I am speaking simply what the Supreme Personality of Godhead has said. I'm just repeating the same words. That's all. Don't think that I am speaking. I am simply instrument. Real speaker is the Supreme Personality of Godhead, who is without and within

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"I am speaking simply what the Supreme Personality of Godhead has said. I'm just repeating the same words. That's all. Don't think that I am speaking. I am simply instrument. Real speaker is the Supreme Personality of Godhead, who is without and within"

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Lectures

Bhagavad-gita As It Is Lectures

Sometimes we speak something and at our heart there is something else. That means we cheat. And our experience all imperfect because our senses are imperfect. Therefore I cannot speak anything to you. If you ask me, "Swamiji, then what you are speaking?" I am speaking simply what the Supreme Personality of Godhead has said. I'm just repeating the same words. That's all. Don't think that I am speaking. I am simply instrument. Real speaker is the Supreme Personality of Godhead, who is without and within.
We Will Find in Bhagavad-gita
- Prabhupāda 0796


Lecture on BG 6.1-4 -- New York, September 2, 1966:

So here it is said, śrī-bhagavān uvāca. The Supreme Personality of Godhead is speaking. He's speaking means He's speaking with all knowledge. His knowledge has no flaw. Our knowledge has many, so many flaws. We commit mistake, we are illusioned. Sometimes we speak something and at our heart there is something else. That means we cheat. And our experience all imperfect because our senses are imperfect. Therefore I cannot speak anything to you. If you ask me, "Swamiji, then what you are speaking?" I am speaking simply what the Supreme Personality of Godhead has said. I'm just repeating the same words. That's all. Don't think that I am speaking. I am simply instrument. Real speaker is the Supreme Personality of Godhead, who is without and within. So what does He say? He says,

anāśritaḥ karma-phalaṁ
kāryaṁ karma karoti yaḥ
sa sannyāsī ca yogī ca
na niragnir na cākriyaḥ
(BG 6.1)

Anāśritaḥ. Anāśritaḥ means without any shelter. Karma-phalam. Everyone is working, expecting some result. Whatever you do, work, you expect some result. Here Bhagavān says, the Supreme Personality of Godhead says, that "Anyone who works without any shelter of the result..." He works. Then if he does not expect any result, then why does he work? Unless... Suppose I ask somebody to work this way. Then he will expect something, some result, some remuneration, some reward, or some salary. That is the way of working here. But Kṛṣṇa prescribes that anāśritaḥ karma-phalam, "One who works without any expectation of result or reward." Then why does he work? Kāryam. "It is my duty. It is my duty." Not with a result, but as duty. "I am duty-bound to do this." Kāryaṁ karma karoti yaḥ. In such a way, if somebody works, sa sannyāsī, he is actually in the renounced order of life.

There are four stages of life according to Vedic culture. We have many times explained to you that brahmacārī, gṛhastha, vānaprastha, and sannyāsī. Brahmacārī means student life, to be trained up in spiritual understanding, Kṛṣṇa consciousness, fully trained up. He is called brahmacārī. Then, after full training, he accepts wife, he gets himself married and lives with family and children. That is called gṛhastha. Then, after fifty years, he leaves the children alone and gets out of home accompanied by his wife and travels in the holy places. That is called vānaprastha, retired life. And at last he gives up his wife to the care of his children, grown-up children, and he remains alone. And that is called sannyāsa, or renounced order of life. So these four orders of life there are.

Now, Kṛṣṇa says that simply renouncement is not all. Simply renouncement is not all. There must be some duty. Kāryam. Kāryam means "It is my duty." Now, what is that duty? He has renounced the family life. He has no more botheration how to maintain his wife and children. Then what is his duty? That duty is very responsible duty—to work for Kṛṣṇa. Kāryam. Kāryam means it is the real duty. There are two kinds of duties in our life. One duty is to serve the illusion, and the other, another duty is to serve the reality. When you serve the reality, that is called real sannyāsa. And when we serve the illusion, that is called māyā. Now, either to serve the reality or to serve the illusion, I am in such a position that I have to serve. My position is not to become the master but to become the servant. That is my constitution.