This is the statement by God, that "Out of millions and millions of persons, one tries to become perfect. And out of many millions of perfect persons, one may understand God." So God understanding is not so easy, but if we want to understand, God will help us. That is the point.
Guest (1): Thank you.
Guest (2): I want to ask two separate questions. One question is number one. What is the meaning of the giving up of the fruition of action?
Prabhupāda: Karmaṇy evādhikāras te mā phaleṣu kadācana (BG 2.47). This is the . . . Action and reaction, there are two things. But under both headings, action and reaction means you become bound up. Yajñārthe karma anyatra loko 'yaṁ karma-bandhanam (BG 3.9). This is the statement, that if you work for yajña—yajña means Viṣṇu—then it is all right. Otherwise you become under the laws of karma, good or bad. You have to suffer or enjoy. There is no question of enjoyment; there is suffering. Therefore one should be taught not to accept the result of karma, but do it for Kṛṣṇa, yajñārthe. Then you are free.
Guest (2): When the fruit comes, should we give it up?
Prabhupāda: No. The fruit you can take as prasādam. Prasāde sarve-duḥkhānāṁ hānir asyopajāyate (BG 2.65). When you take as prasādam, then you are not bound up. But if you enjoy it as your fruitive result, then you have to suffer or enjoy. That is not good.
Guest (2): We have that difficulty with us.
Prabhupāda: No difficulty.
Guest (2): Because when the fruit comes, we cannot distinguish whether it is a ripened one or the wrong one. How to distinguish?
Prabhupāda: Yes. So it is said clearly, yajñārthe. You work for yajña. Kṛṣṇārthe. Yajña, another name of Kṛṣṇa or Viṣṇu. Then it is all right. Otherwise you will have to suffer.
Guest (2): My next question is . . .
Prabhupāda: First of all, you understand this question, that you have to work for Yajña. Then you are free. Otherwise you will be entangled.
Guest (2): Right. My next question is, I don't think God is opposed to sex. Seriously. I have heard many a lecture, and it is always stressed that as if the God is opposed to sex. But I don't think that's so. And from Gītā, Kṛṣṇa Himself says . . .
Prabhupāda: (aside to Tamāla Kṛṣṇa) Opposed to sex?
Tamāla Kṛṣṇa: (aside to Prabhupāda) He says he doesn't think God is opposed to sex.
Prabhupāda: God is never opposed to sex. Who said? God said, dharmaviruddhaḥ kāmo 'smi: "Sex which is not against the regulative principle of religious life, that I am." God never says that "Stop sex." Otherwise, why there is gṛhastha āśrama? Āśrama means that there is Kṛṣṇa consciousness. As soon as we say, "Here is an āśrama," we understand that there is consciousness of Kṛṣṇa. So brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama, sannyāsa āśrama. Make it āśrama and follow the rules and regulations of āśrama. Then it is all right. Otherwise you are bound up by the laws of nature.
Guest (2): As we heard in the beginning, one of the principal statements that a man goes on the motor train, stands there for two hours, reaches his place of business, and work there from nine o'clock in the morning to five o'clock in the evening, returns back, has his food and sex and all that. I found many a people who have worked very hard, raised children very nicely, have sex, but lead a good life. I don't think there is anything wrong with that.
Prabhupāda: Yes, if there is no wrong, it is all right. But this sort of life is not very palatable.
Guest (2): Because I find even the dogs . . .
Prabhupāda: If you like that life, it is very good. That is up to you. But I don't think this is a very nice way of life, to work so hard simply for bread.
Guest (2): No, I agree there.
Prabhupāda: Then agreed, agreed. Then why disagree? (laughter) That's all right, no more.
Tamāla Kṛṣṇa: There's another question, Prabhupāda. A different man.
Prabhupāda: Yes?
Guest (3): Karma is the cause of also the cycle of death and birth. So virtuous karma of action, liberation of man are inclined to the Supreme. If it is so, that is called mokṣa. If it is so, what is the first cause that should denial me from the Supreme or the action?
Prabhupāda: Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22), we have already mentioned. Kāraṇam, the first cause. Guṇa-saṅgo 'sya. As soon as you want to associate with the modes of material nature, then you are bound up, immediately, by the modes of material nature. Then your work begins. Kāraṇaṁ guṇa-saṅgo 'sya. That is natural. Actually, every living entity is constitutionally the servant of Kṛṣṇa, but when he wants to enjoy without Kṛṣṇa, without becoming servant of Kṛṣṇa, he wants to enjoy independently this material nature, then he has to associate with the modes of material nature, and he becomes bound up. Yajñārthe karma anyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). So you have to know or study all these understanding. Then you will understand what is what. That's all.
Guest (3): No, when we are with the Kṛṣṇa . . .
Prabhupāda: Huh, what is that?
Guest (3): . . .then we are in supreme bliss.
Prabhupāda: What is that?
Guest (3): When we are with Kṛṣṇa, we are enjoying the supreme bliss there. As soon as we come to this material world we are in a miserable condition.
Prabhupāda: Well, this is natural.
Guest (3): Why did we left Śrī Kṛṣṇa and came to this world? What was the cause? There was no action at all.
Prabhupāda: There is cause: kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). There is master and servant. The servant sometimes desires, "Why not become a master?" That is natural. So . . .
Guest (3): No. When I was with Kṛṣṇa, I was . . . matter was a part that my master is served.
Prabhupāda: You are master? You are kicked by the material nature, and you are master? Why you are so falsely proud? You are not master.
Guest (3): But you said that the mokṣa is I am, once . . .
Prabhupāda: Mokṣa means that when you are eternal servant of Kṛṣṇa. When you desire to become master of the world, then you become bound up. And when you give up this artificial desire, that is mokṣa.
Guest (3): Thank you. (break)
Guest (4): Would you agree that God is just a concept? If you do not, please give a logical reason for that.
Prabhupāda: What is that?
Guest (4): Would you agree that God is just a concept? If you do not agree to that, please explain it logically.
Prabhupāda: Why shall I agree, God is only concept?
Guest (4): Because I want it logically.
Prabhupāda: You do not know logic. (laughter) You have to learn logic.
Guest (4): But I still would like you to explain it logically.
Prabhupāda: Yes, but you have to learn how to know it. There is master. There is master. Just like you cannot prove logically that without father there is a child. This is no logic.
Guest (4): Not without logic.
Prabhupāda: This is no logic. There cannot be any child without father. Therefore if anyone thinks that without father there can be child, he is animal. He has no logic.
Guest (4): But still the question is unanswered. Would you agree that God is just a concept?
Prabhupāda: No, no. There must be father. Just like you see everything is growing out of this earth. Sarva-yoniṣu kaunteya saṁbhavanti mūrtayaḥ yaḥ (BG 14.4). So there is mother, there is child. Where is the father? This is logic. Unless you come to this point, that there is mother, there is child, there must be father, then there is no logic. Without father there cannot be child. Simply mother cannot give birth to a child. This is logic.
Guest (4): Thank you.
Prabhupāda: Hare Kṛṣṇa. Now chant Hare Kṛṣṇa.