So why this ignorance of Arjuna, the question may be. Arjuna is guḍākeśa. He is above this material world. How he is being affected by his so-called relatives and kinsmen? He was hesitating to fight on this principle, that "They are my relatives. They are my kinsmen. They are my family members." He was always thinking. Therefore Kṛṣṇa knew it. So he has become so family-wise infected. But he is guḍākeśa. How it is possible? He is above all these things. Yes, he is above all these things. By Kṛṣṇa's desire, he is playing like that, ordinary man. Otherwise, how Bhagavad-gītā will come? Kṛṣṇa cannot talk with ordinary person. Kṛṣṇa cannot fight with ordinary person. Even the demons, when they come, just like Hiraṇyākṣa, Hiraṇyakaśipu. They were Jaya-Vijaya in the Vaikuṇṭha world. So they came here, and Kṛṣṇa asked them, that "If you become My enemy, then within three births you will come back. And if you remain friend, then seven births." So they preferred, "Oh, I shall become Your enemy, Sir, so that I can come back again after three births." So why? That Kṛṣṇa has all the propensities.
Ordinary person (Lectures, BG)
Lectures
Bhagavad-gita As It Is Lectures
So unless one thinks that he has to maintain his wife, children, family, there is no question of economic development. Impetus. So yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu and bhauma ijya-dhīḥ (SB 10.84.13). Bhauma, this earth, as worshipable. Bhauma ijya-dhīḥ yat-tīrtha-buddhiḥ salile: "And for pilgrimage, one who thinks that the water is tīrtha..." Tīrtha means where one can get transcendental knowledge. Sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, yat-tīrtha-buddhiḥ salile na karhicij janeṣv abhijñeṣu. "...but has no interest to associate with persons who is expert in transcendental knowledge. Such, these persons, they are called go-khara." Go-khara means cows and asses. So Arjuna played the part of a go-khara. In the battlefield of Kurukṣetra, he played the part of an ordinary person, go-khara, who is identifying this body as self. Therefore he required instruction. Not only... He became so much overwhelmed that he gave up his arrows and bows and sat down, tightly: "My dear Kṛṣṇa, I am not, I cannot fight." And he was crying. Not only he gave up his duty, he was kṣatriya, and he was crying: "Oh, I'll have to kill my kinsmen. No, no, no. I cannot do it."
The same thing, here Vyāsadeva describes: śrī bhagavān uvāca. He's not ordinary person. Bhagavān speaking. Bhagavān means... What is Bhagavān? Aiśvarya. Aiśvarya means riches. Nobody can be richer than Bhagavān. We have got our ideas of richness. I may be rich, but you are richer than me. Somebody is richer than you. Somebody is richer than another, another, another. You go, make proceed. When you find out the final richest person, that is Bhagavān. Aiśvaryasya sama... Samagrasya. All riches. Not that partial. One may have one thousand, another man, one lakh, one man, one crore, but nobody can say that "I have got all the monies." No, that is not possible. But Bhagavān has all the monies. Aiśvaryasya samagrasya vīryasya. Similarly, strength, bodily strength or power. Aiśvaryasya samagrasya vīryasya yaśasaḥ. And similarly, reputation. We are also reputed. But nobody can be reputed than Kṛṣṇa. Just like five thousand years ago He spoke this Bhagavad-gītā, and He's so reputed that Kṛṣṇa spoke Bhagavad-gītā and still it is running on. Not only in India, but we are traveling all over the world. There are so many editions of Bhagavad-gītā. So He's so reputed.
There are four, twelve authorities. One of them is Bhīṣma. Prahlādo janako bhīṣmo balir vaiyāsakir vayam. So Bhīṣma is not ordinary person. Therefore he said, katham, gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke (BG 2.5). "I do not like to kill my guru, who is so great, and my grandfather. Better I shall become a beggar." A kṣatriya's business is not to beg. A brāhmaṇa can beg. A brāhmaṇa can accept charity, but kṣatriya cannot accept any charity from anyone else. Neither he can come down to do business like the vaiśyas. That is not. Everyone should stick to his own principle. If this is followed, then it is really secular government. A government must see whether—you are claiming as a brāhmaṇa—whether you are actually discharging your duties as a brāhmaṇa. That is secular government.
So this sympathy is like Arjuna's sympathy. The sympathy... Now the state is sympathizing with the murderer not to be killed. This is Arjuna. That is hṛdaya-daurbalyam. That is not duty. One has to discharge the duty ordered by the superior authority very strictly, without any consideration. So these are weakness of the heart, this kind of sympathy. But ordinary person will not understand. Therefore to understand Kṛṣṇa, one requires special senses, special senses, not ordinary senses. Special senses means you have to pluck your eyes and you have to put another eyes? No. You have to purify. Tat-paratvena nirmalam (CC Madhya 19.170). Just like if you have got some disease in the eyes, you apply medicine, and when it is clear, you can see clearly everything; similarly, with these blunt senses, we cannot understand what is Kṛṣṇa. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). As śrī-kṛṣṇasya nāmādau, Kṛṣṇa's name, form, quality, etc., is not understand by these blunt senses, so how it is to be done? Now, sevonmukhe hi jihvādau. Again jihvādau, beginning from the tongue, controlling the tongue. Just see it is something peculiar, that you have to understand Kṛṣṇa by controlling the tongue? This is something wonderful.
So whatever He says is right. Is right. That is the conception of bhagavān. Here it is not said, Kṛṣṇaḥ uvāca. Because somebody may doubt Kṛṣṇa, that "Kṛṣṇa was a historical personality. Why you should be so much concerned with Kṛṣṇa?" as is general view. But here it is said, bhagavān uvāca. And I have given you the definition of Bhagavān, that He is all knowledge. So whatever He will speak, Bhagavān, there cannot be any mistake. For ordinary persons, there are four, I mean to say, difficulties, four imperfectness. Just like we are ordinary man. We have got four imperfectness. What is that imperfectness? That we must commit mistake. We must commit mistake. Our constitutional position at the present moment is such that we are sure to commit mistake. Even greatest politician like Gandhi, he committed mistake, and so many great men, they committed mistake. "To err is human," therefore, it is called, that any, any man, however he may be great in the estimation of this world, he is sure to commit mistake. And another imperfection is that he is illusioned.
