So jīva-bhūta, we jīvas, we are all prakṛti. Puruṣa is only Kṛṣṇa. All living entities... Viṣṇu-tattva is puruṣa-tattva, and we are śakti-tattva, śakti, energy, marginal energy of Kṛṣṇa. So energy is prakṛti. The prakṛti is not puruṣa. So Māyāvāda philosophy is wrong. They pose them as so 'ham. So 'ham "I am the same." How you can be same? In the śāstra it is said that "You living entity, you are prakṛti." How you can become same, you puruṣa. This is mistake. How prakṛti, how a woman can become man? Artificially one can become. Here also so-called woman, they are also puruṣa. They are thinking puruṣa. Puruṣa means enjoyer. Here woman is also thinking to enjoy, and the so-called man is also thinking to enjoy. Everyone. Nobody wants to serve. Everyone wants to be served. Puruṣa attitude. Everyone wants to be served. Nobody wants to serve. This is the material conception of life.
Attitude (Lectures, BG)
Expressions researched:
"attitude"
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Lectures
Bhagavad-gita As It Is Lectures
You do not come and break my heart, that is also accepted. Still, I shall worship You." This is pure devotion. Not that "I have asked Kṛṣṇa to come before me dancing. He did not come. So I give up this nonsense. The Kṛṣṇa consciousness movement is no value." Not like that. This is Rādhārāṇī's attitude. So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. Whenever somebody came... Kṛṣṇa also was thinking of them because gopīs are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā.
Therefore we shall not try for a storefront or we shall not go to see this man or... Kṛṣṇa..." No! That is lethargy. You have to do your own duty. But result, depend on Kṛṣṇa. This is Kṛṣṇa conscious. You don't be sorry if there is failure, you don't be unhappy if there is success, uh, you don't be too much, I mean to say, jubilant if there is success. Everything is done by Kṛṣṇa. This is the attitude of Kṛṣṇa consciousness. They have to do their own duty. Never mind whether it is suffering or happiness. It doesn't matter.
"Oh, stool is so nice." This is going on. Similarly, human form of body also. They're eating so many nonsense things in the restaurant, in the hotel, and they're relishing: "Oh, it is so nice." This is māyā. This is going on. So our business is to serve, but because we have taken this attitude, that "I don't like to serve Kṛṣṇa" or, "I am Kṛṣṇa," then we are under the clutches of māyā. Immediately. And under the illusion of māyā... Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi... (BG 3.27). Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Because we are associating with the different modes of material nature, therefore we have to take birth, sad-asad-janma-yoniṣu. One is becoming hog, one is becoming dog, one is becoming human being, one is becoming demigod, one is becoming tree, one is becoming plant. So many... Eight million, four hundred thousands of species and form of life. Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). Kṛṣṇa says, "All these forms, whatever they may be, I am the bīja-pradaḥ pitā. I am the father."
Now, it is not only eating. The fighting also. Fighting also. (break) ...the fight! He was a fighting man. But after, after getting instruction of Bhagavad-gītā, he changed his attitude, oh, that he shall not, he should, he would not fight. He said, "Yes, I shall fight." Now this is dovetailing. He, the fighting man, remained. The fighting man did not change into artist, or a musician. No. You need not change. You are fighting man; you remain a fighting man. If you are musician, you remain a musician. If you are a medical man, remain a medical man. Whatever you are, you remain, but dovetail it. Dovetail it.
