View source for Under the circumstances, they must come down to realize happiness in these varieties of material world. Because they found it better happiness by taking in politics and on political movements or opening school, hospitals

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[[Category:Under The Circumstances]]
[[Category:Must]]
[[Category:Come]]
[[Category:Down]]
[[Category:Real Happiness]]
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[[Category:Varieties Of...]]
[[Category:Material World (Prakrti)]]
[[Category:Because]]
[[Category:Found]]
[[Category:Better]]
[[Category:Take]]
[[Category:Political Movement]]
[[Category:Opening Hospitals]]
[[Category:School]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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So accepting that Brahman realization is real happiness, but they could not realize that happiness. Under the circumstances, they must come down to realize happiness in these varieties of material world. Because they found it better happiness by taking in politics and on political movements or opening school, hospitals. They found better happiness in these activities. Then why the . . . they say that this jagat mithyā? These are activities of the material world.
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[[Vanisource:721109 - Lecture NOD - Vrndavana|721109 - Lecture NOD - Vrndavana]]
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Prabhupāda: This we have explained last night, how the . . . a person enjoying happiness as Brahman realization . . . there are many examples, both in the East and the West, that . . . in our Eastern countries, the Māyāvādī philosophy is very prominent, and their basic principle is, brahma satyaṁ jagan mithyā: "The world is false, and Brahman, that is truth."

But we have practically seen many sannyāsīs, they renounce this world as mithyā and take to Brahman realization path, but after some days, they come down to politics, sociology, philanthropy. Why? If Brahman is satya, jagat is mithyā, false, then why they, from the platform of satya, they fall down again in the mithyā? This is our question.

To open hospital or to open a school or similar philanthropic activities are generally being done by persons who are embarrassed with this mithyā world. Why the sannyāsīs, who left this world as mithyā and went to the platform of Brahman realization, and why they come to this platform again for opening school, hospitals? What is the answer? Is there any answer?

Acyutānanda: They can't remain there. There is no happiness . . .

Prabhupāda: Uh? That means they could not realize the happiness of Brahman. What is your opinion, gosāi? If they would have derived any happiness from that Brahman platform, then why they would come down to this platform which was rejected as mithyā?

So accepting that Brahman realization is real happiness, but they could not realize that happiness. Under the circumstances, they must come down to realize happiness in these varieties of material world. Because they found it better happiness by taking in politics and on political movements or opening school, hospitals. They found better happiness in these activities. Then why the . . . they say that this jagat mithyā? These are activities of the material world.

So the answer is given in the Śrīmad-Bhāgavatam that their such kind of Brahman realization is not fact. That Brahman realization is answered in the Śrīmad-Bhāgavatam as vimukta-māninaḥ. They simply think that they have become liberated. Actually, they are not liberated. Otherwise, how they come down again to the platform of bondage? This is the answer. Ye 'nye ravindākṣa vimukta-māninaḥ. Vimukta-māninaḥ.

These impersonalist, they are thinking falsely that they have become Nārāyaṇa or liberated. Actually, it is not so? Why? Aviśuddha-buddhayaḥ: their intelligence is not yet purified. Because there is material attachment, that means the intelligence is still materially affected. Otherwise, how they should be materially inclined and come to the material platform? The answer is aviśuddha-buddhayaḥ. The intelligence is not yet purified.

Why it is not purified? That is also explained: āruhya kṛcchreṇa paraṁ padam ([[Vanisource:SB 10.2.32|SB 10.2.32]]). By severe austerities, penances, they follow very strictly the rules and regulation of renouncement. That is called kṛccha sādhana, difficult procedure for self-realization. But despite all these endeavors, because their intelligence is not purified, they fall down. Āruhya kṛcchreṇa paraṁ padam.
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