So people do not understand that this finishing of this gross body is not actually death or annihilation of the soul. Na hanyate hanyamāne śarīre (BG 2.20). Even annihilation of the subtle body does not mean death of the soul. Na hanyate hanyamāne śarīre (BG 2.20). There are two kinds of bodies. So when the gross body is annihilated, the subtle body carries me to another gross body. Just like the air carries the flavor of a certain place. If the air is passing over rose garden, it carries the flavor. Although we cannot see, but we can smell. We can understand the breeze is so fragrant, means it is coming over a rose garden. Similarly, filthy place, a bad smell, the air carries. So the subtle body carries the mental situation of the soul and puts him into a particular body according to that mental situation. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). At the time of death, the mental situation will give me chance for another gross body. If we have created my mind Kṛṣṇa conscious, then he will give me, the mental situation will give me a body by which I can make further progress.
Smell (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
This gross body. There are five..., eight material elements: earth, water, fire, air, ether, mind, intelligence, and ego. These are eight material elements. And out of these eight, gross elements we can see or perceive with your material senses. I can touch this earth; I can taste the water; I can smell the air; I can feel the sky; in this way. These are gross. And still there are finer elements, just like mind. Everyone of us knows that there is a mind, but we cannot see it. What is that mind? Everyone knows that there is intelligence, but nobody can see what is that intelligence. Similarly, everyone has his individuality, "I am this," "I am very learned," "I am very beautiful," "I am white," "I am black," "I am Indian," "I am American," this is called ego.
You can simply perceive that there is soul, and it is confirmed by the authority of Vedas. And how the soul passing from one body to another, that also you can hear how it is passing. The example is given, just like this some good smell, flavor, is passing by the air and you smell, you feel, "Oh, very nice smell." But you cannot see the smell, neither the carrier of the smell. The carrier of the smell is the air, and the smell, it is still finer. But when it comes before your nose, the instrument, you understand that there is very nice flavor passing. You can experience, although you cannot see, you cannot touch, you cannot taste. So it is not that, that sometimes things which are beyond the test of our material senses, they are not existing. That is foolishness. We must accept that our senses are imperfect. So how we can understand everything by the test of experimental knowledge? No.
It is entrapped by smelling lotus flower, within the lotus flower, and loses its life. So by different sense gratification, the different kinds of animals, they are losing their life. And we have got all our senses active. So where we are? These examples are for animal kingdom whose one sense is only active. But our all senses are active. Then what is our position? You see? This example is given in the Bhāgavata. A man has got six wives, and he has entered the house, and all the wives have captured him, "You come to my room." You see? So one has taken his one hand, another has taken another hand, one has taken his one leg, one has taken, so he's like this: "Where shall I go?" You see? So this is our position. Human being, whether they shall control the senses... Instead of controlling the senses, they are becoming servant of senses and losing their, this great opportunity of human life. Yes.
You engage your tongue for tasting Kṛṣṇa prasādam. You engage your legs to come to this temple. You engage your hands to work for Kṛṣṇa. You engage your nose to smell the flowers offered to Kṛṣṇa. Then where your senses will go? He's captivated all round. The perfection is sure. You don't require to control your senses forcibly, don't see, don't do it, don't do it. No. You have to change the engagement, the status. That will help you.
Even to understand material things we are not perfect. Our senses are not perfect. How we can understand God? That is not possible, because we have got defects. Our senses are not perfect: I cannot see perfectly. I cannot smell perfectly. I cannot touch perfectly. I cannot hear perfectly. So many defects. I commit mistake. I become illusioned. I accept something for something. In this way, our position is very imperfect.
But these foolish people, they do not know how the soul is... They do not know what is soul and how the soul is being transferred. But these things are all explained in the Bhagavad-gītā. Just like we cannot see the flavor, but when the flavor passes through carried by the air, we can smell. Similarly, we can smell how the soul is being transferred. These processes are explained in the Bhagavad-gītā.
Therefore the Deity of Kṛṣṇa should be seen. That is the benefit of the eyes. The ears should be engaged hearing about Kṛṣṇa. The tongue should be engaged for eating Kṛṣṇa's remnants of foddstuff, prasādam. The nose should be engaged for smelling the flower which is offered to Kṛṣṇa, or the tulasī. In this way, when you engage all your senses, the legs should be utilized for coming to this temple to see Kṛṣṇa.
And the last defect is that my senses are imperfect. I cannot see properly, I cannot smell properly, I cannot touch properly. So many defects. Just for example I am seeing the sun everyday but I am seeing just like a disk. But it is fourteen hundred thousand times bigger than the earth. So śāstra-cakṣusā. You must see through the śāstra, not with these eyes.
The blunt senses, material senses, they cannot receive. Nāmādi. Not only name, they cannot see Lord Kṛṣṇa's form. Because hearing and seeing and smelling and tasting and touching... We have got so many senses. So These senses being materially contaminated, it cannot hear what is Kṛṣṇa's holy name. Ataḥ (śrī) kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Then how to understand Kṛṣṇa? That is recommended. Sevonmukhe hi jihvādau. You have to engage your tongue first of all in the service of the Lord. The Kṛṣṇa realization begins from the tongue.
False ego. So sixteen and three. Nineteen. And five, I mean to say, sense objects. Sense objects means rūpa, form; rasa, taste; form, taste, rūpa, rasa, gandha, smell; then rūpa, rasa, gandha, śabda, sound, sound. You have got ear. You require sound to hear. In this way, the sāṅkhya-yoga, they have analyzed the whole material world into twenty-four elements. That is sāṅkhya-yoga.
Whatever is sanctioned by Kṛṣṇa he does; otherwise not. So paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapan śvasan. These are our activities. Paśyan, we act by seeing. We act by hearing. We act by touching. We act by smelling. We act by going. We act by dreaming. We act by breathing. So many our activities are... So in all these, going on. But a tattva-vit, one who is in the perfect knowledge and is Kṛṣṇa consciousness, he, although he is doing all these things he knows, "I'm not doing." This is tattva-vit. Although he's doing all these things he knows that "I am not doing. Kṛṣṇa is doing. I am simply instrumental. I am simply instrument." That is the perfection.
