"The Magic Of Krsna Consciousness"

74/04/17 Bombay, Bhagavad-gita 4.28


Pradyumna: (leads chanting)

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhaya-jnana-yajnas ca
yatayah samsita-vratah

Translation: "There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of eightfold mysticism, and others study the Vedas for the advancement of transcendental knowledge."

Prabhupada: You can read the purport also.

Pradyumna: "These sacrifices may be fitted into various divisions. There are persons who are sacrificing their possessions in the form of various kinds of charities. In India, the rich mercantile community or princely orders open various kinds of charitable institutions like dharma-sala, anna-ksetra, atithi-sala, anathalaya, vidyapitha, etc... In other countries too, there are many hospitals, old age homes and similar charitable foundations meant for distributing food, education and medical treatment free to the poor. All these charitable activities are called dravyamaya-yajna. There are others who, for higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many kinds of austerities such as candrayana and caturmasya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the caturmasya vow the candidate does not shave for fours months during they year, July to October, and does not eat certain foods, does not eat twice in a day and does not leave home. Such sacrifices of the comforts of life is called tapomaya-yajna. There are still others who engage themselves in different kinds of mystic yogas like the Patanjali system for merging into the existence of the Absolute, or hatha-yoga or astanga-yoga, for particular perfections. And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajna, sacrifice for a certain type of perfection in the material world. there are others who engage themselves in the studies of different Vedic literatures, specifically the Upanisads and Vedanta-sutras, or the Sankhya philosophy. All of these are called svadhyaya-yajna, or engagement in the sacrifice of studies. All these yogis are faithfully engaged in different types of sacrifice and are seeking a higher status of life. Krsna consciousness is, however, different from these because it is the direct service of the Supreme Lord. Krsna consciousness cannot be attained by any one of the above-mentioned types of sacrifices but can be attained only by the mercy of the Lord and His bona fide devotee. Therefore, Krsna consciousness is transcendental."

Prabhupada:

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah

So charity, or sacrificing your possession for the benefit of others, this is also yajna. But they are called karma-kanda yajna, fruitive activities. By such performance of yajna, one can elevate his material position.

Just like feeding the poor. It is also yajna. But the same thing, if it is dovetailed in consciousness, that becomes perfect. People are very much inclined to feed the poor with sumptuous food, but it can be done in a little different way, that the foodstuff offered to Visnu, prasada, that distribution foodstuff is better than ordinary distribution of foodstuff. Ordinarily, that is punya, pious activities, but when it is connection with Krsna, this is called yajna. Dravya-yajna. To distribute food and cloth, that is called dravya-yajna, but yajna can be said when it is done, dovetailing the activities with Krsna consciousness. That is yajna. Yajna means Visnu. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. So our the Krsna consciousness movement, we are also distributing food in our about one hundred branches all over the world. But not directly, but through nirbandhah krsna-sambandhe yuktam vairagyam ucyate.

If we simply act piously, that is good, but it is not perfect. Suppose I execute many pious activities in my life. Then due to my pious activities, I will get birth in good family. Janmaisvarya-sruta-srih. I may get my birth in good family, high family. That is called janma. Then aisvarya, opulence, wealth; sri, beautiful body; and education also. I have several times explained that to become highly educated, that is also due to previous pious activities. To be highly rich, that is also due to previous pious activities. But Narottama dasa Thakura says that Karma-kanda, jnana-kanda, kebala bisera bhanda. Karma-kanda vicara, fruitive activities for getting better position of life, better body... [break] ...though I get my birth in a good family, there is still risk of degradation. Because sometimes we get our birth in rich family and due to opulence we are associated with bad company. Then we begin to act sinfully. That means again degradation. Therefore the Vaisnava philosophy does not very much approve even pious activities. What to speak of impious activities, they do not approve pious activities also.

They are simply after Krsna consciousness, simply interested in the service of Krsna. That is real yajna. Because in the Bhagavad-gita it is said that those who are engaged in devotional service... To hear, devotional service... I have explained several times. To hear about Krsna. Simply by hearing Krsna, if we simply try to understand Krsna, that is also better than dravyamaya-yajna, dravya, in charity. But because we cannot devote ourself... Pure devotional service means sravanam kirtanam. Just like Haridasa Thakura, he was simply engaged in sravanam kirtanam. He was chanting three hundred thousand times Hare Krsna maha-mantra. We cannot imitate that. That is not possible. But pure devotional service is like that.

Just like our Gosvamis, the Six Gosvamis in Vrndavana, how they executed devotional service is described by Srinivasa Acarya,

krsnotkirtana-gana-nartana-parau premamrtambho-nidhi
dhiradhira-jana-priyau priya-karau nirmatsarau pujitau
sri-caitanya-krpa-bharau bhuvi bhuvo bharavahantarakau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

Krsnotkirtana-gana-nartana-parau. They always engaged them in chanting Hare Krsna maha-mantra. Utkirtana, very loudly. Krsnotkirtana. Utkirtanam. Krsnotkirtana-gana-nartanau-parau, dancing also. Just like here the boys, they are chanting and dancing. This is very good, following the footsteps of the Gosvamis.

Sri Caitanya Mahaprabhu, He was also engaged in chanting and dancing. That is a... His dancing description is there in the Caitanya-caritamrta during the Ratha-yatra festival. So chanting, dancing, chanting of the holy name, and in ecstasy dancing, that is also yajna. That is the most perfectional yajna. Yajnaih sankirtana-prayaih. This is called sankirtana-yajna. Bahubhir militva gayantiti sankirtanam.

Sankirtana means when we combine together, many persons, and chant and dance. that is called sankirtana-yajna. So those who are engaged in the sankirtana-yajna, they are also performing yajna. That is better than dravyamaya-yajna, dravya-yajna. Dravya-yajna, charity. Suppose one man has no money. Then his life is spoiled? No. In any condition we can execute this yajna, sankirtana-yajna. There is no need of money. Ahaituky apratihata. This sankirtana-yajna is so nice that it cannot be checked by any material condition. If one is interested, he can perform sankirtana-yajna or the bhakti-yoga system, sravanam kirtanam, in any condition of life.

In the Bhakti-rasamrta-sindhu, there is a story... Not story. Fact. It is described there that one brahmana -- he was a great devotee -- he wanted to offer very brilliant service, arcana, in the temple worship. But he had no money. But some day he was sitting in a Bhagavata class and he heard that Krsna can be worshipped even within the mind. So he took this opportunity because he was thinking since a long time how to worship Krsna very gorgeously, but he had no money.

So he, when he got this point, that one can worship Krsna within the mind, so after taking bath in the Godavari River, he was sitting underneath a tree and within his mind he was constructing very gorgeous simhasana, throne, bedecked with jewels and keeping the Deity on the throne, he was bathing the Deity with water of Ganges, Yamuna, Godavari, Narmada, Kaveri. Then he was dressing the Deity very nicely, then offering worship with flower, garland.

Then he was cooking very nicely, and he was cooking paramanna, sweet rice. So he wanted to taste it, whether it was very hot. Because paramanna is taken cold. Paramanna is no taken very hot. So he put his finger on the paramanna and his finger burned down. Then his meditation broken, because there was nothing. Simply within his mind he was doing everything. So... But he saw that his finger was burned. So he was astonished.

In this way, Narayana from Vaikuntha, He was smiling. Laksmiji asked, "Why you are smiling?" "One of My devotee is worshipping like this. So send My men to bring him immediately to Vaikuntha."

So the bhakti-yoga is so nice that even if you have no means to offer the Deity gorgeous worship, you can do it within the mind. That is also possible. Therefore it is said that ahaituky apratihata. In any position of life you can engage yourself in bhakti-yoga system. Sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23]. But the prime or the topmost perfection of bhakti-yoga is sravanam kirtanam, sravanam kirtanam, fully absorbed in the thought of Krsna. That is recommended in the Bhagavad-gita also. Yoginam api sarvesam mad-gatenantar-atmana [Bg. 6.47]. This is the simplest process. You have to practice always thinking of Krsna. That is also, Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Mad-yaji. Now, suppose if you have nothing to offer. Still, you can, man-manah, by thinking of Krsna, by thinking of all materials for worshiping, testing them, sitting in one place, you can go on. That is called man-manah, thinking, thinking of. You can offer Krsna, as I described, so many things.

But Krsna wants to see how much you are devoted to Him. Dravya-yajna. Krsna is not hungry that you have to offer something, very nice foodstuff. That, you must do that. But if you have no such thing in possession, you can do it within the mind. But not that you have got everything to offer... You can offer Krsna very nice foodstuff. In that case if you think that "I can do it in mind," that is cheating. That will not be done. But in case you have nothing to offer materially, but still, you can offer in the mind. That is called vitta-sartha.[?]

Actually we have seen in many places, a rich man has got Deity. The other day we went to a place. The Deity is there, but Deity is not worshipped. Deity is not offered anything. That is not good. That man is very rich man. According to his position, one must offer prepared foodstuff, distribute prasadam, not that... Generally, the impersonalists, they do so. There are many big, big temples, big, big Deities, but the Deity is offered a little elaichianna.[?] That is not good. If you establish Deity, you must worship to the best capacity of your possession. That is Deity worship.

But if one hasn't got to offer anything, he can offer everything within the mind. This facility is there. Therefore it is apratihata, it cannot be checked, apratihata. Because bhakti can be executed practically also within the mind. It cannot be checked. But if you have got something to offer to Krsna, don't think that "I shall offer in my mind. "That is... Krsna is also very intelligent, that "He is cheating Me." Krsna wants how much you are sacrificing in devotion, bhaktya. Krsna is not after your goods. That is explained in the Bhagavad, tad aham bhakty-upahrtam asnami. Patram puspam phalam toyam. Krsna is prepared to accept from you even a little leaf, patram, even a little flower, patram puspam phalam, a little fruit. Anyone can secure these. Even if you cannot secure, if you are so poor or unable, you can offer Krsna everything within the mind.

But if you are in possession, then that will not be successful. Then it be cheating. That is called mithya-sartha.[?]

According to one's means, ye yatha mam, according to one's position, they should worship Krsna, maybe without any dravya or with dravya. Yajna is performed. Dravya-yajnas tapo-yajnah. The svadhyaya. The Gosvamis, they also used to perform svadhyaya-yajna. That is also mentioned. Nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau. They were studying all Vedic literature, all Vedic literature. That is called svadhyaya-yajna, to read Vedic literature, to understand Vedic literature, to act according to the direction of the Vedic literature. This is called svadhyaya-yajna. Svadhyaya-yajna, jnana-yajna.

