View source for To become karmi is the third-class stage of life. One has to make progress further, so that one may become self-realized, brahma-bhutah

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[[Category:To Become]]
[[Category:Karmi]]
[[Category:	Third-class]]
[[Category:Stage of Life]]
[[Category:One Has To]]
[[Category:Make Progress]]
[[Category:Further]]
[[Category:So That]]
[[Category:One May]]
[[Category:Becoming Self-realized]]
[[Category:Brahma-bhuta]]
[[Category:Becoming Brahma-bhuta]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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All Vedic conclusions should be ultimately to realize Vāsudeva, Kṛṣṇa. Bahūnāṁ janmanām ante (BG 7.19). This realization is achieved after many, many births of philosophical speculation, mystic yogic exercise or fruitive activities. Koṭi-karmī-madhye eka jñānī śreṣṭha (CC Madhya 19.147). To become karmī is the third-class stage of life. One has to make progress further, so that one may become self-realized, brahma-bhūtaḥ (BG 5.24).
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[[Vanisource:721101 - Lecture NOD - Vrndavana|721101 - Lecture NOD - Vrndavana]]
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Prabhupāda: There is a verse in the Śrīmad-Bhāgavatam: vāsudeva-parā vedā vāsudeva-paraṁ jñānaṁ vāsudeva-paraṁ gatim ([[Vanisource:SB 1.2.28-29|SB 1.2.28-29]]). So unless one is led to the conclusion vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]), jñāna-vairāgya-karma, anything that you are trying to achieve, if it is not targeted to the realization of Vāsudeva, then it . . . Śrama eva hi kevalam ([[Vanisource:SB 1.2.8|SB 1.2.8]]). That is the conclusion of Bhāgavata.

Whatever you do, the ultimate goal should be realization of Vāsudeva, Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). All Vedic conclusions should be ultimately to realize Vāsudeva, Kṛṣṇa. Bahūnāṁ janmanām ante ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). This realization is achieved after many, many births of philosophical speculation, mystic yogic exercise or fruitive activities. Koṭi-karmī-madhye eka jñānī śreṣṭha ([[Vanisource:CC Madhya 19.147|CC Madhya 19.147]]). To become karmī is the third-class stage of life. One has to make progress further, so that one may become self-realized, brahma-bhūtaḥ ([[Vanisource:BG 5.24 (1972)|BG 5.24]]).

So out of many, many karmīs, one jñānī, or one who has realized his identification, he's better. And out of many millions of jñānīs who are trying to realize his self by philosophical speculation, brahma-jñāna ([[Vanisource:CC Adi 4.67|CC Adi 4.67]]), so one mukta, or liberated soul, is better. And out of many thousands of liberated souls, it is said by Caitanya Mahāprabhu it is very rare to find out a pure devotee of Kṛṣṇa.

The conclusion is, a pure devotee of Kṛṣṇa is picked up out of many, many liberated person. Mukta-saṅgasya jāyate ([[Vanisource:SB 1.2.20|SB 1.2.20]]). Kṛṣṇa realization, bhagavat-tattva-vijñānam, mukta-saṅgasya jāyate. Bhagavat-tattva, the truth, the Absolute Truth, which is the Supreme Personality of Godhead, bhagavat-tattva-vijñānam. Tattva means truth, and that is Bhagavān. Brahmeti paramātmeti bhagavān iti ([[Vanisource:SB 1.2.11|SB 1.2.11]]).

Brahman realization is not all. One has to go further. Paramātmā realization—one has to go further. When one comes to realization of Bhagavān, ṣaḍ-aiśvarya-pūrṇa-bhagavān ([[Vanisource:CC Madhya 25.33|CC Madhya 25.33]])—Bhagavān means full with six kinds of opulences, person, sac-cid-ānanda-vigrahaḥ, sarva-kāraṇa-kāraṇam (Bs. 5.1)—that is ultimate goal of life. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ([[Vanisource:BG 7.19|BG 7.19]]). Such kind of mahātmā is very rare.

That is the verdict of all Vedic literature, and confirmed by Śrī Caitanya Mahāprabhu: koti-mukta-madhye durlabha kṛṣṇa-bhakta ([[Vanisource:CC Madhya 19.148|CC Madhya 19.148]]). Kṛṣṇa-bhakta, a pure devotee of Kṛṣṇa, is very rarely to be found out amongst the muktas, amongst the liberated soul. Others are trying to become liberated, but a kṛṣṇa-bhakta is above liberation. Pañcama-puruṣārtha ([[Vanisource:CC Adi 7.85|CC Adi 7.85]]). People are busy for dharma artha kāma mokṣa ([[Vanisource:SB 4.8.41|SB 4.8.41]], [[Vanisource:CC Adi 1.90|CC Adi 1.90]]). Some of them are busy to become religious. Of course, without religious life, there . . . there is no human society. Dharmeṇa hīna paśubhiḥ samānāḥ (Hitopadeśa 25). Unless a society takes to religiosity, it is not human society.

