Now here Kṛṣṇa says to the symptoms of Brahman. Simply if I say that "I have now hundred millions of dollars in my bank," that will not do. There must be some symptom that actually I have got. I am doing something which requires money. I am spending like that. Then one can trust, "Oh, yes, this man has got some money." Similarly, simply by understanding that "I am in brahman sthiti," oh, no... "I am brahmāsmi." Then I am doing all the nonsense, ordinary work. No, that is not. Here Kṛṣṇa gives the symptom how one is situated in the Brahman situation. Na prahṛṣyet priyaṁ prāpya. When one is situated in Brahman conception of life or Kṛṣṇa consciousness life, suppose all of a sudden he gets some hundred millions of dollars. Suppose he is a poor man, but all of a sudden... There was a case in... There are many case. In India there was a case in Calcutta. One... What is called? The caretaker of the horse? What is this called? What is his name?
Devotee: Groom. A groom.
Prabhupāda: Groom, yes. He, with his master, purchased some lottery ticket, and the master did not get anything, but the groom, he got some ten lakhs of rupees or something like that. His name was there. So when he was informed by the master, "Oh, you have got this money," he at once failed his heart and died. So he thought, "Oh, so much money I have got." So thinking that, there was heart failure and died. (laughter) Yes. All of a sudden this happened. You see. It is a shock. Just like you get some horrible shock, so this is pleasure shock. This is pleasure shock. Shock it was really... Poor man, ordinary man, when he understood that "I have got ten millions of dollars in my bank now," oh, he became shocked and at once died.
So here the same thing: one who is actually in the stage of equilibrium—na prahṛṣyet priyaṁ prāpya. Suppose something... There are... In our present stage of life, although we may be situated in a transcendental position, still, so long this material body is there, we are materially connected. Under the circumstances there are so many worms, so many, I mean to say, requisition. That is..., perforce (?) is. But one who is actually situated in the transcendental position..., na prahṛṣyet priyaṁ prāpya. If something favorable for..., he does not become too much happy. He thinks, "All right, by Kṛṣṇa's grace I have got this. Let me engage it in the Kṛṣṇa's service." That's it. Because he has dedicated his life, he dedicated his life, he does not claim anything. Everything, Kṛṣṇa's property. So if something is obtained, achieved, some favorable thing, he engages that thing in the service of the Lord. Na prahṛṣyet priyaṁ prāpya. That... That is his happiness. That is his happiness. Just like family man. Whatever he earns, if he can spend for the family, then he becomes happy because his affection is there in the family. Similarly, some great man of the country, if he can give some service to the people, to the country, he is... He feels happy. Similarly, a man who is in Kṛṣṇa consciousness, if he gets some opportunity to serve more, I mean to say, accelerately in the service of the Lord, then he feels happy. But not materially.
Na prahṛṣyet priyaṁ prāpya nodvijet prāpya ca apriyam (BG 5.20). This is our disease. In the material conception of life we do not want what is unfavorable, but we want simply favorable. But the laws of nature, they are so cruel that they enforce upon us unfavorable things. But one who is transcendentally realized, he does not care for the unfavorable or the favorable. He knows that "When the time will come, either the favorable things will come or unfavorable things will come in the law of nature. Let me be engaged in my own business, Kṛṣṇa consciousness. Yes." Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ. Sthira-buddhiḥ. He is steady. He is steady in his conclusion. He is not changing, steady in his conclu... Asammūḍhaḥ. Asammūḍhaḥ means he is not bewildered, brahma-vit, because he knows what is Brahman and brahmaṇi sthitaḥ, and he is situated in Brahman. Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ.
- bāhya-sparśeṣv aksaktātmā
- vindaty ātmani yat sukham
- sa brahma-yoga-yuktātmā
- sukham akṣayam aśnute
- (BG 5.21)
Now, the one who is situated in that transcendental position, he is not attached... Bāhya-sparśeṣu asaktātmā. Now, those who are materially situated, they take pleasure outside, which is in contact with my senses. In contact with my senses. And the highest contact of senses in the material world is the sex contact. So one who is situated in this Brahman, so he has no connection with the external things and enjoy with the sense attachment, bāhya-sparśa. Sparśa means touch, and bāhya means external. So he is not interested in such sort of happiness. Bāhya-sparśeṣu asakta. He is detached. He is detached from. His ātmā, his, I mean to say... Ātmā means mind, ātmā means body, and ātmā means soul. So you take either way, either body, soul, or mind, he is detached from such external. He is not attached to that external happiness. Vindaty ātmani yat sukham: "He enjoys within himself." Enjoys within him... That is real happiness. This word rāma... We chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This rāma... he rāma means that unlimited enjoyment in real happiness. There is another meaning of rāma. Rāma, Lord Rāma, that is all right. And also some grammatical meaning that rāma means ramante. Ramante means to enjoy.