So these problems will be solved when you become a devotee. Then Kṛṣṇa will reveal. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If you try to understand that Supreme Person Kṛṣṇa, who comes before you as ordinary person, you can understand Him if you become His devotee. Otherwise it is not possible. Ataḥ śrī-kṛṣṇa-nāmādi. You cannot understand Kṛṣṇa or His name, His form, His pastimes, His activities—na bhaved grāhyam indriyaiḥ—by your imperfect senses. But sevonmukhe hi jihvādau svayam eva sphurati. When you are engaged in His service, then He reveals Himself: "Here I am." So this is the process. If you want to understand that person, Kṛṣṇa, who is accepted as the Supreme Personality of Godhead, then you have to take shelter of bhakti-yoga and associate with bhaktas. Then it is possible. Otherwise not.
Now, just to inform you I have just brought one very authoritative book by two great professors of Calcutta University. The book is called Introduction to Indian Philosophy. Now he says... "He says" means he is giving, after studying all different kinds of philosophy, he is giving a nutshell idea of each type of system. Now, just see: "The place of God in the yoga... The place of God in the yoga, as distinguished from the Sāṅkhya, the yoga is theistic." Yoga system was introduced by Lord Patañjali, a great authority. You see? Now they have studied. Here is two persons. And this book is very authoritative. This is the sixth edition. Just see. It has very good sale in all the universities of the world. It is a very authoritative book. And this Dr. Chatterjee and Dr. Datta, they are not ordinary persons. This is accepted by all universities. And they are authoritative persons. Now, just... I am therefore reading his version. What does he say? The yoga system. Now, "As distinguished from the Sāṅkhya, the yoga is theistic." Yoga system is theistic. Theistic means believing in God. (From here for about four pages, Prabhupāda is mostly reading from the Indian Philosophy book.) It admits the existence of God and both practical and theoretical Gods. Patañjali himself, however, has not felt the necessity of God for solving any theoretical problem of philosophy. For him, God has more a practical value than a theoretical one. This is the version of Patañjali. You see?
They have been called, they have been designated by Kṛṣṇa as māyayā apahṛta-jñānāḥ. Although they appear to be very learned scholars, but the essence of the knowledge is taken away by māyā. Therefore they say that God and ordinary human being is the same. Māyayā apahṛta... Asura. This is called āsura-bhāva. Āsura-bhāva means not to accept the supremacy of the Lord but think Him as one with all individual souls. But that is not the fact. That is poor fund of knowledge. Actually, when one becomes advanced in knowledge, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante (BG 7.19). In due course of time, after many, many births, when he actually comes to the platform of knowledge, he can understand that "Vāsudeva is great and I am small, I am insignificant." Therefore he surrenders. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the sign of knowledge. When one surrenders to Kṛṣṇa, the Supreme Personality of Godhead, it is to be understood that he has actually attained knowledge. Otherwise it is ignorance. To think of Kṛṣṇa and ordinary person as equal is not knowledge; it is illusion.
So this Kṛṣṇa consciousness movement is to know everything perfectly from the supreme authority, Kṛṣṇa. This is the process. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). In order to understand subject matter which is beyond our perception, you have to approach such authority who can inform you. Exactly in the same way: to understand who is my father is beyond my perception, beyond my speculation, but if I accept the authoritative statement of my mother, this is perfect knowledge. So there are three kinds of processes to understand or to advance in knowledge. One is direct perception, pratyakṣa. And the other is authority, and the other is śruti. Śruti means by hearing from the Supreme. So our process is śruti. Śruti means we hear from the highest authority. That is our process, and that is very easy. Highest authority, if He is not in default... Ordinary persons, they are in default. They have got imperfection. The first imperfection is: the ordinary man, they commit mistake. Any great man of the world, you have seen, they commit mistake. And they are illusioned. They accept something as reality which is not reality. Just like we accept this body as reality. This is called illusion.
Panthās tu koṭi-śata-vatsara-sampragamyaḥ. For many millions of years, if you make your progress in the sky to find out God, where is God... Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Not this ordinary plane, but on the plane of air, the velocity of air. Or mind. The velocity of mind is very quick. Immediately, you are sitting here, your mind can go many millions of miles away if you have got idea. So either on the plane of mind or by the plane of air, and traveling for many millions of years, you cannot find out. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅga... (Bs. 5.34). Muni-puṅgavānām. Not only ordinary persons, but great saintly persons, sages, they also cannot.
Yad anyatra. If the brahminical qualities are visible, manifest, elsewhere. Elsewhere, may be he's śūdra, may be caṇḍāla. Tat tenaiva vinirdiśet. So you, one should accept him as brāhmaṇa. Similarly, if one is born in brāhmaṇa family but his qualities are like śūdra, tat tenaiva vinirdiśet (SB 7.11.35). He should be accepted as śūdra. This is the injunction given by Nārada Muni. Not ordinary person. Tat tenaiva vinirdiśet. And upon this the greatest authority of comment on Śrīmad-Bhāgavatam, Śrīdhara Svāmī, he has commented that janma, birth, is not the chief requisition to become...śama-damādi. One must be qualified with śamo damas titikṣāḥ śuci. Then he should be accepted.
Now, suppose one has done very marvelous work. So we should not be very much enthusiastic to praise for such work. What is that work? That work is material. It will vanish. Nābhinandati. Neither, when it is vanished, he is also sorry for that. These symptoms are for a person who is situated in the pure consciousness platform. Tasya prajñā pratiṣṭhitā. His prajñā, his intelligence... You mind that. Intelligence is above the mind. The first stage is... The general stage of our life is the activities of the senses. Those who are ordinary persons, without any knowledge, they are acting, whole day and night to satisfy the senses. That's all. This is ordinary life. Mostly people are working for that purpose, mostly. And above them, above them, if somebody is intelligent, he's working on the mind—philosophy, poetry, nice idea in novel, nice idea in drama, some psychological..., all these things. So they are little better than those who are working day and night hard for sense gratification. They are little... These philosophers, the poets and the thinkers, they're little more better.