Therefore we see any civilized human society, there is a kind of religious system. It doesn't matter whether it is Hinduism, Christianism or Buddhism or Muhammadanism, but there must be a religious system. Without this system, that human society is not considered as human society. That is animal society.

In the . . . even I understand that in America the Red Indians, who are supposed to be not civilized, they had also a religious system. So may be a perverted form of religious system. Similarly, in India also there are primitive races in the jungles, they have also . . . religious system means approving the authority of some Supreme Being. That is religious system. So in the animal society there is no such conception that, "There is God. We have got some relationship with God," what is that relationship. This type of discussion cannot be present in the animal society.

So dharma artha kāma mokṣa ([[Vanisource:CC Adi 1.90|CC Adi 1.90]]). Generally religious system is taken for improving social and economic condition. Artha. Artha means economy. Artha is required for sense gratification. We require economic development for our sense gratification. And when one is completely satisfied, then he can cultivate about spiritual realization, mokṣa, āpavarga.

So dharmasya āpavargyasya arthaḥ na arthāya upakalpate ([[Vanisource:SB 1.2.9|SB 1.2.9]]). So dharma is not meant for developing economic condition. That is secondary. But dharma is meant for ultimate goal of liberation. People do not know that. People are not educated that what is the ultimate goal of life. Still, they take to religious life as a compromise between the contending elements that, "We must live peacefully under religious system."

The aim is how to live in this material world peacefully. Sometimes religion and God is conceived in that way that, "If we have some conception of God, then we shall be moral, we shall be peaceful. Otherwise, there is no need of presenting God in the society." There are so many different opinions, different philosophers, different religious system, according to the modes of nature.

But actually every system must be targeted towards realization of Kṛṣṇa, or God. Vedaiś ca sarvair aham eva vedyam ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). That is Bhāgavata-dharma. Bhāgavata-dharma means realization of the Supreme Personality of Godhead. Prahlāda Mahārāja recommended culture of this Bhāgavata-dharma from the very beginning of life: kaumāra ācaret prājño dharmān bhāgavatān iha ([[Vanisource:SB 7.6.1|SB 7.6.1]]). That is the success of human form of life, to execute Bhāgavata-dharma. The, the process . . . and dharma, as we have several times explained, dharma means the codes of Bhagavān. Dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]).

So this Kṛṣṇa consciousness movement is directly touching the point. Not step by step. There is no time. In the Kali-yuga there is very little time to go step by step. Otherwise, there are twenty different types of religious scriptures, viṁśati-prakāśa, dharma-śāstra. So who will read, and who will try to understand? There is no time. Prāyeṇa alpāyuṣaḥ kalāu asmin yuge janāḥ ([[Vanisource:SB 1.1.10|SB 1.1.10]]).

People are very short-living, and they are not very enthusiastic for self-realization. Manda. Even they, somebody becomes interested in self-realization, they accept some wrong path. Mandāḥ sumanda-matayo. They have got different mataḥ, opinion or path. And the so-called svāmīs, they also support that, "Whatever opinion you have got about religious system, that is all right." Yata mata tata patha.

But actually, the fact is different. The fact is that one should take simply to the devotional path, bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). If you are actually serious to know God, or Kṛṣṇa, then you must take to this process of devotional service. Without this, you cannot understand. Not through karma, not through mystic yogic exercises, but through devotional service. Bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). That is stated clearly in the Bhagavad . . .

But people do not know it. Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje ([[Vanisource:SB 1.7.6|SB 1.7.6]]). Bhakti-yogam, execution of bhakti-yoga, is the means of anartha upaśama, subduing the anarthas. Material life means we have accumulated some unwanted things. Just like this material body—this is also not wanted. But somehow or other we have developed this, and as we have got this material body, we have got so many material necessities of life. So it is not that abruptly we have to give up. But by yukta-vairāgya ([[Vanisource:CC Madhya 23.105|CC Madhya 23.105]]), everything, the material activities, dovetailing with Kṛṣṇa consciousness, it becomes gradually purified, and we come to the final stage of understanding Kṛṣṇa. That is our success of life.
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