By reading Vedic literature, you enlighten yourself with knowledge. So this is also yajna. There are so many... Krsna is available in so many ways, according to your position. It is not that He is conditioned. He is not conditioned. Therefore it is called ahaituky apratihata. The svadhyaya-yajna. The Gosvamis, they were not only dancing and chanting. That was also part of their business. Krsnotkirtana-gana-nartana-parau. But they were also good scholars. Nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau.

Just like in our Krsna consciousness movement, we are trying to publish our books in different languages. Already we have got in European and American, English, French, German, Spanish, Swedish, Japanese, Chinese. This is required. Nana-sastra-vicaranaika-nipunau sad-dharma. Because people are misled. So they should be given opportunity to study, to understand what is God consciousness, what is Krsna consciousness. So through the sastras. That is also required.

Nana-sastra-vicaranaika-nipunau sad-dharma... The Gosvamis practically demonstrated in their life everything. Caitanya Mahaprabhu taught them. They were the first disciples of Sri Caitanya Mahaprabhu. Rupa Gosvami was given lesson for ten days continually at Allahabad, Prayaga, Dasasvamedha-ghata. As a result of his instruction, he first wrote this Bhakti-rasamrta-sindhu, which we have translated into English, Nectar of Devotion. Similarly, Sanatana Gosvami was given instruction for two months at Benares, Varanasi.

So bhakti is not that it is something sentiment, without any basic principle of knowledge. No. It is fully based on Vedic knowledge. Bhaktya sruta-grhitaya. Sruta means Veda. Bhakti after studying the Vedic knowledge -- that is perfect bhakti. Vedanta-sutra.

Therefore Caitanya Mahaprabhu, He talked on Vedanta-sutra at Benares. And because the Mayavadi sannyasis, they were criticizing Caitanya Mahaprabhu that "He is sentimental sannyasi, devotee, He does not study Vedanta-sutra..." The Lord was criticized like that. So some of His devotees requested that "We know that You do not mix with the Mayavadi sannyasis, but they are criticizing You. If you kindly meet them..." So Sri Caitanya Mahaprabhu met all the Varanasi Mayavadi sannyasis. Prakasananda Sarasvati, he had sixty thousand disciples. So they asked. Prakasananda Sarasvati asked Caitanya Mahaprabhu that "You are a sannyasi. So you do not study Vedanta-sutra. It is the," I meant to say, "vow of the sannyasis that they must." Vedanta-sutra is the crucial point of sampradaya. One sampradaya must give his commentation on the Vedanta-sutra. Otherwise he is not a bona fide sampradaya. So especially in the Sankara sampradaya, they are very much fond of studying Sankhya philosophy and Vedanta-sutra.

So Caitanya Mahaprabhu, when He went to Varanasi, He was simply dancing and chanting Hare Krsna mantra. So people began to criticize. Not people, this sannyasi-sampradaya. So His devotees, they became little sorry that "Our Lord is being criticized." Therefore He accepted their invitation, and there was Vedanta talk with Prakasananda Sarasvati, and Sri Caitanya Mahaprabhu became victorious, and they became all disciples. These are statement in the Caitanya-caritamrta.

So it is not that those who are bhaktas, they... That is also complete, chanting and dancing Krsna. Krsnotkirtana-gana-nartana-parau. There is direct process. But if somebody wants to understand this Krsna consciousness philosophy through Vedanta philosophy, through Upanisads, so they are prepared, they are prepared. Therefore we are publishing so many books. We are discussing Vedanta philosophy, Upanisad, all the Vedic literatures. The Srimad-Bhagavatam is the essence of all Vedic literature.
It is stated, nigama-kalpa-taror galitam phalam idam [SB 1.1.3]. Nigama. Nigama means Vedic literature. Kalpa-taru. Kalpa-taru means desire tree. Desire tree... We have got experience; from the mango tree we get mango, and from coconut tree we get coconut. But desire tree means whatever you want, you can get. Even you can get puris and halava from the tree. that is called desire tree. So the Vedic literature is called nigama-kalpa-taru. Nigama, Vedic literature, desire tree, kalpa-taru, taru, kalpa-taru. In the Vedic literature every knowledge is there. Veda means knowledge, perfect knowledge, either material or spiritual. The Vedas are there for the benefit of the human society.

Because the living entity has come here in this material world to enjoy, so direction is there, "All right, you have come here to enjoy. So you enjoy materially under direction. Then gradually you become spiritual and then take liberation." That is the purpose. Karma-kanda, jnana-kanda. Jnana-kanda is the path of liberation. Then upasana-kanda.

So it is not that devotees are sentimental. It is not that. Bhaktya sruta-grhitaya. Bhakti devotional service, after complete Vedic literature understanding... But bhakti is nice thing that if one takes to bhakti directly, he understands Vedic version automatically.

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

This is Krsna's mercy. Even one is illiterate, if he sincerely takes to bhakti-yoga, so Vedic philosophical conclusion automatically awakens.

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

These are the statement, and actually... Just like these boys. These boys, they were not educated in Vedic literature, never. But how they have taken to this Krsna consciousness? This is the magic of Krsna consciousness. It is not dependant on studying of Vedas, but if you take seriously to Krsna consciousness, the Vedic knowledge is automatically awakened.

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

This is the secret. If one has unflinching faith in Krsna and unflinching faith to his spiritual master, then automatically the Vedic knowledge becomes awakened.

This is a fact, you can see. They never knew what is Vedic life, Vedic knowledge, but how they have become so nice perfect devotee? That unflinching faith. That is required. Visvase milaya vastu tarke bahu-rupa.[?] And that visvasa, that is explained, visvasa, faith, in the Caitanya-caritamrta, visvasa-sabde, visvasa sudrdha niscaya, krsne bhakti kaile sarva-karma krta. Sraddha-sabde visvasa sudrdha niscaya. This is statement of Krsnadasa Kaviraja Gosvami. He said, sraddha. Because to become a devotee, the begin is sraddha faith.

Just like you all ladies and gentlemen, you are coming. It is the sraddha, "Let us hear something, what they are speaking about Krsna." This is the beginning. So this sraddha, as it grows and becomes firmly fixed up, that is devotion. Sraddha means, devotion means, gradually making the sraddha more and more fixed up. Adau sraddha. Adau sraddha tatah sadhu-sanga. First of all sraddha, faith. Then association with the devotee. Atha bhajana-kriya tato 'nartha-nivrttih syat tato nistha rucis tatah, athasaktis tato bhavah. Bhava. So we have to come to the stage of bhava. Budha bhava-samanvitah. Krsna says,

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

So this bhava, the ecstatic stage of devotional service, one has to reach. That is the perfection, or that, the priority stage of love of Godhead.

So these things are recommended. Krsna is personally explaining. Why should we not take advantage of these things? Why we are neglecting? It is suicidal. The Supreme Personality of Godhead is personally instructing how to become Krsna conscious, how to become perfect in Krsna consciousness, and then, tyaktva deham punar janma [Bg. 4.9], then you can go back to home, back to Godhead. Why we should not take advantage of this opportunity? This is not very good. We should take advantage. We have got this human form of body. We have got intelligence. And the statement and explanation is being given by the Supreme Personality of Godhead personally. Why we should not take advantage? This is suicidal policy. Thank you very much. Hare Krsna. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.28 -- Bombay, April 17, 1974

"Learning To Satisfy The Right Senses"

"Learning To Satisfy The Right Senses"

74/04/16 Bombay, Bhagavad-gita 4.27


Pradyumna: (leads chanting)

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Translation: "Those who are interested in self-realization in terms of mind and sense control offer the functions of all the senses, as well as the vital force, breath, as oblations into the fire of the controlled mind."

Prabhupada: Read the purport.

Pradyumna: "The yoga system conceived by Patanjali is referred to herein. In the Yoga-sutra of Patanjali, the soul is called pratyag-atma and parag-atma. As long as the soul is attached to sense enjoyment, it is called parag-atma. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patanjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material affection. According to this yoga system, pratyag-atma is the ultimate goal. This pratyag-atma is a withdrawal from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prana-vayu. The apana-vayu goes downwards, vyana-vayu acts to shrink and expand, samana-vayu adjusts equilibrium, udana-vayu goes upwards -- and when one is enlightened, one engages all these in searching for self-realization."

Prabhupada:

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

When one is enlightened, jnana-dipite, the light of knowledge is awakened, then atma-samyama-yogagnau, controlling the senses and offering in the fire of yoga. So the Patanjali system is explained in the purport that controlling the inner different kinds of, five kinds of, prana-apana-vayu. That is a mechanical system. That is approved also. That helps controlling the senses. But there is another process that is called this bhakti-yoga system, that not only controlling the senses but to give engagement to the senses.

Simply by artificial controlling... Just like a child. The mind is just like child, sometimes accepting something, sometimes rejecting something. Sankalpa-vikalpa. That is the business. So it is very difficult to control the mind. Arjuna, when he was asked to control the mind by yoga practice, he said cancalam hi manah krsna pramathi balavad drdham: "My dear Krsna, You are asking me to control the mind, but I think it is impossible. Especially we are in the political field, royal order. We have to deal with so many political subject matter." So he said that

cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram

"I do not think mind can be controlled. It is very, very difficult, as difficult as to control the breeze or wind, strong wind blowing. It is not possible to control them." That was the verdict of Sri Arjuna. It will be explained in the sixth chapter.

Actually, it is very difficult to control the mind. So artificially, by controlling the breathing system, there is the process, but still, it is difficult. As I explained yesterday, even a great yogi like Visvamitra, he also failed. There are many instances. There was another, Saubhari Muni. He was practicing yoga system within the water. And as soon as he was little agitated by the fish, he wanted to come out and marry and one king's daughter. He wanted to marry all the eight daughters. So there are many instances like that. It is very difficult to control the mind.

But our process, as it is stated here, that atma-samyama-yogagnau. Atma-samyama. Samyama, control. The mind is the principle sense. Indriyani parany ahur indriyebhyah param manah [Bg. 3.42]. Mind is the central figure of all the senses. Just like madman. Because he cannot fix up his mind, he cannot work properly. Therefore he is called madman. So our process is that we cannot control the mind. But if we engage the mind on the lotus feet of Krsna, then everything is controlled. Krsna will help. If some way or other, you engage your mind at the lotus feet of Krsna, sa vai manah krsna-padaravindayoh. then gradually everything will be controlled.