Now here is the difference. Lord Śiva, he is the greatest of the demigods. He was also allured by Pārvatī, and as a result of that attraction, this boy Kārttikeya was born. That was the, what is called, conspiracy of the demigods, that unless one son is born out of the semina of Lord Śiva, it is impossible to conquer the demons. So Kārttikeya is considered the commander in chief of the demigods. But here, another example. Haridāsa Ṭhākura. Haridāsa Ṭhākura was young boy, about twenty, twenty-four years old, and he was chanting Hare Kṛṣṇa, and the landlord in that village, he was very much envious of Haridāsa Ṭhākura. He conspired and engaged one prostitute to defy him. So the prostitute agreed and at dead of night, with very beautiful dress and she was young, and tried to captivate Haridāsa Ṭhākura. But he was not captivated. That is the difference. A Kṛṣṇa conscious person, even an ordinary person, not in the level of Lord Śiva or Lord Brahmā, he's never conquered by māyā. But one who is not fully in Kṛṣṇa consciousness, either he may be Lord Śiva or Lord Brahmā, he'll be conquered by māyā, what to speak of others. This is the position. Go on. "When Haridāsa Ṭhākura was a young devotee of the Lord..."
No. They are pure devotees, but they are guṇāvatāra. Just like Lord Brahmā is the supreme personality within this material universe. He's the father of all living entities. So they are... Of course, if we very scrutinizingly study, Haridāsa Ṭhākura is, in devotional service, in greater position than Brahmā. Although he is considered the incarnation of Brahmā, Brahmā Haridāsa. So we should not be disturbed when we see Lord Brahmā and Lord Śiva is captivated in that way. We should take this instruction, that is Lord Brahmā, Lord Śiva becomes victim of māyā sometimes, what to speak of us? Therefore we shall be very, very careful. There is chance of falldown even in the status of Brahmā and Śiva, what to speak of ordinary persons. Therefore we should be very strongly inclined to Kṛṣṇa consciousness like Haridāsa Ṭhākura. Then we shall be able very easily to overcome the allurement of māyā. That is to be understood. Not that "Brahmā showed that," what is called, "weakness. He is weak or he is less." No. That is for our instruction. Yes. Or first of all, his. Yes.
Now, Kṛṣṇa at the age of seven years old, He lifted Govardhana Hill. So if we try to imitate, "Oh, Kṛṣṇa lifted the Govardhana Hill. Let me also try." That is not following. You cannot do that. (chuckling) You see? Because sometimes the foolish rascals they say, "Oh, Kṛṣṇa performed rāsa-līlā. Let me also perform rāsa-līlā." Therefore I forbid that don't discuss Kṛṣṇa's rāsa-līlā with the ordinary persons. They cannot understand. They'll simply think that "Oh, it is very nice to dance with girls, boys and girls dancing." No.
Therefore everyone should be engaged in his own work, and by the fruit of his work, he should serve Kṛṣṇa. We cannot imitate Haridāsa Ṭhākura. That is a different position. If one is elevated to that position, that is a different thing, but generally, that is not meant for ordinary person. Therefore everyone should do his occupational duty and try to serve the Lord by the result of his work. That should be the motto of life. Go on.
So Lord Śrī Kṛṣṇa proved. When Lord Śrī Kṛṣṇa was present amongst ourselves, from the history we can see that... If we have to believe the history, then He was in full in everything. He was full in everything. So far as a householder also, when Lord Kṛṣṇa displayed His capacity as a householder... You will be surprised. Perhaps most of you know that He married 16,108 wives. Sixteen thousand... So somebody may be surprised that "How a person can marry 16,108 wives?" Yes. A ordinary person like us or a little more strong person, that is not possible. But when the word omnipotency is applied... God is called omnipotency, so for Him nothing is impossible. So if we have to believe the history, then Lord Śrī Kṛṣṇa married 16,108 wives, and He built 16,108 palaces also, well-decorated, fully equipped, all-marble palaces. And there was no need of light. The palaces were so nicely decorated with jewels that the light focused by the jewels, that will illuminate the house. And another thing—He was present in every house simultaneously. Sixteen thousand wives and sixteen thousand houses—He was present in sixteen thousand expansions by Himself. So that is called opulence. These are the opulences. So Lord Kṛṣṇa was full.
"My dear Arjuna, you are posing yourself as a very great learned man, but I see that you are fool number one. You are fool number one." Why? "Now, because you are lamenting for things which are not to be lamented." This was the first answer of Kṛṣṇa. So a person like Arjuna, he was not an ordinary person; still, in the eyes of the perfect personality, he happened to be a fool. So this material knowledge, if anyone is very proud of his material knowledge...
Just like Sanātana Gosvāmī, a great devotee of Lord Caitanya, when he approached Lord Caitanya, he just inquired from Him, "My dear Sir, people address me that I am a very great learned man, but I am such a learned man that I do not know wherefrom I have come and where I have to go. I am such a learned man. That means I am fool number one. I have come to this world and I am staying here, say, for fifty years or eighty years or, at most, hundred years. Then after finishing this period of my life, where I am going? These two things I do not know. I do not know wherefrom I have come and where I have to go. Then what sort of learned, learned man I am? Although I am posing myself a very learned man, I do not know my past. I do not know my future. I am concerned with this present situation. That's all."
Now, because there should be some doubt of the ordinary man, that "How Kṛṣṇa could say to the sun-god?" that is explained in the next verse. Because Arjuna was taking instruction from Kṛṣṇa, he knew Kṛṣṇa, what He is. Otherwise he would not have accepted him as a spiritual master. But because others would doubt, "This is fictitious that Kṛṣṇa said to the sun-god. How it is possible?" so you will find Arjuna said, "The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?" Kṛṣṇa is taking our position, er, Arjuna. Persons who are thinking of Kṛṣṇa as ordinary person, so Arjuna is trying to clear that point, that Kṛṣṇa is not ordinary person. He is the Supreme Personality of Godhead. Therefore he has put this question, that "The sun-god Vivasvān is senior by birth to you."
rabhupāda: Yes.