Just like I want to see some beautiful woman or beautiful man. I want to smell some nice flower or scent. The flower is the sense object, woman is the sense object. There are so many sense objects. We have got five senses and there are five objects also. Otherwise what is the use of sense? Now this yoga practice is to withdraw the senses from the sense object. But the bhakti-yoga process is that if I do not like to see artificially the beauty of woman or man, if I try to see the beauty of Kṛṣṇa, naturally my, this propensity of seeing beautiful man or woman becomes extinguished.
All right, think of Kṛṣṇa. We have got this hand—wash the temple or cook for Kṛṣṇa. We have got the legs—go to the temple of Kṛṣṇa. We have got this nose—Oh, smell the flowers offered to Kṛṣṇa. So we can engage. So Kṛṣṇa consciousness engage means working, activity. Arjuna, he was declining to act. And Kṛṣṇa was enthusing him to act. This is the whole Bhagavad-gītā. Kṛṣṇa consciousness does not mean that no work. To engage yourself in Kṛṣṇa consciousness means to work—for Kṛṣṇa.
And according to the, just like the flavor, if it is rose flavor aroma, you enjoy, "Oh it is very nice." And it is filthy flavor, passing through stool or any other filthy place and you say, "Oh, it is very bad smell." So this consciousness will carry you either in a stool smell or rose flavor according to your work, as you make your consciousness. So if you make your consciousness, train your consciousness into Kṛṣṇa, then it will carry you to Kṛṣṇa. This is not very difficult to understand. You cannot see the air but you can experience by smelling. "Oh the air is passing through like this." Similarly, these different kinds of body are developed according to the consciousness.
Just like a flower, very beautiful to see but no good smell, no aroma—useless. So Kṛṣṇa is not only beautiful, but He is the most wise. He spoke Bhagavad-gītā. Five thousand years ago He spoke. Still big, big scholars, religionists, philosophers, they studying. This is called jñāna. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), jñāna and vairāgya. Vairāgya means renouncement. So Kṛṣṇa claims that He is the proprietor of all the planet, but if you think, "Where is Kṛṣṇa? Let me find out. He is the proprietor," oh, that you cannot find out. Vairāgya.
So eyes engaged in seeing the form, nose engaged in smelling the flowers offered to Kṛṣṇa, tongue engaged in tasting caraṇāmṛta and prasādam, hands engaged in cleansing this temple or touching the feet of the devotees. In this way, when all your senses will be engaged, your life will be successful. This is wanted. This is Kṛṣṇa consciousness movement.
So far our eyes are concerned, we can see so long when the conditions are fulfilled. Just like we are speaking. As soon as the light will be off, we cannot see one another. So what is the value of these eyes? You simply see under certain conditions. You simply smell under certain conditions. You can hear under certain condition. So therefore your materialistic life is conditional life.
So we have got so many senses. And we taste different senses. We can see by eyes. We can taste by the tongue. We can hear by the ear. We can smell by the nose. We can touch by the hand. So we have got all senses. And by senses we get experience. So if you try to experience Kṛṣṇa by this process, that whenever you drink something liquid and taste it very nicely, you consider "This taste is Kṛṣṇa," is it very difficult for Kṛṣṇa realization? And because you'll remember Kṛṣṇa... Actually that taste is Kṛṣṇa. Because that water is also Kṛṣṇa.
So Kṛṣṇa is giving us intelligence that "If you do not go to the temple or do not hear to the ācārya, you can at least try to understand My presence when you see a flower or smell a flower." Is that very difficult job? Kṛṣṇa consciousness is so nice. Even drinking water, even by seeing the sunshine, even by seeing the moonshine, or, if you are a Vedic scholar, by chanting om, praṇavaḥ sarva-vedeṣu, or even by hearing the sound vibration, or by seeing a flower, or smelling a flower, something brilliant... Just like the sun is brilliant, the moon is brilliant. Tejaś cāsmi.
Indriya means the senses. We perceive or we get knowledge through the instruments of different senses—eyes, ear, or smelling, tongue, touch. These are our five sense for gathering knowledge. And there are five senses for working. So we have got ten senses. And the ten senses are being conducted by the mind. So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ.
If you engage your talking simply on the matter of describing Kṛṣṇa, if you engage your mind always on the lotus feet of Kṛṣṇa, if you engage your legs for going to the temple of Kṛṣṇa, if you engage your hand for cleansing the temple of Kṛṣṇa, if you engage your nose for smelling the flower offered to Kṛṣṇa, if you engage your tongue for tasting prasādam which is offered to Kṛṣṇa, in this way, if your all senses are engaged in Kṛṣṇa consciousness, then you become the topmost yogi. Because yoga perfection means yoga indriya-saṁyamya.
Just like rūpa-rasa-gandha-śabda-sparśa. Beauty. Rūpa-rasa, taste. Rūpa-rasa-gandha, smell; śabda, sound; sparśa, touch. These are the objects of enjoyment. Our eyes are there. We are hankering after seeing very beautiful things. Rūpa-rasa. The tongue is there. We are always trying to taste very nice eatables. Gandha. Nose is there. We want to smell very flavorable flowers and other things. In this way we have got indriyas, senses, and this body made of gross elements, and the ahaṅkāra and buddhi, buddhi. Mano buddhir ahaṅkāraḥ. These are the subtle body.
You are seeing always God. You are seeing the sunlight. You are seeing the moonlight. You are smelling the good flavor of flower. You are reading, if you are scholar, you are reading Vedas. Oṁ tad viṣṇoḥ... He says, "This om," praṇavaḥ sarva-vedeṣu, "in the Vedic mantra, the oṁkāra is I am." Then, pauruṣaṁ nṛṣu. Any wonderful work, if somebody has done, that is Kṛṣṇa. So you have to see Kṛṣṇa in this way, as Kṛṣṇa advises. Then very soon you will see Kṛṣṇa. There is no question of not seeing Him. You will see in every moment.
Srimad-Bhagavatam Lectures
Just like you can touch. You can understand a thing by touching, if it is hard or soft, liquid or solid. You can smell, you can hear—so many sensual activities. So things which you can perceive by your sensual activities, they are called direct knowledge or knowledge by experiment. But which is beyond your experiment, that is called adhokṣaja. Adhokṣaja means beyond your sense perception. So God's another name is Adhokṣaja, means beyond our perception. You cannot understand God by directly seeing or directly smelling, or directly hearing, or directly tasting or touching. It is not possible at the present moment unless you are spiritually advanced, unless our seeing power is rectified or hearing power is modified. In this way, when our senses are purified, then we can hear about God, we can see God, we can smell God, we can touch God. That is possible.
