A living being serves another living being in different capacities, and by doing so, the living entity enjoys life. A lower animal serves a human being, a servant serves his master, A serves B master, B serves C master, and C serves D master, and so on. Under the circumstances, we can see that a friend serves another friend, and the mother serves the son, or the wife serves the husband, or husband serves the wife. If we go on searching in that spirit, it will be seen that there is no exception in the society of the living being where we do not find the activity of service. The politician present his manifesto before the public and convinces voters about his service capacity. The voter also gives the politician his valuable vote on expectation that the politician will give service to the society. The shopkeeper serves the customer and the artisan serves the capitalist.
Convince (Lectures, BG)
Lectures
Bhagavad-gita As It Is Lectures
He's called Āryan. And anārya means uncivilized. So immediately He rebukes him, anārya-juṣṭam. "You are talking just like non-Āryan, uncivilized person." People are very much, nowadays, eager how to stop war. But Kṛṣṇa says... (break) ... at any case is not required. There is necessity of war. Just like He's trying to convince Arjuna. Our war means... According to Vedic civilization, that is dharma-yuddha, religious fight. When the actual need is there to fight, we must fight. Not that when there is need of fight, one becomes nonviolent. Just like yesterday in the evening, when we were talking with Dr. Shoemaker, so they were supporting that "Why should you kill any animal who is coming to... If you are determined not to kill..." We were talking of not killing, that why should you kill one animal who is coming to attack? No. You must kill. That is necessity. You should not go to the forest to find out some living entities, living beings, to kill. That is not your business. That is hiṁsa. But if a tiger comes to attack you, you must kill. That is self-defense. And that is not hiṁsa. So a devotee knows, a Kṛṣṇa conscious person knows when to kill and when not to kill.
And his class friends, also, of the same category. So Prahlāda Mahārāja was advising them: "My dear brothers, let us cultivate Kṛṣṇa consciousness." So other boys, what do they know about Kṛṣṇa conscious...? Prahlāda Mahārāja is liberated from the very birth. So they said: "What is this Kṛṣṇa consciousness?" They could not understand. So he was convincing them: durlabhaṁ manuṣyaṁ janma tad apy adhruvam arthadam. This human body is durlabhaṁ. Labdhvā sudurlabhaṁ idam bahu sambhavānte (SB 11.9.29). This human form of body is a great concession given by the material nature. People are so miscreant and foolish. They do not understand what is the value of this human form of life. They engage this body for sense gratification like cats and dogs. The śāstra therefore says: "No, this human form of body is not meant for spoiling like the hogs and dogs." Nāyaṁ deho deha-bhājāṁ nṛ-loke. Everyone has got a body, material body. But nṛ-loke, in the human society, this body is not to be spoiled. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhati viḍ-bhujāṁ ye (SB 5.5.1).
He believed in the immortality of soul. So he was punished in the court. Hemlock. Hemlock was offered to him, that "All right, if you believe the immortality of soul, then you drink this hemlock poison." So he drunk because he was firmly convinced that "Even if I drink this poison... My body will be destroyed, but by destruction of my body, I am not going to be destroyed." He was convinced. So he did not lament. So a paṇḍita, learned man, must know that this body and soul, the distinction, the difference between body and soul... The body is not soul, and the soul is not body, and one who knows, he is learned man. This instruction is given first. So for spiritual advancement this first knowledge, that the body and the soul is different... This body cannot be identified with the soul. You see? The soul is there, but body is not soul. Body is not soul. So every learned man knows it, and we should be...
Prabhupāda: So you read very carefully Bhagavad-gītā. You have to meet so many opposing elements; so you have to argue and convince them. Hm. (saṅkīrtana party enters and offers obeisances) So, what is your report?
Tamāla Kṛṣṇa: Yesterday we sold 125 magazines and collected twenty dollars. Today, so far, Junior Dave(?), he has sold... How many have you sold today?
Junior Dave: Eighty-five.
Tamāla Kṛṣṇa: Eighty-five today so far.
Prabhupāda: And there is night.
Tamāla Kṛṣṇa: Tonight, we will go out tonight.
I have to decide. Now I accept You as my spiritual master and You give me the right guidance." The whole transaction of the Bhagavad-gītā is based on the talking of Kṛṣṇa and Arjuna only. So when Arjuna decided that "I am not going to fight with my kinsmen, the other side, unless I am convinced that I have to do it." So at that time,
- evam uktvā hṛṣīkeśaṁ
- guḍākeśaḥ parantapaḥ
- na yotsya iti govindam
- uktvā tūṣṇīṁ babhūva ha
- (BG 2.9)
Now he simply left his weapons, his arrows and bow. "My dear Kṛṣṇa, I am not going to fight." He left everything and became silent.
So Kṛṣṇa is, in this sen..., He's identified, that bhagavān. Bhagavān means that nobody can surpass His knowledge. Because I have already given the definition of bhagavān, that a personality who is in full, all the opulences—wealth, strength, fame and knowledge, beauty and renunciation—He is God. You see? So... Now, in this, at the present moment, when people are godless, I think, this definition is convincing. If you find out a personality that, one who has got in full all these opulences, He is God. Then it will be very difficult to present an ordinary man as God. You see? You'll find that in the Bhagavad-gītā, when Arjuna was convinced that Kṛṣṇa is the Supreme Personality of Godhead... But because in future others will have doubt about Kṛṣṇa, he requested Kṛṣṇa that "Will You show me Your universal form?" And Kṛṣṇa agreed and showed him the universal form. That means in future any intelligent man, accepting a so-called God, may also ask him, "Just show something, that you are God." Without showing something, simply by false advertisement, one cannot be God. So whole mistake is that we do not know what is God.
So in spite of all my difficulties, all my inconveniences, I am here because I am in duty. I, I... That is my personal convenience, if I go and sit down at Vṛndāvana, I shall be very comfortable there. And I'll be, I'll have no anxiety, nothing of the sort. You see? But I have taken all the risk in the old age because I am in duty-bound. I am in duty-bound. So I have to execute my duty in spite of all my inconveniences. That is the idea.
So this is the whole thing, the whole basic principle of spiritual advancement of knowledge. One should first be convinced that he is not this body. He is not this body. Then other spiritual knowledge will begin. This is the basic principle. You'll find it. You'll find it in the Bhagavad-gītā that this situation of spiritual life is called brahma-bhūtaḥ. Brahman.
We are sleeping. Therefore, to awaken us, this mantra, mahā-mantra, is required to awaken. Ceto-darpaṇa-mārjanam (CC Antya 20.12). Just like these boys, these European boys and girls who are along with me... I have got about, more than three, four thousand disciples like that. They are chanting Hare Kṛṣṇa. And not that whimsically they are chanting. They are fully convinced. If you talk with them, they will talk very nicely on philosophy. Everything sane, as a sane man. So how they are doing? Four years ago, they did not know what is the name of Kṛṣṇa. Perhaps they might have seen in the English dictionary the name of Kṛṣṇa as stated "a Hindu god." But actually, that is not the fact. Kṛṣṇa is the name of God. Kṛṣṇa means the all-attractive, all-good. All-attractive means He must be good; otherwise, how He can be attractive? A bad, someone who is bad, he cannot be attractive. Therefore Kṛṣṇa, this very word, means all-attractive. He has got all the good qualities, all the opulences so that He is attractive. That is the right description of, or right nomenclature of God. If God has got any name particular which is full in everything, that word is Kṛṣṇa.
Kṛṣṇa is trying to convince Arjuna that death does not take place. He says clearly that "Myself—I am the Supreme God, Kṛṣṇa—yourself, you, and all the other kings and the soldiers, those who have assembled in this great battlefield, it is not that in the past, we were not existing. And in the present, we are now face to face. We are seeing that we are existing. And in the future, we shall also exist in the same way." "In the same way" means individually. Just like I am an individual person. You are an individual person. He is an individual person. So I, you, he, or they—first person, second person and the third person—so that individuality continues. Individuality of every living being is a fact. Therefore in the actual field also, we see that we have got difference of opinion. What I think, you may not agree with me because you have got your individuality. Similarly, your thinking may not be agreed by another gentleman. So everyone has got his individuality. That is a fact. Not that the... Just like there is a class of philosophers who says that the soul is a homogeneous, one entity, and after the destruction, after the annihilation of this body, the soul, as a substance, will mix up. Just like water. You keep in different pots.
And they were individual persons in the past, and at the present moment, we see that they are individual persons, and they will continue. They will continue." I may not know what they will become in the future, but because He is God, because He is the Supreme Personality, His statement should be accepted. That makes my knowledge perfect. Just like I give you one very simple example. Now, if a little boy asks his mother that "Who is my father?" The mother says that "Here is your father." Now, if the child says, "I don't believe it, that he is my father," is it possible to convince him in any other way than the statement of the mother? Is it possible? No. That is the final. That is the final. And if he says, "I don't believe it," that is his foolishness. Similarly, a thing which is beyond our conception, beyond our limit of knowledge, that should be taken from the authority.
So here is an authority, Śrī Kṛṣṇa. Authority. His authority, authorityship, is accepted by all over the world.
"Oh, now my disease is now gone. I am happy." Similarly, as soon as we come to the spiritual understanding of our existence, then our life will be joyful. That is a sign. Whether a man is freed from this material existence, mukti... Mukti can be achieved even in this life. Mukti. Mukti. It is, it is, it is a question of conviction. Now we are convinced firmly that "I am this material body. And as soon as... I gave you the other day the example of Socrates. He was convinced that "I am not this body." So he was offered poison. He gladly took it, that "What is that? I shall take it!" Because he was mukta-puruṣa. It is... He is liberated soul. "Never mind. You want to kill me. Kill me. I don't mind. All right." So this liberation. This is liberation.
Now, this liberation is divided into five. There are five kinds of liberation. One of the liberation is to merge into the existence. We, we, we... Our birth was from the Supreme Absolute. Now, after liberation, we merge into the existence of the Supreme.
And what is the nature of that body? Now, here the matter is being explained that how we change our body, how... But, but, but, because that is a difficult problem for us because we are engrossed with the idea of identifying this body with the soul. Now, the first A-B-C-D of spiritual knowledge is to understand that "I am not this body." Unless one is firmly convinced that "I am not this body," he cannot progress in the spiritual line. So the first lesson in the Bhagavad-gītā is taken in that way. So here it is, that dehino 'smin. Now, dehī, the soul, soul. Dehī means soul. One who has accepted this body, material body, he's called dehī. So asmin, he is there. He is there, but his body is changing. You see? The body is changing.
Now, our body was formed in the womb of my mother. That is also described in the Śrīmad-Bhāgavata, the physiology, physiology of this body. It is said there that according to our karma we are put through the semina of the father, injected into the womb of the mother. And the father's secretion and the mother's secretion, that is emulsified and takes the form of a pea, and that pea gradually develops.
Kṛṣṇa says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). As the soul, dehī, is passing through different types of body, even in this life... First of all, he gets a small body within the womb of the mother. Just like a pea. And that pea changes into another form, another form, another form. Then when the form is complete with hands and legs, it comes out. Then again changes from babyhood to childhood, from childhood to boyhood, boyhood to youthhood. In this way, the living entity is changing the body. Not that the living entity itself is changing. It is changing simply body, according to the necessity. That is explained here. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). The point was to convince Arjuna that "
A very rich man, living very comfortably, a little painful thing is intolerable by him, because he has got a such body, so delicate body. Just like a child. Because he has got delicate the body, little pinching makes him crying, uncomfortable. So it is all due to body. But the soul is different from the body. So Kṛṣṇa is trying to convince Arjuna that "Why you are hesitating to fight? Do your duty. Your so-called grandfather or so-called guru, as you say, your teacher, they are not this body. So in this fight, if your grandfather or teacher is killed, why you are lamenting? They are eternal." That is also explained, that "They were existing in the past, they are existing at present, and they will continue to exist. Simply the body will change. So why you are lamenting? Rather, it is a great facility that your grandfather has got now old body, he is not very comfortable, but he will get next life a very new body. So it is good for him if you kill him." Of course, that is not the point. (laughter) You cannot kill without any reason.
This is plural number. Śarīriṇaḥ. So śarīrin or śarīrī means the proprietor of the śarīra, or body. Śarīra means this body, and śarīrin, one who possesses the body. So plural number is śarīriṇaḥ. In a varieties of ways, Kṛṣṇa is convincing Arjuna that the soul is different from this body. So this body, antavat, it will be finished. However you may try, so scientifically, applying cosmetic and other things, you cannot save the body. That is not possible. Antavat. Antavanta means, anta means end, and vat means possessing. So "You have got your duty to fight, and you are lamenting that the body of your grandfather or teacher or kinsmen, they'll be destroyed and you will be unhappy. That's all right, you'll be unhappy, but even if you do not fight, their body will be finished today or tomorrow or say a few years after. So why should you go back from discharging your duty? This is the point. "And so far the soul is concerned, of your grandfather, teacher and others, they are nitya, eternal." Already explained, nityasya uktāḥ.
Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain."
So, in different ways, Kṛṣṇa is trying to convince us how the soul is immortal. Different ways. Ya enaṁ vetti hantāram (BG 2.19). When there is fight, so if one is killed or... So Kṛṣṇa says that if one thinks that "This man has killed this man," so, or "This man can kill this man," this kind of knowledge is not perfect. Nobody kills nobody. Then the butchers, they may say that "Then why do you complain that we are killing?" They're killing the body, but you cannot kill when there is injunction "Thou shall not kill." That means you cannot kill the body even without sanction. You cannot kill. Although the soul is not killed, the body is killed, still you cannot kill the body without sanction. That is sinful. For example, that a man is living in some apartment. So some way or other you drive him away from that, illegally, you drive him away.
Although he is friend, he has accepted Him as spiritual master. The significance is that as soon as you accept somebody as spiritual master, you cannot argue. You have to accept. You have to accept. Therefore the selection of spiritual (master) must be very scrutinizing. You cannot accept anyone as spiritual master. You must be very much satisfied that here is a person who can solve the problems of my life. Just like Arjuna thought. He plainly said that "The problem which is before me, I know, beyond You, besides You, nobody can make solution." That is the way of accepting spiritual master. When one is fully convinced that "Here is a person who can actually solve the problems of my life," then one should accept spiritual master. In the Hari-bhakti-vilāsa there is such process that one should accept a spiritual master after associating with him for some time. Similarly, the spiritual master also shall accept somebody as disciple after associating with him for some time, whether he is eligible or not. This is the process.
Then he'll understand God. Then his life will be successful. That's all. You be yourself devotee and try to make others devotee. Then both your life and the person who is under your instruction, he, everyone is successful. And without being devotee, you cannot make others devotee. That is also a secret. If you remain nondevotee, you cannot convince others. That is not in your power. Therefore the nondevotee class of men, they cannot understand God, they cannot convince others about God. That's a fact. They'll simply present hodge-podge thing, they do not understand clearly, and they present hodge-podge. That's all. Without being... Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). "If anyone wants to understand Me as I am..." Of course, nobody can understand Kṛṣṇa as He is, still, as far as possible. That is only through bhakti. Bhaktyā, it is stated in the Bhagavad-gītā. It doesn't say that through knowledge, philosophical speculation or through haṭha-yoga system. No. He says bhaktyā, clearly. And in the beginning also He says, "Because you are My bhakta, therefore I shall reveal to you."
So this is another way of convincing that... Very simple thing. Anyone can understand. Vāsāṁsi jīrṇāni yathā vihāya. As our garments, coats and shirts, when they are old, rotten, no more usable, so we throw it away and get a new garment, shirt, coat. Similarly, the soul is changing garment from childhood, from babyhood. Just like a baby has got a shoe, but when he gets the child's body the shoe does not fit. You have to take another shoe. Similarly, when the same child grows or changes body, he requires another shoe. Similarly, the soul is changing his body exactly as we change our garments. Vāsāṁsi jīrṇāni. Jīrṇāni means when it is old enough, not fit for use, yathā vihāya, as we give it up... Vihāya means give it up. Navāni, new garment. Naraḥ aparāṇi gṛhṇāti. Now the body has been compared herein as the garment. Just like coat and shirt. The tailor cuts the coat according to the body. Similarly, this material body, if it is shirt and coat, then this is cut according to the spiritual body.
So in so many different ways, Kṛṣṇa is convincing how the spirit soul is immortal. In different ways. Avyakto 'yam. It is not manifest to the blunt material eyes. We cannot see, Because as we have explained several times, the magnitude of the soul is one ten-thousandth part of the tip of the hair, very small. I think, smaller than the atom. That spirit soul is everywhere. Sarva-ga. Sarva-gata. Everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). And wherever the spirit soul is there within this material world, he has got a body and there is heart, and within that heart, Kṛṣṇa is also there. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Both of them, living there. Therefore aṇor aṇīyān mahato mahīyān. Kṛṣṇa can become greater than the greatest and the smaller than the smallest. This is God.
So the body was not existing before. And it will not exist after death. So in the via media, if the manifestation of body is there, so why it should be the object of lamentation? In this way, Kṛṣṇa is trying to convince Arjuna that he should act as kṣatriya and perform his duty. A kṣatriya is profited, either dead or alive. That will be explained. Because in a, in a fighting, I mean to say, real religious fighting, on principle, it is, a kṣatriya is not responsible for killing. Just like in sacrificial ceremony, if the animal is killed, the brāhmaṇa is not responsible for killing an animal. So because it is duty, it is ordained by the śāstras, therefore they are not ordinary killing. Avyakta-nidhanāny eva tatra kā pari... "It was nonmanifested before, and it will become nonmanifested again. So why should you lament for the via media?"
Because you are here. It is for you. For us. You means you, me. Because we wanted to enjoy, we became, we wanted to lord it over the material nature, therefore God has given you the facility that "You enjoy." But just to make you convinced that we cannot enjoy, we become enjoyed... This conviction, when you come to this conviction, that we cannot enjoy, we become enjoyed, at that time, we seek after God. That is natural. Athāto brahma jijñāsā. So God has created this material world because we wanted it. That is the philosophy... (break) ...your opinion, why God has created? Eh?
