious. She's doing her household work, but she's always anxious how to protect Krsna. So she is thinking, she is thinking that "Unless I give protection to Krsna, Krsna may be facing with so many dangers." But Krsna is doing His business.

Radharani, uh, Mother Yasoda, keeping Krsna underneath the cart, and Krsna is breaking the cart, killing the Sakatasura. And Mother Yasoda thinking Krsna is saved. Then when the cart was broken, the utensils scattered, and she became anxious. This is Krsna's enjoyment, to deal with His devotee in different rasas and enjoy. Sakhya... Santa dasya sakhya madhurya vatsalya. In this way Krsna is always enjoying. He has no other business than enjoyment. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). He's by nature simply enjoying. Enjoying. That is Krsna.

So we are also Krsna's part and parcel. Therefore in minute quantity we have got the same propensities, how to enjoy life. This is... Because we are Krsna's part and parcel. The same... Just like the drop of sea water has the same chemical composition. Analyze. The same percentage of salt, proportionately. Just like two upon fifty, proportion, what is called, ratio. The ratio is the same, only in small quantity. Otherwise the percentage is the same. Only in small quantity.

So we are anandamaya. Our nature is to remain always jubilant in pleasure. But because we are in this material contact, we are not jubilant. This is our problem. That Krsna is suggesting here, how to solve your problem. He says, vita-raga. "Give up this attachment, sense attachment." Raga. Raga means attachment. Vita-raga-bhaya.

And here we have got one quality, that fear, always fearing. Just like we are having these railings, why? We are afraid, we may not be attacked. The material life means ahara-nidra-bhaya-maithunam ca. We must eat, we must sleep, and we must be afraid of, and we must have sex. This is material life. Ahara-nidra-bhaya-maithunam. And spiritual life means minus this. No more fear, no more attachment, no more sex life.

Just like in the life of the Gosvamis. Nidrahara-viharakadi-vijitau **. Conquered. Conquered over these things, material necessities. So this is called penance. Here it is said. Bahavo jnana-tapasa. First of all jnana, understanding our position. This is called jnana. And then practice tapasya. Tapasya means make these things, material necessities, zero. That is called tapasya. Tapasya. Because we are accustomed to all these things, eating, sleeping, mating and fearing. So to give up it is not possible all of a sudden. That is not possible. Because we are accustomed.

Just like the fan is rotating. You stop the switch, it will rotate. At least, for some time. Because the force is there. Similarly, even if we accept that these things should be stopped -- no more eating, no more sleeping, no more sex, no more fearing, that should be... There must be determination. But it may go around because we are practiced to this. Therefore Krsna says in the Bhagavad-gita, api cet su-duracaro bhajate mam ananya-bhak sadhur eva sa mantavyah [Bg. 9.30]. If we take to Krsna consciousness full, even due to our past habits, we are attached to all things, Krsna says it doesn't matter. But you keep yourself always in Krsna consciousness.

What is that? Krsna consciousness? Chant Hare Krsna. Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. That will keep your Krsna consciousness. Bhajate mam ananya-bhak. He does not forget to worship Krsna by chanting the Hare Krsna maha-mantra. If you do that, that... But don't be attached to all these eating, sleeping, mating and defending. But be detached, that "These things I do not require as spirit soul, but because I am in material condition, because I have got this body, to keep this body fit, I require these things. So minimize it. Minimize, it.

Just like I am sannyasi. Somebody is sannyasi. So sannyasi, what is that sannyasi? We are also eating, we are also sleeping. But there is no mating. No sex life. So one item dropped, at least. The very important item. So that is called vita-raga. And there is no fear. Vita-raga. Everything can be practiced. Abhyasa-yoga-yuktena cetasa nanya-gamina [Bg. 8.8]. If we practice, then things will be all right.

Therefore Krsna says that bahavah, not one. Bahavah. Krsna says, many. Many persons. We have got many instances in the sastras. By tapasya, brahmacaryena, tapasa, jnanena, yamena, niyamena, tyagena. These are the different items. But either you practice the different items or simply take to Krsna consciousness, all these practices will be automatically done. Kecit kevalaya bhaktya vasudeva-parayanah [SB 6.1.15]. If you become vasudeva-parayana, then these things will be practiced.

Just like everyone in this country. In the morning the manager of the Central Bank came. He was very much praising that how these European, American boys have become so nice. Because they have taken to bhakti-yoga. It is compared: niharam, niharam iva bhaskarah. Niharam iva bhas... Niharam means... What is called? Mist or frost? The...? In the morning sometimes?