That means he is controlling his senses from fighting. But after hearing Bhagavad-gītā, he says, "Yes, I'll fight." Just see. Before hearing Bhagavad-gītā, the position of Arjuna, that "I," "I will not fight," and after hearing Bhagavad-gītā, the position of "I," "Yes, I will fight." Two contradictory. Before hearing Bhagavad-gītā, the position of "I" was negative, and people may estimate this nonviolence attitude of Arjuna very nicely. But after Bhagavad-gītā, after hearing Bhagavad-gītā, he said, "Yes." Kariṣye vacanaṁ tava: (BG 18.73) "Yes, I shall fight." Now, do you mean to tell that he degraded? First of all he was nonviolent. He was not willing to fight. Now he has degraded after hearing Bhagavad-gītā? Is it..., is the conclusion? No. He has improved. He has improved. Why he has improved? Because he has understood how to use the senses. That's all. In the beginning he did not know how to use the senses. Therefore he decided, "I shall not fight. I shall not fight." That is his material calculation.
There are many good examples. When Lord Jesus Christ also preached God consciousness, only a few followers were there, and still, he had to sacrifice his life. But he was never disappointed. That should be attitude of the preacher. People may accept it or not accept it, we should go on. Because if Kṛṣṇa is satisfied, if Kṛṣṇa sees, "Oh, these boys are doing very nice. They are trying their best to preach," that is your reward. That's all. People may accept or not accept, it doesn't matter. Go on.
Then again, you take another body, you have got another name. Therefore this is not your name. But Kṛṣṇa, His name in the spiritual world and in this world, the same. His name does not change. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau (CC Madhya 17.136). By service attitude. Svayam eva sphuraty adaḥ. The name, form, quality, associates, when we are in service attitude, they become revealed to us. It is not that... Just like we ask you, "What is your name?" So if I ask God, "O God, what is Your name?" God is not subject to our, such, I mean to say, challenging. You see? He will not reveal His name. You cannot understand. If you want to know God by your challenge, that "I can understand, I can see; therefore I shall see God, then I'll...," you'll never see Him.
Prabhupāda: First of all you answer me, that if you are a student, how you can know who is perfect teacher? (laughter) So you do not know what is your position. If you are teacher, if you are a student, then you should go to the teacher submissively, not that strong attitude.
Guest (2): If I am the student, excuse me, your honor sir.
Prabhupāda: Yes.
Guest (2): If I am the student, I am going to the class, and I want to know that he's the principal teacher or not?
Prabhupāda: So how you can know, principal teacher or not, if you are student?
Similarly, all the senses, they are, being material. So constitutionally, they cannot see God, they cannot hear of God, they cannot chant of the holy name of God. But it is possible. The śāstra gives you indication.
Sevonmukhe hi jihvādau (Brs. 1.2.234). If you are in service attitude, then beginning from your tongue... Jihvā, jihvā means tongue. Jihvādau, beginning with tongue. The God realization begins with your tongue and ear. You chant Hare Kṛṣṇa and hear the transcendental name, and gradually you shall realize.
Just like an experienced man knows that there is sun in the sky although it is invisible. Similarly, the actual word, here it is stated, bahūni me vyatītāni janmāni tava cārjuna. So God or the living entities, they're appearing and disappearing. Just try to understand the same example, sun. Sun is always existing, but it is appearing and disappearing. Similarly, we also appear and disappear.
And if there is nothing, then "I am servant of my cat and servant of my dog and servant of my..." So many things. If anybody... I see in, in, in your country, there are so many gentlemen, they are very fond of becoming servant of cats and dogs. They have no children, but they voluntarily become servant of cats and dogs. Because that attitude is there, you cannot avoid it. If you have nothing to serve, your wife, your children, then you have to catch some cat and dog and give service. That is your nature. You cannot avoid it. So that is your religion, to serve.
Because... Just like the water. Water is liquid always, either black water, or green water or yellow water, or white water, it is always liquid. Because the water has become black, it does not mean the liquidity is lost. Similarly, because we are now in contact with material designation, so our services atti..., service attitude is not lost. That is there. But it is being rendered in a different way. So we have to clear out the pure water out of all designations, and...
Just like Arjuna. Arjuna, he was under the impression of this material existence. Therefore he refused to render service to the Lord. Lord Kṛṣṇa wanted that he should fight. He refused, "No, I am not going to fight." But when he understood his position by, by the instruction of Bhagavad-gītā, he agreed, "Yes, I shall fight." So this is spiritual...