There is another version that sevonmukhe hi jihvadau. Jihvadau, to control the jihva. The jihva means the tongue. It is very difficult to control the jihva. People do not know it, but actually this is there. Everyone becomes a servant of the senses just beginning from the tongue. They eat anything and everything. Therefore they cannot control others senses also. This is the experience of big, big yogis. Therefore in the yoga practice, yama-niyama... In the yoga practice also, it is forbidden, not to allow the tongue to eat anything and everything, no. That is not possible. Similarly, we also ask our devotees not to allow your tongue to touch anything except krsna-prasadam. Tongue's two business: eating, tasting something, and vibrating sound. So if we can control the tongue not to touch anything which is not offered to Krsna, and if we do not allow the tongue to talk anything except Krsna, Hare Krsna maha-mantra, then you become the greatest yogi. The greatest yogi. Simply two things. Of course, we have to eat. That's a fact. Without eating, we cannot exist. So eat. We have got so many nice things, offered to Krsna. We offer to Krsna all nice things.

As Bhaktivinoda Thakura says, krsna baro doyamoy, koribare jihwa jay, swa-prasad-anna dilo bhai. Bhaktivinoda Thakura, he was a grhastha, practical. He experienced. He said, sarira abidya-jal: "This body, material body, is a network of ignorance." Sarira abidya-jal. Just like a network. If you are put into a net and bound up and thrown into the ocean, then what is your condition of life, just imagine. Similarly, we, pure souls, we have been put into this network of material body, and we are thrown into the ocean of nescience. This is our position, struggle for existence. How to get out of the network? How to get out of the ocean? This is... Manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. This is our position.

So Bhaktivinoda Thakura says this body is the network of ignorance, simply sense gratification. "I shall eat this. I shall eat that. I shall hear this. I shall..." The ear is engaged in hearing nice cinema songs, and the tongue is engaged, going to the restaurant, so many so-called palatable dishes. Similarly, other senses, they are engaged. So the... According to bhakti-yoga system, the first control is recommended to the tongue. That is said, that atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234].
Now, we receive knowledge through the indriyas, but if the indriyas are impure -- senses, they are impure -- they cannot understand what is Krsna. Atah sri-krsna-namadi, na... Beginning. Because beginning is sravanam. Bhakti-marga begins by hearing.

Now, what is sravanam? Chanting. If there is chanting or there is some speaking, then we can hear. That is recommended by Sri Caitanya Mahaprabhu, that simply hear. There are many places, recommended, that "Hear." So but it is said, atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234]. These present blunt senses, material senses, cannot receive even this chanting of Hare Krsna mantra. They say, "This is nuisance." Bhagavan says in the Bhagavad-gita, catur-vidha bhajante mam: "Four classes of men who begins bhagavad bhajana," sukrtina, "those who are pious..." But the modern leaders, they say, "This bhajana nuisance." This is our misfortune. Satatam kirtayanto mam yatantas ca drdha-vratah [Bg. 9.14]. These are the explanation in the Bhagavad-gita.

Saintly person, mahatma, they are engaged in chanting satatam, always. Satatam kirtayanto mam [Bg. 9.14]. Kirtayantah, glorifying. Sri Caitanya Mahaprabhu recommends, kirtaniyah sada harih. Kirtaniyah sada harih.

trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniyah sada harih
[Cc. adi 17.31]

This is the recommendation of Caitanya Mahaprabhu that you should glorify the holy name of Hari. Hari means Krsna. So that is the recommendation. But we are meeting so many obstacles because they think, "This chanting is nescience. This bhajana is nuisance. This is Kali-yuga. Not the Kali-yuga, even every yuga. So atah sri-krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234]. A devotee is hearing, he is enjoying, and the non-devotee is thinking, "It is a nuisance."

Therefore it is said, atah sri-krsna-namadi na bhaved grahyam indriyaih. The blunt senses, material senses, they cannot receive. Namadi. Not only name, they cannot see Lord Krsna's form. Because hearing and seeing and smelling and tasting and touching... We have got so many senses. So These senses being materially contaminated, it cannot hear what is Krsna's holy name. Atah (sri) krsna-namadi na bhaved grahyam indriyaih [BRS. 1.2.234]. Then how to understand Krsna? That is recommended. Sevonmukhe hi jihvadau. You have to engage your tongue first of all in the service of the Lord. The Krsna realization begins from the tongue.

How? Now you simply make it a vow that "I shall not talk anything except glorifying the Lord." Then you become perfect. Very simple method. Simply you have to make this determination, that "I shall not talk anything which is not about Krsna, and I shall not eat anything which is not offered to Krsna." So our this Krsna consciousness movement is teaching these two things specifically. We are distributing little prasadam. If we get opportunity, we can give sumptuous prasadam. We are doing that in all other centers throughout the whole world. By eating, simply by eating, one can be beloved. It doesn't require if he simply eats Krsna prasadam. It is so nice method. So jihvadau. And hearing. This is recommended here, that atma-samyama-yogagnau. Atma, you have to make a determination, atma-samyama, that "I shall not allow this tongue to take anything in the restaurant. But I can simply allow the tongue... "If you do this, then you become gosvami. That is called gosvami. Because we are all godasa. Go means senses.

So actually we are all servants of our senses. The whole activities of the material world means everyone is acting as the servant of his senses, that's all. This is the material world. Everyone is working. Everyone is working so hard. So when one becomes intelligent, then he understands that "What I am doing? I am thinking that I am master, I am proprietor, I am the head of the family, but what I am doing actually? I am acting as servant of my senses, my son's senses, my wife's senses, my daughter's senses, my servant's senses. That's all." If you speak something wrong even to your servant, the servant will resign, and you will be in trouble. Therefore you have to serve his senses so that he may not be angry. This is our position. So we are simply serving senses, but we are thinking, "I am master." This is called illusion.

So jnana-dipite, when you actually come to the sense of your knowledge, then you come to this conclusion that "What I am? What is my mastership? I am simply serving the senses, different senses." Even in the outward... [break] ...what is the taste of that knowledge. That is explained in the Bhagavad-gita. What is that? Bahunam janmanam ante: [Bg. 7.19] "After many, many births, spoiling the life and spoiling the time by satisfying the senses..." Bahunam janmanam ante. So long you will go on satisfying these senses, either your senses -- that is centralized senses -- or expanded senses, the senses of your family, senses of your society, senses of your country, nationality, these are all sense gratification process, simply extending. It begins centralized, my senses, then my son's senses, then my grandson's senses, then my country's senses, then... It is sense gratification, that's all. There is no other business.

So when one becomes enlightened, he offers himself to Krsna. There is a verse like this. Kamadinam kati na katidha palita durnidesah: "My Lord, I have spoiled my time in this way, becoming the godasa or the servant of the senses." Kamadinam, kama krodha lobha moha matsarya. Therefore it is called, kamadinam kati na. "I have tried to satisfy them to my utmost." Kati na katidha. "What I have not done for them? Still, they are not satisfied. Neither they are merciful." Tesam jata mayi na karuna na trapa. Na trpta. "They are neither satisfied; neither they are merciful, never."

You go on serving your family. Nobody will give you relief. If you say that "Now I have done so much for you. Give me relief." First of all I do not want to be relieve also. That is also another disease. You see? You will be surprised. It is my practical experience. This Krsna consciousness movement, before starting, I wrote one letter to Mahatma Gandhi: "Mahatma Gandhi, you have got position. People accept you as a very pious man. Now you have got your sva-rajya, and you are very fond of Bhagavad-gita. Let us preach Bhagavad-gita." I wrote this letter. Unfortunately, a few days after, he was killed. So this is the position. All big, big leaders, they do not want to take relief from this sense gratification business. No. This is the...

Therefore jnana-dipite atma-samyama-yogagnau. Because there is no knowledge, they think the sense gratification extended, expanded sense gratification, will make the world happy. No. That is not possible. Therefore jnana-dipite means that by this kind of sense gratification we will not solve the problems. Kamadinam kati na katidha palita durnidesas tesam jata mayi na karuna. Karuna. "There is no mercy. Therefore I have given up them. Now I have come to You, my dear Lord. I was serving the senses so long. Now I want to serve You." This is knowledge, jnana-dipite. "Because my business is to satisfy the senses, either my senses or my relative's senses, but it has not made me happy, therefore I have come to You to satisfy Your senses. Kindly engage me in Your business."

This is called jnana. That is explained in the Bhagavad-gita. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. When jnanavan... What kind of jnanavan? After serving the senses of so many people life after life, when one comes to his real knowledge that "This kind of sense gratification will not make me happy. Let me gratify the senses of Krsna," that is real knowledge. Jnana-dipite. And in another place it is said, bahunam janmanam ante jnanavan mam prapadyate. Jnanavan. That is real knowledge.

Actually, my business is to satisfy the senses of Krsna, but I am thinking that I shall be happy by satisfying my senses, my family's senses, my country's senses, my nation's senses, and so on, so on, so on. This will make me happy. This is the secret. So therefore Krsna says that "You have manufactured so many business of sense gratification. That's all right. Give up this all rascal business. Simply surrender unto Me." Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Then you will be satisfied. Otherwise there is no question of satisfaction. You go on increasing the area of sense gratification. That will not make you happy. So

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

This is the definition of mahatma. When one engages his senses for the satisfaction of the supreme senses... But unfortunately, we define the Supreme as having no senses. Nirakara. No hands, no legs, no eyes, nothing, no senses. Simply I have got my senses. And who manufactured me, he has no senses. But that is not fact.

If I have got my senses, my father, who manufactured me, he has also senses. This is right conclusion. How is that? I have got my senses, I have got my propensities, I have got my form, and why these things should be denied to my father, and especially the supreme father? Therefore Bhagavad-gita says that avyaktam vyaktim apannam manyante mam abuddhayah, param bhavam ajanantah [Bg. 7.24]. They do not know. But actual fact is that when our senses will be sacrificed for the satisfaction of the supreme senses, then our life is successful. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170].

It is not that nullifying my senses, God's senses, every... No. Senses are there. My senses are there, and God's senses are there. But when my senses will be engaged in satisfying the Supreme senses, that is my perfection of life. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170].

