View source for The whole idea of human civilization should be how to push one to Krsna consciousness, to Visnu. Because they do not know, na te viduh svartha-gatim hi visnum (SB 7.5.31). The real interest is to approach Visnu, to go back to home, go back to Godhead

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{{terms|"The whole idea of human civilization should be how to push one to Krsna consciousness, to Visnu. Because they do not know, na te viduh svartha-gatim hi visnum"|"The real interest is to approach Visnu, to go back to home, go back to Godhead"}}
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[[Category:Whole]]
[[Category:Idea]]
[[Category:Human Civilization]]
[[Category:Should Be]]
[[Category:How To]]
[[Category:Push]]
[[Category:One (as in someone)]]
[[Category:Krsna Consciousness]]
[[Category:God Is Lord Visnu]]
[[Category:Because]]
[[Category:Do Not Know]]
[[Category:Our Real Interest]]
[[Category:Approach]]
[[Category:Go Back to Home, Back to Godhead]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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The real interest is to approach Viṣṇu, to go back to home, go back to Godhead. That he does not know. He is entangled with these material affairs. Anartha. They are called anartha. They are not required.
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[[Vanisource:701215 - Lecture SB 06.01.27 - Indore|701215 - Lecture SB 06.01.27 - Indore]]
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Evaṁ vartamāno 'jño mṛtyu-kāla upasthite ([[Vanisource:SB 6.1.27|SB 6.1.27]]). When it was time for death, mṛtyu-kāla upasthite, matiṁ cakāra tanaye bāle nārāyaṇa. So the benefit was, because he was chanting the name of Nārāyaṇa in connection with his child's name, naturally at the time of his death he was thinking of the Nārāyaṇa child, the name. Viśvanātha Cakravartī has commented on this point that this Nārāyaṇa thinking of the name of the child, immediately reminded him of the service he was doing according to his father's direction. He was also, in the childhood or in his boyhood, he was engaged in the service of the Lord, Nārāyaṇa.

According to Vedic civilization, therefore, a child—he may be a king's son or a poor man's son—must go to gurukula and live for some time under the training of the spiritual master to be very thickly connected with Nārāyaṇa and Kṛṣṇa. The āśrama . . . just like we have got this Kṛṣṇa conscious āśrama, there is rules and regulation that one should rise early in the morning, chant Hare Kṛṣṇa mantra, and so many duties are there. They are all in connection with Kṛṣṇa.

So if a child is trained up in that way, then he becomes automatically Kṛṣṇa conscious. And if a child becomes Kṛṣṇa conscious up to the age of twenty, twenty-five years, then naturally he becomes a devotee of Kṛṣṇa. So when he enters his family life, although he accepts wife and children, he cannot forget Kṛṣṇa. Therefore his household life also continues Kṛṣṇa conscious. Naturally, at the age of fifty he leaves the family connection and accepts the vānaprastha. And then, when he is fully trained, he accepts sannyāsa.

This is the system of varṇāśrama-dharma—four kinds of varṇas and four kinds of āśrama. It is very scientific. The whole idea of human civilization should be how to push one to Kṛṣṇa consciousness, to Viṣṇu. Because they do not know, na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). The real interest is to approach Viṣṇu, to go back to home, go back to Godhead. That he does not know. He is entangled with these material affairs. Anartha. They are called anartha. They are not required.

When you get a human form of body you must know that your food and shelter is already ordained. You don't require to try for this. Even the birds and beasts, they do not try for their food and shelter. They are certain that, "Somewhere we have got our shelter and there is somewhere my food."

Eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Kṛṣṇa, the supreme patron, He is supplying food to everyone. He is supplying food to the elephant, who eats one time one hundred pounds, and He is supplying a grain of sugar to the ant also. So why should I bother about my fooding? That is śaraṇāgati. When a man becomes śaraṇāgata, he knows perfectly well that, "Somewhere or other there is my food."

A sannyāsī . . . Sannyāsī means sat nyāsa, to fully surrender to Kṛṣṇa. But the sannyāsīs, they misuse in another way. Actually sannyāsa means to fully surrender. Even nowadays in India there are so many sannyāsīs, some three million sannyāsīs. They are wandering all over the country. They have no food problem, still, although India is considered to be poverty-stricken. Either sannyāsī or gṛhastha, nobody has to have problem. You have created such . . . simply artificially you have created such problem.
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