Any way, if you keep yourself always engaged in Kṛṣṇa consciousness, in Kṛṣṇa's business, then you are immune. You will not be infected. This is the process. Keep yourself always engaged in Kṛṣṇa consciousness business, you will always remain immune. Sa-gunān samatītya etān brahma-bhūyāya. And willfully, we shall not do anything which against the bhakti process, willfully. But because I am habituated... Suppose a smoker he has taken to Kṛṣṇa consciousness, at least has promised that "I shall not smoke, I shall...," but all of a chance, sudden, suppose his friend seduces him: "Oh what is that, smoke today, doing." So sometimes we become induced, but we should always remember that "I have taken this vow. Why shall I be induced by my friend to smoke?" That is very nice. But even if by mistake you do that, that can be excused, but not willfully: "Now nobody is seeing, Kṛṣṇa is not here. Let me smoke now." Not that. (laughter) Kṛṣṇa's eyes are everywhere. You cannot escape Kṛṣṇa's eyes.
Suddenly (Lectures)
Expressions researched:
"sudden"
|"suddenly"
Lectures
Bhagavad-gita As It Is Lectures
Srimad-Bhagavatam Lectures
So bhaktyā anuvṛtyā. Anuvṛtyā means following. Not that I have become more than my guru, I can invent something. No. Bhakti means, sādhu-mārgānugamanam. You have to follow the sādhu, the ācārya. That is bhakti. Bhakti does not means that I am so learned I can manufacture something. That is rascal. Caitanya Mahāprabhu says, gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ. That is bhakti. You have to become servant of the servant of the servant of the servant (CC Madhya 13.80). Not that at a point you become suddenly very learned scholar, and you do not remain a servant, but you want to become a master, to dictate the guru. That is rascal. That will not help us. Here it is said, bhaktyānuvṛtyā. Bhaktyā, bhaktyā, bhakti means sevā. Bhaja sevayā. When bhakti, bhajata sukti(?). Bhaja means sevayā. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). So we have to understand this bhakti-yoga by bhaktyānuvṛtyā, not otherwise. Not that I am very learned scholar, I can give a different interpretation and... No, that is not bhakti. Bhaktyānuvṛtyā vitṛṣṇayā dvandva-titikṣayā ca.
This lamentation and our lamentation not the same. Therefore in the beginning, the neophyte devotees they should not try to understand the dealings of the gopīs with Kṛṣṇa. They should not try to understand. Unless one is free from the material concept, sarvopādhi vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). That means we have to execute devotional service in the regulative principle. "I cannot follow the regulative principle and I am trying to understand Rādhā-Kṛṣṇa prema," this is rascaldom. This is rascaldom. Only rascals will do that. He does not see his position, that "What is my position? I am still full of lusty desires. My mind is still disturbed by seeing a nice woman or nice man, and I am discussing Rādhā-Kṛṣṇa?" This is nonsense. Narottama dāsa Ṭhākura said, rūpa-raghunātha pade haibe ākuti kabe hāma bujhabo se yugala-pīriti. Unless you are expert in devotional service, by practical application of the instruction of Bhakti-rasāmṛta-sindhu... Rūpa-raghunātha pade haibe ākuti. Then if we are qualified, then some day we may be able to understand what is yugala-pīriti, love between Kṛṣṇa and Rādhārāṇī. Not so sudden. That is sahajiyā. Not so sudden. We should not try to do that. First of all I must see how much I have become sarvopādhi vinirmuktam (CC Madhya 19.170), how much I am free from the designational position. Then we shall be able. Rādhā-kṛṣṇa-praṇaya-vikrṭi ahlādinī śakti asmād.
Sri Caitanya-caritamrta Lectures
There is a very nice story in this connection. There was a physician and his servant. So one day the physician was called by some person to treat his horse. So when the physician came, he asked, "What is the matter?" He says that "The horse has suddenly swollen his throat. So please treat." Then the physician took a hammer and strongly struck the swollen portion, and it was at once cured. The servant saw, "So this is the process of curing swollen parts of the body." So on that very day, he resigned his service and he thought that "Now I have learned how to cure swollen parts of the body," and whenever he was called to treat such disease, he used to hammer over that swollen part and the patient died. So when he came to his former master, "Sir, you cured that horse, the swollen part, by beating hammer, but when I treat, it dies, the patient dies. What is the matter?" So he explained, "You nonsense, the swollen is not cured by beating. That was a special case. The horse took a squash while he was in the garden, and he could not swallow it up. Therefore it was swollen. So I struck therefore, and it was broken, and the same thing, his swollenness, cured. But you foolish, you are simply striking on swollen parts?"
Philosophy Discussions
Śyāmasundara: He also believes that God is behind it, but he is trying to analyze. He says that there is no gaps or sudden changes, great changes in nature; that everything is gradual.