So this is the position, that our natural position is to render service. Now, where to render service and how the service is being misused. That we have to understand. That's all. Because we are now in a condition which is not natural condition. So we have to put ourself in the natural condition and the service attitude will go on. This is called Kṛṣṇa consciousness.
Similarly, our position is, our religion, or dharma, is, that we are part and parcel of the Supreme, and with that supreme consciousness we have to dovetail our activities with the Supreme. That is our constitutional position. That service attitude, transcendental service attitude, which has to be dovetailed with the supreme consciousness, is being misused by our material contact.
The service attitude or the engagement is there. Every one of us is a servant. Nobody is a master. He must be serving somebody. This point we have discussed. Even President Johnson, he is the chief man of your state; still, he's a servant of the state. So nobody's master here. To think of oneself that "I am the master, I am the master of all I survey," this is called māyā, illusion. I am not ser... I am not master. I am servant. So my service is now being misused under different designations. So as soon as we become free from the designations, ceto-darpaṇa-mārjanam... (CC Antya 20.12).
Dharma means the constitutional position. Just like sugar. Sugar's constitutional position is to become sweet. Salt—constitutional position is to become salty, alkaline taste. And water is liquid. Stone is solid. These specifical, specific qualification is called dharma. Similarly, we living entities, we have got a specific qualification: the eternal attitude to serve others. So that, how to serve Kṛṣṇa, how to attain Kṛṣṇa consciousness, how to give up our material engagement in different designations—this science and this truth is described in the Bhagavad-gītā. Yadā yadā hi dharmasya glānir bhavati (BG 4.7). Paritrāṇāya sādhūnām (BG 4.8).
That is also another fact. Because at the present moment we have got materially affected... Not material senses. Our sense are originally spiritual, but it is covered by material contamination. Therefore the process is to purify, to purify the coverings of our material existence. And that is also recommended—simply by service attitude. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). The whole thing depends on our surrendering process and engage ourselves in the service of the Lord. Then gradually, the Lord reveals to the devotee. That is the process.
So what is the birth of the Lord? There is no question of birth of the Lord or of the living entities. This subject matter we have already discussed in the last meeting, that the Lord and the living entities, both are eternal. There is no question of birth and death.
Divyam means divine, spiritual, transcendental. Our appearance and disappearance is different from the Lord's appearance and disappearance.
One has to learn the subject matter. And how it can be learned? Simply by service attitude. Sevonmukhe. We cannot learn this transcendental subject matter by challenge. If we are submissive, if we are engaged in His service, then, by His divine grace, He reveals Himself. Everything understanding of Lord, that is revelation. By our experimental knowledge, we cannot understand what is God. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Our senses are now materially contaminated; therefore we cannot understand what is God, what is His appearance, what is His disappearance. This is not possible. The whole thing is to accept the purificatory process of the senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170).
Of course, if you kindly hear them attentively, you'll feel sublime pleasure undoubtedly.
In the Bhāgavata, when Kṛṣṇa was playing with boys... Just like boys play, Kṛṣṇa, when He was playing just like a boy... So the Śukadeva Gosvāmī describes that attitude: itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena (SB 10.12.11). The purport is that, that "Here is a thing, these boys, these boys who are playing with Kṛṣṇa, that for many, many lives they undergone penances to have Kṛṣṇa as their playmate. Now they are enjoying life." So the playmates of Kṛṣṇa, they are not ordinary persons. They underwent many, many births' tapasya, or penances. Just like one has to seek the favor of the Supreme Lord by penances, by tapasya, so they desired like that, and Kṛṣṇa has accepted, "All right. Come on. Let us play." And what is that play? Kṛṣṇa is playing with the boys just like boys play.
