View source for When there was fighting between India and Pakistan, they (all the Pakistanis) were all united. Now they have changed their . . . another anyatha rupam, that - I am Eastern Pakistani, I am Western Pakistani

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{{terms|"When there was fighting between India and Pakistan, they were all united. Now they have changed their"|"another anyathā rūpam, that"|"I am Eastern Pakistani"|"I am Western Pakistani"}}
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[[Category:When]]
[[Category:There Was]]
[[Category:Fighting]]
[[Category:Between]]
[[Category:India]]
[[Category:Pakistan]]
[[Category:Were]]
[[Category:United]]
[[Category:They Have]]
[[Category:Change]]
[[Category:Another]]
[[Category:I Am Pakistani - Bodily Concept of Life]]
[[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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What (is) that anyathā rūpam? Anyathā means "otherwise." Every one one of us acting otherwise. Somebody is acting that "I am Pakistani," "I am East Pakistani," "I am West Pakistani. Let us fight." Anyathā rūpam. A few days before they were all Pakistani. When there was fighting between India and Pakistan, they were all united. Now they have changed their . . . another anyathā rūpam, that "I am Eastern Pakistani," "I am Western Pakistani." In this way, so long you are contaminated, you change your mind, you will change your position. But it's not that real position. Unless you come to the real position.
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[[Vanisource:710408 - Lecture BG 16.2-7 - Bombay|710408 - Lecture BG 16.2-7 - Bombay]]
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At the present moment we are encumbered with different types of designations, "I am Indian," "I am Christian," "I am Hindu," "I am Muslim," "I am this," "I am that." They are all upādhis. But when one comes to the understanding that, "I am eternally servant of Kṛṣṇa," that is liberation. That is sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Being identified with Kṛṣṇa's interest, he becomes nirmalam. That is mukti. Nirmalam means mukti. So long we are contaminated, we are not mukta; we are conditioned. And as soon as we become nirmalam, that means mukti.

These things I have several times explained, in the Śrīmad-Bhāgavatam also, what is mukti. Mukti means to be situated in his original position. That is mukti. Just like a man is diseased, and if you say that "Now he is relieved from the diseased condition," that is mukti. Now he's healthy condition. That is mukti. Mukti means change of the condition. That is mukti. Not that something extraordinary happens. The change of condition.

The baddha condition, this . . . the material condition of life means that we are embarrassed with so many plans and concoction for sense gratification. That is not mukti. That is the stage of non liberated position. And mukti means to be situated in his original position. That is mukti. Muktir hitvā anyathā rūpam. Hitvā anyathā rūpam.

What (is) that anyathā rūpam? Anyathā means "otherwise." Every one one of us acting otherwise. Somebody is acting that "I am Pakistani," "I am East Pakistani," "I am West Pakistani. Let us fight." Anyathā rūpam. A few days before they were all Pakistani. When there was fighting between India and Pakistan, they were all united. Now they have changed their . . . another anyathā rūpam, that "I am Eastern Pakistani," "I am Western Pakistani." In this way, so long you are contaminated, you change your mind, you will change your position. But it's not that real position. Unless you come to the real position.

The real position is, as Kṛṣṇa says that, mamaivāṁśo jīva-bhūtaḥ (BG 15.7): "All living entities are My parts and parcel." When you realize it that, "I am part and parcel of Kṛṣṇa; therefore my only business is to serve Kṛṣṇa . . . just like part and parcel of my body is always serving, similarly, we, being part and parcel of Kṛṣṇa, our only business is to be engaged in devotional service of Kṛṣṇa. That is mukti. Svarūpeṇa vyavasthitiḥ (SB 2.10.6).

So here Kṛṣṇa is encouraging Arjuna, mā śucaḥ: "Don't think that because I am engaging you to fight, don't think that you are demonic person." Because generally, people take, when one fights, he is considered to be violent demon. But Kṛṣṇa has already encouraged Arjuna to fight, but here He says that "These are the godly qualities." Apaiśunam, nonviolence, ahiṁsā kṣāntir ārjavam, ahiṁsā. These things have been stated.
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