So these things should be observed. Brāhmaṇa, a brāhmaṇa's duty is to present himself an ideal human being. Satyaṁ śamo damas titikṣā. Titikṣā means toleration. "Oh, it is very cold. No, I cannot take bath." No. You must tolerate. You must tolerate. Titikṣā. Ārjavam, simplicity; jñānam, full knowledge; vijñānam, practical application. Jñānaṁ vijñānam āstikyam. Āstikyam means completely convinced of God and his relationship with God. That is called āstikyam. Or full faith in the statement of the Vedas. Whatever Veda says, that's right. Yes. No argument. That is called āstikyam. No argument.
So similarly, kṣatriya. Kṣatriya's duty is, it is, kṣātraṁ dvijatāṁ ca parasparārtham.(?) The brāhmaṇas will examine whether the kṣatriyas are doing their duty nicely. Just like Paraśurāma, when he saw that all the kṣatriyas have become rascals, he wanted to kill them all. You know that. Twenty-one times he killed. Some of the kṣatriyas, they fled from India, and they came to this side in European countries. Therefore, origin of the Europeans, they are kṣatriyas. Turkey, Greece, and other countries also. Kṣatriya.
Now, we have to learn how to control these senses. That is called svāmī. Svāmī, this very word svāmī suggests that he is the controller of the body. He is not controlled by the body. Svāmī or gosvāmī. Go means senses, and svāmī means master. One who is the master of the senses, he is called gosvāmī or svāmī. They..., all the same.
Now, as soon as we are convinced that "I am not this body. I am consciousness. I am pure soul. So I have to get free from this entanglement," then I will have to make arrangement for that. Simply theoretically knowing will not do. Therefore Kṛṣṇa says that bhogaiśvarya-prasaktānām: (BG 2.44) "Those who are too much attached with these bodily pleasures, and by that conception, one who is illusioned, that person cannot fix up in his identification with the soul." So that is the critical point. That is the critical point, that if we indulge in our bodily pleasure, that pleasure is flickering. That pleasure is flickering. We cannot enjoy. Bodily pleasure we cannot enjoy. That is an intoxication, something like intoxication. That is not pleasure, actual pleasure.
Without variety, without many things, there is no question of enjoyment. That is the original idea of enjoyment. So God became many. God became many for His enjoyment because He is the enjoyer. We are not enjoyer; we are enjoyed. So we must know our constitutional position, that we are not enjoyer; we are enjoyed. As soon as we are convinced to this particular...
Now, enjoyer and enjoyed, both of them have got consciousness. Just like the husband and the wife. The husband is the enjoyer, the wife is the enjoyed, but both of them are conscious. But the consciousness of the enjoyed is the subordinate to the consciousness of the enjoyer. So although the supreme consciousness is the supreme enjoyer, and we are enjoyed, but the enjoyment can be equally participated when there is actual enjoyment. So our enjoyment can be perfect, our enjoyment can be perfected when we participate the enjoyment of God. Because He is the enjoyer. So the more we become engaged in... (break) ...the enjoyment of the Supreme Lord, the more enjoyment we... That is the... Separately we cannot enjoy.
They cannot be, I mean to say, separated. Therefore my position is... Just like there is superior one and the inferior one. Inferior one is subordinate to the superior one, and inferior one is to act according to the superior one. Just like it is taught here that Kṛṣṇa is the superconsciousness; He's trying to convince Arjuna that "You act according to My direction. Because you are individual consciousness, subordinate to Me, and I am Superconsciousness." And in the last phase of Bhagavad-gītā, you'll see that He summarized, Lord Kṛṣṇa summarized, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You just surrender unto Me." This is the sum and substance of everything. So therefore the conclusion is that the individual consciousness should surrender to the supreme consciousness and act accordingly. That is the position of standing on the conscious plane. That is the position of conscious plane.
What is your nationality? "Oh, I am American." What do you do? "I am doing this." These are all my designations due to this body, designation. So Nārada Pañcarātra says that "One should be free from the designations." That means pure consciousness. As soon as I understand that "I am not this body; body's acting through my consciousness," if I am firmly convinced, if I stand steadily on this conviction, that "I am consciousness," then all my designations at once go. So sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170).
Now, simply to become free from the bodily conception of life is not... But that consciousness should be made purified, purified. Just like to, just to stop the symptoms of fever or decreasing the degree of fever is not all. Suppose a man is suffering from fever. Doctor gives him medicine. Now the fever decreases and he comes to normal temperature. That is not all. That diseased man must get up from that bed and engage himself in the healthy activities. Then that is the real cure of disease.
As soon as this body finishes, all these degree will finish. Because, if it is a fact that vāsāṁsi jīrṇāni yathā vihāya (BG 2.22), if I have to take another body after leaving this body, then everything in bodily connection will finish as soon as I give up this body and take up another body. That is my position." Therefore, one who is convinced, one who knows actually that "I am not this body; I am pure consciousness," so these degrees... Or some good, palatable foodstuff. I have been offered by some friend. I am eating. "Oh," I am thinking, "oḥ, how happy I am!" But what is that happiness? That happiness is due to my tongue only, but I am not this tongue. So these things are, will appear, one who is purely consciousness. You see? But that, that does not mean that I shall not eat or I shall not associate in the society. No. I shall be. Everything I shall be, but I must always know that "I am aloof from this. My position is that I am subordinate to the Supreme Consciousness, and I, I have to act in that position."
And already taking place. The war is going on. You cannot stop it. Therefore it is called bhava-mahā-dāvāgni. Just like in the forest nobody goes to set fire—it automatically takes place—similarly, in spite of our good wish that we want to live peacefully in this world, there cannot be any peace. There will be fire, set of fire, fire set off. Yes. So as soon as one be confidently convinced that "I am not this body," then he is protected from this fire of this material world, fire, material world. Bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam. Then his actual life begins. Then also... Then he is actually blissful life.
Śreyaḥ-kairava-candrikā-vitaraṇam. Just like the moon rises from the new moon. Gradually the moon rises into the full moon. Therefore the candrikā, candrikā, this very word, is used. It is compared with the moon. Just like on the pratipadā, after the new moon, you see the moon just like a line. Then, next day, it becomes little more, next, little more. Just like pratipadā, on the eleventh day it is practically full.
These are all designations. Actually, this is not self-realization. Self-realization is that "I am neither American nor Indian nor black nor white, nor anything. I am a spirit soul, part and parcel of the whole, Kṛṣṇa." This is self-realization. So long it is not completely realized, so long we have got doubt, we have to make progress. And as soon as we come to the point and firmly convinced, that is self-realization.
Therefore here it is stated, "A self-realized man has no purpose to fulfill in the discharge of his prescribed duties." Prescribed duties, either take for... Any scripture. Take your Bible, take Koran, take Vedas. There are some prescribed duties. Just like in your Bible, there are ten commandments. "Thou shall not kill." So for whom? One who is not self-realized, one who is self-realized that "I am part and parcel of the Supreme God, everyone is part and parcel of the Supreme God and human being, animal, ant, aquatic, beasts, birds, every living entity is part and parcel of the Supreme Lord,"... That is self-realization.
'I am God.' What is this?" So these rascals are like that. Therefore there are so many incarnations of God without the powers of. So people, why they should be cheated? If somebody comes and says that "I am God," why don't you test? For testing this... When Kṛṣṇa assumed the Supreme Personality of Godhead... Of course, Arjuna was convinced. He accepted, paraṁ brahma paraṁ dhāma (BG 10.12), but for future guidance, he requested Kṛṣṇa, "Please show me Your universal form." Otherwise, without showing universal (form), they're still claiming that "I am God." God is not so cheap thing. They're imitating, trying to imitate. This is very dangerous.
And those who are accepting such rascals, they are also not intelligent. They should know. Just like I asked the press representative, "Suppose if I come and say that I am President Johnson, will you accept me?" So similarly, people should know what is God, what is the definition of God. How can I accept a rascal as God? They have no sense also. Somebody comes, "I am God," and he accepts, "Yes, he's God."
"Two persons, one in Kṛṣṇa consciousness and the other in material consciousness working on the same level, may appear to be working on the same platform, but there is a wide gulf of difference in their respective positions. The person in material consciousness is convinced by false ego that he is the doer of everything. With him there is no consideration that the mechanism of the body is produced by material nature or that material nature is under the supervision of the Supreme Personality of Godhead. A materialistic person has no knowledge that ultimately he is under the control of Kṛṣṇa. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience. He does not know that this gross and subtle body is the creation of material nature under the order of the Supreme Personality of Godhead and as such his bodily and mental activities should be engaged in the service of Kṛṣṇa in Kṛṣṇa consciousness.
"One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification knowing well the differences between work in devotion and work for fruitive results (BG 3.28)."
Purport: "The knower of the Absolute Truth is convinced of his awkward position in material association. He knows that he is part and parcel of the Supreme Personality of Godhead Kṛṣṇa and that his position should not be in the material creation. He knows his real identity as part and parcel of the Supreme who is eternal bliss and knowledge and he realizes that somehow or other he is now entrapped in the material conception of life. In his pure state of existence, he is meant to dovetail his activities in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. He therefore engages himself in the activities of Kṛṣṇa consciousness and becomes naturally unattached to the activities of the material senses which are all circumstantial and temporary.