Madhudviṣa: Purport: "The Lord has spoken about the peculiarity of this verse. Although He may appear like an ordinary person, He remembers everything of His many, many past births, whereas a common man cannot remember what he has done even a few hours before. If somebody is asked what he did exactly at the same time one day earlier, it would be very difficult for him to answer immediately. He would have to dredge his memory to recall what he was doing. And yet men often dare to claim to be God or Kṛṣṇa. One should not be misled by such meaningless claims. Then again, the Lord explains His prakṛti or His form. Prakṛti means nature as well as svarūpa, or one's own form. The Lord says that He appears in His own body. He does not change His body as the common living entity does from one to another. The conditioned soul may have one kind of body in the present birth, but he has a different one in the next birth. In the material world the living entity transmigrates in this way. The Lord, however, does not do so. Whenever He appears, He does so in the same original body by His internal potency. In other words, Kṛṣṇa appears in this material world in His original eternal form with two hands and holding a flute."
Prabhupāda: Yes. In your Bible also it is said that "Man is made after God," not that God is made after man. The atheist class, they say that "You have created a God according to your own feature," but no scripture says like that. God has eternal two hands, two legs. So man... God is so kind that man is also made according to His form. That is a special facility given to man, not that somebody imagines God, "Because man has two hands, therefore God has two hands." No. That is not a fact. Here it is explained nicely. Go on.
Pradyumna: "The Lord has spoken about the peculiarity of His birth. Although He may appear like an ordinary person, He remembers everything of His many, many past births."
Prabhupāda: That is the test, that He has already explained that He remembers. Therefore His appearance, disappearance, birth, is not ordinary. That is to be understood. Otherwise, how He can remember? We cannot remember. We do not know what we were in our last birth, or millions of years ago. Although we are also eternal. But we do not remember. Therefore there is difference between Kṛṣṇa's birth and our birth.
The Bhagavad-gītā is a standard literature. Most of you know this Bhagavad-gītā. But generally the Bhagavad-gītā is read very superficially, not very critically. We do not understand Kṛṣṇa, the author of Bhagavad-gītā, neither we understand what is Kṛṣṇa consciousness, although it is stated in the Bhagavad-gītā. We read Bhagavad-gītā superficially, not very critically, neither there is any edition so far... Of course, in Sanskrit there are many editions, annotation by Śrīdhara Svāmī, annotation by Baladeva Vidyābhūṣaṇa, annotation by Viśvanātha Cakravartī, annotation by Śrī Rāmānujācārya. There are many great scholars. But we have no information of those in the western countries. You have no information of those scholars. Ordinary persons with some academic career, they think they are very learned, they can comment on Bhagavad-gītā. Oh, that is not possible. That is not possible. The other day we have already discussed that Bhagavad-gītā can be understood by a person who is Kṛṣṇa conscious, nobody else. Bhakto 'si priyo 'si me rahasyaṁ hy etad uttamam (BG 4.3). So here is a chance.
The next line is, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). One who can understand Kṛṣṇa, whose another name is Vāsudeva, so He is everything, He is the origin of everything, one who can understand, He is supposed to be mahātmā, the liberated soul, or the great soul. Mahātmā. Mahā means great. Ātmā means soul. But sa mahātmā sudurlabhaḥ. It is very difficult to find out such mahātmā. So the Kṛṣṇa devotees who are engaged in these missionary activities, Kṛṣṇa consciousness movement, they are not ordinary persons. They are mahātmā, but very rarely to be found. Sa mahātmā sudurlabhaḥ. So although everyone is searching after Kṛṣṇa, either in impersonal Brahman or localized Paramātmā, the person who has understood Kṛṣṇa, the Supreme Person, he is the greatest, I mean to say, successful man within this world.
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. They say, sometimes make some one body's defeated. So when the, he became, he has to carry the other boy on his shoulder, so many manufactured playing things.
Now, this Kṛṣṇa consciousness movement, there is attempt. We are also after land. We are also after building. We are also after money. We are also after business organization, either a sky... What is that? Our? Spiritual Sky. Or this book department, Bhaktivedanta Book Trust. Apparently, it is business. We also want money. We also land. We want also building. We want also men. Then where is the difference between the ordinary person and Kṛṣṇa consciousness movement? This is the difference: kāma-saṅkalpa-varjitāḥ. Everyone has sacrificed his life for Kṛṣṇa. Personal? There is no personal interest. These boys, these girls, are working day and night, hard, in my direction, but I don't pay them. Neither they expect any payment. Otherwise this movement would not have proceeded so quickly. There is no question of payment. Kāma-saṅkalpa-varjitāḥ. Everyone is engaged for satisfaction of Kṛṣṇa.
So Kṛṣṇa is teaching how to work, how to work. Now, here He says that tyaktvā karma-phala. Now, who will be ready to work? Suppose you are doing some business and there is expectation of profit, one lakh of rupees. Now profit comes. Then if I say, "Now here is, in Bhagavad-gītā it is said, tyaktvā karma-phala. You give it up," are you ready? No. "I have with so much hard labor I have earned. Why shall I give it up?" But here it is said, tyaktvā karma-phala. Then immediately his impetus to work will be finished, that these ordinary persons, those who are karmīs, if I say that "Yes, you earn, I mean, lakhs of rupees, but you will not be allowed to take it..."
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 Purāṇas. Purāṇas 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 Purāṇas, Mahābhārata, Rāmāyaṇa.
Now, Lord Kṛṣṇa says, "O Dhanañjaya, Arjuna, anyone who is working in the Kṛṣṇa consciousness, or yoga..." Yoga means God conscious, or Kṛṣṇa conscious. Everything, anything, any attempt, which we perform, which we do for spiritual realization is called yoga. Yoga. So there are many different kinds of yoga, but they have been divided into three: the jñāna-yoga, karma-yoga, and bhakti-yoga. Jñāna-yoga means realization of self by culture of philosophical discussion. That is called jñāna-yoga. And dhyāna-yoga... Oh. And karma-yoga... Karma-yoga means that the ordinary persons who are engaged in working...