So that can be begun with sevonmukhe hi jihvadau. Because we meet together and talk so many nonsense in political conference, social conference, scientific conference, tongue going on. Day and night, conference is going on. And another business, eating process, sense gratification. If people are asked, "Please come here. Chant Hare Krsna," they are not at all interested. And invite him in some political meeting and talk all nonsense. He is very much interested. Yes. This is called maya. So we have to convert this. Instead of engaging senses for talking nonsense, we have got so many books, so many talks about Krsna. Why not take this? You can go on on, Srimad-Bhagavatam, about Krsna. Bhagavad-gita. Go on talking, and go on eating krsna-prasadam. Sevonmukhe hi jihvadau, chanting Hare Krsna mantra, sevonmukhe hi jihvadau svayam eva sphuraty adah. Then self-realization is guaranteed.

There is no difficulty, not at all. And that is also described, sa mahatma sudurlabhah. Simply says, sudurlabhah. But what is the symptom?

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam
[Bg. 9.13]

This is mahatma. Mahatmanas tu mam partha daivim prakrtim. They are under the protection of daivi-prakrti. There are two prakrtis, spiritual prakrti and material prakrti. The devotees are not under this material prakrti. They are under the spiritual prakrti. The activities of Krsna, they are all spiritual. And the devotees, because they are engaged in spiritual activities, they are above the material prakrti. Sa gunan samatityaitan brahma-bhuyaya kalpate. Who? Mam ca yo 'vyabhicarena bhakti-yogena sevate [Bg. 14.26]. Anyone who is engaged in devotional service without any impediment, avyabhicarini, without any stoppage, continuously, sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26], he is not on the material platform.

Therefore a devotee, mahatma... Mahatmanas tu mam partha daivim prakrtim asritah... [Bg. 9.13]. There are two prakrtis. Those who are not mahatmas, duratma... Duratma means trying to satisfy the atma in a different way, far, far away from Krsna. They are called duratma, dur. Dur means distant or very difficult. So everyone can become mahatma, as it is explained in the Bhagavad-gita, simply by surrendering to Krsna. Sa mahatma sudurlabhah. It is not very easy to become a mahatma and to surrender unto Krsna. But if we can do that, if we engage our senses in the service of the Supreme Lord...

There is no question of stopping the activities of the senses. That will fail. The yoga system, Patanjali yoga system, is artificially stopping the activities of the senses. But that will be not very successful because the senses are so strong that as soon as it gets an opportunity, it acts immediately.

Therefore in the sastra it is forbidden, matra svasra duhitra va naviviktasano bhavet: "In a lonely place don't sit down even with your mother, even with your sister, or even with your daughter." Because generally our senses are not very much agitated in the present of mother, sister and daughter. But sastra says, "Even though it is so, but don't sit down with your mother, sister and daughter in a lonely place." "Why? I am not a fool." But you are not a fool. But balavan indriya-gramo vidvamsam api karsati. The senses are so strong, even one is very, very learned, he is also agitated. We have got many instances. Old men, sixty, seventy years, he is agitated by seeing one young girl. You see? So senses are so strong. So therefore we have to engage all our senses in the service of the supreme senses. That is perfection of life. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170].

So the beginning is that the first number, one, number one sense, the tongue, you try to control by eating krsna-prasadam and chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama. Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.27 -- Bombay, April 16, 1974

"Attracted By Spiritual Affairs"

74/04/15 Bombay, Bhagavad-gita 4.26


Pradyumna: (leads chanting)

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

Translation: "Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice."

Prabhupada: Read the purport.

Pradyumna: "The four division of human life, namely the brahmacari, the grhastha, the vanaprastha and sannyasi, are all meant to help men become perfect yogis, or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacaris, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing the process and the senses in the fire of the controlled mind. A brahmacari hears only words concerning Krsna consciousness. Hearing is the basic principle for understanding, and therefore the pure brahmacari engages fully in harer namanukirtanam -- chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds and his hearing is engaged in the transcendental sound vibration of Hare Krsna Hare Krsna. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted unattached sex life is also a kind of yajna because the restricted householder sacrifices his general tendency towards sense gratification for higher transcendental life."

Prabhupada:

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

So indriya-samyama, yoga. Yoga means indriya-samyama. Yoga indriya-samyamah. The yogic practice is recommended for persons who are too much in the bodily concept of life. Anyone.... Why anyone? Practically any person. Therefore this yogic practice was recommended for general population so that they can control the senses. Gradually, one has to take to this platform of indriya-samyama or sattva-guna. Rajo-guna, sattva-guna and tamo-guna. So one has to promote himself to the platform of sattva-guna.

Generally, people are in the rajas-tamo-guna. I was explaining yesterday in the morning,

tada rajas-tamo-bhavah
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati
[SB 1.2.19]

Everyone is trying to be very peaceful and happy. That is possible when one is promoted to the platform of sattva-guna. The yoga practice means that. Yoga practice means by controlling the airs within the body... That will be explained. There are five kinds of air, vayu. When the airs are not controlled in old age, according to Ayurvedic system, it is called vayu-roga. The muscles become slackened, old man. Because the air control or air circulation is not proper. There are many medicines, many practice of yoga.

So the real purpose is, yoga practice means, to control the senses.

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
[Bg. 3.42]

This is the study of the whole structure. Grossly, our body means the senses. We are, everyone, animal and less intelligent men, they are busy only for sense gratification. Indriyani parani... They think the sense gratification, "This is enjoyment, this is happiness." But actually that is not happiness. Sukham atyantikam yat tad atindriyam. What is actual happiness, atyantikam, that is atindriya. Atindriya means beyond the senses. But because we have no such knowledge, because we are in the bodily concept of life, "I am this body," so I am interested in the matter of gratifying me senses. Indriyani parany ahuh.

And those who are little advance, they are in the enjoyment of the mind, mental speculation, philosophy, or theosophy. So many "sophies" are there. Somebody putting some theories, this theory, that theory, that theory. Mental speculation. They derives poetry, writing poetry, nice poetry. They are not on the gross platform of sense gratification but on the subtle platform of sense... Mind is also sense. Mind is also sense.

Krsna says in the Bhagavad-gita, bhumir apo 'nalo vayuh kham mano buddhir eva ca, bhinna prakrtir astadha: "These eight elements, they are also My prakrti, but bhinna, separated, separated prakrti." Prakrti means subordinate to the purusa. As soon as the prakrti... Generally, we understand that the husband and wife.... Wife is called prakrti, and the husband is called purusa. So purusa means enjoyer, and prakrti means enjoyed. So similarly, when Krsna says, bhinna me prakrtir astadha, that all these elements, gross and subtle, earth, water, air, fire, and these are gross elements, and the mind, intelligence and ego, subtle elements.... Then Krsna says, apareyam: "These elements are inferior prakrti." Apareyam itas tu viddhi me prakrtim param. There is another prakrti. What is that? Jiva-bhutam maha-baho yayedam dharyate jagat. Jiva-bhuta, the living entity. The living entity is also prakrti. We are not purusa. But we forget this.

Prakrti means to be used by the purusa. Therefore our position is, real position is, we should be used be the Supreme Personality of Godhead, purusa, Purusottama. This is our position. But artificially we are trying to become the purusa. That is maya. Instead of being utilized be the purusa, we are trying to become the purusa, to utilize the material nature. Yayedam dharyate jagat. The world is going on, the material world, because the living entities in the attitude of becoming purusa, they are trying to exploit the resources of this material nature. This is going on.

(aside:) You sit down, you people, on the chair.

So this is our material disease. And how we are trying to be master or enjoyer of this material world? By the senses, by the mind. Manah sasthani prakrti-sthani karsati. Manah.... Mamaivamso jiva-bhutah [Bg. 15.7]. "The living entities," Krsna says, "they are My part and parcel." So instead of serving Krsna, they are trying to utilizing, they are trying to utilize the material nature for their sense gratification. This is called struggle for existence. Prakrti-sthani karsati. Karsati means hard struggle. Manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. This is going on. And this karsati means struggling for existence. Because you cannot be happy by this artificial way of life. This is artificial way of life.

Just like both of them have been described as prakrti. Bhinna me prakrtir astadha. And apareyam itas tu viddhi me prakrtim param. The para, it is prakrti. Suppose there are two prakrtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakrtis. Simply by changing the dress, there is no possibility of enjoyment. Prakrti. Therefore it is simply mental concoction. Manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. This is going on.

Therefore those who are too much engrossed in the bodily concept of life, for them, this yoga system... Dhyana, dharana, pranayama, asana, ity adi. Different methods. Yama-niyama. But that yoga process also requires samyama. Samyamagni, it is said. Samyamagnisu juhvati. This yoga practice means you have to control the senses, samyamagni, sacrifice. The spirit of enjoying spirit should be sacrificed tin the fire of samyama. That is required. Samyamagnisu juhvati sabdadin indriyagnisu juhvati. By controlling the senses, indriyagni...

This is also very significant. Indriyagni. Indriyagni, that is described in the Narada-Pancaratra, hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]. Hrsika means indriya, and hrsikesa means Krsna. So when the indriyas, the senses will be engaged in the service of the master of the senses, that is indriyagnisu juhvati... You cannot control the senses simply by artificial means, by dhyana, dharana, pranayama, yama-niyama, asana, pratyahara. There are so many systems. Big, big yogis, they failed.

Just like Visvamitra Muni. He was practicing yoga, that indriya-samyama. He was especially... Because he was king, so especially he was very sexually inclined. And the yoga process, he was trying to control the sex. But what was the result? The result was that Menaka, a society girl of the heaven, she appeared, and she was traveling there. There have been many instances like that. And tinkling of bangles, oh, immediately his yoga practice was broken. And he become attached by Menaka and there was birth of Sakuntala. There is a drama written by Kalidasa Kavi, "Sakuntala." This is the subject matter, how a yogi failed to control his senses and was attached by a beautiful woman girl, and how Sakuntala, the beautiful girl was born. That is the subject matter.

So this is sometime impossible. There are many, many instances. So this is artificial way of yoga system. But when actually, as it is recommended, sabdadin indriyany anya indriyagnisu juhvati. That indriyagnisu means the indriya of Krsna. When we satisfy the indriya, the senses of Krsna, then automatically our indriyas become satisfied, engaged.