This is our position. But artificially we are trying to become the puruṣa. That is māyā. Instead of being utilized be the puruṣa, we are trying to become the puruṣa, to utilize the material nature. Yayedaṁ dhāryate jagat. The world is going on, the material world, because the living entities in the attitude of becoming puruṣa, 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. Manaḥ ṣaṣṭhāni prakṛti-sthāni karṣati. Manaḥ.... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "The living entities," Kṛṣṇa says, "they are My part and parcel." So instead of serving Kṛṣṇa, they are trying to utilizing, they are trying to utilize the material nature for their sense gratification. This is called struggle for existence. Prakṛti-sthāni karṣati. Karṣati means hard struggle.
Otherwise it will pollute the whole body." So sthānād bhraṣṭāḥ, it is fallen down from the specified place.
So we have fallen down. Being rebelled against the principles of God consciousness, we are all fallen down. So if we want to revive our original position, we must be placed again into that service attitude. That is the perfect cure. Otherwise we shall suffer pain and God will be suffering pain on account of us. Just like if your son is not good, you suffer and the son suffers. Similarly, we are all sons of God. So when we are painful, God is also painful. The best thing is to revive our original Kṛṣṇa consciousness and be engaged in the service of the Lord. That is natural life and that is possible in the spiritual sky or the Goloka Vṛndāvana. Go on.
Devotee: "Only the fools and rascals deride the Supreme Personality of Godhead, Lord Kṛṣṇa. Such fools take it upon themselves to write commentaries on the Bhagavad-gītā without any attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word worship. So the culmination of all kinds of yoga practice lies in bhakti-yoga. All other yogas are but means to come to the point of bhakti-yoga. Yoga actually means bhakti-yoga. All other yogas are progressions toward this destination. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga without fruitive results is the beginning of this path. When karma-yoga increases in knowledge and renunciation the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes and the mind is on Him it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead, Kṛṣṇa, it is called bhakti-yoga."
Prabhupāda:Yes, the gradual progress of yoga system. Karma-yoga to jñāna-yoga. Karma-yoga means ordinary activities, fruitive activities. Ordinary activities means sinful activities also, but karma-yoga does not mean sinful activities. Only good, pious activities or prescribed activities. That is called karma-yoga. Then, by performing karma-yoga one comes to the platform of jñāna-yoga, knowledge.
"Kṛṣṇa is my friend, He'll protect me. Kṛṣṇa is my master, He'll protect me. Kṛṣṇa is my son, He'll protect me. Kṛṣṇa is my lover, He'll protect me." So this, this is called mad-āśrayaḥ. If we take this attitude in either of these attitudes, either friend or lover or son or master, like that, and you develop your attachment for Kṛṣṇa, then asaṁśaya, without any doubt, samagram, in complete..., in full completeness, you can understand what is God. This is the philosophy of Kṛṣṇa consciousness, that you have to take shelter of Kṛṣṇa in either of these aspects, and you have to develop your attachment for either of these aspects.
Then Kṛṣṇa says that jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ (BG 7.2). Now this knowledge of God is not a sentiment, it is science. It is science. This is scientific. Nobody can deny it. We are not preaching any particular type of sentiment, or any frog's speculation. It is fact.
He's praying, "My Lord Kṛṣṇa, either You trample me down by Your feet, either You embrace me as lover, or You make me brokenhearted without Your presence. Whatever You like You can do. But still I am Your eternal servitor." So this attitude was Rādhārāṇī's. So Lord Caitanya is the feature of Kṛṣṇa understanding Rādhārāṇī. That Kṛṣṇa is great undoubtedly, but He thinks that Rādhārāṇī is greater than Him, because He cannot repay the loving transaction of Rādhā, of Kṛṣṇa. So he wanted to study what is there in Rādhārāṇī. "So I cannot study Rādhārāṇī in the feature of Kṛṣṇa. If I take the feature of Rādhārāṇī, then I can understand what are..." This is highest, I mean to say, transcendental sentiments. But Lord Caitanya is Rādhārāṇī's feature. Tad-dvayaṁ caikyam aptam. Caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caityam āptam. Kṛṣṇa, when He wants to enjoy, He expands His pleasure potency, which is Rādhārāṇī.