So in the pious family or in the rich family, there is chance of degradation. But one who takes his birth in a family of yogis, devotees, oh, he has got better chance for cultivating the same spiritual culture from which in his past life he had fallen. Therefore Kṛṣṇa says, etad dhi durlabhataram: "This is very rare, that a man gets his birth, a parent, a yogi." This is very rare. But He recommends, I mean, He eulogizes this sort of family that... What is the facility of this family? Now, Lord says, tatra taṁ buddhi-saṁyogaṁ labhate paurva-dehikam: (BG 6.43) "In his previous birth, in his previous body, whatever he cultured, now he begins to remember." He begins to remember. I may tell you that those who have taken this society, Kṛṣṇa consciousness, very seriously, they are not ordinary persons. They must have had such culture in their previous life. Now they are again trying to revive that thing.
Arjuna was put into that position by the supreme will of the Lord. Unless... Just like in the theatrical stage, both the father and the son, they are playing some part. The father is playing a king, and the son is playing another king. Both are inimical. But actually they are playing as such. Similarly, Arjuna is eternal friend of Kṛṣṇa. He cannot be in delusion. How he can be delusioned if Kṛṣṇa is his constant friend? But he was supposed to be in delusion so that he played the part of a conditioned soul and Kṛṣṇa explained the whole thing. He played that ordinary person; therefore all his questions were just like ordinary man. Unless... Because the teachings of Gītā was lost. That is explained. So Kṛṣṇa wanted to deliver again the yoga system of Gītā. So somebody must ask. Just like you are asking, I'm answering. Similarly Arjuna, although he was not to be supposed in illusion, he placed himself as representative of this conditioned soul and he inquired so many things, the answers were given by Lord.
If you have got any objection to speak "Kṛṣṇa" as the name of God—you may have—but actually, if there can be any name of God, that is "Kṛṣṇa." Kṛṣṇa means all-attractive. All-attractive. That is defined in the śāstra. So Kṛṣṇa, when He was present as a historical person... Kṛṣṇa is also a historical person, because five thousand years ago He appeared on this planet and He took His birth in Mathurā, and He was raised as a cowherd boy in Vṛndāvana, then He went to Dvārakā. In this way His life is explained in the Śrīmad-Bhāgavatam. So Kṛṣṇa, the Supreme Personality of Godhead comes here, yadā yadā hi dharmasya glānir bhavati (BG 4.7). That is a fact. He comes in one day of Brahma after millions of years. These have been described in the śāstra. But unfortunately, although Kṛṣṇa, the Supreme Personality of Godhead explains Himself, we unfortunate creature, we take Him as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). That we should know. That is taught by Kṛṣṇa Himself in the form of Lord Caitanya.
Indian guest (2): Swamiji, we live in the Western world, and some are born here, although the youth and from their date of birth they are all born in India. Perhaps we know very little about Gītā, but this movement have taken to convert people or to convince people, and how do you give these people stages? Because when persons are ignorant, they need primarily some teaching and then, just like in the school, they go step by step. In this movement, how can you or what can you expect, or what would you like to give as an enlightenment for ordinary people? Suppose myself. I am just an ordinary person, and I don't understand anything. Well, what I'd like to know, that I think if you just give those steps would be far better for the audience to just follow that.
Prabhupāda: Yes. That I have already explained, that we are training people in different parts of the world by opening centers. So you come and take the advantage of this center and learn how to do it. This center is open for this purpose, that people may take advantage how to develop Kṛṣṇa consciousness. Just like you go to a school and you learn how to read and write, and then you pass M.A. examination, similarly, if you think that you have forgotten, you have no knowledge, please come, take the process. And just like these people, they were not born in India. They are not Hindus. They are not Vaiṣṇavas. Their forefathers never heard what is Kṛṣṇa, neither they heard. How they are taking? It is the process. That process we are giving to everyone without any discrimination. We have got students from all communities: Hindus, Muslim, Christian, Parsis, and Africans. The process is so perfect. If you take the process, you will also understand. So for this teaching this process, we are opening center here. You all Indians, your chance is first. So why don't you cooperate and learn? It is open to everyone. It is not a secret thing. So I invite you on Tuesday. (aside:) At what time we are going to...?
So in order to think of that acintya-guṇa-svarūpam, we have to undergo certain process. Certain process. Sevonmukhe hi jihvādau (Brs. 1.2.234). This process is sevonmukhe hi jihvādau. I cannot ask Kṛṣṇa that "Please come before me. I shall see You." And even if He comes, I cannot see Him, because my eyes are not so prepared to see Him. Just like when Kṛṣṇa was present upon this planet, not that everyone understood Kṛṣṇa as the Supreme Personality of Godhead. Māyāśritānāṁ nara-dārakeṇa. Those who are under the influence of material energy, they thought Kṛṣṇa as ordinary person, nara-dārakeṇa. Kṛṣṇa also says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). So we want to see Kṛṣṇa, but we have to make our eyes prepared to see Kṛṣṇa. Aprākṛta, transcendental platform. And that transcendental platform is recommended by Kṛṣṇa here in this first verse of Seventh Chapter: mayy āsakta-manāḥ pārtha.
So point is that Arjuna was not ordinary person. He was specifically friend of Kṛṣṇa. So he said that "This practice of yoga, haṭha-yoga, is not possible by me." So Kṛṣṇa therefore concluded the yoga system that "Don't be discertain. There is another yoga system, bhakti-yoga system. You can adopt it." The bhakti-yoga is summarized in the Sixth Chapter of Bhagavad-gītā:
- yoginām api sarveṣāṁ
- mad-gatenāntar-ātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
You find out this last verse of the Sixth Chapter. So this is the topmost system of yoga, bhakti-yoga, always thinking of Kṛṣṇa.
We cannot understand Kṛṣṇa so easily. Kṛṣṇa, the Supreme Personality of Godhead, is not understandable by ordinary persons, up to the stage of siddhi. But, as Kṛṣṇa says in the Bhagavad-gītā, that "One can understand Me by the process of bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Here it is said,
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin māṁ vetti tattvataḥ
- (BG 7.3)
Tattvataḥ means truth. Simply superficially to know Kṛṣṇa... Just like in the English dictionary it is said, "Kṛṣṇa..." Kṛṣṇa is mentioned in the dictionary: "a Hindu god." So what does he know about Kṛṣṇa? "Hindu god." There are Hindu gods, many. According to our Hindu conception, there are thirty-three crores of demigods, chief of which is Lord Brahmā, Lord Śiva, Lord Viṣṇu, Sūrya and Gaṇapati. Chiefly they worship. In the Hindu world, they worship... Somebody worship Viṣṇu, somebody worship Śiva, somebody worship Brahmā, somebody worship the sun. Just like the Parsis, they worship the sun. I think I am right. So they also can be concluded as Hindus, and actually, they came from Persia.