One has to transcend even the so-called goodness of the material world. Just like Arjuna was trying to be so-called good man of this material world. He was trying to avoid the injunction of Kṛṣṇa. Kṛṣṇa wanted him that "You should fight this Kurukṣetra battle," but he wanted to be good man. So that fighting, when he was convinced of Kṛṣṇa's instruction, this Bhagavad-gītā, that means he transcended even the goodness platform of this material world. So Kṛṣṇa is trying to raise him to the... traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. This whole material atmosphere is surcharged with three modes of material nature. So one has to transcend the modes of material nature. Just like one should not try to become a first-class prisoner. In the prisonhouse, if one is a third-class prisoner and one is first-class prisoner, the third-class prisoner should not aspire that "Let me remain in this prisonhouse and become a first-class prisoner." That is not good. One should transcend the prison walls or come out of the prisonhouse. That is his aim.
That is a different interpretation. You cannot interpret a thing which is, whose theme is different. The author, the author of Bhagavad-gītā... The author of the Bhagavad-gītā is saying very frankly that "the purpose of Bhagavad-gītā is now lost. So I am just trying to convince you. So you try to understand it." The purpose of Bhagavad-gītā is lost because they have been interpreted in a different way. So as soon as Bhagavad-gītā is interpreted in the way of a particular scholar or particular man, oh, then the purpose of Bhagavad-gītā is lost.
Now, you'll find in the Tenth Chapter how Arjuna understood Bhagavad-gītā. So you have to follow the footprints. The whole thing is... I have several times repeatedly saying to you that mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Mahājana. Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ. Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. It is said that you cannot reach to the right conclusion of the Vedic literature simply by your argument, by your force of argument or logic.
"That very ancient science of relationship with the Supreme is today told by Me to you because you are My devotee." So how the nondevotees can understand? Nondevotee cannot understand. And who is a devotee? And who is a nondevotee? Devotee means one who accepts the supremacy of the Supreme Lord, and he is convinced, his eternal relationship with God.
Just like Lord Jesus Christ. He was threatened with death punishment. He was crucified. Still, he was convinced, his relationship with God. Here is a devotee, example of devotee. Devotee means he is firmly convinced about his relationship with God. And what is that relationship? That relationship is on the basis of love. The devotee loves God, and God loves devotee. This is the only relationship. That's all. God is after devotee, and devotee after God. This is relationship.
So one has to establish this relationship. Just like Arjuna is in relationship with Kṛṣṇa as a friend, similarly, you can be in relationship with God as a lover. You can be in relationship with God as master and servant.
I shall show you sun. Come on the roof. I have got a torch-light." As it is not possible to show the sun at night, although the child is insisting, similarly, the so-called scientists who are claiming that there is no God, they're just like the child. You have to understand. Just like a man who is advanced in knowledge, he knows that sun is there. Although I cannot see at night, but sun is there. He's convinced. Similarly, those who are advanced in spiritual knowledge, they can see God in every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38).
And what is that scientific knowledge? That is very simple. Prema. If you have love of God, then you are qualified to see God every moment. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). When one's eyes are smeared with the ointment of love of Godhead, by that clear eyes... Just like sometimes we use ointment to the eye to see very clearly, similarly, these eyes, these material eyes, are incompetent to see God. These ears incompetent to hear the holy name of God.
This is the nature of our life in this material existence. But we are trying to make a solution of it. That is our struggle for existence. But that solution cannot be made by our teeny brain. That solution can be made only when we take to the shelter of Kṛṣṇa, the Supreme Lord.
Therefore the Lord comes Himself just to convince us that "This is not your real life. This material existence, you are suffering. Why you should suffer? You are My sons." Just like Lord Jesus Christ, he also told that "I am the son of God." He's happy. So everyone, you can become similarly happy as soon as you are reinstated in your position. The whole Bhagavad-gītā is meant for convincing me, I mean to say, conditioned souls. We are conditioned. Just like, just like under awkward circumstances we are always, always conditioned life. We are not free. Some condition is there, either state condition or nature's condition or condition left by other living entity or condition laid down by my own body. So we are always in condition.
One goes to the worship of demigods because one is persuaded for a particular purpose. Just like one who wants to be very healthy man or to be free from all diseases, he worships the sun-god. Or one who wants to have a beautiful wife or becomes himself a very beautiful human, he worships the devī Umā.
But one who is convinced, one who is convinced that "I am not this body..." This is the thing, "I am not this body." The material wants means bodily demands. Then he does not go to all these demigods. He takes at once shelter of the Supreme Lord. Jñānavān. Jñānavān, who has understood the problems of life. Jñānavān. Jñāna means who has understood the spiritual nature of the living being, he is called jñānavān. So jñānavān. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). One who has become really learned, even after many, many births, and knows that "I am not this body; I am spirit. My nature, my advancement, my happiness, is depending on the advancement of my spiritual life," such a person only can take shelter of Kṛṣṇa and perfectly.
Knowledge means to understand something. How this tape recorder is manufactured, if we get some knowledge, technical knowledge, that is not knowledge. That is a, of course, to have some, our occupation executed. That knowledge is temporary knowledge. But real knowledge is... This is real knowledge. The real knowledge is that when one understands convincingly that "I am part and parcel of Kṛṣṇa." Kṛṣṇa, or God. When we say Kṛṣṇa, you should understand the Supreme Lord, the Absolute Truth. Kṛṣṇa is the technical word which is meant for indicating the Absolute Truth, the Supreme Personality of Godhead, the whole, the whole pleasure, the whole attraction. These are the meaning of Kṛṣṇa.
So we are all part and parcel of the supreme pleasure, and our pleasure... Just like my hand. This is my hand. Now, this my hand can take pleasure when it is attached with my body. My hand can take pleasure when it serves my body. It does not take pleasure by serving your body.
Just like we have understood in the Fourth Chapter, in the beginning of the Fourth Chapter, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). There is a paramparā; there is disciplic succession. So one who is coming into that disciplic succession and by coming from that disciplic succession, he is firmly convinced in the Absolute, he is firmly conversant in the Absolute Truth, he is guru. Two qualifications. Tad viddhi praṇipātena paripraśnena (BG 4.34).
In Kaṭha Upaniṣad it is said tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Abhigacchet. This is a Sanskrit grammatical injunction. Where there is the question if imperative, "you must," there vidhilin, this form of verb, is used, gacchet, gacchet. Gacchet means "You must go." You don't think that without going to a qualified, bona fide spiritual master you can have. No. That is not possible. Here also, Lord Kṛṣṇa also recommends, tad viddhi praṇipātena paripraśnena sevayā: (BG 4.34) "If you want to learn that transcendental science, then you have to find out a transcendentalist first of all." That is also recommended in Kaṭhopaniṣad.
The spiritual master... You must select a spiritual master where you can bow down your head, "Yes," submissive. Therefore you have to see.
Suppose you are going here. You are coming here to learn something. When you are convinced that "Swamiji knows the thing," when you are convinced, then you accept. Then you ask for initiation. Otherwise don't do it hesitatingly or knowing half. Therefore in the system it is enjoined that the spiritual master also observe the disciple at least for one year, and the disciple also studies the spiritual master at least for one year. So when both of them are convinced that "He can be my spiritual master" or "He can be my disciple," then the relationship is established. We initiate our students. The preliminary initiation is offering chanting. Then we observe at least for one year, how he is chanting, how he is doing. Then the second initiation confirms. That is the system.
That is the last instruction of Bhagavad-gītā. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up all other engagement. Simply surrender unto Me." That is knowledge. So one who has attained this knowledge... Now, this is the beginning. This is the stepping stone in Kṛṣṇa consciousness, that simply, one who is firmly convinced that "Simply by executing the duties in Kṛṣṇa consciousness, my all other functions will be nicely done."
So one has to understand. It is not to be accepted blindly. It is not forced upon anybody. Therefore the Bhagavad-gītā is there. Try it, to understand scrutinizingly, with all your arguments, and you will find it is sublime. It is sublime.
So "A faithful man who is absorbed in transcendental knowledge..." This is transcendental knowledge, that "Simply by discharging my duties in Kṛṣṇa consciousness, all other duties will be performed." Means I will be perfect in fruitive activities, I will be perfect in knowledge, I will be perfect in mystic advancement, and I will be perfect to understand the Absolute Truth. This is called firm, unflinching faith.
When we are engaged in transcendental loving service of God, that is our healthy condition. That is our natural condition. That is our situation in Brahman, ahaṁ brahmāsmi. This is self-realization. Just like this finger. If it thinks, "I am finger of this body. My duty is to serve this whole body," this is healthy stage. Similarly, when we are fully convinced that "I am part and parcel of God..."
There are many examples. Just like you are American citizen. If you think yourself that "I am part and parcel of the state..." Sometimes there is some advertisement that "If you spoil this thing, you must know you are spoiling your own thing because the state is yours." Similarly, if I know the science of God, if I know science of Kṛṣṇa, then I am, my duty is to utilize everything for the satisfaction of Kṛṣṇa, just like the same citizen who is conscious that "I am part and parcel of this state. I shall see that everything is nicely done for the interest of the state."