So we should know that this place is not at all safe. At any moment there is danger. Padaṁ padaṁ yad vipadām. Therefore in the Cāṇakya Paṇḍita's version it is said that "If you want to have spiritual realization, then you should always think that 'Death is coming, and danger is coming immediately.' " That should be our attitude.
And in the Bhagavad-gītā it is also said that those who are intelligent persons, those who are making progress to become wiser, for them four things should be kept always in view. What is that? Janma-mṛtyu-jarā-vyādhi-duḥkha-dosanudarśanam (BG 13.9). We may think very..., that we are very safe and we are making good advancement in economic development, but there is no solution for these four problems, as enunciated by Bhagavad-gītā, janma, mṛtyu, jarā, vyādhi. Oh, there is no solution for birth. There is so much attempt for birth control all over the world, but still, in every minute or in every second some percentage of population is increasing. Janma, mṛtyu.
So here the decision is given by Kṛṣṇa Himself, the Supreme Personality of Godhead. Kṛṣṇa means Bhagavān. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). This is the conclusion of Śrīmad-Bhāgavatam. And in the Ṛg Veda also it is said, tad viṣṇoḥ paramaṁ padam: "Viṣṇu is the Supreme"; sadā paśyanti sūrayaḥ, "Those who are demigods, or advanced in spiritual knowledge, they always look after the lotus feet of Viṣṇu." But the demons, they do not know that the Viṣṇu is the Supreme Personality of Godhead, Absolute Truth. They cannot. Because they have taken the atheistic attitude, they cannot understand the Absolute Truth as the Supreme Person.
Those who have taken this line with faith and love, always engaged in the transcendental loving service of Kṛṣṇa, buddhi-yogaṁ dadāmi tam, then from within... Kṛṣṇa is within you. We have no realization. Due to my material conception of life, I have no realization. So you have to realize that Kṛṣṇa is there, and you have to purify yourself by service attitude. Then Kṛṣṇa will reveal. You will see, eye to eye.
Moghāśā mogha-karmāṇo mogha... (BG 9.12). vice..., rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ. Rākṣasī. Rākṣasī means those who are atheists, they are called rākṣasas. Rākṣasa and asura. Asura, they are always against God. They are called asuras. And rākṣasa means they don't believe in God. So rākṣasīm āsurīṁ caiva prakṛtim. Why they...? That mohinīṁ prakṛtim. They are bewildered by this illusory material energy. They are... They think, "This is all, and this life..." They do not know God. "There is no life. Let us enjoy as far as possible. Squeeze out the extract of this matter."
As Kṛṣṇa informs herein, that yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6), I will have to enter the kingdom of God, spiritual planet, where going I will have not to return back again to accept this material body."
That seriousness, one who has taken that serious attitude, they can actually perform this Kṛṣṇa consciousness very nicely. But those who are still under the impression that "Material advancement will make me happy," they are still under the spell of illusion. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). This planet, that planet, that planet, that planet, that planet. But in no planet nowhere you can have perfect peace of life. That is impossible. Therefore those who are intelligent, those who are by God's grace, Kṛṣṇa's grace, or by good association one who can understand that "This sort of life is not desirable.
Our senses are so imperfect that simply by expanding the sense power artificially, speculating, we cannot realize. These are described in different way in different scriptures.
So He can be known how? That is also described—sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: when you become in a submissive attitude and you chant. Jihvādau. Jihvādau means the realization begins from the tongue. God realization begins from the tongue. Therefore the tongue's function is to eat and to vibrate sound. So these two processes, vibration of Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare and eating kṛṣṇa-prasāda... You cannot allow your tongue to taste anything and everything. If you can control your tongue for eating kṛṣṇa-prasāda and if you engage your tongue in vibrating the transcendental sound Hare Kṛṣṇa, then sevonmukhe hi jihvādau (Brs. 1.2.234).
