Prabhupāda: Śrī-caitanya-mano 'bhīṣṭaṁ sthāpitaṁ yena bhū-tale, svayaṁ rūpaḥ kadā mahyam...
(When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?)
- yadā hi nendriyārtheṣu
- na karmasv anuṣajjate
- sarva-saṅkalpa-sannyāsī
- yogārūḍhas tadocyate
- (BG 6.4)
- uddhared ātmanātmānaṁ
- nātmānam avasādayet
- ātmaiva hy ātmano bandhur
- ātmaiva ripur ātmanaḥ
- (BG 6.5)
Now these two ślokas, verses, we were discussing last day, that we have to raise ourself to the spiritual standard by ourself. I have to raise myself to the spiritual standard by myself. So I am my friend and I am my enemy. This is the opportunity. There is a very nice verse in Cāṇakya Paṇḍita.
- na kaścit kasyacin mitraṁ
- na kaścit kasyacid ripuḥ
- vyavahāreṇa jāyante
- mitrāṇi ripavas tathā
"Nobody is nobody's friend, nobody is nobody's enemy. But it is only the behavior by which one can understand who is his friend and who is his enemy." Nobody is born enemy, nobody is born friend. But by our mutual behavior, somebody is my friend and somebody is my enemy. Similarly, as we have this dealing in the ordinary daily affairs, similarly, I have my dealing with my self. My self. If I deal with me, myself, as friend, then I am my friend. And if I deal with myself inimically... Then what is that friendship and inimical? The friendship is that I am soul.Somehow or other, I have been in contact with this material nature. So I have to get myself out of the entanglement of this material nature. If I act in that way, then I am my friend. But even after getting this opportunity, if I do not act in that way, then I am my enemy. So ātmaiva hy ātmano bandhur ātmaiva ātmano ripuḥ. So I am myself friend, my friend, and I am my enemy.
- bandhur ātmātmanas tasya
- yenātmaivātmanā jitaḥ
- anātmanas tu śatrutve
- vartetātmaiva śatruvat
- (BG 6.6)
Now, how I can become my friend? That is explained here, that bandhur ātmā ātmanas tasya. Ātmā means mind, ātmā means body, and ātmā means soul. That, these three things I have already explained the other day that when we speak of ātmā, or self... Just like so long I have got my bodily conception, when I say "my self," I think of my body. When I transcend the bodily conception of life, then I think "I am mind." But actually, when I am in the real spiritual platform, then my self means "I am pure spirit." So according to the stage of development my conception of self are different. So so far nirukta or dictionary is concerned, body, mind, and the spirit soul, everything is called self. Now, here it is called bandhur ātmā ātmanas tasya. Now, here one ātmā is named mind. Mind is the friend of oneself, and mind is the enemy of oneself. So we have to train the mind. If I train my mind for becoming my friend, then my life is successful. If I train my mind to become my enemy, then my life is unsuccessful. Anātmanas tu śatrutve vartetātmaiva śatruvat. But one who has no knowledge of the spiritual self, then his mind acts like his enemy. One who has got the conception of this body as "my self," his mind is his enemy. And one who has got the conception of the spirit self, his mind is his friend.
So mind has nothing to do. Mind, simply training of the mind required. And how the mind is trained up? It is by good association. Good association, our mind is trained up. Saṅgāt sañjāyate kāmaḥ. Kāma means desire. Desire is the function of the mind. And saṅgāt sañjāyate kāmaḥ. And according to the association, my mind desires like that. So we have to make good association if we want to make our mind as my friend, if I want to make my mind as my friend, then I have to associate with sādhu. Tasmāt satsu sajyeta buddhimān. Buddhimān means intelligent person. He must associate with satsu. Satsu means those who are trying for self-realization. They are called sat. Sat and asat. Asat means who are trying for the temporary things. Matter is temporary. My body is temporary. So if I simply engage myself for bodily pleasures, sense gratification, then I am engaging myself to temporary things. But if I engage myself for self-realization, the permanent thing, then I am engaging myself to the sat, or to the permanent. Tasmāt satsu sajyeta buddhimān. "Anyone who is intelligent, he should associate with persons who are trying to elevate themselves for self-realization." That is called sat-saṅga, good association.
And what is the result of good association? Now, because, if we make good association, the santāḥ chindanti. Santāḥ means the persons who are sādhu, who are pious. They can cut off by their words our attachment with this material world. They can cut off. Just like Kṛṣṇa is speaking to Arjuna. What is the idea of speaking so many things? Just to cut off his attachment from the so-called material affection. He is affected with something which is stumbling his progress in his own duty. So He is, Kṛṣṇa is presenting His Bhagavad-gītā just to cut off. Santā eva hi chindanti uktibhiḥ. Uktibhiḥ. Chindanti means cut. Now, for cutting something we require some sharpened instrument. But here, to cut off the mind from attachment, it requires sharpened ukti. Ukti means words. Sharpened topics. There should not be... Just like when a person cuts something, there is no mercy, similarly when a sādhu or a person saint, speaks to his student, he does not make, show any mercy. He speaks the truth so that his mind may be cut off from the unreal attachment.