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| {{terms|"Eating, sleeping, sex intercourse and defense - these four principles are common either to the animal or to the man. The animal also eats, the animal also sleeps, the animal also has sex intercourse, and he knows in his own way how to defend"}} | | {{terms|"Eating, sleeping, sex intercourse and defense—these four principles are common either to the animal or to the man. The animal also eats, the animal also sleeps, the animal also has sex intercourse, and he knows in his own way how to defend"}} |
| {{notes|}} | | {{notes|}} |
| {{compiler|MahaprabhuCaitanya}} | | {{compiler|MahaprabhuCaitanya}} |
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| [[Category:These]] | | [[Category:These]] |
| [[Category:Four Principles]] | | [[Category:Four Principles]] |
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| [[Category:Common]] | | [[Category:Common]] |
| [[Category:Either]] | | [[Category:Either]] |
| [[Category:Animal]] | | [[Category:Animal]] |
| [[Category:Man or Woman]] | | [[Category:Man]] |
| [[Category:Animal]] | | [[Category:Animal]] |
| [[Category:Also]] | | [[Category:Sexual Intercourse]] |
| [[Category:Knows]] | | [[Category:Knows]] |
| [[Category:How]]
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| [[Category:Defend]] | | [[Category:Defend]] |
| | [[Category:Prabhupada Speaks - Lectures, 1966 - 1977]] |
| | [[Category:Prabhupada Speaks - Lectures, 1971]] |
| | [[Category:Prabhupada Speaks - Lectures, General]] |
| | [[Category:Prabhupada Speaks - in India, Allahabad]] |
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| <div id="section"> | | <div id="section"> |
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| | <mp3player>https://vanipedia.s3.amazonaws.com/clip/710129LE-ALLAHABAD_clip01.mp3</mp3player> |
| <div class="quote_link"> | | <div class="quote_link"> |
| [[Vanisource:710129 - Lecture at the House of Mr. Mitra - Allahabad|710129 - Lecture at the House of Mr. Mitra - Allahabad]] | | [[Vanisource:710129 - Lecture at the House of Mr. Mitra - Allahabad|710129 - Lecture at the House of Mr. Mitra - Allahabad]] |
| </div> | | </div> |
| <div class="text"> | | <div class="text"> |
| Kṛṣṇa, or in general term you can say God, but God's name can be Kṛṣṇa... If God has any name, the first-class name is Kṛṣṇa, because Kṛṣṇa means "all-attractive." And actually Kṛṣṇa, when He was present personally, He was all-attractive.
| | So we are trying to forget God, and the result is we are more and more in entanglement. This is the defect of the modern civilization. In the universities there are so many departments of knowledge, but there is no department of knowledge, "What is God. What I am. What is my relation with God." There is no such department—the most important department. And this human body, this human life, is especially meant for this purpose: to realize God. Otherwise, what is the reason? (break) We had an animal body. |
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| So Kṛṣṇa says in the Bhagavad-gītā about peace formula. People are very much anxious for peace in the world. There are so many organizations, just like the United Nation organization. When in New York we see this office of this big organization, hundreds of thousands of flags, national flags. So the United Nation is trying to establish peace in the world. | |
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| So far we are concerned from the history, Mahābhārata, we understand that there was only one king throughout the whole world. Up to Mahārāja Parīkṣit there was only one king ruling over the world (indistinct Sanskrit) -pati, and there was one flag. But at the present moment, although we are very much advanced in the education, in economic condition and many other things, we have got many flags in the United Nation. In other words, we are becoming more and more disunited. Instead of becoming united, we are becoming disunited.
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| What is the cause? The cause is lacking of Kṛṣṇa consciousness. Kṛṣṇa says in the Bhagavad-gītā,
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| <div class="quote_verse">
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| :bhoktāraṁ yajña-tapasāṁ
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| :sarva-loka-maheśvaram
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| :suhṛdaṁ sarva-bhūtānāṁ
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| :jñātvā māṁśāntim ṛcchati
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| :([[Vanisource:BG 5.29|BG 5.29]])
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| </div>
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| If you actually want śānti, then you have to accept this formula of śānti as enunciated in the Bhagavad-gītā: that Kṛṣṇa, or God, is the enjoyer, only enjoyer. He is the complete whole. Just like this body is a complete whole: the limbs are part and parcel of the body, but the real enjoyer of this body is the stomach. The leg is moving, the hand is working, the eyes are seeing, the ears are hearing. They are all engaged in the service of the whole body. But when there is the question of eating or enjoying, neither the fingers nor the ears nor the eyes but only the stomach is the enjoyer. And if you supply foodstuff in the stomach, automatically the eyes, the ears, the fingers—any, any part of the body—will become satisfied.
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| Similarly, Kṛṣṇa says, bhoktāraṁ yajña-tapasāṁ: "I am the supreme enjoyer." So when we forget that Kṛṣṇa is the supreme enjoyer and we try to compete with Kṛṣṇa, or becoming..., try to become a false Kṛṣṇa, then the whole trouble begins.