You will find in animal kingdom, in birds' kingdom, everyone knows how to protect. It is said, we learn from Bhāgavata that also that fish within the water, they have got so sensitive power that miles away if some enemy is coming, they can understand and they take shelter. Just like a dog can smell from distant place that somebody unknown is coming. So every animal has got special qualifications. Don't think that human being is only intelligent. No. The intelligence for these four things, how to eat, how to sleep, how to have sex intercourse, and how to defend, these intelligence are there in every animal. Don't think simply human being has got this intelligence.
Adhokṣaja means not to be understood by direct perception of our senses. Akṣaja, we try to understand everything with our senses, we want to see something, we want to touch something, we want to smell something, we want to hear about something, we want to taste something, these are our direct test. So Kṛṣṇa, God, cannot be understood by these direct tests. Therefore He is called Adhokṣaja. You cannot understand Kṛṣṇa. Kṛṣṇa is here, but because we have no training, we see that it is a stone statue.
But here it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaja. God's another name is Adhokṣaja, "beyond," I mean to say, "material conception." Adhah-kṛta akṣaja-jñānaṁ yatra. Akṣaja means direct perception, that I see directly by my eyes, I can hear directly by my ears, or I can smell. Not by direct. Directly, because our senses are imperfect. (break) Then you can understand that we are not different.
Suppose you are diseased, suffering from some disease. You are lying on the bed. And you are eating in that stage, you are passing your nature's call in that way, and taking bitter medicines, and always you have to keep by the nurses clean. Otherwise, there is some obnoxious smell. In such a condition you are lying, and some friends come to you and ask you, "My dear such and such, how are you today feeling?" "Yes, I am today feeling well." What is this "well"? He's lying on the bed. He's passing his nature's calls in that way. He's eating bitter medicine, and he, he cannot move. All these inconveniences, and he says that "I am well." Similarly, in our material conception of life, if we think, "I am happy," that is foolishness. That is foolishness. There is no happiness in material life.
Just like a hog is eating stool, living in a very filthy place, having sex without any discrimination, but you see, hogs are very fatty. They feel very happy. Unless one feels very happy, he cannot become fatty. This is a psychology. Yes. We have seen, sometimes, a confectioner, very quickly they become fatty. Because they always smell rasagullā. It is natural. You see. So the hogs, they feel very happy, and get fatty. You see. But actually what is the happiness? He's eating stool, living in a filthy place and no fixity of eating. But still, he's happy.
Direct means sense perception. Just like we see so many things directly with our eyes; we touch with our hands; we smell by our nose. These are direct perception by our senses. But bhagavantam, Bhagavān, is adhokṣajam. He is beyond direct perception. Adhokṣajam. Adhaḥ, you cannot reach there by direct perception. Just like I do not see God. Then what do you see? Your seeing power is very limited. Why don't you accept that? So He's not appreciable by limited senses. Therefore His name is adhokṣaja.
Five elements means the sky, air, then fire, water, and earth. And five senses acquiring knowledge, just like eyes, ear, tongue, smelling. We are acquiring knowledge by these... And working five senses, hands, legs, the genital, and in this way there are five working senses and five knowledge-acquiring senses, and mind is the center. Therefore eleven. Eleven plus five elements equal to sixteen.
So sunshine, moonshine—Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ. So as soon as I see the sunshine and moonshine, I see God. What is the difficulty? Śabdaḥ khe. When there is some sound, rumbling sound in the sky, khe... Khe means sky. Kṛṣṇa says, "I am the sound." So as soon as you hear even the sound of airplane, that is also God. Puṇyo gandhaḥ pṛthivyāṁ ca. When you smell a nice flower, that smell is Kṛṣṇa. So you can remember immediately Kṛṣṇa.
Is there any land within this universe where there is no sunshine, moonshine? Everywhere. So where is the difficulty to become Kṛṣṇa conscious? You are practicing meditation. Why not this simple meditation? "Here is Kṛṣṇa. Here is light, here is Kṛṣṇa. Oh, here is Vedic study. Oṁ tad viṣṇoḥ paramaṁ padam." Or oṁkāra. Oṁkāra sarva-vedeṣu. (break) If you, as soon as you get a nice flower, you smell it, Kṛṣṇa says, "That fragrance I am." You can remember Kṛṣṇa. So any part of the world, anywhere. You may be whatever you are.
Vacāṁsi vaikuṇṭha-guṇānuvarṇane: and when he used to speak, he used to speak about Kṛṣṇa. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. When he was to walk, he used to go to the temple. When he was to hear something, he was hearing Hare Kṛṣṇa mahā-mantra. When he was to smell something, he was smelling the flowers offered at the lotus feet of Kṛṣṇa. When he was eating, he was tasting the kṛṣṇa-prasādam, the foodstuff first offered to Kṛṣṇa. So we can engage our senses in that way, set by such example by Ambarīṣa Mahārāja, how to utilize our senses for Kṛṣṇa consciousness. That is bhakti-yoga.
Kṛṣṇa, the supreme authority, gives you the information that don't think that this body is finished, therefore everything is finished. No. Not everything finished. The soul is being carried by the subtle body." The example is given just like when the air passes through the rose garden and you smell very nice fragrance. You cannot see what is that fragrance, but you experience that there is some fragrance. Wherefrom? Sometimes we inquire "Wherefrom this fragrance coming?" You cannot see. Similarly, the soul is very, very small, a small particle of the same ingredient as Kṛṣṇa. Mamaivāṁśa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Jīva is very small particle of the same ingredient as Kṛṣṇa's body.
If you are ordinary person... Any, every, every person drinks water or drinks something. Let him immediately think of, as soon as he tastes, "Here is Kṛṣṇa." Puṇyo gandhaḥ pṛthivyāṁ ca. A flower, a rose flower, very fragrant. As soon as you smell you can remember Kṛṣṇa. "Oh, this smell is Kṛṣṇa." Actually, that is Kṛṣṇa. You cannot create that smell. It is Kṛṣṇa, Kṛṣṇa's art. That, puṇyo gandhaḥ pṛthivyāṁ ca, that gandha, that smell, flavor, is within the earth. Wherefrom the rose is coming? From this earth. But still the rose is so fragrant. You cannot take out the fragrance from the earth. Everything is there. Sarva-kāma-dughā-mahī.