There is another verse written by Prabodhananda Sarasvati. He said, kaivalyam narakayate tridasa-pur akasa-puspayate durdantendriya-kala-sarpa-patali protkhata-damstrayate. Protkhata-damstrayate. Just like dentist, when there some pain in the teeth, they extract. That is called protkhata, extracted. So the indriyas have been compared with kala-sarpa, kala-sarpa, means a venomous snake. As soon as the kala-sarpa or snake touches in any part of your body, because the venomous teeth is there, death is there immediately. Therefore they're called kala-sarpa. Kala means death. Kala-sarpa. Therefore we are so much afraid of a snake. So but if the kala-sarpa's poison teeth is taken away, then it is no more, I mean, fearful. It is no more dangerous. Therefore Prabodhananda Sarasvati says that "By the mercy of Sri Caitanya Mahaprabhu, our indriyas, the senses, which are compared with the kala-sarpa, may be kala-sarpa, but the poison teeth is extracted." Durdantendriya-kala-sarpa-patali protkhata-damstrayate.

So that is bhakti-yoga process. Indriyas cannot be, I mean to say, controlled unless you engage your indriyas in the service of the master of indriyas. That is called bhakti-yoga. Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. If you want to purify your indriyas, then you have to accept to be free from upadhi. At the present moment, because we are in bodily concept of life, I am thinking that "I belong to this family. So if I do not satisfy the family members... "I have to satisfy. This is my real position. Jivera ‘svarupa' haya - -- nitya-krsna-dasa [Cc. Madhya 20.108-109]. My position is servant of Krsna. That is my constitutional position. So Krsna means to serve Krsna's desire, what Krsna says. As Krsna says, sarva-dharman parityajya mam ekam [Bg. 18.66]. He is demanding. But if we do not do that, that means we are not willing to serve Krsna. Then.... My position is serve, to serve. Then I have to serve in my designation. "I am the master of this family, I am the belong to this society, to this nation, to this, that." so many. Grha-ksetra-sutapta-vittair janasya moho 'yam. Illusory master you have to serve, because you have to serve.

So these indriyas, unless they are purified by becoming without any designation... Just like Caitanya Mahaprabhu says, "I am not a brahmana, I am not a sannyasi, I am a ksatriya, I am not a brahmacari." Because these are designation. Varnasrama-dharma, four varnas and four asramas. Of course, now we do not know even this designation. We are simply animals at the present moment. Ahara-nidra-bhaya-maithunam. But human society means to divide the whole human society into these eight divisions, brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha. Then it is systematic. But you have to go above that. That systematic division of the society is also sense gratification. That is not real life. That is also sense gratification. But it is systematized.

Just like I have several times said, the marriage is sense gratification, sex life. But somebody may say... They say that "Marriage is legalized prostitution." It may be, but still, there is some control. Although it is called "legalized prostitution," there is no difference between prostitution and married life, but there is some control. People become responsible. By responsible life, they can make advance. Irresponsible life will not help. Therefore loke vyavayamisa-madya-seva nitya hi jantoh. So our tendency for sense gratification is controlled. Therefore it is called license. Grhastha life means a license for sense gratification. But we must know that sense gratification means material life. It may be systematic or not systematic. Sense gratifications means material life. But our aim is to transcend this mate-rial life and come to the spiritual life, platform of spiritual life. That is required. So there are so many processes.

So that is being discussed by Krsna. Here He is especially referring to the mystic yoga system, indriyagnisu juhvati, controlling the senses. So this controlling the senses... The simple method is that artificially if you want to practice yoga like Visvamitra Muni or Durvasa Muni, very great... There are many big, big stories about these munis who were big, big yogis. This Durvasa Muni traveled all over the universe and he went beyond the universe in the spiritual world. He saw Lord Visnu personally. Still, he was defeated. There are many stories. Ambarisa Maharaja. So these indriyas cannot be controlled. Durdantendriya-kala-sarpa-patali. But these indriyas cannot do any harm to you if you take the poison teeth of this deadly snake, poison teeth. Indriya-kala-sarpa-patali protkhata...

What is that? What is the process of taking away the poison teeth? That is bhakti-yoga. That is bhakti-yoga. That means sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170], hrsikena -- hrsikesa means indriya -- hrsikesa-sevanam. You cannot control the senses unless you engage your senses in the service of the senses of the Lord.

The Lord has got senses. He is also a living being like us. But less intelligent class, they cannot understand. They think that something must be opposite. No. The Vedic information is nityo nityanam: "The Absolute Supreme Personality of Godhead, He is also eternal." That is explained in the Bhagavad-gita also. Bhagavan says that "Arjuna, you and Me and all these people who have gathered here, we are nitya. We were present in the past, and we are now in the battlefield, and when we give up this body, we shall again remain the same, individual."

That is explained in the second chapter. This individuality continues. There is no such information that all of them become one by amalgamation. That is not possible because in the Bhagavad-gita it..., mamaivamso jiva-bhutah jiva-loke sanatanah [Bg. 15.7]. Amsah, the particles of the Supreme, they are sanatanah. It is not that by chance the spirit, whole spirit, has been broken into pieces. No. That is not possible. Because in the Bhagavad-gita you will find acchedyo 'yam: "It cannot be broken into pieces."
Then how it became pieces? Therefore these piecemeal, the small particles of the original whole, they are sanatanah. It is not that by circumstance it has become small pieces. No. And when they amalgamate... Just like they give the example that the water, when it is put into the water, again it becomes one. But scientifically, they are molecules. They remain separate. Even the sunshine, they are simply combination of shining molecules. Similarly, we are also like that, shining spiritual molecules. So sanatanah, these particles are sanatanah.

So they must have engagement. Because we small particles of the Supreme, we are also engaged... Krsna-bahirmukha hana bhoga vancha. We are engaged in material affairs. So our business is to finish this material affair or not to be attracted by the material affairs, but to be attracted by the spiritual affairs. That is required. Not that finishing. It cannot be finished. Therefore in the sastra [it] says, ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah: [SB 10.2.32] "Those who are thinking that ‘Now we have brahma-jnana, knowledge, and we have become one with Brahman, therefore we are now liberated,' vimukta-maninah, that is not liberation." The liberation is not there because tvayy asta-bhavat, because the senses are not yet engaged in the service of the Lord." They do not know the Personality of... Tvayy asta-bhavad avisuddha-buddhayah. They cannot be liberated.

Why not? They have already become liberated? No. Aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah [SB 10.2.32]. Aruhya. They have undergone severe penances, austerities. That is right. And they have come to the param padam, brahmapada, but patanty adhah, because... anandamayo 'bhyasat. Everyone wants ananda, and part and parcel of ananda, Krsna, he wants ananda. So simply realization, aham brahmasmi, will not stay, will not stay. Because simply knowing "I am such and such," simply knowing that "I am a millionaire," or simply knowing that "I am a big man," that will not help him. He must also have activities. Anandamayo 'bhyasat. Abhyasat means there must be activities. If you stop activities, there will be no ananda. Then you will again search out where is activities. And because you have no spiritual activities, you will come down to the material activities.

So this artificial type of samyamagnisu juhvati, it may help you for the time being to stop the activities for the indriya, but that will not be permanently done. Therefore this process, that sarvopadhi-vinirmuktam tat-paratvena nirmalam... [Cc. Madhya 19.170]. When you become free from all designation... As Caitanya Mahaprabhu said -- I was going to explain -- that "I am not a brahmana, I am not a sudra, I am not a ksatriya, I am not a vaisya, I am not..." This is negation. Then what you are? Caitanya Mahaprabhu says, gopi-bhartuh pada-kamalayor dasa-dasanudasah. There is activities. As soon as we accept dasa-dasanudasah, there must be activities. A dasa has got activities. So dasa, when these activities are there, then hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170], that is called bhakti. If you adopt this means, to engage the senses in the service of the master of the senses... We possess some senses, but we are not master. Suppose I have got this touch sense, hand, I am working with, but actually I am not master. If the hand is paralyzed, you cannot work.

So how you can be master of the senses? It is dependent on something else, the master of senses. When Krsna says, sarvatah pani-padam tat. Krsna has got hands and legs everywhere, or Brahman has got hands and legs... What is that hands and legs? Your hand, my hand, it is the Brahman's hand, because you are part and parcel of Brahman. So now your hands and legs are engaged with upadhi. Everyone is working, "I am American," "I am Indian," "I am brahmana," "I am sudra," "I am this family," "I am this," "that," so many... So you have to forget this, that "I don't belong to this material world and so nice division," either you call brahmana, ksatriya, vaisya, or American, Indian. "No. Purely I am spirit soul, and my business is to serve Krsna." Then you will be able to control your senses.

Because senses want engagement. If you artificially stop, it will not stay. For the time being, it may be appearing, but it is not possible. You cannot be desireless. Sometimes we say that "We should be desireless." That is not possible. The whole process should be purifying desire, purifying desire, mind. Mind is the source of desires. Therefore the bhakti process is first of all engage the mind. Sa vai manah krsna-padaravindayoh. If you engage your mind, always thinking of Krsna, man-mana bhava mad-bhakto mad-yaji mam namaskuru... [Bg. 18.65]. This is the recommendation given by Krsna.

So if you first of all engage your mind to the lotus feet of Krsna, then Krsna says you become first-class yogi.

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

He is first-class yogi who is always engaged in thinking of Krsna's lotus feet, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama Hare Rama... That is first-class yogi. Then you perfect your this yogic process. indriyagnisu juhvati. Indriyagnisu. In the indriya, in the senses of Krsna, in the fire of Krsna's senses, when you engage, you cooperate with your indriya, that is your perfect life. Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.26 -- Bombay, April 15, 1974

"Varnasrama Dharma"

"Varnasrama Dharma"

66/08/12 New York, Bhagavad-gita 4.24-34


Prabhupada:

brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina

This verse we have been discussing in our last meeting about the sacrifice. And there are different types of sacrifice recommended according to the different classes of men. There are generally three classes of human beings: those who are under the influence of the modes of goodness, and those who are under the modes of passion, and those who are under the modes of ignorance. The whole Vedic scriptures, they are also divided into three divisions according to these modes of material nature. There are eighteen Puranas. Puranas means supplementary to the Vedas. The Vedas, they are written in very difficult language, but in order to explain them to the ordinary person there are Puranas, Mahabharata, Ramayana.