Even if you go to the topmost planet, then from there also, after... Kṣīṇe puṇye martya-lokaṁ viśanti (BG 9.21). After your resultant action of pious activities is finished, then you have to come back again here. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). But there is another planet, which is called Goloka Vṛndāvana. If you go there, then you'll haven't to come back again in this material world, which is described by Kṛṣṇa Himself: duḥkhālayam aśāśvatam (BG 8.15). Mām upetya tu kaunteya duḥkhālayam aśāśvatam (BG 8.15)-nāpnuvanti mahātmānaḥ. They... Not ordinary person can go to Kṛṣṇa's loka, back to home. Who can go? Mahātmānaḥ, those who are great souls. And who are great soul? They are called mahātmās. Who are mahātmās? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ (BG 9.13). This is mahātmā. Those who are fully engaged in Kṛṣṇa consciousness, absorbed in the service of Kṛṣṇa, they are called mahātmā. Sa mahātmā sudurlabhaḥ. That kind of mahātmā, the so-called mahātmā having an orange dress and talking that he is God, incarnation of God, and he can give you perfection within six months, give him $35—not like that. The mahātmā means mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). They are under the spiritual energy. And if one inquires, "What is that spiritual energy?" the spiritual energy means to be engaged in devotional service. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ (BG 9.13). They have no other business than to work for Kṛṣṇa, serve Kṛṣṇa. They are mahātmā.
Ordinary persons, they cannot understand that behind this gigantic, wonderful material energy, there is the supreme energy, spiritual energy, Kṛṣṇa. They cannot understand. Just like the child cannot understand that the motorcar is not moving independently, but there is a driver. These foolish, materialistic persons, they cannot understand. Mām ebhyaḥ param avyayam. They cannot understand. Tribhir guṇamayair bhāvaiḥ. They are bewildered by the three modes of material nature, finding out. Big, big scientists, big, big philosophers, big, big workers, they are simply studying the material energy, but they have no information of the spiritual energy.
Now, for ordinary persons, there are some chances how to enter into that spiritual kingdom. Here it is said,
- yatra kāle tv anāvṛttim
- āvṛttiṁ caiva yoginaḥ
- prayātā yānti taṁ kālaṁ
- vakṣyāmi bharatarṣabha
Now Kṛṣṇa is explaining that "My dear Arjuna, there are different time indication of passing away from this material world. That I am explaining to you." Yatra kāle, the time. Now suppose at a particular... There are different... Of course, in your country I do not know what is the astronomical almanac, but in India there is very minute calculation of astronomical situation. When a man is born, his horoscope is made, and when a man dies, how does he go, where he is going, what is his situation, by astronomical calculation they can say.
Rāja-vidyā rāja-guhyam. And at the same time, it is the most confidential knowledge, guhyam, guhyatamam, very confidential. It is not disclosed to ordinary man. This knowledge is not meant for. Suppose we are discussing this knowledge, and when we say, "By understanding this knowledge there is no more birth, death, old age, and disease," ordinary person with less brain substance, they will laugh. They will say, "Ha, how it is possible?" Therefore it is very confidential. It is not open to everyone. It is meant for selected person. If I say that "I shall give you relief from birth, death, old age and disease," you'll not believe it. Therefore it is rāja-guhyam. Guhyam means very, very confidential.
This is the beginning of this chapter. Rāja-vidyā, the king of education. Rāja-vidyā rāja-guhyam. And very confidential. It is not understood by any ordinary man. Because it is very confidential. You go anywhere. Suppose you go to a bank. A few persons in the bank, like the manager or the cashier or the accountant, they know everything confidential. Not the clerks or the customers, no. So this is, also Kṛṣṇa concludes Bhagavad-gītā with these words, guhya guhyatamam. This knowledge is very confidential. This means when one thing is very confidential means it is very, very important. So Kṛṣṇa says therefore that aśraddadhānāḥ puruṣāḥ (BG 9.3). "This is so nice confidential. And I am speaking personally to enlighten the people in general." Not general, but people like Arjuna. Arjuna was not ordinary person. He was born in royal family and he was so exalted that he could speak with Kṛṣṇa face to face. He's not an ordinary person. So this confidential knowledge is not for ordinary person, but it is so easy. As it is said, susukhaṁ kartum avyayam. It is so easy to perform that everyone can do it.
So if we accept the instruction given by Kṛṣṇa with faith, then our life are successful. And why you should not take? It is not very difficult. And if we take Kṛṣṇa's instruction... He is the Supreme Personality of Godhead. He is speaking everything which is correct. If you take instruction from others... Others means those have no connection with God, or Kṛṣṇa. They cannot give you correct information because they are conditioned under the laws of nature. The defect is, ordinary person will commit mistake, will be illusioned, his senses are imperfect, and he has the tendency to cheat. This is ordinary living being. And those who are followers of Kṛṣṇa or Kṛṣṇa Himself, they have no such defect. Whatever they say, that is correct. So if we take correct knowledge, then our life is successful. And if we want to be cheated, then there are many cheaters. They'll cheat you. So make your choice, which way you shall go, whether you shall go back to home, back to Godhead, or again go to the cycle of birth and death. Bhūtvā bhūtvā pralīyate (BG 8.19).
Oh. So sentiment must be there. But sentiment, ecstasy, from material point of view, sentiment, that is different. Spiritual sentiment, aṣṭa-sāttvika-vikāra (CC Antya 14.99). There are eight kinds of ecstatic sentiment. That is not possible for ordinary person. When one is advanced, they are visible. That is called budhā bhāva-samanvitāḥ. So we have to understand this fact, that, as Kṛṣṇa says, we have to take knowledge from Kṛṣṇa.