Devotees: Mist? Fog? Mist? Fog?

Prabhupada: Fog. Fog, yes. The fog... We have got experience. When there is fog... I was, when I was going to your country, USA, I was on the ship. So there was all of a sudden fog cover all over the sea. Anyone who has traveled in the sea, they have got experience. So you cannot go. Immediately the ship stops and horns so that other ships may not collide. It becomes... So this fog... Now, you have no instrument to drive away the fog. But as soon as the sun rises a little with strength, immediately fog is gone. So strong, but due to the sunshine, immediately it will go... Niharam iva bhaskarah. This example is given.

Similarly, we may have so many bad habits, raga, attachment. If you simply take to Krsna consciousness, this will go. Just like the fog, immediately. Immediately. So take to Krsna consciousness very rigidly. That is called vita-raga. Simply by... This is the gift of Sri Caitanya Mahaprabhu, that param vijayate sri-krsna-sankirtanam. Ceto-darpana-marjanam. Ceto-darpana-marjanam [Cc. Antya 20.12] means to drive away the fog in the mind. That's all. Because we are covered by the fog in so many ways, and it is very difficult to drive away. But you keep yourself in Krsna consciousness, it will be driven away. It will be driven away. There is no doubt about it.

So Krsna is suggesting that first of all jnana. The rascals have no knowledge how to become happy. They are thinking, "We shall...," they will be happy by drinking wine and eating meat and having sex life unlimitedly. They're thinking like that, so rascal. The whole civilization is condemned. They do not know how to become happy. They do not know how to become happy. Mudha. They do not know. The happiness is only in Krsna consciousness. This is the fact. Krsna assures that, that bahavah, many, jnana-tapasa...

First of all, one must know that the way in which you are finding out, trying to, trying to find out happiness, that is nonsense. That is not possible. We have to give up all these things. That is tapasya. Voluntarily give up all these things. The more we are advanced means more we have given up all these things. Eating, sleeping, mating and defending. This is the position. So vita-raga-bhaya-krodhah... [Bg. 2.56].

So how it is possible? How to become detached? Man-maya. "Always be absorbed in My thought." Or man-maya means... Mat means "mine," maya, "of Me." "Thinking of Me." That is recommended. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is the process. Always think of Krsna, man-manah. This is easy. Just like you love somebody. So if you chant his name, if you think of him, then you'll always remember. Similarly, if you simply think of Krsna, if you simply chant Hare Krsna name, then you remain man-maya.

So vita-raga-bhaya-krodha man-maya mam upasritah [Bg. 4.10]. You should take shelter of Krsna. Krsna advises, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. "You take My shelter." So, of course, those who are thinking of Krsna, it is understood that he has taken shelter of Krsna. Man-maya. Man-maya mam upasritah... So if you do these things... Not only you. There are... There are many examples. Bahavah. Just like Prahlada Maharaja and Dhruva Maharaja, all big, big stalwart devotees. Narada Muni, Brahma, Svayambhu... Svayambhur naradah sambhuh kumarah kapilah prahladah bhismah... [SB 6.3.20]. There are big, big personalities. To follow them, how?

Prahlada Maharaja was being chastised by his father, five years old, but he did not know how to protest. He was suffering and chanting Hare Krsna, Narayana. What can be done? What can be done? He was completely dependent on his father. And father had no mercy. The only fault was he, Krsna, turned Krsna consciousness. That is the fault. And he was being punished. He was punished, punished.

This is the world. Even father will be enemy, what to speak of others. If you become Krsna conscious, the whole world will be your enemy. You must be prepared for that. So therefore you require tapasya. Tapasya means voluntarily agree to suffer. That is called tapasya. Voluntarily. Suffering is there, but why not suffer for Krsna? Everyone is unhappy. Everyone is in suffering condition. Who is not suffering? Everyone is suffering.

Tri-tapa-yatana. Adhyatmika, adhibhautika, adhidaivika. Three kinds of sufferings are always going on. Why you are running fan? Because suffering. There is heat. So where is no suffering? This is called adhidaivika, the scorching heat, scorching, I mean, severe cold. There must be always. We are suffering now due to scorching heat, and when the... We are thinking, "If it is become cooler..." And when it is cool, then also we suffering. Then we think, "If there is some heat." When there is winter, we are hankering after heat, and when there is summer, we are hankering after cooling.