(coughing) (aside:) It is disturbing to me. (pause)

The Vedic principle is described... According to these modes of material nature, there are eighteen Puranas. Out of that, six Puranas are in the modes of goodness, and six Puranas are in the modes of passion, and six Puranas are in the modes of goodness [ignorance]. So there are different varieties of sacrifices according to the different class of men. The whole idea of Vedic literature is to give chance to every human being to develop spiritual consciousness under certain rules and regulations. So what is applicable to the persons who are in the modes of ignorance, they are not applicable to the persons who are in the modes of goodness, or those who are in the modes of passion, they are not applicable to the modes of goodness. The gradual process of evolution.

Now, just like there are recommendations of animal sacrifice. There are many different types of sacrifice. There is recommendation of animal sacrifice also in the Vedic literatures. And what is that? That is a sort of restriction to the animal-eaters. Indirectly it is restriction, but it is sanctioned also by sacrifice in the Vedas. Just like the Vedic principle says that if you want to eat flesh, don't eat flesh which is not offered in the sacrifice, which is not offered in the sacrifice.

Now, those who have been in India, perhaps you have seen the goddess Kali. The goddess Kali, before the goddess Kali a goat sacrifice is offered. But the Vedic principle says that if you want to take flesh, then you must sacrifice the goat before the goddess Kali and then you can take. And that prescription is also very difficult because on the dark moon night the goat has to be sacrifice and there are so many paraphernalia and the mantra, the hymns chanted there... The goat is, I mean to, whispered within the ear that "The man who is sacrificing you, he will be responsible for your life, and for yourself, you are going to get the next life as human being without waiting for the evolutionary process." The animals... There is an evolutionary process.

That is accepted in Darwin's theory also, anthropomorphism. What is that? Anthropology, yes. Not anthropomorphism. Anthropology. Anthropology, there is evolutionary process. So that is accepted in the Vedic literature also.

So the animal which is sacrificed, he gets immediately his evolutionary process developed and promoted from animal life to human life. But the man who is offering that sacrifice, he becomes responsible. These are therefore so many hymns in the Vedic literature. So whole idea is that by offering such sacrifices man is restricted from flesh-eating.

Similarly, there are many kinds of sacrifices they are described here. I think those descriptions may not be very elaborately described, but I will give you the idea.

daivam evapare yajnam
yoginah paryupasate
brahmagnav apare yajnam
yajnenaivopajuhvati

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

Yajna-dana-tapah-karma. Yajna-dana-tapah-karma na tyajyam karyam eva tat. This is stated in the Bhagavad-gita that yajna, sacrifice, charity, dana. Yajna, dana and tapah, tapah. Tapah means penance.

Now, there are four divisions of human society according to Vedic literature: the brahmacari, the grhastha, the vanaprastha and the sannyasa. The brahmacari means the student life, more or less, student life. And grhastha means those who are leading family life, after the student life. And vanaprastha means retired life. And the sannyasa means renounced order. They have no connection with worldly activities. So these are four different stages of human social order. Now, the brahmacari, they are meant for sacrifice, the students. The students are recommended to sacrifice, especially to sacrifice sense gratification.

The students are... Formerly, they were in the guru-grha, spiritual master's place, and they had to undergo severe types of regulation. So a brahmacari is expected to go to every householder and beg. There was no system of schooling, there was no system for payment. The spiritual master, the teacher, he did not accept any payment in pound shilling pence. That was not accepted because mostly brahmanas, they used to become the teachers. So they were not accepting any salary. The brahmanas are forbidden to accept any service.

So the education was free. So every student, education was free. And village to village education was... So in former days -- even fifty years before I have seen in villages -- there was some small school, and all the villages boys, they were coming and taking education. So education was very much widespread because education was free in this way. So students were meant to go for begging alms for the teachers. These are some of the regulative principles.

Now, that is sacrifice. They sacrificed their labor for the spiritual master, for the teacher, and whatever they got, they surrendered to the teacher. And it is said that after cooking, if the teacher asked the student, "My dear boy, you come and take your meals," then he will take. Otherwise, if the teacher forgets to call him one day for his meals, then he should not go and ask the teacher that "Sir, I have not taken my food. Give me my food." Rather, he should starve. So much penances, so much regulative[?] was there. These are called sacrifice.

So student life is meant for sacrifice. They should undergo training under serious regulations and penances so that life may be built up for future hope and future spiritual realization. But the sacrifice is meant for the student life.

Similarly, the family life, those who are... Yajna-dana. Dana means charity. A grhastha, those who are living in family life with wife and children, they are expected to give in charity as much as possible. That is also service.

Suppose you are earning $1,000 in a month. So according to Vedic instruction, you should give in charity fifty percent of your income. Five hundred dollars you should give in charity. And twenty-five percent you should spend for your family and twenty-five percent, as you are a family man, you may have it as bank balance so that in case of emergency you may require it. This is the prescription. Suppose you are earning $1,000 a month. You should give in charity for God's service fifty percent, and twenty-five percent you should spend for your family, dependents, and twenty-five percent you may have in a bank balance so that... This is the point.

So yajna-dana, this is also sacrifice, sacrifice. So yajna-dana and tapah. Tapah means penance. So the students are meant for sacrifice, and the grhasthas, the householders, are meant for giving in charity, and so far we are concerned, just like sannyasis, we are meant for tapasya, penance. We should undergo all kinds of difficulties for spreading the knowledge that we have acquired. That is the proper sannyasi. A sannyasi, a renounced order of, I mean to say, man who is in the renounced order of life, his business is that his acquired knowledge, his experienced knowledge, should be distributed to the public. So according to the varnasrama-dharma, the brahmacaris and the vanaprastha and the sannyasis...

Now, suppose if there are hundred person in a society, twenty-five percent students, twenty-five percent retired life, and twenty-five percent sannyasa, renounced order of life. Now, out of 100 persons, seventy-five percent, they are engaged in the service of the Supreme Lord. The rest twenty-five percent who are grhasthas, they are meant for sacrificing fifty percent of their income for this seventy-five percent. That is the whole program of varnasrama-dharma. That is a kind of spiritual communism. Spiritual communism. For spiritual advancement of a society, the whole social order is so arranged that seventy-five percent of the people, they are engaged in the matter of spiritual advancement of knowledge and twenty-five percent of the population, those who are earning, those who in family life, those who have got factories, business and so many things, they should sacrifices fifty percent of their income for these seventy-five percent persons who are engaged in spiritual emancipation. So that is the whole program. (aside:) Oh, I am very glad to see you. (laughs)

That is the whole program of varnasrama-dharma, varna and asrama. Varna means that... You have perhaps heard, the caste system in India. That is called varna. The caste system which is now going on, that is a vitiated form of caste system. You have heard in the Bhagavad-gita that catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. This varna and asrama is also creation of the Supreme Lord Krsna. That is not man-made. That is not man-made. So how that varnasrama is created?

Now, guna-karma-vibhagasah. The guna... As I have already told you, that we are being controlled in three qualities or three modes of nature, so anyone, he must be either under the spell of these three qualities. So according to the quality and according to the karma, the varnas are there. I have several times explained to you. So the varna and the asrama. Asrama means the brahmacari-asrama, the grhastha-asrama, the vanaprastha-asrama and the sannyasa-asrama.

Asrama, this very word, indicates that it is spiritual. And perhaps most of you know that asrama means... Asrama, this very word, means that this place... Just like temple or church. There are so many buildings on this Second Avenue. And when you see a church or a temple, you at once understand that "This building is meant for spiritual understanding." Similarly, when we call asrama, asrama means that that, I mean to say, function is meant for spiritual realization. So all the four classes of social order -- the brahmacari, the grhastha, and the vanaprastha and the sannyasa -- they are called asrama. Asrama means they are meant for spiritual emancipation. The student is also given instruction so that before entering family life, he gets complete instruction of spiritual life so that when he enters into family life, he is not just like a cat and dog, so-called sense gratification. They are meant for... Although they live with wife and children, they are meant for spiritual emancipation. This is called asrama, grhastha-asrama.
So that was the idea. The whole program was aiming at spiritual emancipation. Na te viduh svartha-gatim hi visnum [SB 7.5.31].

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

It is a verse from Srimad-Bhagavatam that Prahlada Maharaja... That is a statement of Prahlada Maharaja before his father. His father was very much materialistic, so he was explaining to his father, "My dear father," na te viduh svartha-gatim hi visnum, "general people..." Because he was in the materialistic family, his father was a great materialistic, so he is explaining... He was a great devotee. The son was a great devotee, and the father was a great materialist, and there was a quarrel between father and son. So father questioned, "Where you have got all this nonsense knowledge or spiritual knowledge?" So he was explaining, na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah: [SB 7.5.31] "My dear father, these people, these materialistic people -- that means men of your nature -- they do not know what is their self-interest."

Everyone is very busy for fulfilling his self-interest, but actually he does not know what is his self-interest. Na te viduh. The self-interest is Visnu, to go back to Godhead. That is self-interest. Self-realization, self-interest, and so many things -- everything is meant for going back to Godhead. That is self-interest.

So Prahlada Maharaja said that "Because people are very much illusioned by this external energy..." The material energy is called external energy. "Because people are deluded by this external, by the glimmer of this external energy, they have forgotten that their self-interest is Visnu, or the Supreme Personality of Godhead. And they are conducting their life, general process of life in a manner..."

How? Now, andha yathandhair upaniyamanah: "Just like one blind man is leading several other blind men." That's all. He is the leader. A blind man has become the leader of several other blind man. So what benefit is there? If the man is blind, how can he... Because blind... Why blind? Andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhah. Isa-tantra, isa-tantra means by the laws of God or by the laws of nature, they are bound up tight, hands and feet, and they are trying to get free from the control of the nature.

So this struggle for existence is going on because they do not know that their self-interest lies in the understanding of his relationship with the Supreme Lord. And that is also confirmed in the Bhagavad-gita, bahunam janmanam ante jnanavan mam prapadyate: [Bg. 7.19] "After many, many births, when a man is actually in full knowledge, he surrenders unto Me," the Lord says. That is the ultimate interest. That is the ultimate knowledge, that one should understand his relationship with Visnu and surrender there. That is... Bahunam janmanam ante: [Bg. 7.19] "After many, many births," jnanavan, "who has actually acquired knowledge, he surrenders unto Me," the Lord says.

But sa mahatma sudurlabhah: "But such a great soul is very rare." The surrendered soul, a man in Krsna consciousness, a man surrendered to the control of the Supreme Lord, is very rare. These are instructions we get from Vedic literature. And to come to this point, this surrendering process, vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19], to understand that the Supreme Lord is everything. Whatever is manifested before us they are different varieties of energies of the Supreme Lord...