So the poor fellow could not sleep even. The person, as soon as there is some scent that "Mahatma Gandhi is coming here," at least five thousand people will gather and will cry, "Mahatma Gandhi ki jaya." So at the last stage of his life he could not sleep due to this crying. Just see. And he was so much disgusted, the very morning when he was, I mean to say, assassinated—he was killed by bullet shot—he said to his secretary, "I am so disgusted, I wish to die." You see. This very word was published in the paper. Now see. Such a big worker, such a..., simply a worker, but still, he felt baffled. And what to speak of others. So mogha-karmāṇaḥ. Unless we become Kṛṣṇa conscious, then all our activities will be baffled at the end. Take it what Kṛṣṇa is saying, not ordinary person like me. Kṛṣṇa is... Moghāśā mogha-karmāṇo mogha-jñānāḥ (BG 9.12). Mogha-jñānāḥ. Jñāna means research of knowledge, philosophical speculation.
And, in the tenth chapter, the Lord says, bhagavān uvāca, the Supreme Lord says, bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ (BG 10.1). "Now I have already said what is the process of Kṛṣṇa consciousness. Now you hear further more information." Yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā. Because Kṛṣṇa and Arjuna were, I mean to say, in relationship of friends, therefore He says that, yat te ahaṁ prīyamāṇāya. "Because you are My, My, you are My dear friend, therefore, vakṣyāmi, I am speaking to you." That means the same chapter of Bhagavad-gītā, what is spoken there, it is not meant for any ordinary person. It is meant for those who are a little bit advanced in Kṛṣṇa consciousness. One who has accepted Kṛṣṇa as the Supreme Personality of Godhead, and he's conscious about Him, for them it will be relishable. For others, it will not be relishable.
Those foolish commentators do not understand this, that if Kṛṣṇa is unborn, then how He can become like one of us if He is unborn? Therefore in the Bhagavad-gītā you will find, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because Kṛṣṇa is before you just like an ordinary person, or not ordinary, extraordinary... But here in this world, even extraordinary person, he is also born. He is born. The President Johnson is born. So you are also born. Everyone. Even Brahmā is born. But He is not born.
So how can I deride on Kṛṣṇa as ordinary man? Therefore in the Bhagavad-gītā I will find it is said that avajānanti māṁ mūḍhāḥ: (BG 9.11) "Those who are fools, rascals, they think of Me as ordinary man." Yes. But He is not ordinary man. Exactly this word is used, you will find in the Bhagavad-gītā, mūḍha. Mūḍha means the fools, rascals. They think of Kṛṣṇa just like ordinary man. But He is different. He is different from everything of this world because everything of this world is born. You will trace out the history, the birthdate. But you cannot.
Suppose you have given somebody power of attorney to do some business. So after finishing the business, if you see the paper, not very favorable, it has not been done very nicely, still you have to accept. Because your representative has signed it. Yes. Therefore yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa not satisfied, but if your guru is satisfied, then Kṛṣṇa must be satisfied. This is Kṛṣṇa's obligation. Because He has sent representative. Kṛṣṇa has... ācāryaṁ māṁ vijānīyān (SB 11.17.27). Kṛṣṇa says: "ācārya, that is I am." Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. "Never try to neglect ācārya. Nāvamanyeta. Neither think of ācārya as ordinary person. Vedic injunction is one must approach understand all this subject matter.
Jñāna, knowledge and the... Books, volumes of books on any subject matter. As there are different types of magazines for differents of books. Big, big philosophers. Just like written philosophy on the sex impulse. To understand. This is rascaldom. Nobody is how to laugh, how to cry, how to eat, and how to enjoy sex life. No school, college is required to understand these things. These are everyone knows. Volumes of books are required to understand this real knowledge here.
So one who possesses all the wealth, all the strength, all the fame, all beauty, all knowledge, all renunciation, he is called Bhagavān. The meaning of bhagavān is this, ṣaḍ-aiśvarya-pūrṇam. Therefore Vyāsadeva says, bhagavān uvāca. He is not ordinary person who is speaking. Who is full with all knowledge, because that is the qualification of Bhagavān. He is competent with all knowledge. So bhagavān uvāca.
So what does He, Bhagavān, says? Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate: (BG 13.2) "My dear Kaunteya, Arjuna..." Arjuna's another name is Kaunteya because he is the son of Kuntī. His mother's name is Kuntī. Therefore he is addressed as Kaunteya. And Kuntī has got relationship with Kṛṣṇa. Kuntī is the sister of Kṛṣṇa's father, Vasudeva. Therefore out of affection for his aunt, He is addressing Arjuna as the son of his aunt Kuntī, Kaunteya. Idaṁ śarīraṁ kaunteya kṣetram (BG 13.2), the field of activity, ity abhidhīyate. His two answers. Out of the six questions—kṣetra, kṣetra-jña, prakṛti, puruṣa, jñānam, jñeyam—He is answering the first two, pair.
Ṛṣibhiḥ, not ordinary persons, rsi, great... Just like Vyāsadeva. Mahārṣi, devarṣi, rājarṣi, ṛṣi. Formerly the brāhmaṇas, they were ṛṣis, and the kṣatriyas also, they were also just like ṛṣis. Therefore they are called rājarṣi. The spiritual science is not understandable by ordinary men. Just like Kṛṣṇa says in the fourth chapter, imaṁ rājarṣayo viduḥ: "This science was understood by the great rajarsis." Just like Mahārāja Yudhisthira, rājarṣi, Lord Rāmacandra, rājarṣi, Mahārāja Parīkṣit, rājarṣi, Mahārāja Ikṣvāku, rājarṣi. There are many. They were rājarṣis. The monarchy was not a cheap thing. The king was as good as a ṛṣi. Therefore they are called rājarṣi. The king used to rule over the citizens on the permission of the great, great sages. Just like Nārada, the Devarsi. He used to visit Mahārāja Yudhisthira. Similarly, other kings.