"What are these living entities who are trying to enjoy this material nature?" Puruṣa wants to enjoy prakṛti. So that I have explained yesterday, that although we are also prakṛti, we are now in the mentality of puruṣa. Just like in this material world, man and woman. The man is trying to enjoy the woman, and the woman is trying to enjoy the man. This attitude of enjoyment is called puruṣa. Actually, we are not puruṣa. We are also prakṛti. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). Apareyam itas tu viddhi me prakṛtiṁ parām. We are superior prakṛti, but we are prakṛti. But because we are trying to enjoy the other prakṛti, which is dull matter, therefore we are sometimes called as puruṣa, the mentality as puruṣa.
So Arjuna question is prakṛtiṁ puruṣa, "What are these puruṣa? What are the prakṛti?" Kṣetra-kṣetra-jña. "What is this body, kṣetra? And who is the owner of the body?" That we must know. That is the beginning of Bhagavad-gītā.
And as soon as He entered the Jagannātha temple, immediately He fainted, "Oh, here is My Lord." And others are seeing, "What is this foolish man? Here is a wooden form of Jagannātha and this man has fainted." But that is the difference between this man and you. Unless you develop your devotional attitude, you cannot see God. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
Therefore those who are not devotees, they cannot see God. It is not possible. Even God comes before him, just like when Kṛṣṇa was present before everyone. Five thousand years ago He was present. In the battlefield of Kurukṣetra, He was present. All the soldiers, all the kings, everyone was seeing Him, but only Arjuna and few of the Pāṇḍavas, they knew that "Here is the Supreme Personality of Godhead, Kṛṣṇa."
Simply a show-bottle dress. That will not help.
There must be vairāgya. That vairāgya can be achieved by bha... Bhaktyā śruta-gṛhītayā. When you hear... Bhakta means through the devotees, or you becoming devotee. There must be devotional service. And bhakti means sevonmukha, the attitude of rendering service to the Lord. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means when you engage your senses for the service of the master of the senses, Hṛṣīkeśa. That is called is bhakti. Bhakti is not sentiment.
Just like these boys, these American, European boys, Indian boys, who are working for Kṛṣṇa Consciousness. They are simply engaging their senses in the service of the master of the senses, Kṛṣṇa. Therefore they are making progress.
Ānukūlyena kṛṣṇānuśīlanam. Just like gopīs, the first-class example are the gopīs or the inhabitants of Vṛndāvana. They are all trying to make Kṛṣṇa happy. That is Vṛndāvana. If here also, if you try to make Kṛṣṇa happy, this can be converted into Vṛndāvana, Vaikuṇṭha.
But that attitude we haven't got. We have got... By the influence of māyā, we have become puruṣa. We want to enjoy. "Why this Kṛṣṇa shall enjoy? I shall enjoy. I am Kṛṣṇa. I am God." This is going on.
So the enjoyable is this matter, this material world, and the living entities, they are trying to enjoy. They are not actually enjoyer. They are suffering. They are becoming entangled because by this enjoying spirit we are developing different types of mentality, and at the time of death, according to that mentality, I get the next body.
Everything is dependent. We are dependent. Without light, without air, without rain or water, how we can live? So we are completely dependent, but on account of false prestige, less intelligence, we are thinking that we are free, we can... "I am God. I can do anything." This is demonic attitude. Completely being dependent, as soon as the death comes, immediately we have to leave this position. "Sir, let me stay for one hour more." "No, not even a minute." This is our position.
| Page Title: | Attitude (Lectures, BG) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 16 of Dec, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=33, Con=0, Let=0 |
| No. of Quotes: | 33 |