That is also stated in Visnu Purana.

eka-desa-sthitasyagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam jagat

The Visnu Purana says that "Just like fire is situated in one place and distributes its heat and light and illumination from that place, similarly, whatever we are experiencing in this manifested world, they are different energies of the Brahman, parasya brahmanah." Parambrahman, that means Sri Krsna. Sri Krsna is the Parambrahman.

So whole process is, sacrifice means that we have to reach to that point. The whole process of sacrifice, either by yoga system or by jnana system or by observing the rules and regulation of the social system, everything is meant for reaching to that point. What is that? Bahunam janmanam ante jnanavan mam [Bg. 7.19]. To surrender unto the Supreme Personality of Godhead.

So we, if we are intelligent enough, then we should consider that "If I have to do this job after many, many births -- I am getting myself to very much experience -- and Lord Krsna says that this is the last point of knowledge, why not accept it immediately? Why not accept immediately? If I have to come to Krsna at the last stage of mature knowledge and I surrender unto Him, then why should I wait for many births? Why should I wait for many births? Let me surrender unto me [Him]."

Just yesterday night one of our friends inquired that "How long it takes time to have complete Krsna consciousness?" So I replied that the Krsna consciousness can take place in a second, and it may not take in thousands of years. Because the point is here, that after all, we have to come to this point, that surrender unto Krsna, vasudevah sarvam iti [Bg. 7.19] -- Vasudeva means Krsna -- "Krsna is everything, and therefore I surrender unto Him." Sa mahatma sudurlabhah. That person, great soul, is very rare to be found. Therefore why not become that great soul immediately by surrender unto Krsna? This is the point. By sacrifice. Sacrifice means we have to come to that point.

Now, if that is the point to be achieved at the end, why not become immediately jnanavan and surrender unto Krsna? That is my suggestion.

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Atma-samyama. There are different kinds of penances. That is called atma-samyama. The yogic principle is also another sort of atma-samyama.

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah

There are dravyamaya-yajnas. Dravyamaya-yajnas means giving in charity. That is called dravyamaya-yajna. Jnanamaya-yajna means to engage oneself into the studies of the Vedas very critically, nicely. That is called jnanamaya-yajna.

And those who are controlling the senses, that is called yogamaya-yajna. So there are different kinds of yajnas, and according to different kinds of yajnas, there are different kinds of yogis also. Each one of them is called yogi. So according to the type of yajna, there are different kinds of yogis. Just like we are. We are trying in the process of transcendental loving service, so we are bhakti-yogis. We are called yogi in the devotional service. Of course, we'll find in the Sixth Chapter that bhakti-yogi is the topmost yogi.

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

And that is stated by the Lord that "There are different kinds of yogis, but the person who is always under the contemplation of Me, he is the highest yogi."

Therefore devotional service, loving devotional service of the Supreme Lord, that is the topmost kind of yogi. That is we find in everywhere, in every chapter, in every verse of this Bhagavad-gita, that Krsna consciousness, which we are trying to culture, that is the highest type of yoga.

apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati

These prana, apana... There are breathing control. There are different kinds of air passing within the body, and the yoga system, the controlling, that is also another kind of sacrifice.

sarve 'py ete yajna-vido
yajna-ksapita-kalmasah
yajna-sistamrta-bhujo
yanti brahma sanatanam

Now, what is the purpose of this sacrifice? Now, it is concluded here that sarve 'py ete yajna-vidah. All these different kinds of yajna, they are meant for diminishing our sinful reaction, our sinful reaction. Because we are accumulating many sinful reaction in different births. So if we perform sacrifice, if we perform yoga, that process helps us in diminishing our accumulated, I mean to say, sinful reaction. But so far this harer nama harer nama harer namaiva kevalam [Adi 17.21], oh, this is the easiest and the most, I mean to say, supreme process. As we have discussed many times, the Lord Caitanya recommends that ceto-darpana-marjanam [Cc. Antya 20.12]. By this, param vijayate sri-krsna-sankirtanam, by the performance of sankirtana --

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

-- immediately the dust from the mind is clear. That is recommended.

So in spite of it is very easy process, it is the supreme process. It surpasses all kinds of other yajnas and yoga systems.

nayam loko 'sty ayajnasya
kuto 'nyah kuru-sattama

The Lord says that "Those who are not performing yajna, they cannot be happy even in this world, in this life, and what to speak of next life." This is the con... Therefore we have to perform sacrifice. Nayam lokah, ayam lokah.

Ayam, in this world, in which we are at present, that is also becoming more miserable. At the present moment people are feeling so much painful in the modern existence because this process of yajna has been... Completely, people are engaged, "Work hard, earn money and be engaged in sense gratification." That's all. This is the whole program, at the present moment is going on. That cannot bring any peace and prosperity to the society. We have to perform yajnas. That is the natural law.

The Lord says, nayam loko 'sty ayajnasya: "Those who are not performing, for them, there is no happiness even in this world, even in this life." And kuto anyah kuru-sattama: "My dear Arjuna, then what to speak of the next life. Oh, next life is still more miserable."

evam bahu-vidha yajna
vitata brahmano mukhe
karma-jan viddhi tan sarvan
evam jnatva vimoksyase

sreyan dravyamayad yajnaj
jnana-yajnah parantapa
sarvam karmakhilam partha
jnane parisamapyate

Now, Krsna is concluding these different types of yajna. He says that sreyan dravyamayad yajnaj jnana-yajnah parantapa. Jnana-yajna, jnana-yajna means... This is jnana-yajna, which we are doing here. We are discussing Bhagavad-gita very scrutinizingly and trying to understand every verse with reference to the Vedic reference and as far as our logic and argument goes. So this is called jnana-yajna.

And dravyamaya-yajna means, just like yesterday, day before yesterdays, discussed that in the altar of fire we have to sacrifice clarified butter, grains, or sometimes animal sacrifice. They are called dravyamaya-yajna. So Krsna says, sreyan dravyamayad yajnat. That dravyamaya, that sacrificing goods or other things in the yajna, from that type of yajna, sreyan dravyamayad yajnaj jnana-yajnah parantapa. Jnana-yajna, this philosophical discussion, logical discussion of the aim of life from authorized books like Bhagavad-gita, Srimad-Bhagavatam, if we have discussion, this is called jnanamaya-yajna, with knowledge, jnanamaya-yajna.

So why jnanamaya-yajna is preferred? Sarvam karmakhilam partha jnane parisamapyate. Because after all, we have to acquire that knowledge which will make me a surrendered soul to the Supreme. That's it. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. So jnana also means that to understand our position, to understand what is God, to understand what is our relationship with God, to understand why we are in this material world and what is our next life, wherefrom we have come, where we have the right knowledge, you can understand all these things. And when you understand everything, the path is clear, you can clearly understand that "I am the part and parcel of the Supreme; therefore my duty is to render transcendental service to the Supreme." That is the highest yajna, highest jnana, knowledge, knowledge, yajna. So Krsna advises that jnanamaya-yajna, sacrifice... Sacrifice.

Now, to understand these things you have to sacrifice some time, you have to sacrifice some labor, some attention. So these sacrifices are counted more than when we offer sacrificial goods in the fire. That is clearly stated here.
Now what is the process of this knowledge? That is also stated by the Lord.

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

Now, if you have to acquire knowledge, then first of all, you have to find out a person who has already seen the light. Tattva-darsinah. Tattva... Tattva means... In the Srimad-Bhagavatam, tattva is described, the English translation is "Absolute Truth." That is called tattva. Now,

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

"Now, that Absolute Truth is known in three different phases." What is that? "Brahman, Paramatma and Bhagavan." So a person, we have to... If we really seeking knowledge, then we have to find out a person who is tattva-darsi, who has understood the Absolute Truth. Now, the Absolute Truth is realized in three phases: Brahman, Paramatma and Bhagavan.

There are certain tattva-vit, or the knower of the Absolute Truth, who understands that Absolute Truth as impersonal Brahman. And there are others, knower of the Absolute Truth, who understands the Absolute Truth as the localized Supersoul. These are called yogis. And the first-mentioned persons, they are called jnanis. And there are other tattva-vit, or knower of the Absolute Truth, who knows the Absolute Truth as Krsna, the Supreme Personality of Godhead. So either Brahman or Paramatma or Krsna the Supreme Personality of, there is no difference. The same thing, but according to the capacity of the knower, they are manifested into different phases.

We have several times discussed this point. Just like to understand the sun, somebody is studying the sun rays. He is also studying the sun and somebody is studying what is the sun disc. So he is also studying sun and somebody is trying to enter into the sun planet to see who is there. Everything is the sun. But the persons who are studying the sunshine, their grade is lower than the person who is trying to understand the sun disc. And their position is lower grade than the person who wants to enter into the sun. So the bhaktas, they are trying to see the sun-god within the sun. Just like they want to see Krsna. In the Upanisad we'll find... There is a prayer that the Brahman is said, "Will You kindly push off Your glaring, dazzling glare so that I can really see You." So within the Brahmajyoti there is Krsna. So we have to see that.

So anyway, either the Brahmavadi or Paramatmavadi or the bhakta, they are all tattva-vit. They are all transcendentalists. There is no difference. But as there are three classes in every sphere, so there are three classes in the transcendental field also. So here Bhagavad-gita, the Lord recommends that jnaninas tattva-darsinah. You have to find out a person who is tattva-darsi, who has realized the Absolute Truth, either in Brahman conception or in Paramatma conception or in Personality of Godhead conception because we have got different tastes. So the Paramatma or the Supreme Absolute Truth is also manifested in three phases: Brahman, Paramatma, Bhagavan. So anyway, either you select the impersonal Brahman conception of the Absolute Truth, either you select the localized supreme soul, Supersoul conception of the Absolute Truth, or you accept the highest, the Supreme Personality of Godhead Sri Krsna. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. The Lord says that "This is the last phase of Absolute Truth, what I am, Krsna."

So anyway, we have to, if we want jnana -- because the jnanamaya-yajna is recommended the highest yajna -- so if we actually want jnana, then we have to first of all find out a person who is tattva-darsi. Just like if you have to purchase gold, you must know where gold is available. If you go for purchasing gold to a grocer shop then it is hopeless. You see? It is not possible. Then you will be cheated. So at least you have to find out the person who has... That can be found. Just like by culture. That is called sacrifice, jnana.

