View source for So long one continues this bodily concept of life, he is animal. Either you call I am bhangi, or you call I am brahmana, you are animal. This is the verdict of the sastra

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{{terms|"so long one continues this bodily concept of life, he is animal. Either you call I am bhangi, or you call I am brāhmaṇa, you are animal. This is the verdict of the śāstra"}}
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[[Category:So Long]]
[[Category:One (as in someone)]]
[[Category:Continue]]
[[Category:Bodily Concept of Life]]
[[Category:Animal]]
[[Category:Either You...]]
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[[Category:I Am]]
[[Category:Brahman]]
[[Category:You Are]]
[[Category:This Is]]
[[Category:Verdict of the Sastra]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1977 Conversations and Morning Walks</h3>
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According to our śāstra, so long one continues this bodily concept of life, he is animal. Either you call I am bhangi, or you call I am brāhmaṇa, you are animal. This is the verdict of the śāstra.
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[[Vanisource:770416 - Conversation - Bombay|770416 - Conversation - Bombay]]
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Prabhupāda: Oh, yes. Many. One professor, Dr. Amjar(?), he is my disciple; I gave him name Rāma-rañjana. They are Muslim. It is philosophy, science. It is not meant for a particular caste or creed or nation. No. Rather, to accept this creed or accept this process, one is required first to give up this designation. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). That is nirmala. So long we are covered by this material body, we are not nirmala; we are polluted. So one has to give up this designation, bodily concept of life. Tanu-māninā. These words are given. Tanu-māninā. So long one is continuing in the bodily concept of life, it is sinful life, in comparison. This we have to give up, in order to come to the transcendental position. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Nirmala. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). When we become nirmala, in our original, pure spiritual life, then bhakti begins. And in Bhagavad-gītā also it is stated,

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:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām 
:([[Vanisource:BG 18.54 (1972)|BG 18.54]])
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Such person, brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]), ahaṁ brahmāsmi, that is the preliminary qualification to become bhakta. So these disciples, these devotees, they are not thinking that "I am American," "I am Indian," "I am brāhmaṇa," "I am . . ." No.

Ram Jethmalani: No, that is true, that's the . . .

Prabhupāda: That is sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]).

Ram Jethmalani: That is the only way to have a world movement. Must do. Cut across these . . .

Prabhupāda: Yes. So harijanas, Muslims, these are . . . And camara-bhangi. These are designations. Or brāhmaṇa. Bodily concept of life. So according to our śāstra, so long one continues this bodily concept of life, he is animal. Either you call I am bhangi, or you call I am brāhmaṇa, you are animal. This is the verdict of the śāstra. What is the difference? The conception is the same. "I am dog," "I am brāhmaṇa," "I am Indian," "I am American." That "I am" with the bodily identification is there.

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:yasyātma-buddhiḥ kuṇape tri-dhātuke
:sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
:yat tīrtha-buddhiḥ salile na karhicij
:janeṣv abhijñeṣu sa eva go-kharaḥ 
:([[Vanisource:SB 10.84.13|SB 10.84.13]])
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Go means cow; khara means ass. So, so long we shall continue this bodily concept of life—"I am Hindu," "I am Muslim," "I am Indian," "I am American," "I am Pakistani," "I am . . ." so on, so on, that is animal concept of life. So one has to raise himself from this impure designated position to the transcendental position. Then he can realize. And that is our Kṛṣṇa consciousness movement. And Bhagavad-gītā teaches from the very beginning, "Don't identify with this body." Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase ([[Vanisource:BG 2.11 (1972)|BG 2.11]]). "You are talking like a very learned man, but you are identifying with this body." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. "This body is a lump of matter, and you are considering upon this and talking like a paṇḍita." This is the beginning. So who understands Bhagavad-gītā? Where Bhagavad-gītā begins? Tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). They do not understand even the first line of Bhagavad-gītā, what to speak of this statement. Bhagavad-gītā is purely meant for the dehī, the owner of the body, not of the body. That is the beginning of Bhagavad-gītā teaching. Who understands it? Nobody understands it. And they are scholars, and they are so on, so on.
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