They do not come to take any spiritual instruction. Therefore it is botheration. It is botheration. So Gaura-kiśora dāsa Bābājī Mahārāja did not like this botheration. He was sitting by the side of a municipal lavatory so that "These rascal will not come out of the bad smell and will not disturb me." You see? So Mahārāja Mahīndrānandī, he was one of the... He had organized one saṅkīrtana festival. So he came to Gaura-kiśora dāsa Bābājī Mahārāja and to invite him.
Just like we are seeing every day the sun just like a disc, say, about twelve inches or eleven inches. But it is fourteen hundred thousand times bigger than this earth. So therefore our direct perception with the experience of these eyes has no value. Similarly all the senses, either eyes or nose, by smelling, by touching, by tasting, by hearing... There are so many senses we can experience knowledge. But because the senses are imperfect, whatever knowledge you are getting by exercising your senses, they're all imperfect.
So we create that situation, and after death we become unconscious. And the superior agent, prakṛti, he takes you. Just like the air carries the flavor. You do not see how the air is passing and where the air is there, but it is there. You are smelling, "Oh, very good flavor," because the air is carrying. But you do not see. So these rascal scientists they think that because you cannot see, there is no soul. Subtle laws he doesn't know how the soul... Soul is so minute particle: ten-thousand, one ten-thousandth part of the top of the hair. How can your material science can see or understand?
This is the world, whoever wants to study. Similarly, the deer, when the hunter wants to kill them, he plays very nice flute, and... They are very fond of hearing musical sound. They stand, and the hunter kills. So one is losing for ear, one is losing for smelling, another for sight seeing, sight seeing. We have seen the insects. When there is fire, thousands of insects will fall and die. What is that? Sight-seeing. "Oh, very beautiful fire." Fall down.
Don't think because the gross body is now finished, therefore the person is finished. No. The person is there within the subtle body. And the subtle body will carry him. Just like the fragrance is carried by the air. You cannot see what is this fragrance, but you can smell. A very good smell, wherefrom it came? That is subtle carrying. Similarly, the soul is carried after annihilation of this body, gross body, material... Mind, intelligence, ego—that is also material, but subtle. You cannot see. Everyone knows that I have got mind. I have got soul, but you cannot see.
Just like these five tattvas, elements, material: earth, water, air, fire, ether. Then ten senses: five senses for acquiring knowledge and five senses for enjoying. And the five, five, ten. And five elements, fifteen. Then five principles of enjoyment. They are called talk, touching, smelling, like that. Anyway, there are twenty-four elements, and mind, intelligence, ego, and the principal, soul. In this way there are twenty-four elements. The sāṅkhya yogis, they very much analyze this study.
Air is very subtle matter. If it is passing on the rose flower, the flavor is carried in other place also, rose scent. And if the air is passing on the stool, the scent or the bad smell of the stool is carried to the other place. Similarly, if you make your consciousness rosy, then your next life is rose flavor. (laughs) And if you make your consciousness stool, then your next life is condemned. Yes. Yes.
The nostrils... We smell. So our Kṛṣṇa consciousness smelling means we should offer all nice flowers and tulasī on the lotus feet of the Lord. And we shall accept prasādam. The priest will offer, and if we smell that, then our smelling power is fulfilled. That means... These Kumāras, catuḥsana Kumāras, Sanaka-kumārādi, they were first of all impersonalists, but after smelling the tulasī leaves which were offered to the lotus feet of Viṣṇu, they become personalists. So this is an opportunity. If anyone comes, smells the flowers and the tulasī offered to Viṣṇu, tastes the viṣṇu-prasāda, and sees the Lord's form, in this way he develops Kṛṣṇa consciousness. So this is opportunity. This temple means an opportunity, a process, a simple process. Not simple for ordinary man, but actually it is simple. Anyone can smell the flowers offered to Kṛṣṇa. Anyone can eat the foodstuffs offered to Kṛṣṇa. Anyone can see the Deity so nicely decorated. Anyone can hear Hare Kṛṣṇa mantra.
So if we engage our senses in this way-our seeing power, our hearing power, our talking power, our smelling power, our touching power, our tasting power—in this way, if we engage everything in connection with Kṛṣṇa, very easily we become Kṛṣṇa conscious. And as soon as we become Kṛṣṇa conscious, then our life is successful. We become liberated from this bondage of birth and death. So this is the process.
Nose should be engaged for smelling the flower which is offered to Kṛṣṇa. Legs should be engaged for preaching work going or going to the temple. Hands should be engaged for cleansing the temple. In this, way if you are engaged always your senses, you are perfect. You are the greatest yogi. Yogi means yoga indriya-saṁyamaḥ: "Yoga practice means to control the senses." But this bhakti process is so nice-automatically senses are controlled.
The obnoxious thing, that is gone away. But it is present. It is present. The bad smell is constantly giving me trouble. Mut karma's there.(?) So these are very instructive. So why this is? Anyone... Everyone is son of God, but one who is acting as real son of God, he is praised, "He is my only son." This idea, not that God is limited to produce only one son. Why? God has unlimited sons. He is unlimited.
The senses are meant for working. The eyes are meant for seeing, the ears are meant for hearing, the nose is meant for smelling, the hand is meant for touching, the leg is meant for going, the stomach is meant for eating—so many, we have got, different senses. They are meant for different purpose. But if the purpose is for your sense gratification, then you are criminal because you are not proprietor. This is to understand bhakti. If you do not use all the senses for Kṛṣṇa's purpose, then it is criminal. That is called pāpa.
Just we have got senses, ten senses, and the mind. So mind engaged in Kṛṣṇa, legs engaged for going to the temple, hands engaged for cleansing the temple, nose engaged for smelling the flower offered to Kṛṣṇa or tulasī offered to Kṛṣṇa, tongue to taste Kṛṣṇa's prasādam, hear Hare Kṛṣṇa mantra—in this way, you can engage all the senses. There is no need of education. There is no need of passing M.A., Ph.D. You practice this simple yoga system.