"By functioning yoga, I shall achieve this power." And aparigraha, and he does not take anything from anybody. Who is going to give him? He is ekākī, he is alone in a secluded place, in, sometimes in jungle, in forest, in mountain. And who is going to give him anything? He doesn't expect because he is firmly convinced that "For whom I have become yogi...I am not alone. My Paramātmā is always with me." He's a yogi of... Unless..., what kind of yogi he is? He is... Although he remains superficially alone, but he knows that "Wherever I go, my Paramātmā friend, who is sitting with me on my heart, He is with me. So I have nothing to fear. So I have nothing to fear." Yata-cittātmā. Ekākī yata-cittātmā nirāśīr aparigrahaḥ. He does not accept anything for anyone.
Now, just see the yogi, yogic principle, for this age, how much it is difficult for us. If we want to perform real yoga system, then it is very difficult. Nobody... We are sitting here, so many ladies and gentlemen, is it possible for us to live alone in a secluded place in a mountain?
When I am in samādhi with Viṣṇu, Superself, that is my steadiness of the mind. So Superself and self, when they enjoy. Enjoyment cannot be alone. There must be two. Have you got any experience of enjoyment alone? No. So enjoyment alone is not possible. Enjoyment means two—Kṛṣṇa and you. The Supersoul and the individual soul. (break) the greatest difficulty. If you are convinced, that "I am part and parcel of Kṛṣṇa," then even there is greatest difficulty position of your life, that is surrender. You know Kṛṣṇa will give you protection. You try your best, you use your intelligence, but I believe in Kṛṣṇa. Varasa neha pitaro nṛsiṁha(?). If Kṛṣṇa neglects, no other remedy can protect you. No other measure can protect you. Don't think—suppose one is diseased. Many expert physicians treating him. Nice medicine is offered. Is that guarantee for his life? No. That is not guarantee. If Kṛṣṇa neglects, in spite of all these good physicians and medicines he will die. And if Kṛṣṇa protects him, even if he has no expert treatment, he'll still survive.
Then you are happy. Just like the child. He's fully surrendered to the parents and he is confident that "My father is there, my mother is there." So he's happy. Kadāham aikāntika-nitya-kiṅkaraḥ. If you know that somebody is there who is my patron, who is my savior, are you not very happy? But if you do everything on your own account, at your responseibility, are you happy? Similarly, if you are convinced in Kṛṣṇa consciousness that "Kṛṣṇa will give me protection" and if you are true to Kṛṣṇa, that is the standard of happiness. You cannot be happy otherwise. That is not possible. Eko bahūnāṁ vidadhāti kāmān.
That is the fact. Even in your rebellious condition Kṛṣṇa is giving you protection. Without Kṛṣṇa's protection you cannot live even for a second. He's so kind. But when you admit it, when you recognize it, then you become happy. Now Kṛṣṇa is giving you protection but you do not know it because you have taken your life at your own risk. Therefore He has given you freedom, "All right, do whatever you like.
That is the nature of devotee. Therefore the preacher devotee is the most dearest devotee of Lord. That is stated in the Bhagavad-gītā. They are going outside, they are preaching, they are meeting opposing elements. Sometimes they are defeated, sometimes disappointed, sometimes able to convince, there are different kinds of people. So, not that every devotee is very well equipped. There are three classes of devotees also. But that endeavor, that "I shall go and preach Kṛṣṇa consciousness," is the best service to the Lord. Because they are trying in opposition to elevate people to the highest standard of self-realization.
So one who has seen, one who is in trance of self-realization, he cannot sit idly. He must come out. He, just like Rāmānujācārya. He declared the mantra publicly. His spiritual master said that this mantra, just like that Maharishi came in your country. He wanted to give some private mantra. If that mantra has any power, why it should be private? If at all the mantra has any, why not it should be publicly declared so that everyone can take advantage of that mantra? That is real. It is cheating, you see?
That is his opinion. And that's a fact. We have seen in Western countries, they are still more materially advanced, but spiritually, they are dull, block-headed, spiritually. Very difficult to convince them spiritually. So sādhu-saṅga (CC Madhya 22.83), by association of sādhus one can achieve advancement in spiritual life. And in all śāstras it is recommended that associate.
Cāṇakya Paṇḍita, the great politician, you know, he also says: tyaja durjana-saṅgam, tyaja durjana-saṅgaṁ bhaja sādhu-samāgamam. Tyaja durjana-saṅga. Give up association with bad elements. What are the bad elements? That is also explained by Caitanya Mahāprabhu. A devotee asked him that what should be the behavior of a person who is spiritually inclined, or Vaiṣṇava? Spiritually inclined means Vaiṣṇava. So Caitanya Mahāprabhu said that: asat-saṅga-tyāga ei vaiṣṇava-ācāra (CC Madhya 22.87).
That is the beginning of Bhagavad-gītā. He tried to make him understood that you are not body. So these instructions were not for Arjuna. For everyone. We have to first of all learn that "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. That is Vedic instruction. And as soon as you come to this point, if you are firmly convinced that you are not this body, that is called brahma-bhūta (SB 4.30.20) stage, Brahman realization stage. That is knowledge, real knowledge. Knowledge, advancement of knowledge for eating, sleeping, mating, that is animal knowledge. The animals also, the dog also knows how to eat, how to sleep, how to mate and how to defend. So if our education is only on these points... The dog is eating according to his nature, but we are also eating in a nice plate, nicely cooked food in a nice table, but the principle is eating. That is not advancement, that "I am eating in a better plate in a better place than the dog; therefore I am advanced." But you are eating, that's all. Similarly sleeping. You may sleep in a very nice apartment, six story building or 102nd story building; a dog is lying on the street.
After culturing knowledge for many, many births, when actually one becomes wise, then bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he surrenders unto Kṛṣṇa. How he surrenders? Because he knows, vāsudevaḥ sarvam iti: (BG 7.19) Vāsudeva, Kṛṣṇa is everything. Whatever we see, it is simply a manifestation of the energy of Vāsudeva. One must be convinced on this fact, and then he becomes a devotee. Prapadyate. Kṛṣṇa therefore advises that you understand or not understand, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Simply surrender unto Me."
So what Kṛṣṇa taught in the Bhagavad-gītā, we are teaching the same thing without any different manufactured ideas. That is our Kṛṣṇa consciousness movement. And it is open to everyone. The process is very simple. We have got our center here. If you want to take advantage of this movement, you are welcome. You'll be happy.
Thank you very much. Hare Kṛṣṇa.
Indian guest (2): Swamiji, we live in the Western world, and some are born here, although the youth and from their date of birth they are all born in India. Perhaps we know very little about Gītā, but this movement have taken to convert people or to convince people, and how do you give these people stages? Because when persons are ignorant, they need primarily some teaching and then, just like in the school, they go step by step. In this movement, how can you or what can you expect, or what would you like to give as an enlightenment for ordinary people? Suppose myself. I am just an ordinary person, and I don't understand anything. Well, what I'd like to know, that I think if you just give those steps would be far better for the audience to just follow that.
Prabhupāda: Yes. That I have already explained, that we are training people in different parts of the world by opening centers. So you come and take the advantage of this center and learn how to do it. This center is open for this purpose, that people may take advantage how to develop Kṛṣṇa consciousness.
As soon as one becomes free from all sinful activities, he becomes firmly convinced of God consciousness. That is called niṣṭhā. Tato niṣṭhā tato rucis. Then you taste, "Oh, it is so nice, Kṛṣṇa consciousness." That tato niṣṭhā.
- adau śraddhā tataḥ sādhu-
- saṅgo 'tha bhajana-kriyā
- tato 'nartha-nivṛttiḥ syāt
- tato niṣṭhā tato rucis
- athāsaktis (tato bhāvas)
- (Cc. Madhya 23.14-15)
Then asakti. That is Kṛṣṇa is recommending there, that asakti means attachment. So this attachment comes after passing over so many different stages of devotional service. So Kṛṣṇa's recommending mayy āsaktaḥ: you have to increase your attachment for Kṛṣṇa, or God. So by practicing this process you come to the stage of asakti, mayy āsakta-manāḥ. Then your mind becomes completely attracted by Kṛṣṇa. Tato bhāvas, then ecstasy. Sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ. These are the different stages to develop your love for God, or Kṛṣṇa.
So to become ready to serve Kṛṣṇa does not require much knowledge or very advanced in fruitive activities. These are material things. Spiritually, when you understand that you are eternal servant of God, Kṛṣṇa, and if you become fully convinced and do the needful, then you are liberated immediately. Mukti means, it is described in the Śrīmad-Bhāgavatam, muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). If you understand that you are eternal servant of Kṛṣṇa, that is mukti. And so long you are thinking that you are master of something, that is bondage. This is the difference between mukti and bondage. Bondage means to think of becoming master, "I am the lord of this universe," or "I am trying to become a lord or master," this is bondage. And when you fully understand Kṛṣṇa and become engaged in His service, that is mukti.