So this is going on. We cannot be happy. First of all we must know that. There is no question of happiness here. We are simply hankering. "If, it would have been very nicely cool." And when it is cool, then you'll think, "If it had been nicely hot..." The same thing. Carvita-carvananam. Carvita-carvananam means chewing the chewed. We have tasted heat and cold both, but we are desiring. "If it would have been like this, if it had been like that, if it..." But never come to the conclusion that either heat or cool, we have to suffer. Matra-sparsas tu kaunteya. That is explained by Krsna. So long you have got this, this material skin, then this heat and cold you'll have to suffer. Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah [Bg. 2.14]. The sita, the summer, the winter, or the summer season, neither of them are sources of happiness. But you are thinking like that. "If it would have been like this, if it would have been like this."

Therefore kanksa, akanksa. So if you become transcendentally situated, brahma-bhuta [SB 4.30.20], there will be no more akanksa. There will be no more hankering either for this or that. Because he knows... That is called jnana. So after jnana... That is required. Jnana, in the human form of life, this knowledge is required. The animals cannot have jnana. The human beings can have jnana. This is knowledge, that "So long I'll possess this material body, I'll have to suffer. I'll have to suffer." Unless you come to this conclusion, there is no progress.

If we remain attached to these bodily pains and pleasures... Of course, nobody wants pains, but for pleasure you take to Krsna consciousness. Of course, gradually you'll come to knowledge. That is not our aim. Our aim is that the pains and pleasure; so-called pleasure -- actually pain -- this will continue so long we have got this body.

Therefore we have to practice tapasya, penance. Simple thing: no illicit sex, no meat-eating, no gambling, no intoxication. This is tapasya, voluntarily accepting... Those who are practiced to all these bad habits... So they will feel some pain, but you accept that pain. Then this pain will be over, this material pain. Just like sometimes for curing some disease the doctor says that injection or surgical operation. That is painful, but to cure the disease we should accept that thing. Similarly, if you want to become free from this material body, then you should accept, accept this pain. This is not pain. It is simply imagination. Actually, it is pleasure.

So... Because we have no knowledge, therefore jnana-tapasa. And if there is knowledge and if there is tapasya, penance, then puta, purified. You become purified. Therefore it is said, bahavo jnana-tapasa puta mad-bhavam agatah. Then you come back to home, back to Godhead. So this Krsna consciousness movement is for teaching how one can be detached from this material existence and voluntarily accepting some so-called, I mean to say, sufferings. We should be steady. But actually, there is no suffering. It is simply imagination.

Just like there are many meat-eaters. We do not eat meat. What is our suffering? It is simply imagination. If you ask the meat-eater that "Don't eat meat," he'll think, "Oh, it is horrible." He'll say horrible. Yes, actually they say. Even big, big man.

The Lord Zetland, he also said, "Oh, no, no, this cannot be done. This is our life." Lord Zetland to some of our godbrothers, he said, "Can you make me brahmana?" "Yes, we can make you brahmana. You give up these..." "No, no. This is not possible. Horrible."

It appears to be horri... Because we are so much absorbed in maya. As soon as you ask anybody that "You cannot eat meat," he'll think it, "Oh, it is horrible." As soon as you say, "You cannot drink, you cannot have any intoxication," he thinks, "This is horrible." But actually it is not... This is maya. It is not horrible, but we are thinking horrible. We are not eating meat. Are you dying? No. We have got so many nice foodstuffs. Why shall I eat meat? So param drstva nivartate [Bg. 9.59]. So our philosophy, our Vaisnava philosophy, we do not say only that "Don't eat this," but "Eat this." We do not enjoy this, but enjoy this.

We give one alternative. We are not simply zero. The Mayavadi philosophy is zero. We say that "Make this side zero, and take this positive side." Just like here,

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
[Bg. 4.10]

They gave up this, but that does not mean he became zero. Zero is sunyavadi, voidism. No, you cannot remain in zero. That is not possible. If you accept this void philosophy, to make everything zero, that is artificial. Then again you'll fall down. Because you cannot remain in zero. The Mayavadi philosophers, they want to... Or the Buddhist philosophers, they want to make things zero. That is not possible. You cannot remain in zero. Because you are anandamayo 'bhyasat (Vedanta-sutra 1.1.12). You want ananda, pleasure. Pleasure cannot be in zero. That is not possible. Is it possible? To make things zero and you'll enjoy? No, that is not possible.

