View source for Just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite - it is not like that. It is not accident. There is brain. So every creation has got a brain behind it

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{{terms|"just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite"|"it is not like that. It is not accident. There is brain. So every creation has got a brain behind it"}}
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{{compiler|Nabakumar}}
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[[Category:Just Like]]
[[Category:One]]
[[Category:Lust]]
[[Category:Man]]
[[Category:Become]]
[[Category:Accidentally]]
[[Category:Lusty Desires]]
[[Category:Uniting of Man and Woman]]
[[Category:It Is Not That]]
[[Category:Not By Accident]]
[[Category:There Is]]
[[Category:Brain]]
[[Category:Every]]
[[Category:Creation]]
[[Category:Have Got]]
[[Category:Behind]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ. The person who has mixed together these different parts is very expert, abhijñaḥ. That is right conclusion. And if you, as a rascal, if you say that, "All of a sudden the material parts—there are many parts—they become assembled, just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, abhijñaḥ. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ (SB 1.1.1). That abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it.
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[[Vanisource:751018 - Lecture BG 16.06 - Johannesburg|751018 - Lecture BG 16.06 - Johannesburg]]
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Sometimes we find that although they say it is mithyā, jagad mithyā, and take sannyāsa, and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this māyā to open hospitals, schools, as sannyāsī. Just like in our country there are many. The beginning we see that . . . Vivekananda Swami, he took sannyāsa and meditation. And later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? Because they could not get . . . and some other sannyāsī also, he is now taking part in politics. If jagat is mithyā, why you are taking part in politics? These question are there.

Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that, "There is no God" or "This world is created by accident or combination of matter." We don't say. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]): "The source of janma, or creation, the maintenance and annihilation, the source . . ." Where it is? Yato vā imāni bhūtāni jāyante (Taittirīya Upaniṣad 3.1). This is Vedic information. That is Brahman, wherefrom everything is coming. The same thing is said in the Vedānta-sūtra: Janmādy asya yataḥ. Athāto brahma jijñāsā.

So janmādy asya yataḥ, that is explained in the Śrīmad-Bhāgavatam. What is that janmādy asya yataḥ, the original source of everything? What is that? It is a matter or a living being? But the two things, we have got experience. We see that everything is coming . . . suppose this microphone, it has come from matter and . . . actually it has not come from matter; it has come from the living being who has manufactured it. But we foolishly concluding that it is a combination of matter. Who has combined this matter to make it usable? So this is less knowledge, that this is combination of several parts of material things and it is working. But who has manufactured those different parts of the electronics and other things? That is not . . . it has not come out all of a sudden from the sky. It has been manufactured by some living entity. So this is knowledge.

So janmādy asya yataḥ, the atheist class, the so-called scientists, asuras, they say it is a chemical combination, by accident. We don't say like that. We say the janmādy asya, the original source of everything, is a person. Janmādy asya yataḥ anvayād itara artheṣu, ca artheṣu abhijñaḥ. Just like this microphone, if I say accidentally all the material things, electronics parts, mixed together and became a micro . . . no, we don't say that. We say, "This is manufactured by somebody who is very expert in dealing with these parts." That is our knowledge. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ. The person who has mixed together these different parts is very expert, abhijñaḥ. That is right conclusion. And if you, as a rascal, if you say that, "All of a sudden the material parts—there are many parts—they become assembled, just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, abhijñaḥ. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). That abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it.

So in this way, if we study that the asuras, their symptoms are described . . . so asuras are condemned. They cannot have any happiness. They'll simply go on theorizing. There is no solution. So one has to become deva. Viṣṇu-bhakto bhaved devaḥ. If we remain asuras, rascals, then our life is spoiled.
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