First of all you persuade yourself; then you talk of your family and relatives. If you understand factually, then you will be able to convince others. But if you don't understand yourself, what is the use of talking family and friends? First of all you. Āpani ācari' prabhu jīvera śikṣāya. First of all, you have to act accordingly; then you can teach others. And if you are not pure, if you indulge in all kinds of sinful activities and you talk of Bhagavad-gītā, what will be effect? There will be no effect. This is going on. They are doing all nonsense, and talking of Bhagavad-gītā. Therefore it is not effective. For last one thousand years Bhagavad-gītā was known in the Western countries, but there was not a single kṛṣṇa-bhakta. Because they did not act accordingly. Simply talked of Bhagavad-gītā. That's all. Simply talking will not do. You have to behave as these people are, these boys and girls are behaving. Then you will understand Bhagavad-gītā. Yes.
These are all designations. So purifying the senses means to purify the designation. And Kṛṣṇa consciousness means that "I am neither Indian nor European nor American nor this nor that. I am eternally related with Kṛṣṇa. I am the part and parcel of Kṛṣṇa." When we are fully convinced that "I am part and parcel of Kṛṣṇa," that is Kṛṣṇa consciousness and that is purification of your senses.
So as part and parcel of Kṛṣṇa, you have to serve Kṛṣṇa. That is your pleasure. Now we are trying to satisfy our senses, our material senses. When you become..., realize yourself that you are part and parcel of Kṛṣṇa, then you'll satisfy the senses of Kṛṣṇa, Govinda. And by satisfying His senses, your senses will be satisfied. Just like crude example—this is not spiritual—just like husband is understood as the enjoyer and the wife is considered as the enjoyed. But if the wife satisfies the senses of the husband, his (her) senses also satisfied.
This chapter is "Knowledge of the Absolute." So everyone... You ask any M.A., Ph.D., that "What is your next life, sir?" "Gow! Gow!" (laughter) That's all. "Gow! Gow!" means "Why you are bothering about these things?" Now, this is the position. And we have taken very hard job to convince these people about Kṛṣṇa consciousness. They will not accept it. They will deny immediately. They will say, "Why do you bother us? You do your own business. Let us do our own business." But why we are bothering? Because we are servant of Kṛṣṇa. Kṛṣṇa wants that these rascals should be informed. These rascals should be raised from this status of ignorance. So that is our mission. Therefore we are going and pleading, "Sir, I am a beggar, I have come to beg from you that you kindly purchase one book and you read it." So sometimes they are doing. After all, human being... So this is our... This is our business. We are stressing on pushing on these books because modern man, if he purchases one book, then at least he will see one line, "What these nonsense have written?" So if he reads one line, if he is intelligent man, he will understand the value. That is sure. That is sure.
One must go to the guru. And who is guru? Guru, śrotriyaṁ brahma-niṣṭham—"One who has heard from the paramparā system and he has become completely convinced in the understanding of Brahman."
So, so this is the process. This bhūmir āpaḥ, this material, it is not a fact. People are so much attached to this material world. That is called ignorance. Mūḍha. They are called mūḍha. Māyayāpahṛta-jñānāḥ (BG 7.15). Their knowledge has been taken away. These things will be explained in the later verses, that do not try to take knowledge from imperfect person; take knowledge from the perfect person, perfect Supreme Personality. Who is perfect? God is perfect. And who carries the word of God, he is perfect. This is the definition of perfection. So Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ (BG 7.4). Matter is produced by Kṛṣṇa's energy. It is not automatically produced. Just like I have given the example that this body, this material gross body, is produced out of the soul which is put into the womb of the mother by the semina of the father.
Just like father and mother, the father giving seeds, similarly, God gives the seeds, and the mother, material nature, gives the body. That you have got experience. The father gives the seed in the womb of the mother, and mother creates the body. Similarly, all living entities, they are coming from Kṛṣṇa. It is not possible to create by chemicals. That is not possible. But one who is not convinced, rascal, he tries to make chemical combination to create living beings. This is foolishness.
So because we are learning knowledge from śruti, from the perfect person, we will never be convinced. We shall challenge, "You create, rascal, create first of all. Then talk. Otherwise I shall kick." (laughter) This is our challenge because I know. We know very well that it will not be possible to create living being by combination of chemicals. He is talking nonsense. That is not possible. So we have to study from śruti. Then we become learned. Then we can know what is our constitutional position. Brahma-bhūtaḥ prasannātmā na śocati (BG 18.54).
Now we are acting according to the covering. When we shall not act according to the covering but according to our constitutional position, that is liberated platform. Kṛṣṇa consciousness means when we understand that "We are part and parcel of Kṛṣṇa. Therefore our duty is to serve Kṛṣṇa," this is self-realization, this is liberation. When we are fully convinced about this fact that "We are all part and parcel of Kṛṣṇa. Our only duty is to serve Kṛṣṇa," then you are liberated. So the bhakti science means to purify. Ceto-darpaṇa-mārjanam (CC Antya 20.12). We are differently conscious. Somebody thinking, "I am American," somebody, "I am Indian." This is not our identification. The identification, when I shall think, as Caitanya Mahāprabhu gives us information, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109), that is self-realization.
So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Kṛṣṇa consciousness seriously; your problems are solved. Now, if you don't believe in it, then come to argument, come to philosophy, come to reason. Go on arguing. There are volumes of books. You can be convinced. You can learn it. Every answer is there in the Bhagavad-gītā. You can try to understand it with your reason, with your arguments. It is open. (break) ...like Arjuna. Arjuna was taught Bhagavad-gītā, how much time? At most, within half an hour. Because he was very intelligent. This Bhagavad-gītā, the people of the world are reading. Very, very learned scholar, wise men, they are reading. They are trying to understand, giving different interpretation. And there are thousands of edition, commentaries. But Arjuna was intelligent; he understood it within half an hour.
So it requires relative intelligence. Everything... This world is relative. Law of relativity. That is scientific. Professor Einstein's theory? Law of relativity?
They will get the... Real thing will be delivered to them. That is a fact. So such a simple method and such sublime gain, so why one should lose this opportunity? There is no loss, but the gain is very great. So why should you lose this opportunity? Let us make an experiment, chanting, Hare Kṛṣṇa. And those who are making, those who are chanting, they are being convinced, they are being advanced. They are realizing. Otherwise... They are not wasting time. Here is a boy, he is postgraduate. He is teacher. So he's not a fool. So why he's sticking unless he's feeling that "Yes, I am advancing"?
So anyone who will take to it, he will understand, yes, he is advancing. It may take little more time or quickly; that doesn't matter. But he will feel it. Pratyakṣāvagamaṁ dharmyam. Just like you are suffering, you are hungry. If actually nutritious foodstuff is given to you, when you eat, you understand, "Yes, I am getting strength. My hunger is being satisfied." This is also like that. If you take to chanting, you will feel, "Yes, I am getting strength. My misgivings are being moved." In this way you go on, go on, go on.
Ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca. In this way, in Bhagavad-gītā we'll find, Kṛṣṇa is the Supreme Lord. Kṛṣṇa is the Absolute Personality of Godhead. So His instructions are there.
So our request on behalf of this Kṛṣṇa consciousness movement, that from... Of course, as far as possible, we have tried to convince you during this eight-days' function, but if you also cooperate with us, taj-joṣaṇād āśv apavarga-vartmani, then the result will be very quick. Simply if you go back home, hearing all these instructions of Kṛṣṇa, that will not help. Of course, any sane man will think over this. That is recommended in the śāstra. Through good association, by hearing from the devotees, one becomes purified, one becomes thoughtful about Kṛṣṇa. But he practically applies in his life the instruction of Kṛṣṇa, then he makes progress in spiritual life or towards the ultimate goal of life, to go back to home, back to Godhead. It is not a function that there is no planet as Kṛṣṇaloka. No. There is. From Bhagavad-gītā you have understood. There is another nature.
You have to simply believe your mother. Similarly, you have to believe this Bhagavad-gītā. Then you can get all this information. There is no possibility of experimental knowledge. But if you become advanced in Kṛṣṇa consciousness, you'll realize. You'll realize. Just like whatever we are speaking, we are firmly convinced. We are not blindly speaking. So you'll also be... Svayam eva sphuraty adaḥ. If... This knowledge will be revealed to you. If you stick to the Kṛṣṇa consciousness, this knowledge you'll actually understand: "Yes, there is spiritual kingdom. There is God, and I have to go there, and I must prepare there," just like you understand everything while you go to some other country.
So these are all practical things. If you take up this Kṛṣṇa consciousness, you'll understand all these practical, and the whole problem of your life will be solved.
Thank you very much. If you have any question, you can put.
Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhūta (SB 4.30.20) stage, transcendental stage. This is material stage, jīva-bhūta stage. I am, when so long I am identifying myself with this body, this is called jīva-bhūta, material life. When I am above this consciousness... Just like Caitanya Mahāprabhu taught, jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). When one is firmly convinced that he is eternal servant of Kṛṣṇa and is engaged in His service, Kṛṣṇa confirms, "Yes!" Brahma-bhuyāya kalpate (BG 14.26). He immediately is elevated to the brahma-bhūta state.
- brahma-bhutaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
Bhakti begins when one is on the brahma-bhūta stage, or one who situated in bhakti-yoga, he is in the brahma-bhūta stage. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Kṛṣṇa mantra is not so easy thing. Unless one comes to the brahma-bhūta state, it is not possible.