But if by knowledge, you come to the point of bhakti, how to surrender to Kṛṣṇa, then your knowledge is perfect. Therefore Kṛṣṇa says that this knowledge, to surrender unto Me, how to surrender to Kṛṣṇa, comes after many many births. Bahūnāṁ janmanām ante (BG 7.19). We are taking birth one after another, one after another, one after another. So in this way, not ordinary person. Ordinary persons, if they have no knowledge, then their next birth may be cats, dogs, trees, or anything else. Those who are in knowledge, ūrdhvaṁ gacchanti sattva-sthāḥ. Knowledge means those who are situated in the quality of goodness, prakāśa, everything is clearly understood. That is knowledge.
Just like you take a car. That is a machine. Now some way or other, if the car stops, not working, does it mean that you are finished? No. I can take another car. This is knowledge. But this knowledge is lacking. People are being educated, but they are all rascals because they have not this simple knowledge that ajaḥ śāśvato 'yam, "I am aja." How it is aja proof? Yes, there is proof. "How I am eternal?" If somebody asks that "How I am...?" (Aside:) Don't move that body, that. "How I am eternal?" There is proof. And who is giving the proof? Kṛṣṇa, Bhagavān uvāca. The highest authority, not ordinary person or any living being, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Kṛṣṇa means the Supreme Personality of Godhead. He is saying. He is giving the proof.
Yasya prabhā prabhavato jagad-aṇḍa-koṭiḥ (Bs. 5.40). Therefore Śukadeva Gosvāmī says that "These boys, they are not ordinary boys. They are playing with the Supreme Brahman." Itthaṁ satāṁ brahma-sukhānubhūtyā. And dāsyaṁ gatānāṁ para-daivatena. And those who are devotees, those who have taken their position as eternal servant of God, dāsyaṁ gatānām, for them, He is the Supreme Personality of Godhead. For the impersonalists, He is the Supreme Brahman. And for the personalists, devotees, He is the Supreme Personality of Godhead. And māyāśritānāṁ nara-dārakeṇa. And those who are under the influence of the illusory energy, māyā, for them, this Kṛṣṇa is ordinary boy. Māyāśritānām. They cannot see Kṛṣṇa. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Those who are mūḍhas, not sufficient knowledge, poor fund of knowledge, they accept Kṛṣṇa as ordinary person. So therefore... Bhāgavata also says māyāśritānāṁ nara-dārakeṇa: "Those who are under the protection of māyā, illusory energy, for them Kṛṣṇa is ordinary person or human being." But these boys are playing, kṛta-puṇya-puñjāḥ (SB 10.12.11). Kṛta-puṇya-puñjāḥ. Puñjāḥ means stock, huge stock of pious activities. Therefore they have come to the position, directly playing with Kṛṣṇa. They have become associates. So that is possible. Anyone can become direct associate of Kṛṣṇa. That is called sāmīpya-mukti, always with Kṛṣṇa. Whenever Kṛṣṇa appears, they also appear.
So those who come to Kṛṣṇa consciousness, they are not ordinary persons because Kṛṣṇa says personally, who can come to Him: te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ. Dṛḍha-vrata means with firm conviction that simply by devotional service to Kṛṣṇa, simply by becoming Kṛṣṇa conscious, one becomes perfect in all respects. This is called faith. This is called faith. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktāḥ.
So our, this Kṛṣṇa consciousness movement is that for the time being we are trying to create a section of men, not from India, not from Hindus. Never, Kṛṣṇa never said that "These things can be done only in India and amongst the section, Hindu." No. It is open for everyone. It is open for everyone. Just like if you start an engineering college, does it mean that it is meant for Hindus or Muslims or a certain nationality? No. It should be open for everyone. Anyone who wants to become a brāhmaṇa, he can become brāhmaṇa. Of course, the, what is called, conservative class of men, they come to fight with us that "How you are making brāhmaṇas from the European and American people? They are mlecchas and yavana." No. That is not shastric injunction. Shastric injunction is there. It is spoken by Nārada Muni, not ordinary person, but the great authority Nārada.
Therefore this philosophy cannot be understood by ordinary person. Therefore He said, na atapaskāya. Tapasya. This life is meant for tapasya, not to lead a life like hogs and dogs. This human... That is not human life. That is hogs' and dogs' life. That is a state..., the statement of Ṛṣabhadeva:
- nāyaṁ deho deha-bhājāṁ nṛloke
- kaṣṭān kāmān arhate viḍ-bhujāṁ ye
- tapo divyaṁ putrakā yena sattvaṁ
- śuddhyed yasmād brahma-saukhyaṁ tv anantam
- (SB 5.5.1)
We are all hankering after happiness. But we do not know how to get happiness. That is advised by Ṛṣabhadeva, father of Mahārāja Bharata, under whose name this planet is called Bhārata-varṣa. This planet, not this country. Bhārata-varṣa. Formerly it was known as Ilāvṛta-varṣa. So after the reign of Mahārāja Bharata, Emperor Bharata, this planet is called Bhārata-varṣa. But because we have lost our culture now, we are now a small piece of land.
So mukti means to give up anyathā-rūpam. And that is the demand of Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You have manufactured so many rascaldom in the name of religion. Give up all this nonsense. Simply surrender unto Me." This is wanted. But Kṛṣṇa knows that "If I say to the rascals, 'Surrender unto Me,' he'll take otherwise." A big scholar says, "Oh, this is too much, sophistry." Kṛṣṇa is demanding: "Simply surrender unto Me," and the commentor, commentator is remarking, "Oh, this is too much." And actually we are feeling: "Why we shall surrender to Kṛṣṇa? We have got many other... We have got another Kṛṣṇa, another this, another this... Why alone to Kṛṣṇa?" Because he cannot understand. Because he has not undergone penance and austerities and not has become a devotee, how he can understand Kṛṣṇa? Therefore He's warning, "Don't talk this thing, this surrender unto Me, or surrender to Kṛṣṇa, to the rascals and nonsense. They'll not accept it." Therefore He has warned. But if you say, "Why you are preaching?" we are taking the risk. We know that ordinary person, they'll not understand, but it has become our duty because we are servant of Kṛṣṇa. The servant of Kṛṣṇa, we are going from country to country, from door to door, and flattering them, falling them, falling down on their lotus feet.
| Page Title: | Ordinary person (Lectures, BG) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 11 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=56, Con=0, Let=0 |
| No. of Quotes: | 56 |