Therefore Krsna says that param drstva nivartate. You can make zero automatically when you find better engagement. So we have to give better engagement. Then things will be zero. Because you have got better engagement, you are not interested to go to the hotel. There is hotel also, cinema also in Vrndavana. But will you go there? So if you become attached to Krsna consciousness, this hotel, restaurants and, and dancing, and this and that, they'll be zero. Automatically. But if you simply try to make it zero, that is not possible. That is not possible. Therefore param drstva nivartate [Bg. 9.59]. If you get better engagement, to try to engage yourself always in the better engagement, then these material activities will be zero. But zero is not our philosophy. Positive, not negative. They simply make negative. Negative will not help us. Negative, there is of requisition negativeness.

But here it is said that... "One is vita-raga-bhaya-krodhah [Bg. 2.56], or you have to be detached from all these nonsense things, but the result will be, by jnana-tapasa, by knowledge and penance and austerities, when you'll be purified, then you'll come back to Me." This is positive. This positive... Our philosophy's positive, not negative. Negative is, I mean to say, that is... What is called? Anya-vyatireka... Sanskrit. Direct and indirect. This is indirect method. And direct method is positive. So you be positively engaged in Krsna consciousness, in Krsna's service, then you'll always remain on the transcendental platform, making the material activities zero. That is wanted. Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.10 -- Vrndavana, August 2, 1974

"The World Is A Foreign Country"

74/09/23 Calcutta, Bhagavad-gita 4.10


Nitai: "Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me -- and thus they attained transcendental love for Me."

Prabhupada:

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
[Bg. 4.10]

So I think I can speak in English. Is that all right?

Guests: Yes, yes.

Prabhupada: Nowadays, ladies, they can understand. This is the process. Mad-bhavam agatah. Our this human form of life is meant for going back to Krsna, back to home, back to Godhead. This Krsna consciousness movement is giving information to the people in general how to make life successful. What is that successful life? To go back to home, back to Godhead. This is not our home. This material world, this is foreign country. We are... Just like I am travelling all over the world. My home is in India, but I am going to so many countries, Europe, America, Canada, Australia, Africa... But my home is in India. This is a crude example. Similarly, we are all part and parcel of Krsna. Mamaivamso jiva-bhutah [Bg. 15.7]. Krsna says. "All these living entities, they are My part and parcel."

So Krsna is sac-cid-ananda-vigrahah [Bs. 5.1]. Krsna, His body is not material body. Those who are thinking Krsna's body as material, they are called Mayavadis. But actually, Krsna's body is not material. The evidence is that Krsna knows past, present and future. In the material body that is not possible. Just like I had my previous body in my previous birth, but I don't remember. If somebody asks me, "What you were in your previous life?" it is very difficult. Because death means forgetfulness.

We are not dying. So far we are, living entities are concerned, we are not dying. Na hanyate hanyamane sarire [Bg. 2.20]. We do not die. This is a disease, that we accept a foreign body, material body. And the foreign body is a machine. Just like you have got a car. You can ride on, drive on the car so long the machine is working. But as soon as the machine does not work, you have to change your car. It is like that.

isvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya
[Bg. 18.61]

Yantrarudhani mayaya. Isvara, the Supreme Personality of Godhead, is situated in everyone's heart. And He is giving us the facilities for material enjoyment. Because we have come here, we have come in this, in the material world, for sense enjoyment.

krsna-bahirmukha hana bhoga vancha kare
nikata-stha maya tare japatiya dhare
(Prema-vivarta)

This is a simple poetry given by a Vaisnava. As soon as we want to enjoy life independently, immediately maya captures. So this is simple presentation.

From sastra it is understood that Krsna, who is sitting within your heart, He knows what you are willing. You cannot conceal anything from Krsna. Anumanta upadrasta. The Paramatma is described as upadrasta, seeing everything. So because we have come to this material world for sense enjoyment, Krsna is giving us chance. "All right." Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. Krsna says, "I am sitting in everyone's heart." And because the living entity wanted to do something for his sense enjoyment, He gives the chance, "All right, here is the chance. You can do it." But actually, Krsna does not want it. But we want it. We want it. Just like a father says, "My dear boy, you do not do this. You do this." But the son insists, "No, I'll do this." So therefore father also says, "All right, do it at your risk."