Prabhupāda: Yes. As soon as there is a process, there is a link of everything, one after another, one after another. That is nature's way. Just like in the creation, the first creation is mind. We have got it in the Bhagavad-gītā, first creation is mahat-tattva, the sum total of material energy. Then there is interaction of the three guṇas, qualities, and then mind comes out, ego comes out, intelligence comes out, in this way, one after another. That is explained in the Second Canto of Śrīmad-Bhāgavatam, how creation takes place. So the Veda says, sa aikṣata. Sa aikṣata. The Supreme Lord, simply by glancing over... In Bhagavad-gītā also it is said that. But just like we impregnate a woman by sex behavior, but here it is said that He simply glanced over the material nature, total material energy, and the creation begins. Sa aikṣata. So because He is omnipotent, He can impregnate the material nature not by sex behavior but simply by glancing, and the material nature immediately becomes agitated, and things begin to happen. So the original cause is glancing over material nature by God. But we materialists, we cannot think how by simply glancing, the material nature is set into motion. That is material conception.
Śyāmasundara: Just like, let's say some condition changes suddenly in an environment...
Prabhupāda: Yes. Any condition changes, but within that eight millions. Because you cannot give us any list, so then you have to accept whatever species of life may take by changes or circumstance with this or that, that will be within the eight millions.
Śyāmasundara: For instance, they say that during the Ice Age, when there were..., the earth became very cold, and there were great ice formations in Europe and America, that this animal they call the mammoth-it's an elephantlike animal but it had long, very long hair for warmth-suddenly this species appears. Does it mean that that body existed always somewhere else, but it just suddenly appeared in order...
Prabhupāda: Yes, yes.
Śyāmasundara: ...to live here in that environment?
Prabhupāda: Yes.
Karandhara: What if it is indeed a different species? What do they qualify as a difference in species? I mean, like one man has lots of hair on his body and one man doesn't. That doesn't make him a different species necessarily.
Śyāmasundara: Yes. But in this case, elephants always lived in tropical. They were living in hot climates, and suddenly they had to adapt to the cold.
Prabhupāda: No. Again, just like we have got experience with the change of season, different animals are also produced, with the change of season. But it is not that they are coming new. They are already existing.
Śyāmasundara: They're appearing.
Prabhupāda: Yes.
Karandhara: Appearing and disappearing according to the seasons.
Prabhupāda: Yes. Just like this Los Angeles City, there is a havoc of flood from the ocean and all men die. That does not mean extinct; the men are there somewhere else. You cannot say that human species is now extinct, because your study is limited.
Prabhupāda: They say simply the apartment is changing.
Śyāmasundara: Just like if it suddenly got cold, the spirit soul would desire to be warm so he would evolve a body with hair.
Prabhupāda: Yes. That we say. That is our..., according to the mentality at the time of death you get another apartment. But the apartment is already there.
Śyāmasundara: I see. So if conditions suddenly change...
Prabhupāda: Change of mind.
Śyāmasundara: ...a new apartment would arrive on the scene because the...
Prabhupāda: Not will arrive, it is already there.
Karandhara: Simply awarded.
Prabhupāda: It is already there.
Karandhara: The material nature has it in its closet...
Prabhupāda: Yes. "If you want this, come on, here."
Karandhara: ...that, that dress...
Prabhupāda: "If you want this, come on here." It is already there.
Śyāmasundara: Today when we were looking at the Sanskrit ślokas, I suddenly realized that this very strict form of śloka made it easy to memorize for the people.
Prabhupāda: Yes, oh yes.
Śyāmasundara: Therefore they were always...
Prabhupāda: Yes. That Sanskrit śloka is so made that if you repeatedly chant five, six times, it will be memorized. And once it is memorized, you will never forget it.
Śyāmasundara: So he proposes these three stages of existence. The first one we talked about is the aesthetic stage of noncommitment—simply sense gratification and speculation. The second stage he says that a man makes a leap in commitment and begins to concern himself or involve himself with the world on an ethical level. And the third stage is the religious stage, or self-realization. But in the second stage he says that "The despair of life has lead one to the commitment to make choices, to commit himself to action and to enter into life's involvement and become ethically concerned; that suddenly he's turned within himself and in his passion and freedom and decision or subjectivity, then he begins to find himself."
Prabhupāda: What does he find?
Prabhupāda: Nothing is in the air. Everything is fact. But if somebody says, although it is fact, "I cannot see, therefore it is not fact," that is not a good proposal.
Śyāmasundara: You give the evidence: the body is suddenly stopping moving. That is evidence. Even though we cannot see the soul, perhaps, but the evidence is there.
Prabhupāda: Yes. Just like on a cloudy day we cannot see the sun, but because there is light, so we say, "Yes, there is sun."
Śyāmasundara: Evidence.
Prabhupāda: Evidence. Similarly, the evidence is the moving capacity. Because the body is moving, there is soul. It doesn't matter if you can see or not see. It doesn't matter. When the motor is moving, there is gas. You may not see the gas. It is foolishness, that "I have not seen the gas. When it is put in?" (break) ...dark, now it is light. How I am saying there is a darkness? It is (indistinct)
| Page Title: | Suddenly (Lectures) |
| Compiler: | Visnu Murti, Laksmipriya |
| Created: | 14 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=11, Con=0, Let=0 |
| No. of Quotes: | 11 |