Touching sensation is created. And when there is fire, then form sensation is created. When there is water, then rasa, taste sensation, is created. And from rasa, water, when there is earth, then gandha, gandha sensation, or smell, is created. How scientifically it is described: rūpa, rasa, gandha, śabda, sparśa. They are the sense perception. The sense perception is created from the five elements: earth, water, air, fire, and ether. And above that, there is still finer materials: mind, intelligence, ego. And then, behind that, the soul is there.
If you taste earth, dirt, you will find some salty taste, because earth containing sixty percent soda. That is chemical analysis. So you will find taste, rasa. And rūpa, rasa, śabda you will find also. Any metal you strike together, there will be śabda. Rūpa, rasa, gandha. There is smell. You see so many plants are growing, flowers. Wherefrom they are getting this scent? You see? You getting from the earth. The bad smells and good smell, everything is coming from the earth. And where is the chemist that they can take out rose scent from earth? That is not possible. But there is. There is no doubt about it. Otherwise wherefrom the scent is coming? The rose flower, you are smelling so nicely, but where it has got this smell? From the earth. The earth is there. Rūpa, rasa, gandha, śabda, and sparśa. Then, in the water, one thing is minus. And then, in the fire, two things are minus. And from the air, three things are minus. And from the sound, four things are minus. Only sound is there. The sound is the original cause of this creation where we are materially bound up.
Just like some air is passing before us, and there is some good smell, rose smell. We can understand that the air is carrying the flavor of this rose because it is passing through the rose garden. So you cannot see the mind or the air—it does not mean that subtle things are not there. Don't believe your eyes in that way. You have to know things as it is stated here. The space, the air, they are acting. Prāṇa-vāyu. The yoga system is controlling the vāyu, the air within the body. That is called prāṇāyāma, prāṇa, prāṇa, vāyu, control the prāṇa-vāyu.
So little explanation is there. This is the transformation of the elements, how from sky, the air; from air, the fire; fire, water. Everything in that proportion is explained by Sāṅkhya philosophy, how one after another, the form, taste, smell, touch are appreciated in different objects differently. Just like some eatable things—the form is appreciated by taste. The flower—the form is estimated by its smelling, aroma. So that is being explained.
Prakṛti means earth, water, air, fire. The same water is there, the same fire is there, same water is there, and same earth is there. So why varieties are coming? You take from the water, from the earth, varieties of smell, varieties of taste. So that you cannot do. This is Kṛṣṇa consciousness. We have to accept the statement of Kṛṣṇa, as He says, bījo 'haṁ sarva-bhūtānām: (Bg 7.10) "I am the cause." And the śāstra confirms it, sarva-kāraṇa-kāraṇam: (Bs. 5.1) "He is the original cause of everything."
So further analytical study of water is mentioned here by Kapiladeva. So the rasa, taste. Taste changes into gandha, smell. So the taste is created by daiva-coditāt. Taste of everything... Everything is being done, daiva-coditāt, the beginning. But the taste creates the different kinds of fragrance, gandha, smell, within the earth. There is water, there is taste, and taste and formation—either you say chemical or physical changes—it becomes smell. So different kinds of smell there are already within the earth. Simply it brings out by different methods. The scientist does not know. That we have already explained several times, that the different gandha, or smell, or fragrance, or aroma, whatever you call, there are already within the earth. Puṇyo gandhaḥ pṛthivyāṁ ca. Kṛṣṇa says in the Bhagavad-gītā, puṇyo gandhaḥ and pāpo gandhaḥ. In the material world, everywhere, there are two things: pious and impious. So the pāpo gandhaḥ, bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is puṇyo gandhaḥ, you feel fresh: "Oh, it is very nice."
Kṛṣṇa says, puṇyo gandhaḥ pṛthivyāṁ ca. When you smell something very fragrant... Just like in the flower. There are different varieties of flower, and they are exacting different varieties of aroma from the earth. So the good smell of the flower... In some other place it is said in the Bhāgavatam that the..., when you see flower, you see Kṛṣṇa smiling. That is the seeing of Kṛṣṇa smiling. Therefore the flower should be utilized for Kṛṣṇa's service.
We are using our senses for the service of society, friendship, and love. But that service should be transferred to Kṛṣṇa. Then it is bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Bhakti means... This flower, we are smelling; we are enjoying. That is sense gratification. Similarly, this same flower, if it is offered to Kṛṣṇa as garland, that He will smell it and feel pleasure, that is bhakti.
So to come to the bhakti-mārga, or devotional service, it is not very difficult. The smell is creation of God, or Kṛṣṇa, puṇyo gandhaḥ pṛthivyāṁ ca. Therefore the smell should be used for Kṛṣṇa's pleasure. This is bhakti, not for my pleasure. This is called tyāga. Tyāga means that actually it should be used for Kṛṣṇa, who has produced it. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Our senses are also Kṛṣṇa's senses. He is Hṛṣīkeśa. Hṛṣīka-īśa, iti hṛṣīkeśa. Hṛṣīka means senses.
Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful, anything beautiful... To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement.
The loss of eyesight means there is less fiery element. Loss of appetite means there is less of fiery elements. In the Ayurvedic treatment it is called agni-māndyam. So these are transformation of the fire. Similarly, the smell is transformation of the rasa, taste.
What is that? Vaiṣamyād gandha eko vibhidyate. In the previous verse the gandha, from gandha, from smell, fragrance or smell, ghrāṇas tu gandhagaḥ. So in the smelling power, nostril, they perceive different varieties. Variety is there. Although the thing is one, one Kṛṣṇa, but even in His material energy, He is perceived in varieties of things. That is the purpose of this Sāṅkhya philosophy, how one has become many. Ekaṁ bahu syām.
So ether, the sky, we cannot see, we cannot touch, we cannot smell. But we can hear the sound. As soon as there is sound, that, we know that there is ether or sky. The sound vibration... As we have got experience of this material sound and therefore the material sky, similarly, there is spiritual sound and there is spiritual sky. Without sky, there is no sound. So there is spiritual sky.
A nice beautiful woman or man which attracts, a nice foodstuff which attracts my tongue, rūpa, rasa, śabda, nice singing which attracts my ear... Rūpa, rasa, śabda, gandha, smelling, which attracts my nostril. Rūpa, rasa, gandha, śabda, sparśa, touching. So these are all subject matter for my enjoyment, objectives. So tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Those who are attached only, the general public, they are attached to all these things.