Similarly, this material enjoyment is not required because we are spiritual entity. We have nothing to do with this... Asango 'yam purusah. We have no connection with this material world. But somehow or other, we are attached to this material enjoyment and we have forgotten Krsna, we have forgotten our home, we have forgotten our real identity. Therefore Krsna says here, vita-raga-bhaya-krodhah [Bg. 2.56]. Vita-raga-bhaya-krodha man-maya mam upasritah [Bg. 4.10]. If somebody understands that "This is not my home. I am wandering in these foreign countries," that is knowledge. But those who have no knowledge, they think that they are this body.

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
[SB 10.84.13]

This is animal conception of life. "I am this body." "I am Indian." "I am Hindu." "I am Muslim." "I am American." "I am Christian." "I am Hindu." Like that. This is all bodily conception. Sa eva go-kharah [SB 10.84.13]. This conception of life is animal conception.

Just like a dog. He does not know that he is spirit soul. He cannot understand. Aham brahmasmi. He cannot understand. It is in the human body one can understand that "I am not this body." A human body can understand what is written in the Bhagavad-gita. Tatha dehantara-praptih [Bg. 2.13]. You have to change your body. You do not know what change is going to be happened. But you have to change your body. How? There are so many bodies. Cats, dogs, demigods, and so many others. You have to accept. According to your karma. Karmana daiva-netrena [SB 3.31.1], by the judgement of superior authority, and according to your karma, you'll get a body.

So this is the problem of life, and in the human form of life there is chance of understanding what is the problem of life. The problem is that "I am eternal spirit soul. Aham brahmasmi. I am not this body." That, that is called knowledge.

Knowledge, nowadays they are fond of the technical knowledge, but try to understand what is the technical knowledge. In Boston I was invited by the Massachusetts Technical Institute. So I asked them, all the students, that "What has, what is that technology that when this machine stops to work, what technology you have got to get this machine again working? Have you got any department?" So they could not answer that, but they were very much attracted.

And we are now sending our representative all over the world to the scientists. Here is Dr. Svarupa Damodara Ph.D... He is from California. He has passed his chemistry and he has written one book. So in Manipur, he was, he was invited by many universities, schools, colleges.

So this movement is not a sentimental movement. It is the scientific movement. It is the most elevated, scientific movement. If you are a scientist, you can question. Here is scientist present. He will answer you scientifically. Don't take this movement as some something sentimental. Authorized movement. We are speaking the science which is given by Krsna, the Supreme Authority.

So here Krsna is giving you the idea, how you can get out of this material entanglement. Vita-raga-bhaya-krodhah [Bg. 2.56]. In the material life we are attached to four things: ahara-nidra-bhaya... Bhaya means fearfulness. So the fearfulness must be there. Because we accepted this material body, there must be always, we must be always afraid. Not only we, even a small ant or birds and beasts, everyone. Sada samudvigna-dhiyam asad-grahat. Always full of anxiety. Why? Asad-grahat. Because we have accepted this body, asat. Asato ma gama, sad gama. That is the Vedic injunction. "Don't keep yourself in this asat material world." Sad gama. Jyotir gama. Tamasi ma. These are the Vedic injunctions.

So here Krsna says that "Many people..." Bahavah. Not only one or two. Krsna says, bahavo jnana-tapasa. Jnana, knowledge, and tapasa, austerities. So this human life is meant for jnana and tapasa. Then we become purified. Jnana-tapasa puta. Puta means purified. We have to purify our existence. This is human activity. Just like we are training. We are training our students how to become purified. No illicit sex life, no intoxication, no gambling, and what is the other?

Brahmananda: No meat-eating.

Prabhupada: No meat-eating. You have to purify yourself. That is the injunction of all Vedic literature.

tapasa brahmacaryena
samena ca damena ca
tyagena satya-saucabhyam
yamena niyamena va
[SB 6.1.13]

So if we don't take to tapasya and don't take to knowledge, then this human form of life is spoiled. That, that, this Krsna consciousness movement is meant for this purpose.

So today is Srimati Radharani's birthday, Radhastami. So we called you for meeting. This Radharani, about some, Radharani... Because this Radharani is the source of spiritual inspiration. Source of spiritual inspiration. Apareyam itas tu viddhi me prakrtim param, jiva-bhutam maha-baho... Prakrtim param [Bg. 7.5]. The apara-prakrti is this material world, bhumir apo 'nalo vayuh [Bg. 7.4].

