View source for We are finding fault with so many things. But really we should find fault with this process of repetition of birth and death

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG49BombayMarch291974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="151" link="Lecture on BG 4.9 -- Bombay, March 29, 1974" link_text="Lecture on BG 4.9 -- Bombay, March 29, 1974">
<div class="heading">The human life is meant for making a solution of the repetition of birth and death. That is real problem. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). We are finding fault with so many things. But really we should find fault with this process of repetition of birth and death. People are now being educated in this way that there is no more life. You have got this life and you enjoy the senses as far as possible.
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<span class="link">[[Vanisource:Lecture on BG 4.9 -- Bombay, March 29, 1974|Lecture on BG 4.9 -- Bombay, March 29, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The soul, in its original spiritual body, can be transferred from this material world to the spiritual world. And there is the spiritual world as I've already explained, that is three times creation of the Lord. This is only one-fourth, this material world. So our problem of human life is to get out of these material clutches and transfer ourselves to the spiritual world. That is real problem. Not this food problem, that problem. This will go on. So long you are in the material world, such problems will come and go. They're not permanent. That is explained in the Bhagavad-gītā. Āgamāpāyinaḥ anityāḥ tāṁs titikṣasva bhārata. These problems, they'll come and they'll go. Just like seasonal changes.</p>
:mātrā-sparśās tu kaunteya
:śītoṣṇa-sukha-duḥkha-dāḥ
:āgamāpāyino 'nityās
:tāṁs titikṣasva bhārata
:([[Vanisource:BG 2.14 (1972)|BG 2.14]])
<p>That is real knowledge. We should not be disturbed by the material problems. You cannot avoid them. So long... Just like if you are in the winter season, how you can avoid cold, infection by cold, or affection by cold? You cannot avoid. That does not mean, because it is the season is very cool and you cannot take bath. No. You must take bath. That is Aryan civilization. Still in India we'll find in the villages severe cold. Still the people are taking bath early in the morning. They are accustomed. But now we are giving up. Now we are rising at seven o'clock because we are advanced in education. And if there is maṅgala-ārātrika, it is nuisance. This is our advancement of civilization at the present moment. But if you go in the villages, you'll find that the villagers rising early in the morning, they're taking bath, changing cloth, and chanting Hare Kṛṣṇa as far as possible. Still in the mass of people of India, the Kṛṣṇa consciousness is still existing, it is not yet lost.</p>
<p>And they believe in the next birth, next life, past life, they believe in God, in Kṛṣṇa. They're satisfied with that position, but the modern leaders they do not like it. They want to make them intoxicated so that they can work like an ass for the morsel of food. But this is not the problem. The real problem is here, stated, that you should stop the disease of birth and death. That is real problem. Tyaktvā dehaṁ punar janma ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). The human life is meant for making a solution of the repetition of birth and death. That is real problem. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). We are finding fault with so many things. But really we should find fault with this process of repetition of birth and death. People are now being educated in this way that there is no more life. You have got this life and you enjoy the senses as far as possible.</p>
<p>That is nastik theory. This nastik or atheism... There were many saints in India also. One of them is Carvaka. He's very famous atheist. His philosophy is hedonism. Ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet. His theory is, because in India the luxury is to eat something which is cooked in ghee: luci, purī, halavā. So Carvaka Muni says that you take loan from your friends if you have no money and eat as much as possible ghee. Ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet. And so long you live, you live by gratifying your senses. Here sukham means sense gratification.</p>
<p>But according to Vedic civilization, sukham ātyantikaṁ yat tad atīndriyam grāhyam ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). What is the actual happiness? That is beyond your senses. Not sense gratification. But because we are materially absorbed, we think indriyāṇi parāṇy āhur ([[Vanisource:BG 3.42 (1972)|BG 3.42]]). Indriya. the senses, always all. To satisfy the senses that is sukh. That is happiness. And those who are a little disgusted with sense gratification, indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ ([[Vanisource:BG 3.42 (1972)|BG 3.42]]). They are mental speculators. They write poetries and utopian theories, "This philosophy, that philosophy." In this way they satisfy the mind. But that is also not happiness. Mental happiness. Mano-rathena asato dhāvato bahiḥ. If you become satisfied by mental happiness, then you'll have to come down again. Asato. Asato mā sad-gamaḥ. Real life is: "Don't stay in this temporary world but go to the real world, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ ([[Vanisource:BG 8.20 (1972)|BG 8.20]]). You'll find all these things in Bhagavad-gītā. So either on the bodily plane or on the mental plane you cannot be happy. That is not possible. But if you want to be happy then you have to come to the spiritual platform and engage in spiritual activities, sukham ātyantikaṁ yat tad atīndriyam grāhyam ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). Atīndriya means above the material platform of sensual and mental activities.</p>
<p>So spiritual activities means devotional service. Spiritual activities mean devotional service, activities in relationship with the Supreme Personality of Godhead. Bhakti-yoga. Bhakti-yoga means, as I have repeatedly explained, that you have to forget your identification with the matter, sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). You have to forget your body as American, Indian, brāhmaṇa, kṣatriya, śūdra, Hindu, Muslim. That you have to forget. Ahaṁ brahmāsmi, "I am spirit soul." That is real identification. And when the spirit soul is active, sometimes the Māyāvādī philosophers, they think, "Now I've realized that I am not this body, I am not matter, I am spirit soul, so now I have become Nārāyaṇa. I have become the Supreme." But no, that is also mistake. When you realize that "Supreme is the Supreme Brahman, Parabrahman, I am part and parcel of the Supreme, I am also Brahman, but I am not the Supreme Brahman, therefore my business is to serve Parabrahman." That is real spiritual life. That is the beginning of spiritual life.</p>
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