Prabhupāda: Sodium chloride. Sodium chloride is preservative. So the water is preserved, mixing with sodium chloride. Just see how perfect arrangement. And the water is evaporated on the sky by distillation, making sodium chloride separated from the water. Distillation means to take the pure water, distilled water. Now, the distilled water is taken on the sky, and as rain it drops on the ground, and it is stored on the mountain hill. Gradually, the whole year, the water is coming down in this shape of river, and supply is there. First of all, the whole land is moistened with water by rainfall. Then portion, and some of the water is preserved in Iceland, in the shape of ice.
So there is complete arrangement. We have not seen. Paśyati jñāna-cakṣusā. Because we have no knowledge, we do not see how things are nicely arranged by God for our maintenance. Everything is there. Pūrṇāt pūrṇam udacyate. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). Everything is complete. It is our mismanagement. We, the so-called civilized human being, we have created problems. We have created problems: "This is my land. This is my country. Why you are coming here?" Then there is fight, there is spoil of things, so many things. Because they do not know, īśāvāsyam idaṁ sarvam (ISO 1), everything belongs to God.
The . . . now they have developed the Communist idea that everything belongs to the state. But that is also imperfect. There is no peace, still. Sthite sattvam. Ceta etair anāviddhaṁ sthite sattve prasīdati. What is that? Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. They do not know that we have to come to the platform of goodness, sattva-guṇa. Then there will be peace.
Because sattva-guṇa means knowledge, rajo-guṇa means passion and tamo-guṇa means ignorance. So this world is being carried on by these three guṇas. Those who are accepting the tamo-guṇa, they are kāma, lusty, too much lusty. And those who are in rajo-guṇa, they're too much greedy. And those who are in the sattva-guṇa, they know things. That is brahminical qualification. That is brahminical qualification. Veda jānāti iti brāhmaṇaḥ. Veda-pāṭhād bhaved vipro brahma jānāti iti brāhmaṇaḥ. By reading Vedas, one becomes a vipra. Then not only vipra, but when . . . vipra means brāhmin.
So to become brāhmin by qualification is not sufficient. One must know the Brahman, the Supreme Brahman, Para-brahman. Just like Arjuna understood Kṛṣṇa, paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). That is real stage. That is brahminical stage. Don't think that Arjuna was a kṣatriya. He, after studying Bhagavad-gītā, he became brāhmin, because he understood Kṛṣṇa. He says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. He understood Kṛṣṇa rightly. Others, they . . .
That story of the yājñika-brāhmins . . . not story, fact. They could not understand Kṛṣṇa. When the yājñika-brāhmins were engaged in sacrifice, Kṛṣṇa and Balarāma was requested by their friends, cowherd boys, "My dear Kṛṣṇa, Balarāma, we are hungry. Please give us some food." They knew Kṛṣṇa. That's all. Kṛṣṇa said that, "There is a sacrifice. A great ceremony is going on. The brāhmins, the yājñika-brāhmins, are engaged. Go there and ask some food." So they approached. You'll find this description in the Kṛṣṇa Book.
So the brāhmins refused, because they could not understand Kṛṣṇa. They thought that, "Unless the sacrifice is finished, how the foodstuff can be distributed?" But they were so ignorant that they could not understand that the person for whom the sacrifice was being performed, He's asking personally. That is ignorance.
So Kṛṣṇa says therefore in the Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). Simply by becoming brāhmin, one cannot understand Kṛṣṇa. He must become a devotee. Because Kṛṣṇa is understood by simply devotional service. Bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa does not say that to . . . "By becoming brāhmin, one can understand Me." No. Brāhmin stage is impersonal realization of Brahman. There is no personal realization. When the personal realization is there, he's called Vaiṣṇava, brāhmin-vaiṣṇava.
The brāhmin has got two titles: brāhmin-paṇḍita. Still, in India, a brāhmin is addressed as paṇḍita, however rascal he may be. Because it is expected, when one is born in the brāhmin family, he must be well-learned. These are the six occupational duties of brāhmin: paṭhana-pāṭhana yajana-yājana dāna-pratigraha. A brāhmin must be very learned scholar, studying. All Vedic knowledge is meant for the brāhmins. Saddhaya, tapasya, satyam, śaucam, tapa, ārjava, titikṣā, jñānam, vijñānam, āstikyam, brahma-karma svabhāva-jam (BG 18.42). These qualifications must be there to become a brāhmin.
So in spite of becoming a brāhmin, qualified, śāstra says, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A brāhmin, he is expert in his occupational duties. Ṣaṭ-karma means paṭhana-pāṭhana yajana-yājana, six kinds of occupational duties. But avaiṣṇava-mukhodgīrṇa, uh . . . yes:
- ṣaṭ-karma-nipuṇo vipro
- mantra-tantra-viśāradaḥ
- avaiṣṇavo gurur na sa syād
- vaiṣṇavaḥ śva-paco guruḥ
- (Padma Purāṇa)
This is the injunction of the śāstra. In spite of his good qualification, expert in six occupational duties of a brāhmin, if he's an avaiṣṇava, if he has not understood Kṛṣṇa or Viṣṇu, the Supreme Personality of Godhead, then he cannot become guru. Therefore, according to Vedic system, not a brāhmin is accepted as guru, but when he becomes gosvāmī. Gosvāmī means fully controlled in full knowledge of Kṛṣṇa consciousness. He can become guru.
The . . . Rūpa Gosvāmī's, the . . . that six kinds of control. One who has controlled over his speeches, over his anger, over his tongue, over his mind, over his genital, over his belly, when one has full control over these six things, he's gosvāmī. Pṛthivīṁ sa śiṣyāt (NOI 1). He can make disciples all over the world. That is the injunction of Śrī Rūpa Gosvāmī. He was himself gosvāmī.
In the beginning, when he was a minister, he was not gosvāmī, but later on, when he became completely educated by Śrī . . . Śrīla Mahāprabhu, Caitanya Mahāprabhu, both the brothers, Rūpa Gosvāmī, Sanātana Gosvāmī, they became gosvāmī. And other gosvāmīs, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, they became their assistants.
This Vṛndāvana, the present Vṛndāvana, is the excavation of the six Gosvāmīs. This place where we are sitting, here the six Gosvāmīs used to assemble daily for discussing on Bhāgavata. Especially it . . . it is the place of Śrīla Jīva Gosvāmī, Sanātana Gosvāmī's and Rūpa Gosvāmī's nephew.
So this culture, as Kṛṣṇa consciousness, the progress, the system is described here. It is not that Kṛṣṇa consciousness we have manufactured a type of religious system. No. We don't manufacture, neither we can manufacture. It is not possible. Defective human being, how he can manufacture religion? That is not possible. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma, the principles of dharma, has to be accepted from directly from the Supreme Lord. So now the Supreme Lord is helping. We have begun this process.