Simply vacāṁsi vaikuṇṭha-guṇanuvarṇane. We shall use our legs to go to the temples. We shall use our eyes to see the Deity, how nicely He is decorated, and appreciate. We shall use our hand in cleansing the temple, in playing the instruments, khol, karatāla, for chanting. So, ear for hearing Kṛṣṇa's pastimes, nose for smelling the flower offered to Kṛṣṇa... In this way, hṛṣīkena hṛṣīkeśa sevanaṁ bhaktir ucyate (CC Madhya 19.170). When you engage your senses, hṛṣīkeśa sevanam... The senses are not yours, because this body is given by Kṛṣṇa through the agency of māyā.
Just like a flower, a nice flower. One is accepting this flower for satisfying his smelling power and another is accepting the same flower with the desire that "Here is a nice flower. Let me offer it to Kṛṣṇa." So according to different mentality. The Kṛṣṇa, sa vai manaḥ kṛṣṇa-pādāravindayor (SB 9.4.18), if we simply engage our mind to Kṛṣṇa, naturally the flower will be offered to Kṛṣṇa.
The air is carrying the flavor of the rose garden. And if the air is passing through some filthy place, stool, urine, then it carries the smell of stool and urine. The air is pure, but according to the blowing of the air under certain situation, it is carrying the flavor or smell, a bad smell or good smell. Similarly, we spirit souls, we are all parts and parcel of the Supreme Lord. Therefore, qualitatively we are one. If God is gold, then I am also gold. How can I be otherwise? Because I am part and parcel. If God is iron, then I am also iron. That is my position. But as I am carrying different airs by my association with this material nature, I am getting a different body. It is very simple to understand.
There is a, I mean to say, joking story that one man thought how to avoid death—Hiraṇyakaśipu. So he thought that the Yamarāja is the superintendent of death, he comes to take. So I shall make such policy that he may not come to me. What is that policy? "Bring some stool. I shall smear over my body, and out of bad smell he will not come." So he began to smear stool on his body at the time of death. So this is going on. They are making body very stout and strong so they will survive. Nobody will survive, sir, unless he is Kṛṣṇa conscious.
Just like Hiraṇyakaśipu. So he thought that "Yamarāja is the superintendent of death. He comes to take, so I shall make such policy that he may not come to me." What is that policy? "So bring some stool. I shall smear over my body, and out of bad smell, he'll not come." So he began to smear stool on his body at the time of death. So this is going on. They are making body very stout and strong so they'll survive. Nobody will survive, sir, unless he is Kṛṣṇa conscious.
The modern defect is that they do not hear. The so-called scientists, philosophers, they do not hear. They simply want to see, want to touch, want to smell, want to lick up. That is not knowledge. So they are all failure. They do not hear. But the process is here, as it is said, śuśruma: "We have received knowledge by hearing from the authority." That is perfect knowledge.
One who is not artist, not painter, he cannot paint. So do you think this flower which is coming out daily in your garden in different colors and different smell and flavor, they are being done without any artistic sense? This is nonsense. There is sense. There is God's potency. But parāsya śaktiḥ, His senses, His knowledge, is so perfect that it is coming automatically, and we foolish people, we think that nature is producing. No, nature is the instrument, just like the brush, but the brain is God. That is Kṛṣṇa consciousness. These rascal scientists, they do not know that. They deny God.
When you get knowledge śuśruma, from the authority, that is knowledge. Otherwise all useless. All useless. Because your senses are imperfect. You cannot see properly. You cannot hear properly. You cannot touch properly. You cannot smell properly. These are your instruments for getting experience. You cannot go. How you can say in other planets there is no life? You cannot go.
Rasa means taste. That is the business of the tongue. And to see beautiful thing, that is the business of the eyes. Rūpa, rasa, śabda. Śabda means sound. The ear, we have got ear. We want to hear nice songs, music, radio, television. So ear is there; the objects are there. Rūpa, rasa, śabda, gandha, smelling. There is good odor also, bad odor also. Rūpa, rasa, gandha, śabda, sparśā. In this way we are entangled, completely under the laws of material nature. I am the spirit soul. Saptadaśaḥ.
Now, ten senses: five working senses and five knowledge-gathering senses. We are experience... We are perceiving by using our five knowledge-gathering senses, just like eyes, ear, cakṣu, karṇa, smell, nose. Cakṣu, karṇa, nāsikā, jihvā, tongue, touch, hand... In this way we get knowledge experience. Sometimes we stress on the knowledge experienced by the eyes: "I want to see." But that is not the only source of knowledge. There are many blind men who cannot see, but he has got full knowledge.
Even if you do not taste—the mango seller may not allow you to taste—but you can smell. By smelling, you can understand whether the mango is good or bad. After all, you have to get experience. So why we should stress upon seeing Kṛṣṇa? That is most foolish proposal. You have other senses. Kṛṣṇa is prepared to be perceived by you by other senses. What is that? If you hear Kṛṣṇa, then you must know there is Kṛṣṇa.
If you walk to go to the temple, then your desire for walking will be spiritual. If you smell the flower offered to the Deity, then your desire for smelling so many scented things will be finished. If you eat prasādam, then your desire for going to the restaurant and making satisfy..., satisfaction of the tongue will be finished. Therefore if we simply desire eating, sleeping, mating—everything, even mating also... If you desire that "If I can beget a child who will be Kṛṣṇa conscious," then you have sex life; otherwise stop it. If you take this responsibility that you will beget a child who will be Kṛṣṇa conscious, you can produce thousands of children, allowed; otherwise don't become mother and father. This is śāstra.
So there must be beauty. So this beauty is another change, and this eye is also is another change—out of those eight elements. Similarly, you have got your nose. You want to smell very nice aroma. So there is. Nice aromas, there is. You have got nice flower, or you see rose flower, how nice aroma is there. But everything, whatever you see, they are simply interaction of those eight different, differentiated energy and the three guṇas, three qualities.