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| The... Therefore this Kṛṣṇa consciousness movement is very essential to preach that the supreme enjoyer is Kṛṣṇa, or God. He is the proprietor of everything, sarva-loka-maheśvaram—not only of this planet; there are millions and trillions of universes, and in each universe there are millions and trillions of planets. All of them, they are..., the proprietor, the only proprietor, is Kṛṣṇa. The trouble is that we are creating false proprietorship; therefore instead of being united we are being disunited, and the flags are increasing. That's all. Competition.
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| There is a story; perhaps most of you know in Sanskrit there is a story, Udarendriyāṇām. There was a conference of all the limbs, that "We are working so hard, and the stomach is only eating." So they made a strike, that "We shall no more work. Let the stomach starve!" But after some days when stomach was starving, the limbs themselves became weak. So this is a very instructive story.
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| So we are trying to forget God, and the result is we are more and more in entanglement. This is the defect of the modern civilization. In the universities there are so many departments of knowledge, but there is no department of knowledge, "What is God. What I am. What is my relation with God." There is no such department—the most important department. And this human body, this human life, is especially meant for this purpose: to realize God. Otherwise, what is the reason?
| | :''āhāra-nidrā-bhaya-maithunaṁ ca'' |
| | | :''samānam etat paśubhir narāṇām'' |
| <div class="quote_verse">
| | :(''Hitopadeśa'') |
| :(break) We had an animal body.
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| :āhāra-nidrā-bhaya-maithunaṁ ca | |
| :samānam etat paśubhir narāṇām | |
| :(Hitopadeśa) | |
| </div>
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| Eating, sleeping, sex intercourse and defense—these four principles are common either to the animal or to the man. The animal also eats, the animal also sleeps, the animal also has sex intercourse, and he knows in his own way how to defend. So these things are natural in animal. | | Eating, sleeping, sex intercourse and defense—these four principles are common either to the animal or to the man. The animal also eats, the animal also sleeps, the animal also has sex intercourse, and he knows in his own way how to defend. So these things are natural in animal. |
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| So this human being, human society, also becomes simply busy with these four principles of bodily demands, he is no more than an animal. He may be very polished animal, but if we simply follow these four principles of life, demands of this body, then we are simply animal. The only... Therefore Vedānta-sūtra says, athāto brahma jijñāsā: now, in this human form of life, one should be inquisitive to understand what is Brahman. That is the first business of human society. But they have now forgotten. | | So this human being, human society, also becomes simply busy with these four principles of bodily demands, he is no more than an animal. He may be very polished animal, but if we simply follow these four principles of life, demands of this body, then we are simply animal. The only . . . therefore ''Vedānta-sūtra'' says, ''athāto brahma jijñāsā'': now, in this human form of life, one should be inquisitive to understand what is Brahman. That is the first business of human society. But they have now forgotten. |
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| There is a nice Bengali verse. It is said like this:
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| <div class="quote_verse">
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| :kṛṣṇa bhuliya jīva bhoga vañcha kare
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| :pāśate māyā tāre jāpaṭiyā dhare
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| :(Prema-vivarta)
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| </div>
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| So that as soon as one forgets Kṛṣṇa, or God, and wants to enjoy this material world, immediately māyā, or the illusory energy, captures him. So that is our position; we should know. This life, this human form of body, is especially meant for self-realization, God-realization, or Brahman-realization, whatever you call it: athāto brahma jijñāsā.
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| And what is the definition of Brahman? As soon as the question is that "Now this life is meant for enquiring about Brahman," then next question will be, "What is Brahman?" That is also replied in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]): the Brahman, or the Supreme Absolute Truth, is that one who is the source of all emanation. That is God.
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| So these things are there, and in Bhagavad-gītā all the Vedic knowledge have been given in a nutshell, and very in easy language. Everyone can understand. Unfortunately, although Bhagavad-gītā is widespread—it is read all over the world—unfortunately, by malinterpretation the effect of Bhagavad-gītā is not being realized.
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| At the present moment the Kṛṣṇa consciousness movement is to present the teachings of Bhagavad-gītā as it is, without any malinterpretation; therefore it is being effective even in foreign countries. Four years ago nobody knew what is Kṛṣṇa, but because Kṛṣṇa or Bhagavad-gītā is being presented as it is, it is being accepted even by the foreigners—although Kṛṣṇa is not for any particular nation or community. Kṛṣṇa, if He is God, He is for everyone. And Kṛṣṇa..., relationship with Kṛṣṇa is there in everyone's heart. It is dormant. Simply it has to be awakened, that's all.
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| That method is very simple. That method has been introduced on authority of Vedic injunction:
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| <div class="quote_verse">
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| :harer nāma harer nāma
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| :harer nāmaiva kevalam
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| :kalau nāsty eva nāsty eva
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| :nāsty eva gatir anyathā
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| :([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
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| </div>
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| Simply by chanting the holy name of God—it doesn't matter what name you select, any name of God. Nāmnām akāri bahudhā nija-sarva-śaktis ([[Vanisource:CC Antya 20.16|CC Antya 20.16]]). Every name of God is invested with the supreme power as God Himself, because there is no difference between God and His name. Abhinnatvān nāma-nāminoḥ ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]]). In the absolute world there is no difference between God and His name and His form and His quality and His entourage. They are all one.
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| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |
