Therefore the Lord says, vinivṛtta-kāmāḥ, these designations or these attachments are due to our lust, desire. We want to lord it over the material nature. So, so long we do not give up this propensity of lording it over the material nature, up to that time there is no possibility of going back to the kingdom of the Supreme, the sanātana-dhāma. Dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gacchanty amūḍhāḥ, amūḍhāḥ padam avyayaṁ tat (BG 15.5). That eternal kingdom, which is never destructible like this material world, can be approached by amūḍhāḥ. Amūḍhāḥ means nonbewildered, one who is not bewildered by the attraction of this false enjoyment. And one is situated in the supreme service of the Lord, he is the right person to approach that eternal kingdom. And that eternal kingdom does not require any sun, any moon, or any electricity.
There is no possibility (Lectures, BG)
Lectures
Bhagavad-gita As It Is Lectures
So if all human beings become vegetarian, not vegetarian, but eater of the Kṛṣṇa's prasādam, all these liquor house and slaughterhouse and brothels will be closed. This is Kṛṣṇa consciousness movement. We want to close these nonsense places of sinful life: brothels, illegitimate sense gratification, sex relationship, prostitution. If we are embarrassed with this sinful life, there is no possibility of becoming again acyuta. We remain cyuta, fallen. We remain fallen.
It is not so easy thing that "I do everything, whatever I like." Some rascals preach that "Oh, religion has nothing to do with your eating. You can eat anything you like, and still you become a religious man." This is all nonsense. Nobody can become religious man if he is attracted by sinful activities. It is not possible. You must stop sinful activities. That is first condition. Otherwise you cannot understand what there... People... Perhaps, in this Kṛṣṇa conscious, except this Kṛṣṇa conscious movement, all rascals, they do not know what is God.
So this problem, attachment for this material world, gradually we have to cut it. That is the Vedic civilization. If you want to go back to home, back to Godhead, then at the same time, if you remain attached to this material world, so-called society, friendship and love, then it is not possible. So long you will have a pinch of attraction with this material world, there is no possibility of being transferred to the spiritual world. This is the position. Therefore by training, by education, we have to become detached. Detached, this society, friendship and love. We have to understand the falsity of this so-called society, friendship and love. It is just like... because we are being carried away by the waves of māyā. Bhaktivinoda Ṭhākura has sung, māyār bośe, jāccho bhese, Khāccho hābuḍubu bhāi. Just like we see sometimes in rainy season, so many plants and creepers and vegetables and so many other things are floating in the river, going. Similarly, we also, all floating in the waves of māyā. Māyār bośe, jāccho bhese, khāccho hābuḍubu.
So unless one is advanced in spiritual consciousness, how he can think of universal brotherhood? This is nonsense. There is no possibility. The so-called universal brotherhood is possible when he is Kṛṣṇa conscious, when one knows that Kṛṣṇa is the common father of everyone. The father will not tolerate. Suppose father has got ten sons. Out of them one or two sons are useless. So those who are very capable sons, if they say to the father, "My dear father, these two sons of yours, they are useless. So let us cut their throat and eat." So father will say, "Yes, you do that"? No. Father will never say. The father will say, "Let them be useless, but let them live at my cost. Why...? You have no right to infringe on their rights." This is common sense. But these rascals, they think that animals are to be killed for the satisfaction of the tongue of the human being. No sense. No sense. And still they are passing on as religious heads. Such type of cheating religion is completely kicked out from this Bhāgavata religion.
So this is Vaiṣṇavism. One who wants to satisfy Viṣṇu, he is called Vaiṣṇava. That is Vaiṣṇavism. Viṣṇu means the Supreme Lord. So everything is arranged to satisfy the Lord Viṣṇu. So where from it begins? The cats and dogs, they can be trained up for satisfying Viṣṇu? No, there is no possibility. They are dogs, animals. They are simply busy with four principles of life: eating, sleeping, sex-life and defending. That's all. They cannot be trained up that "You become very obedient to Lord Viṣṇu. Become a devotee." Man-manā bhava mad-bhakto mad yājī māṁ namaskuru (BG 18.65). "You become the devotee of Kṛṣṇa." No, that is not possible. Therefore it is said that manuṣyāṇāṁ. Manuṣyāṇāṁ. It is the duty of the manusya, not of the dog. Manuṣyāṇāṁ. Utsanna-kula-dharmānāṁ manuṣyāṇāṁ janārdana (BG 1.43).
So to save time, to save trouble one has to accept the authority, actual authority. This is the Vedic process. And therefore Veda says, tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Tad vijñānārtham, in order to learn that transcendental science, one has to accept guru. Gurum eva, certainly, one must. Otherwise there is no possibility. Therefore Kṛṣṇa is accepted here as the spiritual master of Arjuna, and as the spiritual master or father or teacher has got right to chastise his son or disciple... A son is never dissatisfied when father chastises. That is the etiquette everywhere. Even the father is sometimes violent, the child or the son tolerates. A typical example is Prahlāda Mahārāja. Innocent child, Kṛṣṇa consciousness child, but father torturing. He never says anything. "All right." Similarly Kṛṣṇa, just after taking the position of the spiritual master, is designating Arjuna as a grand fool. Just like Caitanya Mahāprabhu also said that "My spiritual master found Me a great fool (CC Adi 7.71)."