Just like vāyu. Vāyu means air. Air is passing through a, I mean to say, garden of rose. So air is carrying the flavor. The aroma of rose is being carried by the air. Now the air is passing through some filthy place, obnoxious, very bad smell, so air is catching. So air has neither this flavor, nor this bad or good. But as it is passing on, according to the association, it is getting certain time of, certain type of flavor and aroma. Similarly, by your association, you are getting different types of body. If you make your association with Kṛṣṇa consciousness, then you get next your Kṛṣṇa body. And if you make your association with non-Kṛṣṇa consciousness, then you'll have this material body, and you have to undergo birth and death repeatedly.
Air is passing from this field to another field, another field, another field, and, as he's passing, as he's associating, the air, if it is passing over the nice, fragrant garden, it is, I mean to say, taking with him, with it, the nice flavor, and if it is passing in nasty place, then it is taking the bad smell. Similarly, we are passing from one body to another, and according to the atmosphere we are creating here in this body, we are taking again, transferring ourself to another body.
We cannot see three, four miles away anything. So sense power... There are different animals who have got different kinds of sense power. Just like dogs. They can smell..., from distant place they can smell whether somebody, outsider, is coming, and he will at once begin barking. Similarly, there are fishes. They have got power of touch. The small fishes can understand that a big fish is coming from miles of distance simply by touch, by connection with water.
Every householder has a big jug at the door, and any animal dies, he puts it in that. It is... The bad smell is so strong, if one opens, that whole neighborhood will be polluted, bad smell. So they keep it for some years, and when it is decomposed, the juice is coming, they strain the juice and keep it in bottle. That is called naphi. And when there is some festival, they give little, little, and people enjoy it.
Just like Kṛṣṇa says in the Bhagavad-gītā, puṇyo gandhaḥ pṛthivyāṁ ca: "I am the smell within the earth." So everyone knows there is smell within the earth. There is color within the earth. Everything is there within the earth. Otherwise how in a particular plant the color and the smell, the flavor, and everything is..., beauty, everything is coming? You daily see. So ordinarily you see heaps of dirt, but everything is there. Similarly, ordinarily we see this universe, but in every atom there is Kṛṣṇa. That was realized by Brahmā. Then he became the great personality to teach us.
If you simply engage your tongue in the service of the Lord, you will gradually develop. So how to engage the tongue? It is not said that "If you see, or if you touch, if you smell," no. "If you taste." So what is the business of the tongue? The business of the tongue—that we can taste nice foodstuff and we can vibrate. Do these two jobs. Vibrate with your tongue Hare Kṛṣṇa, and take as much as possible prasādam. (laughter) And you become a devotee.
Nectar of Devotion Lectures
Kṛṣṇa's another name is Adhokṣaja, "beyond the reaches of senses." Anubhāva. We can perceive Kṛṣṇa's there, but not that by our senses. We can touch, we can see, we can smell. That we shall do as we increase, as we purify our senses. Sevonmukhe hi jihvādau (Brs. 1.2.234). Not immediately. Just like Sanātana Gosvāmī. He was talking with his Deity. So as we make advancement in spiritual consciousness, Kṛṣṇa will talk with us directly. The Deity will talk with you. There are many instances. In Vṛndāvana, there was Gopāla, Sākṣi-Gopāla. He has now gone to Orissa. He talked with His devotees, and went with His devotee. So Kṛṣṇa is giving us chance to touch Him, to see Him, to smell Him, to taste Him. By so many ways. This is called arcana-mārga.
Ambarīṣa Mahārāja was very responsible emperor of the world, but he fixed up his mind on the lotus feet of Kṛṣṇa and he engaged his words simply: vaikuṇṭha-guṇānuvarṇane, simply describing the qualities, the transcendental qualities of Kṛṣṇa. He used his eyes to see the Deity, he used his legs to go to the temple, he used his hands for cleansing the temple, he used his nose for smelling the flower and tulasī offered to Kṛṣṇa, he used his tongue for tasting Kṛṣṇa-prasādam. In this way, he engaged all his senses in the service of the Lord. So there was no chance of committing sinful activities by his body.
Tat-paratvena. As soon as we are in Kṛṣṇa consciousness, our seeing, touching, smelling—everything become nirmala, purified. Then we can immediately see Kṛṣṇa. These eyes, so long it is not purified, we cannot see Kṛṣṇa. As soon as it is purified, you see Kṛṣṇa. As soon as it is purified, you see Kṛṣṇa, nothing but Kṛṣṇa. So this is the process. So devotional service means purification.
Sri Caitanya-caritamrta Lectures
You must remain always very clean. Śucīnām, that is called śuci. And muci means unclean, cobbler. Śuci and muci. So don't become muci. (laughter) Yes. Uncleanliness is muci, cobbler. They are dealing always with skin, and bad smell, and no bathing. So in our country, muci, the cobbler, is taken as the lowest of the mankind, narādhamāḥ, because their business is when the cow dies, so the mucis are prepared to take away the dead cow or bull. They eat the flesh, and they take out the skin and the bones for their business. Muci prepare shoes.
We act, we see, we walk, we hear, we smell, we touch—under certain condition. Just like I have got my eyes. Because my sight power is less, so I take the condition of a glass and try to see. Similarly, this material condition is like that. Spiritually, we have got the power of seeing, the power of hearing, the power of speaking, the power of touching, power of smelling, but because we are covered by this material body, all these powers have become conditional, not absolute. So those who are inquisitive to understand the absolute life or spiritual life, he must accept a guru.
Just like our eyes, ears, tongue, hand—all these five senses, they are acquiring knowledge. And five senses just like hands, legs, and evacuating hole, genital—these are five senses by which we are enjoying or suffering. And the five objects of senses. What is that? Form, rūpa; rasa, taste; smell; and... Rūpa; rasa; gandha; śabda, sound; sparśā, touch. So these five. So five plus eleven, and mind. Five plus eleven equal to sixteen, and these eight elements, twenty-four. The whole material world is analyzed into twenty-four parts. That analytical study is called sāṅkhya.
So Kṛṣṇa, our relationship with Kṛṣṇa, our service with Kṛṣṇa, that is pleasure. Govinda. That is real sense pleasure. By seeing Kṛṣṇa, by tasting Kṛṣṇa, by smelling Kṛṣṇa, by touching Kṛṣṇa—everything, that is sense pleasure. That is our real sense pleasure. So He is Govinda and sarva-kāraṇa-kāraṇam (Bs. 5.1), the cause of all causes. Beyond Him, there is no other cause. This is the description Lord Caitanya gives, and we shall gradually discuss other points.