Because this Hare Kṛṣṇa mahā-mantra teaches how to think of Kṛṣṇa twenty-four hours. Then you'll become perfect. Rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyam. In all types of religious system—yoga, jñāna, karma or anything, whatever you have manufactured—you are not certain how much you have advanced. But if you practice bhakti-yoga, you'll be personally feeling, "Yes, I'm making advancement." Pratyakṣāvagamaṁ dharmyam. Otherwise how you can make progress? Unless you make progress, unless you are firmly convinced in Kṛṣṇa consciousness, how long you can chant Hare Kṛṣṇa? One day, two days, that's all. Then you'll be disgusted. Therefore, pratyakṣāvagamaṁ dharmyam. One understands, "Yes!"
We receive so many letters from our foreign student how they're feeling. Because they have taken seriously, they're feeling obliged that "We have got life pratyakṣāvagamam." Pratyakṣa means direct.
We should be very, very careful. We should be very much cautious to utilize this human body perfectly. That is Kṛṣṇa consciousness movement. We are simply teaching people how to utilize this human form of body properly, so that you can be saved from future danger. Saved from... But they are so fool, narādhamāḥ, duṣkṛtinaḥ, māyayāpahṛta-jñānā. They are thinking that "This Kṛṣṇa consciousness movement is a religious sentimental movement. They're dancing and chanting." No. It is the most scientific movement. Any scientist may come and talk with us, we shall convince. It is the most scientific movement, how to save the human society. Therefore it is called rāja-vidyā, the king of all knowledge. And rāja-guhyam.
We do not know how we are passing through the hands by the manipulation of nature.
So he saw back: "Oh, where is Kṛṣṇa?" He saw that statue there, the statue standing.
So he informed all the villagers that Lord has come to be witness, and... It is about some thousands years before this thing happened. People were convincing: "Yes. There was no... Such a big statue, this boy could not bring." So they believed, and there was a temple constructed by the king of that country. And still that temple is there, and it is named, the Lord is named, as Sākṣī-Gopāla. Sākṣī-Gopāla. Gopāla means... Gopāla is the name of Kṛṣṇa's boyhood. So because He came to give witness in that controversy, so that temple is still there. So the whole idea is the statue, statue... Because God is everywhere. So He's also in statue. God is everywhere. How can you say that He's not in statue? He's also in statue. So it is my devotion, it is my qualification, that I can induce that statue to speak with me.
He becomes your, the most intimate friend. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you can make God as your intimate friend then there is no, I mean to say, nothing wanted. You'll be fulfilled. You'll find yourself that "I have got everything." Yasmin sthito na guruṇāpi duḥkhena na vicālyate (Bg. 6.20-23). And if we become convinced that "God is my protector; Kṛṣṇa is my protector," then how much happy and peaceful we will be. So this process Bhagavad-gītā recommends, that you offer. Doesn't matter. In the next śloka... Even if you cannot offer this patraṁ puṣpaṁ phalaṁ toyam, then in the next śloka it is explained that whatever you can offer, offer something. Offer something. Just be in love with Him. Then just see how much peaceful you feel. How much tranquility you feel and how you are protected by Kṛṣṇa, how you avoid insufficiency, how you become pure and how you make your progress in spiritual life. Thank you very much. Any questions?
If you love Kṛṣṇa, then why you are diverting your attention? You are worshiping Deity, you are thinking of loving some woman. That's all. Huh? Why you are diverting? If you love Kṛṣṇa, you are engaged in Kṛṣṇa's service, just decorate nicely. Why you are diverting your attention? That means I'm not yet convinced that by loving Kṛṣṇa I'll be perfect. That is the difficulty.
Bhagavān: In the Bhagavad-gītā Kṛṣṇa says ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11), as they surrender...
Prabhupāda: Everything is said there, we are discussing one point, that, one is, if we are convinced, that requires education. Love, we are being frustrated every point. Now when the perfectional point we shall come, that is by loving the original objective. There are so many examples. Just like a child, he is not happy in another woman's lap, cries. But as soon as he comes to the lap of his own mother, he's immediately happy. So, we are trying to be happy so many ways, but we are not becoming happy.
Kāraṇa means cause. He is the cause of all causes. To understand Kṛṣṇa the Supreme Lord is to thoroughly be convinced that He is the cause of all causes. Yo mām anādim. Anādi means He has no other cause.
Sarva-loka-maheśvaram (BG 5.29). And He is the proprietor. He is the master. He is the proprietor of all planets, either in this material world or in the spiritual world. Sarva-loka-maheśvaram. Asammūḍhaḥ. Not by... Not accepting blindly. Don't accept blindly. You have got... God has given you power of reasoning, power of arguments. But don't argue falsely.
The process is... That is also mentioned in the Bhagavad-gītā. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). If you want to understand that transcendental science, then you have to follow this principle. What is that? Tad viddhi praṇipātena. You have to surrender. The same thing: just like namanta eva. Unless you become submissive, you cannot be a surrendered soul.
That is mentioned in the Kaṭha Upaniṣad. Tad viddhi praṇipātena pari... (BG 4.34). Kaṭha Upaniṣad says that tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham (MU 1.2.12). This śrotriyam means that one who is coming in disciplic succession. And what is the proof that he has come under the disciplic succession? Brahma-niṣṭham. Brahma-niṣṭham means he is fully convinced about the Supreme Absolute Truth. So there you have to surrender. Praṇipāta. Praṇipāta means prakṛṣṭa-rūpeṇa nipātam, no reservation.
If you find out such person, then surrender there. Praṇipāta. And try to serve him, try to please him, and question him. The whole thing will reveal. You have to find out such an authoritative person and surrender unto him. Surrendering unto him means surrendering unto God because he is God's representative. But you are allowed to make questions, not to waste time, but for understanding. That is called paripraśna. These are the process. So everything is there. We have simply to adopt it.
Now, if somebody poses himself that he is God, he has to prove himself that he is unborn and he is not caused. We are... This is very simple thing. Our practical experience is that I am born and I am caused because the father and mother is the cause. So Kṛṣṇa is not caused, neither He is born. So one has to understand this. Understanding of God, or Kṛṣṇa, is that one should be firmly convinced that God is never born, nor He is caused by anything. He is the cause of all causes. But He is not caused by anything. This is the difference.
Yo mām ajam anādiṁ ca vetti, "knows, one should know," loka-maheśvaram. And because He is not cause, therefore He is the proprietor of all manifestations. He is the proprietor. Asammūḍhaḥ. Asammūḍhaḥ means one who understands this simple philosophy, he is not illusioned. Every one of us is illusioned. This is illusion. Just like we are claiming this land as our land. "We are Americans. It is our land." "I am Indian. Oh, India is my land." This is illusion. So practically we see that how I become the owner of this land?
"I am this body," "I am Indian," "American," "I am Hindu," "I am Muslim." No. Nirahaṅkāra means "I am Kṛṣṇa's servant." That is nirahaṅkāra.
Ahaṅkāra. Ahaṅkāra means my identification, what I am. That is called ahaṅkāra. Now my identity is with this material world. "I am Indian," "I am American," "I am this," "I am that." That should be negativated. We must come to the right conclusion that "I belong to Kṛṣṇa, I am the son of Kṛṣṇa, I do not belong to anyone." This is called nirahaṅkāra. Sama-duḥkha-sukhaḥ. This material happiness and distress. Because I am not this material body, if I am actually convinced, so the pains and pleasure of this material world is due to this body.
Just like because I have got this material body, I am feeling some heat. Therefore fan is required. Similarly, by this body in the winter season I shall stop the fan. So under different season my body feels differently pains and pleasure. But actually, if I am not this body, then I should tolerate all these pains and pleasures. This is called sama-duḥkha.
That is confirmed in the Caitanya-caritāmṛta, kṛṣṇe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṇa, all other duties are discharged." This is called dṛḍha-niścayaḥ. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and the devotee takes it very seriously. That is called dṛḍha-niścaya. Dṛḍha means firmly convinced, "Yes, if I surrender to Kṛṣṇa, all other business is complete." That is confirmed in the Caitanya-caritāmṛta.
- śraddhā-śabde viśvāsa kahe sudṛḍha niścaya
- kṛṣṇe bhakti kaile sarva-karma kṛta haya
- (Cc. Madhya 22.62)
This is the process. Dṛḍha-niścaya. Mayy arpita-mano-buddhiḥ: Mind and intelligence is always focussed towards the lotus feet of Kṛṣṇa, mayy arpita, to the form of Kṛṣṇa. That is real meditation. Dhyānāvasthita-tad-gatena paśyanti yaṁ yoginaḥ. You come to the temple, take the impression of this Rādhā and Kṛṣṇa, and always think of Him.
When it will be annihilated? Is the time come? Is the time come?" This is called bhayam. Bhayaṁ dvitīyābhinniveṣataḥ syāt. Because I am identifying with this body, therefore there is fearfulness. And if by knowledge I can understand that "I am not this body, I am spirit soul," ahaṁ brahmāsmi, and if you are actually convinced, then there is no fearfulness. In the Western countries there is only one philosopher, Socrates. He was condemned to death because he was speaking that "I am soul. I am eternal." That was his fault. So the judges enquired, "Mr. Socrates, now you are going to die, so what kind of grave you want?" So Socrates replied, "First of all capture me. Then you put me into the grave." That is the fact. "You rascal, you are talking of my this body. So body is already material. You put it in the grave or in the hell. It doesn't matter. But I am eternal. You cannot capture me." So this is knowledge. This abhayam. He was going to be hanged or killed. He is fearless: "But what is this nonsense? He will kill my body. That's all."