So He has got individuality, you have got individuality, everyone has got individuality. Where is the question of impersonalism come? There is no possibility. And if you don't believe Kṛṣṇa, you don't believe Vedas, apart from anything else, Kṛṣṇa is accepted as the supreme authority, the Personality of Godhead. Then if we don't believe Him, then where is the possibility of advancing in knowledge? There is no possibility of it. So there is no question of individuality. This is the statement of authority. Now, apart from statement of authority, you have to apply your reason and arguments. Can you say anywhere there is agreement between two parties? No. You go, study. In the state, in the family, in the community, in the nation, there is no agreement. Even in the assembly, even in your country. Suppose there is Senate, everyone has got country's interest, but he's thinking in his individual way. One is thinking that "My country's welfare will be in this line." Otherwise, why there is competition during election of president.
Yes. He says that there was no such time when we are not individual, and there will be no such time in the future when we shall not remain individual. And so far present is concerned, we are all individual. You know. So where is the possibility of losing individuality? Become imperson? No. There is no possibility. This voidism, impersonalism, they are artificial ways of negating the perplexing variegatedness of this material existence. That is the negative side only. That is not a positive side. A positive side is that, as Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). "After giving up this material tabernacle, one comes to Me." Just like after leaving this room, you have to enter another room. You cannot say that "After leaving this room, I shall live in the sky." Similarly, after leaving this body, if you go to Kṛṣṇa in the spiritual kingdom, your individuality will be there, but you'll have that spiritual body. When there is spiritual body there is no perplexities.
This knowledge we get from Bhagavad-gītā, and that is the fact. You cannot get life by analyzing this material body. That is not possible. You have to find out what is that small particle. You have to hear. Therefore you cannot get knowledge by your material activities. You have to hear it from the authorities; otherwise there is no possibility. Just like you cannot understand who is your father. You have to take the knowledge from your mother. If mother certifies, "This gentleman is your father," that is correct. But if you go on researching who is your father you will never be able to know who is your father. Similarly, what is life, what is soul, what is our, this body, what is the ultimate goal of life, why you are suffering—all this knowledge you have to take from the higher authorities. That is called Vedic process, not to endeavor by research. What you can research? Our fund of knowledge is very, very poor, limited. You cannot have perfect knowledge unless you hear from the authority. So Kṛṣṇa is the authority.
"God may be little greater than me." That is that Dr. Frog philosophy. We have explained several times. Kūpa-maṇḍūka-nyāya. The frog within the well, he is calculating the dimension of Pacific Ocean. So by this dog, frog philosophical way, we can, we cannot understand what is God. We must receive the knowledge from God Himself, or from a person who knows God. Otherwise, there is no possibility. Now, according to māyā..., Māyāvāda philosophy, they say that there is no duality. It is a kind of illusion that we see difference between God and ourself. That is māyā. Then Kṛṣṇa is not advocating herewith about the impersonal feature of the Lord. He says, ah, He represents... He is God himself. He says "I, I was existing as I am existing now, and in future also, I shall exist like this." So He was speaking as individual person. So in the past He says that "I was individual person." And in the present He's individual person. So why these Māyāvādī philosophy, philosophers, do not understand this direct version from the Supreme Personality of Godhead?
These are the statements of Kṛṣṇa. Now the constitution of the soul... So far materialists are concerned, they cannot even find out where is the soul. Therefore there are so many theories. Actually, they cannot find out where the soul is situated because material senses cannot approach. The measurement of the soul is stated in the Vedic literature as one ten-thousandth part of the tip of the hair. So there is no possibility of understanding what is soul by material scientists. The only process is to take it from higher authorities like Kṛṣṇa. Kṛṣṇa here gives definition of the soul. So we have to accept it. And not blindly accept it, but try to understand as far as possible with your arguments and reason, but this is the actual fact. What is that statement? The soul, definition of soul, Kṛṣṇa is giving?
Viṣṇujana: "...the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore the king's punishment of hanging a murderer is actually beneficial. Similarly when Kṛṣṇa orders fighting, it must be concluded that violence is for the supreme justice, and as such, Arjuna should follow the instruction, knowing well that such violence committed in the act of fighting for justice is not at all violence. Because at any rate the man, or rather, the soul, cannot be killed. For the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but is for his cure. Therefore the fighting to be executed by Arjuna under the instruction of Kṛṣṇa is with full knowledge, and so there is no possibility of sinful reaction."
Prabhupāda: This is the distinction between violence and nonviolence. People are very much advocate of nonviolence, but they are committing, according to their estimation, they are committing every moment violence. But from higher standard there is practically no violence and the things which apparently appear to be violence, if it is properly executed... Just like under the order of high-court judge, one body is being executed. So that is not violence. A justice of higher order is not meant for committing violence. It is justice. Similarly, when, under the direction of the supreme justice, Kṛṣṇa, anything is done, apparently, although it appears violence, it is not violence. It is justice. This is to be understood. Go on.
So if in other elements there is possibility of living beings, why not in one? What is the reason? What is the argument? And Vedic literature gives us information that in the fire there is germ also. Just like in water there is germ; in the earth there is germ; in the air there is germ, living entities. Similarly in the fire there is also. And here it is said it cannot be burned. Even it is in the fire, there is no possibility of being burned. So why not in the fire? It requires a different type of body only. That's all. Just like the fish. It has got a different type of body. It is living very comfortably in the water. You have got a different type of body. You are living in the land very comfortably. You cannot live in the water. The fish cannot live in the land. Similarly, in the fiery planet, just like sun, there must be living entities. There must be. You cannot say by any reason that there is no living entities. How you can say? If it is a fact that living entity cannot be burned. Is it not? Just try to understand. Yes.
Yes. Now here Kṛṣṇa says that "Don't care for this body. There is soul." That is śruti. Śruti means you hear from Kṛṣṇa; then you understand. Otherwise there is no possibility to understand. The same example, as I have several times said, that who is your father? That you can under(stand) simply by hearing from your mother. That's all. The mother says, "He is your father." What is the evidence? Hearing from the mother. That's all. Similarly anything spiritual, spiritual identity, spiritual God, spiritual kingdom, you have to learn simply by hearing from authorities. There is no other process. There is no other second process. Simply we have to hear. Just the same example. Who is your father? You have to simply believe your mother. Even if he... Of course, it is not expected that she'll give a false information. Understanding, the mother is nice, she'll give me. So that is the only way. You have to believe your mother, and that's all. Similarly, if you want to understand anything spiritual, you have to take information by hearing from such authorities as Kṛṣṇa or His representative, and there is no other alternative. Other alternative, it will ever remain invisible and not understandable and so many things, negative. Yes.
That is not very good idea. You can go to the higher planetary system by your pious activities. First of all the modern age, the people are so much impious, sinful, that is not also possible. They may go down. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. They are covered with ignorance. The ignorance is wine, women, and meat-eating. So they are going down. There is no possibility of going higher planetary system, not possible. Who will go to the higher planetary system? Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). Ūrdhvam means higher. Only those who are pious, they can be elevated. So even if you are pious, still you have to come back again. This is the process. So sarva-gataḥ. Sarva-gataḥ means a soul is free to go anywhere, anywhere. Full freedom, as he wants. That is also explained in the Bhagavad-gītā:
That is... All big, big stalwarts... Even Vyāsadeva. Vyāsadeva, the wonderful literature. This reading. We are reading Bhagavad-gītā. It is Vyāsadeva's literature. He heard from Kṛṣṇa and wrote it. And not only this. The Mahābhārata, the Purāṇas, the Vedānta-sūtra, and the Śrīmad-Bhāgavatam. Wonderful literatures. There is no possibility of producing such literature by any scholar of these days. It is not possible. But he accepted guru, Nārada, Nārada Muni. When, after compiling all the Vedas, and Purāṇas, even Vedānta-sūtra, Vyāsadeva was not satisfied himself, he was seeming very morose, at that time, his spiritual master, Nārada, came, and he asked that "Why you are morose? You have done so much nice literary work. So why you are not very happy?" So Vyāsadeva replied, "Yes, my lord, I am actually not happy, but I cannot understand why I'm not happy. So you know everything. Kindly describe why I'm not happy."
Tamāla Kṛṣṇa: Purport. "It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord there is every chance of a fall. Although a person in full Kṛṣṇa consciousness may apparently be on the sensual plane, actually, because of his being Kṛṣṇa conscious, he has no attachment to or detachment from such sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa and nothing else. Therefore he is transcendental to all attachment or detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable, and if Kṛṣṇa does not want, he will not do anything which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the dictation of Kṛṣṇa. This consciousness is the causeless mercy of the Lord which the devotee can achieve in spite of his being attached to the sensual platform." 65: "For one who is so situated, the threefold miseries of material life exist no longer. In such a happy state one's intelligence is steady." 66: "One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace, and how can there be any happiness without peace?" 67
Prabhupāda: Everyone in this material world, they are after peace, but they don't want to control the senses. It is not possible. Just like you are diseased, and doctor says that "You take this medicine, you take this diet," but you cannot control. You are taking anything you like, against the instruction of the physician. Then how you can be cured? Similarly, we want cure of the chaotic condition of this material world, we want peace and prosperity, but we are not ready to control the senses. We do not know how to control the senses.
Everyone in this material world, they are after peace, but they don't want to control the senses. It is not possible. Just like you are diseased, and doctor says that "You take this medicine, you take this diet," but you cannot control. You are taking anything you like, against the instruction of the physician. Then how you can be cured? Similarly, we want cure of the chaotic condition of this material world, we want peace and prosperity, but we are not ready to control the senses. We do not know how to control the senses. We do not know the real yogic principle of controlling the senses. So there is no possibility of peace. Kutaḥ śāntir ayuktasya. The exact word is there in the Bhagavad-gītā. If you are not engaged in Kṛṣṇa consciousness, there is no possibility of peace. Artificially, you may try for it. It is not possible. Go on.
No, no, no. You have come to execute Kṛṣṇa consciousness. Before coming to this Kṛṣṇa consciousness, were you in varṇāśrama-dharma? No. So at the present moment, there is no possibility of persons following the principles of varṇāśrama-dharma, either here or anywhere. Everyone is varṇa-saṅkara. Kalau śūdra-sambhavaḥ. In this age, everyone is a śūdra. Nobody is brāhmaṇa, nobody is kṣatriya, nobody is vaiśya. Śūdra. So in this age, you won't find anybody following the varṇāśrama-dharma.
Therefore this is the panacea, to engage everyone in Kṛṣṇa consciousness, chanting Hare Kṛṣṇa. He comes above the highest principle of brahmanism. This is the greatest gift to the humanity, that even he is in the, I mean to say, fallen condition, the most degraded position, he can be raised to the highest position simply by chanting. This is the only remedy. Now you cannot again introduce this system of varṇāśrama. It is not possible. But if one takes to Kṛṣṇa consciousness, automatically he becomes immediately a brāhmaṇa and above the brāhmaṇa. A Vaiṣṇava is above the brāhmaṇa.
Just like when we initiate, give Hare Kṛṣṇa mantra, he is supposed to be above the all material modes of nature. And when he has practiced, we offer him the sacred thread. This is the prescription of this age.
They are not united. How they can be united? They cannot be united because prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27), everyone is under the control of the material nature, full control. So, so long we are in the material world, controlled by the external material energy, there is no possibility of unity. That is not possible.
Because prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. In prakṛti, material nature, there are three different qualities: goodness, passion and ignorance. So all the varieties of life, they are under the control of the material nature and therefore you see varieties of life, varieties. There are three qualities. You multiply three into three. It becomes nine. And if you multiply nine into nine, you become, you see eighty-one. So therefore all these varieties of life, they are being controlled because... Not controlled. He accepts to be controlled. Prakṛti does not want. Nature does not want to control you.
In the material world there is no love. Because everyone is directed by lust. The so-called love... A young boy is trying to love a young girl, or young girl is trying to love a young..., but the background is lust. There is no love. It is simply a show of love. Therefore, after satisfying lust, there is divorce, there is separation. So in the material world there is no possibility of love. It is all lust. Love is only possible when you love God. There is no lust. There is no question of sense gratification. Simply for love: "Kṛṣṇa is my lover. Kṛṣṇa is my master. Kṛṣṇa is my friend."
Just like Arjuna. Arjuna is loving Kṛṣṇa as friend. So he is so great lover that in the beginning he hesitated to fight, "How shall I kill my kinsmen?" But when he understood, "Kṛṣṇa, my friend, desires. Oh, never mind." So there was no lust. Simply love of Kṛṣṇa. So lust and love, that means the same thing is there. Simply one has to change the account. That's all.
I mean to say, drug shop, there is dose. Read, "This medicine is to be taken by this dose." If you follow the direction of the bottle label then you get benefit. Similarly, here is the direction: evaṁ paramparā-prāptam (BG 4.2). You have to understand Bhagavad-gītā from the disciplic succession, and that means one who is devotee, a devotee. Devotee. This disciplic succession devotee. Otherwise there is no possibility. If that disciplic succession is something else than devotional service, then he cannot understand Bhagavad-gītā. There are many practical experiences, and so many scholars, books we have studied, and their commentary is all nonsense because they are not bhakta. They try to understand Bhagavad-gītā simply by their academic qualification. That is not possible. That is not possible. If somebody is trying to Bhagavad-gītā by his academic qualification... What is the value of this academic qualification? It has no value in the presence of spiritual science. It is a different thing. It is to be understood in a different process.
The body is differently made. The spirit soul is the same. Your spirit soul, my spirit soul, is the same. But your body is called American body, my body is called Indian body. That is the difference. Just like you have got a different dress. I have got a different dress. Vāsāṁsi jīrṇāni yathā vi... The body is just like dress.
So first spiritual knowledge is this, that "I am not this body." Then the spiritual knowledge begins. Otherwise there is no possibility of spiritual knowledge. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ (SB 10.84.13). One who is thinking, "This body I am. This, I am, myself," he's a rascal, animal. That's all. This rascal animalism (is) going on all over the world. "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya." This is rascaldom. You have to go above this. Then there is spiritual knowledge. That is bhakti-yoga.
So there is one very good example. Now, if somebody wants to know, "Who is my father? Who is my father?" And how he can know? There is no possibility of direct perception to know the father. It is not possible. Then who is the authority? The mother is the authority. When the mother says, "My dear son, here is your father," we have to accept it. If you say, "No, I don't believe you, mother," then you have no other source of knowledge who is your father. You have no other alternative; excepting the authority of your mother, you cannot know who is your father. Because he was your father before your birth, so how you can have direct perception? It is not possible. So many things there are that direct perception is not possible. Therefore in the Vedic process of knowledge the authority has been accepted as the perfect source of knowledge.
Therefore it is said vīta-rāga, "Giving up the attachment of this material world, when you transfer your attachment to Kṛṣṇa, or the Supreme Being," man-mayā mām upāśritāḥ... Upāśrita means "taking shelter of Me." Unless you take shelter of Kṛṣṇa or His representative, there is no possibility of being detached from this material enjoyment. Bahavaḥ. Bahavaḥ means many. Jñāna-tapasā: by knowledge and austerity. Bahavo jñāna-tapasā. (to translator:) Explain. Pūtā. Pūtā means purified. Jñāna-tapasā, purified. Pūtā mad-bhāvam āgatāḥ: "They come to My nature." Mad-bhāvam āgatāḥ.
There are two natures. Just like you can understand, you are combination of two nature, the material nature and the spiritual nature. This gross body is material nature. It is made of earth, fire, water, air, ether, and mind, intelligence and ego. And the spiritual nature is yourself, the spirit soul, the living force, which is sustaining these material bodies.
Therefore in the scriptures, in Vedic scriptures, sacrifice is recommended. Sacrifice means you give voluntarily. You give voluntarily. Because we have been so much attached to this material proprietorship, that... And without that attachment, there is no possibility of our becoming free from this material entanglement. But that attachment is very difficult to give up. Therefore sacrifice has been recommended, that "You sacrifice."
Supposing that it is your proprietorship, you are the proprietor of everything, but you sacrifice, yajñārthe. Yajñārthe means "for the Supreme Lord." So so many sacrifices are recommended in various scriptures. So we shall try to discuss some of the sacrifices. Yajñāyācarataḥ karma samagraṁ pravilīyate. If we perform our duties, yajña, for the matter of satisfaction of Viṣṇu, the Supreme Lord, then we shall not be bound up by the reaction of any work.
Just like both of them have been described as prakṛti. Bhinnā me prakṛtir aṣṭadhā. And apareyam itas tu viddhi me prakṛtiṁ parām. The parā, it is prakṛti. Suppose there are two prakṛtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakṛtis. Simply by changing the dress, there is no possibility of enjoyment. Prakṛti. Therefore it is simply mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). This is going on.
Therefore those who are too much engrossed in the bodily concept of life, for them, this yoga system... Dhyāna, dhāraṇa, prāṇāyāma, āsana, ity ādi. Different methods. Yama-niyama. But that yoga process also requires saṁyama. Saṁyamāgni, it is said. Saṁyamāgniṣu juhvati. This yoga practice means you have to control the senses, saṁyamāgni, sacrifice. The spirit of enjoying spirit should be sacrificed tin the fire of saṁyama. That is required. Saṁyamāgniṣu juhvati śabdādīn indriyāgniṣu juhvati. By controlling the senses, indriyāgni...
Just like you may rise very high in the sky, but if you have no shelter there, if your aeroplane or sputnik fails, then you again you fall down. Again you fall down. So if you rise up to that stage that you can attain some planet and take your rest there, so then there is no possibility of falling down. But so long you are in the sky, oh, there is every chance of falling down, every chance.
Similarly, simple understanding of brahma-bhūtaḥ stage will not help me unless I take shelter unto Kṛṣṇa. As soon as I get shelter unto Kṛṣṇa, as soon as I engage myself in the service of Kṛṣṇa, then there is no chance of falling down again into this material world, because there is engagement. Our nature is such that we want some engagement. Paraṁ dṛṣṭvā nivartate (BG 9.59).
Just like a child... Child is playing all day and doing mischief in the house, and... So he cannot be stopped mischief-doing. He must be given some engagement.
The idea is just like the sun. In the sun there is no darkness. You cannot conceive any darkness in the sun. Similarly Kṛṣṇa, Kṛṣṇa is just like the sun. If you become Kṛṣṇa conscious, if you come in touch with Kṛṣṇa, then there is no possibility of ignorance. There is no possibility of ignorance. You'll learn everything. As we have repeatedly said that Kṛṣṇa says, teṣām,
- teṣām evānukampārtham
- aham ajñāna-jaṁ tamaḥ
- nāśayāmy ātma-bhāva-stho
- jñāna-dīpena bhāsvatā
- (BG 10.11)
Kṛṣṇa says. Kṛṣṇa is within yourself. Kṛṣṇa is without and within. So without, we cannot see, but within, we can see, provided we are little advanced in the understanding that there is Supersoul, presentation of Kṛṣṇa. So Kṛṣṇa says that teṣām eva anukampārtham. Those who are actually seeking after becoming Kṛṣṇa conscious... Within yourself, He sees, "Oh, here is a person now who is anxious."
They are the same thing, light. But there is difference of degrees. The light and temperature which you feel in the sunshine is different from the light and temperature in the sun disk. And the light or temperature in the sun disk is different from the light and temperature of the sun-god. But they are all light. Similarly, Absolute Truth is one, light, but there are degrees. If you become attached to impersonal Brahman, you simply enjoy the eternity feature of the Absolute Truth. If you simply try to understand the Supersoul by meditation, then you realize the eternity and knowledge aspect of the Absolute Truth. But if you realize the Supreme Personality of Godhead, then you realize eternity, knowledge, and bliss, three things. Because without being connected with Kṛṣṇa or the Supreme Personality of Godhead there is no possibility of enjoying transcendental bliss. In the impersonal Brahman you can remain there eternally. In Paramātmā you can have knowledge but in Bhagavān you have eternity, knowledge and transcendental bliss.
Therefore our Kṛṣṇa consciousness movement is to fix up the mind in Kṛṣṇa, that's all. He cannot but act as friend. You see? He has no scope to give any one place. As soon as Kṛṣṇa is seated on the mind, just like as soon as there is sunshine, the sun is on the sky, there is no scope of darkness. There is no possibility. Darkness will never become before the sun. Similarly Kṛṣṇa is just like sun. You keep Kṛṣṇa on the mind. The māyā, darkness will never be able to come. That is the first-class yoga system. That is the perfection of yoga system. One whose mind is so strong that mind will not allow any nonsense to come in, then where is your falldown? The mind is strong, the driver is strong. He cannot take you anywhere unless you desire.
So the whole yoga system means to make the mind strong. Not to deviate from the Supreme. That is perfection of yoga system. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18).
Keep always yourself engaged in Kṛṣṇa consciousness activities. Māyā will not be able to touch you. Because there is no possibility of darkness becoming influential in light. That is stated in the Śrīmad-Bhāgavatam. That when Vyāsadeva, under the instruction of his spiritual master, Nārada, by bhakti-yoga: bhakti-yogena praṇihite samyak, praṇihite 'male. Bhakti-yogena manasi (SB 1.7.4). The same, mind, manasi means mind. When enlightened by bhakti-yoga, bhakti-light, bhakti-yogena manasi samyak praṇihite amale. When the mind becomes completely freed from all contamination. That can be done by bhakti-yoga. Bhakti-yogena manasi samyak praṇihite 'male apaśyat puruṣaṁ pūrṇam. He saw the Supreme Personality of Godhead. Māyāṁ ca tad-apāśrayam. And he saw this māyā just on the background. Apāśrayam. Light and darkness, along with, just like here is light. There is darkness also here, little darkness. So darkness remains under the shelter of light. But light does not remain under the shelter of darkness.
According to Bhāgavata verdict: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Apratihatā. Ahaituky apratihatā. That religious system has no cause. And without any impediment. If you can reach such system of religious principle, then we'll find that you are happy in all respect. Otherwise there is no possibility.
Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaje. God's another name is Adhokṣaja. Adhokṣaja means that conquers all materialistic attempt to see God. Adhokṣaja. Akṣaja means experimental knowledge. You cannot understand God by experimental knowledge, no. You have to learn in a different way. That means by submissive auraloral (aural) reception and rendering transcendental loving service. Then you can understand God. So any religious principle which teaches and helps you to develop your love of Godhead. Without any cause. "I love God because He supplies me very nice things for my sense gratification."
There is no question of experimental knowledge. Simply hearing. So hearing means, just like you have to believe some gentleman as your father, hearing from the authority of your mother. Simply from the Vedic literature which is accepted as the mother, authority of mother, knowledge. Mother authority. Veda-mātā. It is called Veda-mātā. It is called Veda-mātā. Veda means knowledge and it is received from the mother. So Veda-mātā, the knowledge mother, you have to know what is Kṛṣṇa. And here Kṛṣṇa is personally explaining. So we have to believe it. Then you get the knowledge. Otherwise there is no possibility. You cannot make experiment. Then you fail.
Devotee: Verse sixteen: "There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough (BG 6.16)."
Prabhupāda: Yes. This is very nice. (laughs) Nothing is prohibited because after all, you have to execute the yoga process with this body. To make the best use of a bad bargain. You see? This material body is the source of all miseries. Actually the spirit soul has no misery. Just like normal condition of a living entity is healthy life. Disease takes place by certain contamination infection. Disease is not our life. Similarly the present position of material existence is a diseased condition of the soul. And what is that disease? The disease is this body? Because this body is not meant for me, it is not my body. Just like your dress. You are not the dress. But we are differently dressed here. Somebody red color, somebody white color, somebody yellow color. But that color, I am not this color. Similarly this body, I am white man, black man, Indian, American or this, Hindu, Muslim, Christian. This is not my position. This is all diseased condition. Diseased condition. You are trying to get out of the disease.
Don't try to imitate Raghunātha dāsa Gosvāmī. But because they were associates of Lord Caitanya, each one of them showed some example, unique example of how Kṛṣṇa consciousness can be advanced. But our business is not to imitate them, but try to follow them. Try to follow as far as possible. Not artificially.
Therefore here it is said, "There is no possibility of one's becoming a yogi," if you try to become immediately Raghunātha dāsa Gosvāmī by imitating, you'll fail. Whatever progress you have made that will be finished. No. Not that. You eat. But don't eat more. That's all. Eating more is no good. You eat. If you are elephant you eat hundred pounds, but if you are ant you eat one grain. Don't eat hundred pounds imitating the elephant. You see? God has given food to the elephant and to the ant. But if you are actually elephant then you eat like elephant. But if you are ant, don't eat like elephant, then you'll be in trouble. So here it is said, "There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little."
Does he become useless or worthless? Simply wasted time? Kaccin na ubhaya-vibhraṣṭaḥ chinnābhram iva naśyati: "Is it not like that, that a cloud assembles..." When the clouds are compact together then there is possibility of raining, but if by wind it is broken, now there is no possibility of rain. The example is very nice. Kaccit na ubhaya-vibhraṣṭaḥ. There was cloud, there was thundering, but there was no rain. There was no rain. It... Especially in the morning... These are some of the rules. One may know that in the morning, if there is assembly of clouds and there is thundering, you must surely know that there will be no rain. If there is rain, it will be a drop only. There will be no much rain.
Actually if the world want peace and prosperity, tranquillity, you must have to take this Kṛṣṇa consciousness; otherwise there is no possibility. Kṛṣṇa, the Supreme Lord, He is actually the proprietor. No land belongs to me or you. It is artificially. Just like I say to my American student, two hundred years ago the American land was there. Somebody was claiming, "America is ours." Now immigration from Europe, now they have their turn. They are thinking, "It is our country." But actually no land belongs to me or you. Everything belongs to Kṛṣṇa, or God. Īśāvāsyam idaṁ sarvaṁ yat kiñcid (ISO 1). Everything is God's property. We have got right to use the God's property because we are sons, but tena tyaktena bhuñjīthā: whatever He allows you, you can take that. Mā gṛdhaḥ kasya svid dhanam. Don't think encroach on another's property. This is Kṛṣṇa consciousness philosophy, that you should always understand that Kṛṣṇa is the real bhoktā, or enjoyer. Kṛṣṇa is the proprietor of all the lokas. Kṛṣṇa is the real friend of everyone. We are seeking friendship from so many persons to improve our material condition, but you do not know the real friend is within you, everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).
If you do not follow the standard knowledge of perfect śāstra, then Kṛṣṇa says, na siddhiṁ sāvāpnoti. He never gets siddhi. Here it is said, siddhaye. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhaye, to become perfect. So unless we follow the injunction of the śāstra, then there is no possibility of siddhi. Na siddhiṁ sāvāpnoti na sukhaṁ na parāṁ gatim. Neither perfection, neither happiness in this life, and what to speak of next life? These things are not possible if we do not follow standard knowledge. So for the standard knowledge, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. And those who have taken the standard knowledge, yatatām api siddhānām (BG 7.3).
So for, by standard knowledge, by understanding Vedas, that is standard knowledge. Still, although they are siddhas, still they do not understand Kṛṣṇa. Just like karmīs, jñānīs, yogis, they have taken to standard knowledge. That's a fact.
Because in the material world there is no ānanda except this. But in the Bhagavad-gītā you'll find, sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). What is real ānanda, that you have to taste by your transcendental senses, not these senses, blunt senses. This is blunt senses, covered senses. There is no question of tasting ānanda with these senses. There is no possibility. Ānanda is described. Just like it is said, ramante yoginaḥ anante. (CC Madhya 9.29) Yoginaḥ, those who are transcendentalists, above this material world, they also seeking after ānanda or tasting ānanda. Ānanda-cinmaya-rasa. That is satyānanda. That is real ānanda. Ramante yoginaḥ anante. And there is no end of that ānanda. Nityaṁ nava-navāyamānam.
Caitanya Mahāprabhu has described, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-vardhanam (CC Antya 20.12). Ānandāmbudhi... We have no experience that ambudhi... Ambudhi means the ocean.
That means free from the contamination of the three modes of material nature. Therefore, as he becomes free from the contamination of the three modes of material nature, therefore he's not going to have next body of this material nature. Next body he's not going to have material... The same example: just the, if you put iron rod into the fire, it becomes gradually the fire. The nature of fire the iron rod attains. So when it is red-hot, there is no possibility of its being the iron, but it is fire.
So by our activities in Kṛṣṇa consciousness, we become free from the contamination of these three modes of material nature, and thus, at the end, we become purely, purely spiritual, transcendental. Here it is stated:
- sādhibhūtādhidaivaṁ māṁ
- sādhiyajñaṁ ca ye viduḥ
- prayāṇa-kāle 'pi ca māṁ
- te vidur yukta-cetasaḥ
"One who understands this science of Kṛṣṇa consciousness," sa-adhibhūtam adhidaivam, "so even at the time of his death, he remains steady in that Kṛṣṇa consciousness." And therefore his next birth is not in this material world, but in the spiritual world.
This is foolishness. It is not possible. You have to understand by hearing Bhagavad-gītā. And there is no other way. Just the same example: you cannot understand who is your father by experimental knowledge. 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.
The whole Vedic literatures instructs us like that. Tamasi mā jyotir gama: "Don't remain in this darkness." This material world is darkness. We are artificially making it illuminated with electric light and fire and so many things, but the nature is dark. But that nature, that spiritual nature, is not dark. That is full of light. Just like the sun planet, there is no possibility of darkness, similarly, every planet there, they are self-illuminated, so there is no darkness. This description we'll get from Bhagavad-gītā:
- na tad bhāsayate sūryo
- na śaśāṅko na pāvakaḥ
- yad gatvā na nivartante
- tad dhāma paramaṁ mama
- (BG 15.6)
Lord Kṛṣṇa says, "Oh, that spiritual sky, there is no need of sun; there is no need of moon; there is no need of electricity." Na tad bhāsayate sūryaḥ. Sūrya means sun. Na śaśāṅkaḥ: "Neither moon." Na pāvakaḥ. Pāvakaḥ means fire, electricity. These things are not required there. Yad gatvā na nivartante tad dhāma paramaṁ mama: (BG 15.6) "That is My abode. Anyone who goes there, he doesn't come back again." We get eternal life.
Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Any devotee, any devotee, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). Any devotee who has unflinching faith on guru and Kṛṣṇa, such devotee, yasya deva parā bhaktir yathā deve tathā gurau, such person, bhakti-yogi. Bhakti-yoga, you cannot... Without accepting guru there is no possibility of understanding bhakti-yoga. Naiṣāṁ matis tāvad urukramāṅghrim, niṣkiñcanānāṁ pāda-rajo-'bhiṣekam. Unless one touches the lotus feet of niṣkiñcana vaiṣṇava, there is no question of bhakti-yoga. That is not possible. Naiṣāṁ matis tāvad urukramāṅghrim (SB 7.5.32). Urukramāṅghrim means Kṛṣṇa's lotus feet. One cannot be attached unless he takes the dust of a niṣkiñcana vaiṣṇava. This is first. So bhakti-yoga...,
Anyone who is in bodily concept of life, he is no better than animal, like cows and asses. This is the verdict. So therefore, whence when we are in the animal consciousness of life, there is no possibility of getting Kṛṣṇa consciousness.
So we have to become Kṛṣṇa conscious by the rāja-vidyā process, by the pavitra process. Pavitram idam uttamam. Every word, so nicely spoken by the Supreme Personality of Godhead, every word must be perfect. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means above the material modes. Above the material modes. Pavitram, this is described in the śāstra as viśuddha-sattva. Viśuddha-sattva. You are sattva-guṇa. It is, it is there this possibility of being attacked with rajo-guṇa tamo-guṇa here in this material. But when one is not attacked any more by the rajo-guṇa, tamo-guṇa—simply remains in the sattva-guṇa—that is called viśuddha sattva. Śattvam sisuddham vasudeva-sabditam. That is vāsudeva sattva. In that vāsudeva sattva one can realize what is vāsudeva, Vāsudeva, Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). When one come to the platform of vāsudeva-sattva, then he can understand vāsudeva sattva. Vāsudeva is God. Just like from vāsudeva, vāsudeva, Kṛṣṇa, God.
So those who are faithless... Faithless means, anyone can understand, those who do not believe in the words of God. They are faithless. Just like a child. By nature, he has to believe his parents, his superiors, his teacher, but if he does not believe in the words of the superior, then where is the possibility of education? There is no possibility. This is the first qualification. If you go to a teacher to learn ABCD the teacher says, "My dear child, you begin from the left side, in this way." Then, if the student says, "Why shall I begin in this way? I shall begin this way," then he's faithless. He cannot make any progress. It is not possible. The first qualification is śraddadhānāḥ, faithful. If you go to a teacher you must be faithful; otherwise there is no need of going to a teacher. If you cannot believe in the words of somebody whom you are going to appoint as your teacher, if you have no faith in his words, then what is the use of going to such teacher? There is no use. Don't waste your time and don't waste his time. Therefore those who are going to learn to become a disciple or teacher, he must believe in the words of teacher. Or if you are doubtful, you should not go to such teacher. This is first qualification. If you do not believe somebody, then you find out someone else upon whom you can put your faith.
So material nature cannot play such wonderful things unless there is hand behind it, the Lord's hand. That is to be accepted. You cannot see. You cannot give an example where material things are automatically working. You have no such example in your experience. Matter is inert. Without spiritual touch, there is no possibility of acting. Matter cannot act automatically. Just like you take for example a nice arrangement of machine, wonderful, but unless a person touches that machinery, it cannot work. It cannot work. And what is that person? That person is spirit, the driver, the engineer. He's a spirit. So without spiritual touch, oh, nothing can move. It is simply ignorance that we say that matter is moving automatically. No, that is not possible. You cannot show any example within your experience or in the history that matter is moving automatically, no.
And if you love Kṛṣṇa ninety percent, ten percent material desire. And if you love Kṛṣṇa cent percent there is no material desire. This is the way. So if you love Kṛṣṇa twenty-four hours, cent percent, simply thinking of Kṛṣṇa, and offering obeisances, worshiping, then where is the possibility of material desires? There is no possibility.
So the process is very simple, man-manā bhava mad-bhaktaḥ, and all other things, they will come automatically. Actually Kṛṣṇa is supplying everything. Kṛṣṇa is supplying this grass. The animal will eat. And the animal will supply you milk. You'll drink the milk. So Kṛṣṇa is supplying. Everything is being supplied by Kṛṣṇa, actually, but because we do not know Kṛṣṇa and do not love Kṛṣṇa, cannot understand. But supply is being made by Kṛṣṇa, yoga-kṣemaṁ vahāmy aham (BG 9.22), even for the nondevotees. So what to speak of the devotee? It automatically comes. This is the way. So the point is there is no difficulty to become Kṛṣṇa conscious, and the result is so big that mām evaiṣyasi asaṁśayaḥ (BG 18.65). Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). So for such great benefit of life, if you simply think of Kṛṣṇa and become His devotee, why shall I lose this opportunity? What is that intelligence?
Paras tasmāt tu bhāvo 'nyo vyaktyāvyakta-sanātanaḥ (BG 8.20). They are described in the Bhagavad-gītā that "Beyond this material nature there is another nature. That is called sanātana." Paras tasmāt tu bhāva. Bhāva means svabhāva or nature. As you see this material nature... Although you are seeing, you cannot go. You are so limited, conditioned. You see so many planets twinkling at night, but there is no possibility of going there.
You cannot go to the nearest planet, even the moon planet, by your mechanical arrangement. The modern scientists, the sputniks experts, they say to go the topmost planet of this universe it will take forty thousands of years. Who is going for forty thousand, flying forty thousands of years and again come back and see you: "Yes, I went to such and such planet." Is it possible? So we are so poor. It is not possible in that way.
When you engage your tongue in the loving service of the Lord, He becomes revealed. He manifests Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna... (BG 18.61). He is already there within your heart, and if you become purified... Tat-paratvena nirmalam, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170), if you become nirmala, if you become purified...
How you can become purified? Tat-paratvena. Just being absorbed in thought of Kṛṣṇa. Tat-paratvena nirmalam. If you simply remain always in fire, then you remain always warm. There is no possibility of being caught by the chilly coldness. That is not possible. Daivī hy eṣā mama māyā duratyayā.
The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree's roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.
Prabhupāda: Yes. When you disobey the order of master, that is mistake.
Devotee: Sometimes in our practical dealings we have to make a decision and there is no possibility to refer to our authority. Shall we then try to understand what Kṛṣṇa wants us to do?
Prabhupāda: No, Kṛṣṇa will give you, that is intuition. If you are actually sincere, the correct intuition will come. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti, if it is for Kṛṣṇa's purpose, then He'll give you intelligence, "Do like this."
Devotee: There is a question I have wanted to ask for many years now. The Vedic culture and the Islamic culture have many similarities.
Prabhupāda: So take Mus..., Islamic culture. Just finish. If you are interest in Islamic culture, take it to it. Just finish. What is the use of comparing, this and that? Why you waste your time? You like Islamic culture, you take it. There is no question of...
Devotee: There are so many similarities.
Prabhupāda: That's very nice. You take to Islamic culture. That's very nice. But what is the use of comparing?
Na śaucaṁ nāpi cācāro na satyam. Satyam means truthfulness. He is preaching something and doing something. That is not truthfulness. Truthfulness means what you preach, you must do. So these things are lacking in the asuric life, so we have to be careful that we must be very neat and clean. We must behave according to injunction of the śāstra and guru. Then we can get out of the jurisdiction of asuras. Then we can come to the platform of sura, or devatā. Then we can make advance in spiritual life. If you keep yourself in the asuric platform there is no possibility of making advancement in Kṛṣṇa consciousness. That is warning here. Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram (BG 16.8). Because we are rascals, not cleansed, inward, outward... Externally one has to be cleansed.
| Page Title: | There is no possibility (Lectures, BG) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 29 of Sep, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=53, Con=0, Let=0 |
| No. of Quotes: | 53 |