So hearing is very important thing than seeing or touching or smelling. Hearing is very... Hearing is the, is so important. When all other senses are not acting, sleeping, no other sense is acting, as soon as telephone bell is called, you get up. No other sense will act. So hearing is so perfect. Therefore according to Vedic principle this hearing is very important thing. Hearing. And one who is very much eager to hear about Kṛṣṇa is very expert, because hearing is knowledge.
Festival Lectures
That is the material life. "I want to touch such soft skin. I want to taste such, what is called, nice food. I want to smell like this. I want to walk like this." The same thing—walking, tasting, touching, or anything—should be utilized for Kṛṣṇa. That's all. Instead of touching something else, if we touch the sanctified lotus feet of a devotee, that touch will be utilized. Instead of eating nonsense, if we eat Kṛṣṇa prasādam, it will be all right. Instead of smelling something else, if we smell the flowers offered to Kṛṣṇa... So nothing is stopped. If you want to use your sex life, yes, you can use for producing Kṛṣṇa conscious children. Nothing is stopped. Simply it is purified. That's all. This is the whole program.
Initiation Lectures
Leg should be engaged to go to the temple of Kṛṣṇa. Hand should be engaged for cleansing the temple. Nose should be engaged for smelling tulasī which is offered to the lotus feet of Kṛṣṇa. Ear should be engaged for hearing about Kṛṣṇa. Eyes should be engaged for seeing Kṛṣṇa beautifully dressed. These things are... In this way the temple worship means all these senses being engaged in Kṛṣṇa consciousness, mind and senses. Then they can, cannot do any harm. They're already engaged. They cannot have any other engagement. And if you keep vacant the mind and the senses, then māyā will capture.
General Lectures
So it is Kṛṣṇa's grace. (laughter) He had some affection for the dog. Now he can turn his affection for Kṛṣṇa. The dog is lost. So... No, dog will not be lost. He will greet. The dog, they are very... They will soon smell and find out the way. Dog will never be lost.
This is Kṛṣṇa consciousness. Śās..., prabhāsmi śaśi sūryayoḥ. Kṛṣṇa is the sunshine, Kṛṣṇa is the moonshine. Kṛṣṇa is the fragrance of the flower. As soon as you take a flower and smell it, the fragrance is Kṛṣṇa. In this way, every step we can understand Kṛṣṇa. Even in sex life we can understand Kṛṣṇa. That is also stated in the Bhagavad-gītā: dharmāviruddho kāmo 'smi, sex life which is not against the religious codes. What is that? Sex life for begetting children is allowed. That is not against the religious code, and that is Kṛṣṇa.
The example is given: just like the flavor of flower garden is carried by the air, and if you do not, even though you do not see the flower, when you smell the good smell, you can understand wherefrom the air is blowing. Similarly, according to your desire, you get a body and that desire, that capsule of mind, intelligence will carry you to another body. God will give you the chance. This is the process.
So the word of God and God is not different. But God is person and He speaks. If He speaks, then He hears, He smells, He eats—everything. All the activities are there. If He cannot hear, then our prayer to Him, "O God, give us our daily bread," is useless. So from this statement of the scripture, either you take it Bible or Bhagavad-gītā, it is understood that God is a person like you. That is the statement of the Vedas, nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13), namely that God means He is the supreme being.
Philosophy Discussions
Prabhupāda: That is the nature. Even a hog, pig, he is living so abominable. Still, when he is captured for being killed, he cries. He does not think that "My body is so low-grade that I have to eat stool, I live in filthy place, in a very bad smell, and I am trying to save my, this body?" But he cries. So this is called māyā. Although his body is so abominable, he wants to protect it perpetually. This tendency is there because the living entity has actually..., he is perpetual living condition. He wants that, but he wants that in this material body. That is his mistake.
Prabhupāda: This is like the sense and sense objects. Just like we have got the senses smelling. This is concrete. But the smell is not concrete.
Śyāmasundara: Subtle.
Prabhupāda: Subtle in this sense, that I cannot... Because we are so materialistic that our senses cannot perceive anything which is not concrete. But the highest philosophy, Vedic philosophy, the sense of smelling and the sense object, smell, simultaneously created. Unless there is smell, the nose has no value. Therefore the sense and the sense object, they are simultaneously created. Tan-mātrā. In Sanskrit word it is called tan-mātrā. Just like eyes and beauty, simultaneously. If there is no beauty, then there is no value of eyes. If there is no music, the ear has no value. If there is no soft thing, the touch has no value.
Prabhupāda: Just like common man is seeing a rose flower, but a devotee is studying that rose flower, "How God's energy is acting that through His energy such a nice thing has come out. Therefore it should be offered to Kṛṣṇa. It is Kṛṣṇa's property." Īśāvāsyam idaṁ sarvam (ISO 1). "It is Kṛṣṇa's production, it is Kṛṣṇa's property. So it should be offered to Kṛṣṇa." And devotee, after offering it to Kṛṣṇa, then, as prasādam, he smells. This is higher consciousness. In the lower consciousness: "Oh, here is a beautiful flower. Let me take it and enjoy it."
Prabhupāda: That is nonsense. You cannot... God is unlimited. You have got limited power to see or to smell or to touch. You have got all limited, and God is unlimited. So you cannot understand God by your limited power of sensual activities. Therefore God is revelation. We say that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). You cannot understand by speculating your senses. That is not possible. When you engage yourself in His service, then He reveals. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25). God says that "I am not exposed to everyone. I am covered by the yoga-māyā." That is fact.
Purports to Songs
Just like when a man remains unconscious under some intoxication or snake bite, there are some herbs. If it is put before the nostril and if the patient smells, immediately he gets consciousness. Similarly, Caitanya Mahāprabhu said that "I have brought also one medicine." Enechi auśādhi māyā nasibaro lagi': "This medicine can dissipate your this forgetfulness under the spell of māyā." Enechi auṣadhi māyā nāśibāro. What is that? Hari-nāma mahā-mantra lao tumi: "This is this chanting Hare Kṛṣṇa mantra. You please take it."
| Page Title: | Smell (Lectures) |
| Compiler: | Rishab, Serene |
| Created: | 04 of Feb, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=104, Con=0, Let=0 |
| No. of Quotes: | 104 |