If you are actually in search of knowledge, Krsna will help you, because He is helping you in every way. Isvara. Sarvasya caham hrdi sannivistah. This we have discussed this morning. He is always with you; so He understands what kind of knowledge you are in search after. So we must be sincere, that we want to know that Absolute Truth. Then you will find out; Krsna will help you. If you want a Brahmavadi, He will help you. If you want a Paramatmavadi, then He will help you. And if you want a devotee, that also help. So tad viddhi. You have to first of all search out a person. So Krsna recommends that if you want knowledge then first of all... That is the process, the whole Vedic process.

In the Kathopanisad also it is said that tad-vijnanartham gurum eva abhigacchet: "If you want to understand the transcendental science, then you have to approach to a spiritual master." And who is spiritual master? Oh, nowadays everyone wants to be spiritual master. Oh, that is also mentioned, who is spiritual master. Samit-panih srotriyam brahma-nistham: [MU 1.2.12] "You have to approach a spiritual master who is srotriyam and brahma-nistham." Srotriyam means who has come down from the disciplic succession, or from the Supreme. Just like we have understood in the Fourth Chapter, in the beginning of the Fourth Chapter, evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. There is a parampara; there is disciplic succession. So one who is coming into that disciplic succession and by coming from that disciplic succession, he is firmly convinced in the Absolute, he is firmly conversant in the Absolute Truth, he is guru. Two qualifications. Tad viddhi pranipatena pariprasnena [Bg. 4.34].

In Katha Upanisad it is said tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. Abhigacchet. This is a Sanskrit grammatical injunction. Where there is the question if imperative, "you must," there vidhilin, this form of verb, is used, gacchet, gacchet. Gacchet means "You must go." You don't think that without going to a qualified, bona fide spiritual master you can have. No. That is not possible. Here also, Lord Krsna also recommends, tad viddhi pranipatena pariprasnena sevaya: [Bg. 4.34] "If you want to learn that transcendental science, then you have to find out a transcendentalist first of all." That is also recommended in Kathopanisad.

In Bhagavata also, it is said, tasmad gurum prapadyeta jijnasuh sreya uttamam: [SB 11.3.21] "One who is hankering after the highest type of question..." We have got so many questions. We can question the whole day and night "What is the rate of this commodity? What is happening in the political field? What is going on in China?" These questions are not... Not these question. Sreya uttamam. One who has become inquisitive in the uttamam. Uttamam means udgata-tama, not any question of pertaining to the material world. One who is eager to question about the Absolute Truth or the spiritual world, he requires a spiritual master. Tasmad gurum prapadyeta. The first injunction is that tasmad gurum prapadyeta: "You must submit to a spiritual master."

Who? Who is recommended to find out a spiritual master? Tasmad gurum...jijnasuh. Jijnasuh means who is inquisitive. What kind of inquisitive? Jijnasuh sreya uttamam: "What is the ultimate goal of my life?" If you have no such view to inquire what is the ultimate goal of your, you need not require to search out a spiritual master. Spiritual master is not a show bottle. Just like, "Oh, so many people, they have got a spiritual master. Let me have also some spiritual master." It is not like that. It is only jijnasuh, one must be very much inquisitive of the transcendental subject matter. He requires a spiritual master. So here also, the Lord says that tad viddhi: "If you want to understand that transcendental subject matter, then you must approach a person, a bona fide spiritual master."

And the process is pranipata, pranipatena. Pranipata means full surrender. Pra means prakrsta-rupena, fully, and nipata means completely becoming a blank slate. Blank slate. Nobody should approach a bona fide spiritual master just to argue with him and just to, with a desire that "I shall see what kind of spiritual master." No. This is useless. You have to select a spiritual master...

My Guru Maharaja, my spiritual master, used to say that you have to select a spiritual master not by seeing but by your ear, but by hearing. And you don't select a spiritual master who has got a very good hair or beard or some very beautiful feature, "Oh, he is a very good, nice looking." No. You must hear. Tad viddhi pranipatena [Bg. 4.34]. Sruti. The whole process is sruti. The Vedas are called sruti. The ear has to aural reception.

So here also the same thing recommended by Lord Krsna, that pranipata. First of all, you have to find out a bona fide spiritual master, and then you should surrender unto him. This is the first process. Pranipatena pariprasnena. Pariprasnena means by sincere inquiries. Not only surrender, you must be intelligent enough to inquire. Not that when something is heard, and there is no question. No. There must be some question. Pariprasnena and sevaya. So surrender, inquiry, and seva, service.

We sing this song every day,

yasya prasadad bhagavat-prasado
yasyaprasadan na gatih kuto 'pi
dhyayan stuvams tasya yasas tri-sandhyam
vande guroh sri-caranaravindam **

Yasya, if we actually find a spiritual master, bona fide spiritual master, and if we can make him satisfied by my service, then my path for realization of God is guaranteed. This is the thing. Here it is. First of all we have to find out a bona fide spiritual master. Then by my service, by my surrender, by my questions, if we utilize, then my path for back to Godhead, back to home, is guaranteed. That is the... It is very important verse. Tad viddhi pranipatena pariprasnena sevaya, upadeksyanti te jnanam [Bg. 4.34]. That knowledge by which you can go to the point of your self-interest, Visnu, that knowledge you can realize.

Thank you very much. If there is any question. [break]

Questioner: ...that exist between jnanis and yogis.

Prabhupada: Oh, the yogis, they are searching after the Supersoul within himself, and jnani is understanding the impersonal feature of the Absolute Truth.

Questioner: The jnani is also seeker?

Prabhupada: He is also seeker. You did not hear. The Absolute Truth is being manifested in three phases -- as Paramatma, as Bhagavan and as Brahman. Those who are after Brahman, they are called jnanis; those who are after Paramatma, they are called yogi; and those who are after the Personality of Godhead, they are called bhaktas. And all of them are seeking the Absolute Truth but in different phases. You understand? They are not differentiated. They are not in the material field. Either the seeker of the Brahman, either the seeker of the supreme soul, Supersoul, or the seeker of the Supreme Personality of Godhead, they are all transcendentalists. They are not in the material world. They are tattva-vit. Tattva-vit means they are in the field of transcendental transaction. But there are degrees.

Just like I have given this example already -- you did not hear attentively -- that the sunshine, the sun disc, and within the sun. The subject matter is same, but still, the subject matter of studying sunshine and subject matter of studying the sun disc and subject matter of studying what is within the sun, there are differences, although the whole subject matter is the sun. The Absolute Truth is also, in the same way, manifested in three phases: Brahman, Paramatma and Bhagavan. So either of these three, we have to find out; then gradually we make further promotion.

Those who are in the Brahman conception... Just like Sukadeva Gosvami. He was in the Brahman conception, but by his further development, he became a devotee. He became a devotee. There are many instances. The Sanaka-Sanatana sages, they were in Brahman conception. So to... As it is stated in totee(?). There are many instances. The Sanaka-Sanatana sages, they were in Brahman conception. So to... As it is stated in the Bhagavad-gita, that bahunam janmanam ante jnanavan mam prapadyate... [Bg. 7.19]. This mam means the Supreme Personality of Godhead. So anyone who comes to that Supreme Personality of Godhead, he is in the highest perfection of knowledge. [break]

Indian: ...a man has plenty of spiritual knowledge and Vedic religion or a man has plenty of faith in heart.

Prabhupada: Yes. That is...

Indian: I mean, in other words, if bhakta were ajnani.

Prabhupada: No. It is just like... In the Bhagavad-gita it is clearly stated that bhakto 'si me priyo 'si: "Because you are My devotee, you are My most dear friend."

Indian: Why it is?

Prabhupada: That is His option. That you ask Krsna. He says.

Indian: But why it is?

Prabhupada: Why? Krsna says. You cannot say...

Indian: Because if we go wholeheartedly to God without proper understanding, there is also a flaw.

Prabhupada: No. There is no question of understanding. Suppose this process... Just like Krsna says, bahunam janmanam ante jnanavan mam prapadyate: [Bg. 7.19] "After many, many births of culture of knowledge, the person who has come to the highest point of knowledge, he surrenders unto Me." So similarly, if any person without any knowledge, if he surrenders only to Krsna, he acquires all the knowledge. He has surpassed all stages. He has surpassed all stages. And that is also confirmed. If you say, "How he has gone, surpassed all stage?" That answer in Bhagavad-gita you find,

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata
[Bg. 10.11]

Tesam: "Because he is a devotee, just to give, just to show him a special favor," tesam evanukampartham, "simply for showing a special favor, I Myself, from within, I light up the knowledge, I mean to say, searchlight, and he becomes..."

And you will be surprised that my Guru Maharaja's spiritual master was Gaura Kisora dasa Babaji Maharaja. He was completely illiterate. He did not know how to sign, and my spiritual master was the most learned man of his age. He accepted that guru who was completely illiterate. But when he would speak, that Gaura Kisora dasa Babaji Maharaja, he would speak with all Vedic references. And you will find in the Veda that

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

So the spiritual knowledge becomes revealed. It is not subjected to any material acquisition. It is not subjected to any material acquisition of knowledge. It becomes revealed. How? Yasya deve para bhaktir yatha deve tatha gurau. One who has a staunch faith in the Supreme Lord and staunch faith in the personality of his spiritual master, bona fide, then he gets all the things revealed in himself. Spiritual things are not just like material things.

So according to Bhagavad-gita, sarva-guhyatamam, the Lord says that "The most confidential part of knowledge I am speaking to you, my dear Arjuna, because you are My very dear friend, that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]." So one who has the conception of the Supreme Personality of Godhead and has surrendered unto Him, he is considered to be highest, topmost spiritualist.

Indian: What is the importance of prasadam? Importance of prasadam?

Prabhupada: Prasada? Prasada means mercy. Mercy. Prasada means prakrsta-rupena sidati. That is prasada means completely satisfied.

Indian: At the end of this, you will give us some prasada. What is the importance of that prasada?

Prabhupada: Oh, that. Yes. Prasada. Very good. That prasada is Krsna's favor. Krsna's special favor. That is prasada. Prasade sarva-duhkhanam hanir asyopajayate. If we simply eat Krsna prasada, without any culture, we can get spiritual knowledge. All right. Let us have sankirtana. (end)

>>> Ref. VedaBase => Bhagavad-gita 4.24-34 -- New York, August 12, 1966