And there is another prakrti, para-prakrti. That is also mentioned here: mad-bhavam. Mad-bhavam means the nature in which Krsna is there. In this material nature, although Krsna is there, but we do not understand. We cannot see Krsna. That is material, forgetfulness of Krsna. But when you remember Krsna even in this material world, then it becomes spiritual.

Just like this temple. This temple is the opportunity of remembering Krsna. Here is Krsna worship. Here you can remember Krsna. Here is the inmates of this temple. They are chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama... So that is called mam upasritah. Mam upasritah. They have taken the shelter of the lotus feet of Krsna. And man-maya, and always thinking of Krsna. And vita-raga-bhaya-krodhah [Bg. 2.56]. Raga, we have got some attachment, this material attachment. But as soon as you become attached to Krsna, you'll be detached to this material world. That is... Bhaktih paresanubhavo viraktir anyatra syat [SB 11.2.42]. That is the test of bhakti.

Bhakti means... When you are advanced in bhakti... Bhaktih paresanubhavo viraktir anyatra syat. That is the test. The example is... Just like when you are hungry, you are given some food, you are eating voraciously. But when you are satisfied, you'll say, "No more. No more." Similarly, when you get Krsna, then you will say, "No more. No more material necessities."
Just like Caitanya Mahaprabhu said, the point of realization: na dhanam na janam na sundarim kavitam va jagadisa kamaye [Cc. Antya 20.29, Siksastaka 4]. He says, "I don't want these material riches, dhanam." Everyone is after money. "Money, money, money." But Caitanya Mahaprabhu says, na dhanam, "I don't want money." Na dhanam na janam. "Don't want followers." Everyone wants to become leader and some followers. Caitanya Mahaprabhu says that "What is the use of becoming leader of these fools?" Na dhanam na janam na sundarim kavitam va. Everyone wants very beautiful, obedient wife. He says, "That also I don't want." Then what do You want? Mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi [Cc. Antya 20.29, Siksastaka 4]. It is so pleasure, it is so great a pleasure that if you come to this bhakti platform, if you realize little, then you'll forget all these things.

Svamin krtartho 'smi varam na yace [Cc. Madhya 22.42]. Just like Dhruva Maharaja said. When he... He went to the forest for getting some material profit, but when he realized God, when he saw Krsna, Visnu, he... Visnu wanted, "Now you take benediction, whatever you want." He said, svamin krtartho 'smi varam na yace: "Svamin, I am now satisfied." So this is the position that yam labdhva caparam labham manyate nadhikam tatah.

So if you take to Krsna consciousness, then these are the result. Vita-raga-bhaya-krodhah [Bg. 2.56]. Krodha means when we cannot satisfy our senses in the... We try to satisfy our senses... Just like the jackal. He wanted to eat some grapes, but jumping, jumping, he could not get. Then, in krodha, he says, "Oh, it is useless. It is sour. We don't want." So this krodha, in the absence of sense gratification, there is krodha. Kama esa krodha esa rajo-guna-samudbhavah.

So Krsna says, man-maya, "being always absorbed in Me." Man-maya, maya, maya, maya. Vikararthe mayarthe.(?)When, just like, one thing is covered with gold, it is called svarnamaya. Similarly, when... We are now materially covered. When we become covered with Krsna consciousness, that is called man-maya. Man-maya, always thinking of Krsna. How it is possible? Man-maya mam upasritah. When you take shelter of Krsna, Krsna is so kind, He gives you shelter. He says,

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

We cannot become krsnamaya so long we are sinful

yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
[Bg. 7.28]

So these are the formulas. So one has to become man-maya. By taking shelter of Krsna, one has to become absorbed in thinking of Krsna. That is not very difficult. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. It is not at all difficult. You simply chant Hare Krsna mantra. You'll be man-maya. This is so nice thing. Therefore Caitanya Mahaprabhu has recommended,

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

So our request is... Everyone who is present here... Today is Radhastami. So pray to Radharani. And She is hare, hara. This hare, this word, is Radharani. Hara, Radharani. Radha or hara the same thing. So Hare Krsna. So we are praying to Radharani, "My Mother, Radharani, and Krsna." Hare Krsna. "O Krsna, O the Lord." Hare Krsna Hare Krsna, the same thing, repetition. "O Radharani, O Krsna." "O Radha-Krsna." "Radhe-Krsna" or "Hare Krsna," the same thing. Hare Krsna Hare Krsna Krsna Krsna Hare Hare. Again addressing, "O Krsna, O Krsna, O Radharani." Hare Rama. The same thing, again. Hare Rama. Rama is also Krsna. Rama is Rama, Rama is Balarama. They are all Krsna. Hare Rama Hare Rama Rama Rama Hare Hare. So this repetition of addressing Radha and Krsna or Hare Krsna is to pray, "My dear Lord, the, and the energy, the spiritual energy of the Lord, kindly engage me in Your service." That's all. "I am now embarrassed with this material service. Please engage me in Your service."

