View source for The jnani, he does not touch anyone's property. That is very good. Then the karmi, because karmi takes other's property and utilizes it for his own purpose. But bhakta is neither karmi nor jnani

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[[Category:Jnani]]
[[Category:Does Not]]
[[Category:Not Touch]]
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[[Category:Very Good]]
[[Category:Karmi]]
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[[Category:Purpose]]
[[Category:Bhakta - Devotees of God]]
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[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Caitanya Mahāprabhu says, koṭi-karmaniṣṭha-madhye eka 'jñānī' śreṣṭh (CC Madhya 19.147). The jñānī, he does not touch anyone's property. That is very good. Then the karmī, because karmī takes other's property and utilizes it for his own purpose. But bhakta is neither karmī nor jñānī.
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[[Vanisource:760530 - Lecture SB 06.01.31 - Honolulu|760530 - Lecture SB 06.01.31 - Honolulu]]
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The last one, devotee. Therefore devotee's business is to know that everything belongs to Kṛṣṇa; it must be used for Kṛṣṇa. This is Kṛṣṇa consciousness. He's neither tyāgī or bhogī. Bhogī means takes the thing and utilizes for his own sense gratification. That is called bhogī, sense gratification: "Oh, I have got this bag. Very nice. It will help me in going to the restaurant for one week." That is bhogī. And tyāgī means "Oh, this is all material. Why shall I touch? Ahaṁ brahmāsmi. I'm Brahman. I am nothing." (laughter) He's better than the rascal who takes the money and uses his own purpose, karmī. Therefore Caitanya Mahāprabhu says, koṭi-karmaniṣṭha-madhye eka 'jñānī' śreṣṭh ([[Vanisource:CC Madhya 19.147|CC Madhya 19.147]]). The jñānī, he does not touch anyone's property. That is very good. Then the karmī, because karmī takes other's property and utilizes it for his own purpose. But bhakta is neither karmī nor jñānī.

So there are two kinds of religious system. The karmīs . . . karma-kāṇḍa and jñāna-kāṇḍa. The Vedas, there are three kāṇḍas; therefore Vedas' name is trayī. Trayī means there are three different phases of activities—karma-kāṇḍa, jñāna-kāṇḍa and upāsana-kāṇḍa. That is the teachings of the Vedic literature. So when Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vrāja . . . ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Because there are two kinds of men in this world. One is karmī, and one is jñānī. Karmīs are trying to use up all the money of the world and utilize it for sense gratification. They are karmīs, sarva-kāmo. They're described in the śāstra as sarva-kāmo. Akāmaḥ sarvo-kāma, mokṣa-kāma udāra-dhīḥ ([[Vanisource:SB 2.3.10|SB 2.3.10]]). So when Kṛṣṇa says that sarva-dharmān patityajya, sarva means "all." So generally, in the material world two things are going on. The karmīs are busy to acquire money for his sense gratification, and the jñānīs, they've given up the world as mithyā. Brahma satyaṁ jagan mithyā: "Brahman is truth, and this is all mithyā." So Kṛṣṇa said, "You give up all this business." Mām ekaṁ śaraṇaṁ vrāja: "You do everything for Me. That's all. Don't utilize the assets of the world for your sense gratification, neither you give it up as mithyā. Why mithyā? I've created." Why it should be mithyā? Mithyā means false. Whatever God has created, that is not false, everything.

So our Kṛṣṇa consciousness view is that everything created by God is not mithyā; it is fact. Everything is fact. We don't say unnecessarily, "This is mithyā. This is false." Why it is false? God is truth. If He has created anything, that is also truth. Why it should be false? That is Vaiṣṇava view. Truth does not come out of untruth. Truth comes from truth. Something comes from something; something does not come from nothing. This is voidism. So we should not be impersonalists. We should not be voidists. Nirviśeṣa śūnyavādī. Śūnyavādī means voidist, and nirviśeṣa means impersonalist. The whole world is going on like that. So we should be careful about this voidists and impersonalists. We should take direct instruction from Kṛṣṇa, and He advises, yat karoṣi, yat juhoṣi, yat aśnāsi, yat tapasyasi kuruṣva tat mad-arpaṇam ([[Vanisource:BG 9.27 (1972)|BG 9.27]]): "You can do whatever you like, but the result should be given to Me." Karmāṇy evādhikāras te mā phaleṣu kadā . . . ([[Vanisource:BG 2.47 (1972)|BG 2.47]]). "Then you become Kṛṣṇa conscious." Of course, Kṛṣṇa does not advise that "You become a thief, and all the money stolen, you bring to Me." He does not say that. That is not. But even if you are a thief, still you can offer. Don't use it for your sense gratification. Yat karoṣi. "Whatever you've got. If you cannot earn honestly, dishonestly, you give it to Me."

So this is Kṛṣṇa consciousness, and from this verse we can understand that the ātmā, the soul, is within the heart. Where they are searching the soul? So the . . . if you want to find out where is soul, and if you dissect the heart, then soul is gone. (laughter) That is another danger. (laughs) Better understand from the authority. That is knowledge. Śāstra-cakṣuṣā. Śāstra . . . from authoritative statement of śāstra you'll see. Don't see by your blunt eyes, rascal, this consciousness. Then you'll never find the actual fact. Śāstra-cakṣuṣā, authority. Just like here. Śāstra says, "Here is the soul." The Yamarāja is snatching, dragging the soul, not his leg or hand. There's no business. As soon as the soul is gone, the leg and hand and everything becomes a lump of matter, that's all. What is the use of it? So vikarṣato 'ntar hṛdayād, antar-hṛdayād, core of heart. Antar means within the heart. Antar-hṛdayād dāsī-patim. Nowadays, sometimes one becomes a prostitute. That is very usual now. But in India still, nobody will marry a prostitute. Nobody. Still. In the Western country, never mind he's a prostitute, she's a prostitute, if she marries, she gets the certificate, that's all.
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