So it requires very firm knowledge. Na hanyate hanyamāne śarīre (BG 2.20). That is possible. That is possible by jñāna. Just like Prahlāda Mahārāja. His father, demon father Hiraṇyakaśipu, was chastising him in so many ways. But he was not afraid at all, fearless, because he was convinced that "I am not this body. I am different from body." Na hanyate hanyamāne śarīre (BG 2.20). "I will not die." It is simply knowledge, firm knowledge. And as soon as you come to that position, that "I am not this body," then automatically you, become abhayam, no fear. Everyone is afraid of being killed. That is the most fearful position. But if you are convinced that "I am not killed; I exist..."
That does not mean I shall be voluntarily prepared to be killed. No, that is not the idea. Idea is that if we are... Jñānaṁ vairāgyam. These two things required in human life, jñānaṁ vairāgyam. Jñānam means "I am not this body." This is jñānam. And vairāgya means renunciation: "If I am not this body, then what I have got to do with this material world?
There is a big Māyāvādī sannyāsī in India. His name is Akshananda Swami. Perhaps you know. Did you know? No. Anyone? Anyway, he is a Māyāvādī sannyāsī. So Acyutānanda Swami went to sell some books in their camp. So his disciple requested him, "Why don't you ask some question from Swamiji?" So he said, "What I have to ask from him?" He was so convinced that "What this rascal can say to me? I know. I have heard from Kṛṣṇa." This is knowledge. So if you stick to Kṛṣṇa and hear from Him, you haven't got to hear from any rascal, any rascal. Then you will waste time. Don't hear from any rascal.
Therefore we are presenting Bhagavad-gītā As It Is, as it is, without any change. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: (BG 18.65) "Just become My devotee. Always think of Me." We are teaching the same thing. We have no difficulty. What we are requesting you? "You think of Kṛṣṇa. Chant Hare Kṛṣṇa." That's all. Where is the difficulty? We don't say, "You think of that, this of that, to this demigod, that demigod." No. We don't say. What is the use of other demigod?
No. That is not possible. We can show respect even to the insignificant ant. Tṛṇād api sunīcena taror api sahiṣṇunā. That may be another thing. But we cannot accept anyone as God. That is not possible. That is knowledge. That is knowledge. Be convinced firmly, kṛṣṇas tu bhagavān svayam: (SB 1.3.28) "Bhagavān means Kṛṣṇa, nobody else." Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). Anya-devatāḥ, accept as God, they are accepted by the rascals, hṛta-jñānāḥ, those who have lost their knowledge. They have lost their... Hṛta-jñānāḥ and naṣṭa-buddhayaḥ, those who have lost their knowledge. So don't be lost of your knowledge. Stick to Kṛṣṇa and accept His words as it is. Then you will be one day fearless, abhayaṁ sattva-saṁśuddhiḥ. Your existence will be purified, spiritual existence. Purified existence means spiritual existence. We are spiritual; we are not this material just like I am not this shirt, you are not this shirt. You are within the shirt. Similarly, asmin dehe. Dehino 'smin yathā dehe. Dehino 'smin yathā dehe (BG 2.13).
"If one becomes free from the bodily concept of life, then where is material miseries?" Material miseries does not affect him. He know that... Just like I am putting on this shirt. If it is torn, so am I affected? I am not affected. I am within this shirt. Similarly, if I am fully convinced that I am not this body, then if there is some injury or some disease or some mishap in the body, I am not concerned because I know that I am not this body. That is self-realization.
The demands of the body, eating, sleeping, sex life and defense, this is the demands of the body. But if I am situated in self-realization, then these demands will not bother me. There are many persons who are not agitated by hunger, who are not agitated, not having opportunity of sleeping. They don't sleep. Nidrāhāra-vihārakādi-vijitau **. About the Gosvāmīs it is said that these things, material demands of the body, sleeping, eating, sex and defense... They are the demands of the body. But how they became gosvāmī or svāmī? Because they were not affected by these demands.
Their other philosophy is that there is no God. Jagad āhur anīśvaram (BG 16.8). As soon as you say that "God has created the cosmic material world, the sky. God has created," they will laugh at you "Ha, God has created. Why you bring God?" Someone was telling me that in some scientific conference they first of all warn that "Don't bring God in any of your statements." What is that? Do you know? So these asuras, their first business is how to convince people that everything has taken place by accident or by combination of matter. There is no question of accepted God, the creator. That's all. What is that?
Bhakti-yoga... And Sarvabhauma Bhaṭṭācārya, he was a impersonalist, followers of the Śaṅkara philosophy. When he became convinced about the Vaiṣṇava philosophy, he wrote one hundred ślokas, prayers to Caitanya Mahāprabhu. Amongst that śloka, one of the prominent śloka is
- vairāgya-vidyā-nija-bhakti-yoga-
- śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
- śrī-kṛṣṇa-caitanya-śarīra-dhārī
- kṛpāmbudhir yas tam ahaṁ prapadye
- (CC Madhya 6.254)
He said that "This Caitanya Mahāprabhu is the same Kṛṣṇa. He has come to teach vairāgya-vidyā-nija-bhakti-yoga (CC Madhya 6.254)." Bhakti-yoga means vairāgya-vidyā, no more this material enjoyment—that is vairāgya. Jñānaṁ ca yad ahaitukam (SB 1.2.7). The result of jñāna is vairāgya. Vairāgya-vidyā. Bhakti-yoga is vairāgya-vidyā means that bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti means one is making progress towards Kṛṣṇa consciousness, and automatically he becomes detestful to the material world. Śrīla Rūpa Gosvāmī has given the example: just like hungry man. If he is given food, he takes it, but as he takes it, he becomes satisfied. And when he is fully satisfied, he does not require any more food. There is another śloka given by Yāmunācārya.
We have got our reason. We have got our philosophy. When we know that Kṛṣṇa is actually the supreme controller, the Supreme Person, the supreme maintainer, then we surrender. Then we become Kṛṣṇa devotee. It is not blind. It is not blind. We are strongly convinced that that one person is the Supreme Person. Therefore we surrender. We are not blind followers. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravar..., iti matvā budhā bhāva-samanvitāḥ (BG 10.8).
Budhāḥ. Budha means one who has understood thoroughly. So therefore he can become... One who has understood thoroughly Kṛṣṇa as the supreme controller, he is guru. He is guru. Otherwise one cannot be guru. Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). Who can (be) guru? Guru is not artificial thing, "Guru Mahārāja," "this Mahārāja...," no. One who has firmly understood that Kṛṣṇa is the original cause of everything, He is the Supreme Person—nobody can remove him from that firm convictional position—then he is guru.
They are called duṣkṛtina. Kṛti. Kṛti means very nice brain, but duṣkṛti—the brain is used for creating misgivings. They will explain like that. But we should be very much careful not to become their victim. So although the atheists say there is no God, jagad āhur anīśvaram (BG 16.8), but we are convinced that God is the origin-janmādy asya yataḥ (SB 1.1.1)—of both matter and spirit. So aparaspara-sambhūtam, they simply explain that it is the result of combination only.
Just like acid and alkaline combine together. Just like soap. Soap is combination of acid and alkaline. The caustic soda is alkaline, and the fat is acid. So you mix this acid and alkaline—there is another product. This is chemical science. So the acid and alkaline, they also come from the, I mean to say, life. Or if it does not come from the life, the product is made by another life. Acid and alkaline does not mix together. Unless the chemist or the soap-maker brings them together and mixes, the soap does not come. So how you can say that the chemical combination is the source of life?
And that first-class man is described here, śamo damas tapaḥ: he is able to control the mind, he is able to control the senses, tapaḥ, he has undergone austerities, tapaḥ. Śaucam, he is always clean, outside and inside, śaucaṁ kṣāntiḥ, always peaceful, ārjavam, simplicity, and jñānam, full of knowledge, vijñānam, practical application of knowledge in life, jñānaṁ vijñānam āstikyam, and firmly convinced about the existence of the Supreme Lord. These are the qualification of the first-class man. Brahma-karma svabhāva-jam. These are the qualities.
So there should be educational department to create first-class men by all these qualities. How to become controller of the mind, how to become controller of the senses, how to become cleansed, bāhyābhyantaram, inside clean and outside clean. Śaucam, titikṣā, how to become tolerant, tolerant. One should be not agitated by a single cause. Tolerant, and similarly, simplicity. He should be so simple. It is said simplicity: even the enemy inquires from him some secret thing, he'll say, "Yes, it is like this." Simplicity. And jñānam full knowledge.
| Page Title: | Convince (Lectures, BG) |
| Compiler: | Visnu Murti, RupaManjari, Mayapur |
| Created: | 08 of Aug, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=86, Con=0, Let=0 |
| No. of Quotes: | 86 |