This is good sense. We are servants here. We are engaged in so many services. But it is not giving us comfort. Na trapa nopasanti. The service which we are rendering to others, they are not satisfied, I am not satisfied. This is material service. But if you give service to Krsna... Svalpam apy asya dharmasya trayate mahato bhayat. A little service can save you from the greatest danger. This is the formula.

Just like Ajamila. Ajamila, in his boyhood, he was brahmana. He was giving service to Visnu. But in young age he became a victim of a prostitute, and he fell down. But at the end, ante narayana-smrtih [SB 2.1.6], when Yamaduta was coming and were so fearful, he did not know whom to take shelter, but he was attached to his youngest son, whose name was Narayana. So he thought, "This Narayana would give me protection." So he asked him, "Narayana!" But at the same time he remembered that "That Narayana, oh, hm, I sometimes gave service." So immediately Narayana saved him. Svalpam apy asya dharmasya trayate mahato bhayat.

So it is our duty therefore... That is the duty of human life, to become Krsna conscious. And that is stated here. Vita-raga-bhaya-krodha man-maya mam upasritah, bahavah [Bg. 4.10]. It is not that one or two. Many. Jnana-tapasa. Jnana. That is required, knowledge and tapasya. That is human life. If, if we remain just like cats and dogs, eat, sleep and have sex life, beget children and die someday, this is cats' and dogs' life. This is not human life. Human life is different. Man-maya mam upasritah. Jnana-tapasa puta. To become purified by knowledge and tapasya. Tapo divyam yena suddhyet sattvam [SB 5.5.1]. That is the statement of Rsabhadeva. Everywhere. We have to purify our existence, and get out of this repetition of birth and death. That is success of life.

So we shall pray to Radharani... What is Radharani? Radharani is the pleasure potency of Krsna. Pleasure potency. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. The Supreme Lord has many potencies. Na tasya karyam karanam ca vidyate. Therefore He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, parasya saktir vividhaiva sruyate. He has got many multi-potencies. One of them is this pleasure potency. Pleasure potency...

He also wants pleasure. So when Krsna wants... Krsna is Param Brahman. He cannot enjoy anything material. He has to create the source of enjoyment by His own spiritual potency. That is Radharani. So Radharani is described in the sastra: radha-krsna-pranaya-vikrtir hladini-saktir asmad [Cc. Adi 1.5]. That is Krsna's hladini-sakti. She gives pleasure to Krsna. So She is very kind. And today is Radhastami. If we pray to Srimati Radharani... Therefore in Vrndavana you'll see. They are first of all glorifying, "Jaya Radhe!" Everywhere you'll hear. "Jaya Radhe."

Guest: Jaya Radhe.

Prabhupada: To glorify Srimati Radharani. So if Radharani's pleased, he'll be able to approach Krsna very easily. And that is the goal of our life. That is the goal of life. Vita-raga-bhaya-krodha man-maya mam upasritah [Bg. 4.10]. Mam upasritah means you have to take... You cannot take shelter of Krsna directly. You have to take shelter of His potency.

Krsna is therefore trying to help us. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. He is within. He is called caitya-guru. If you are purified... Krsna... Buddhi-yogam dadami tam. He'll directly speak you. And so long you cannot, then He sends His representative, the spiritual master, the guru. You can ask through the spiritual master about Krsna. Yasya prasadad bhagavat-prasadah **.

So in this way we have to be absorbed in the thought of Krsna. We have to take shelter of Krsna. Then... If you take shelter of Krsna, this jnana...

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

The same thing. Krsna will speak. Krsna is within you. Simply you have to take shelter of Krsna, always thinking of Krsna, chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama...

Guests: Hare Rama Rama Rama Hare Hare.

Prabhupada: Thank you very much. That's all. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.10 -- Calcutta, September 23, 1974