There is a very big sannyāsī in India. His name is Karpatri. Karpatriji. So he is very learned scholar. And when he speaks about Śrīmad-Bhāgavatam, he's such a learned scholar, thousands of people will come to hear him. Actually, he's a very great scholar. But he was very much respectable and he had many disciples, very, I mean to say, a man of position, a sannyāsī. Unfortunately he has taken now politics. He's after to take back Pakistan and join it with India. That has become his mission. So he is going to jail even—because political movement. So everything he's doing; now his sannyāsa is finished. Now no more Brahman. Now again India and Pakistan. That's all. So this is sure. Vivekananda came here to preach Hindu religion. Before that he had no idea of philanthropic work. And when he came back to India, "Oh, this is your religion. Oh, so many Indians they are suffering. So many Indians they have no shelter. Oh, give them shelter. Give them hospital." Now he became... And collected fund. Vivekananda started new religion, daridra-nārāyaṇa. Daridra-nārāyaṇa means the poor, poverty-stricken Bowery men, they should be served, not Kṛṣṇa. That is their mission. The Ramakrishna Mission means to serve daridra-nārāyaṇa. "Nārāyaṇa has become daridra." He has invented some words, "Nārāyaṇa has become daridra." You see Viṣṇu. Viṣṇu, Nārāyaṇa, so opulent. According to Vivekananda, He has become poor now.
So these things are going on. These things are nothing. They are symptoms of falling down, nothing more. They are symptoms of falling down. They cannot do a bit of benefit to the humanity. The laws of nature is so strict that if you have to suffer, nobody can check you. That is realized of Prahlāda Mahārāja. There are so many evidences. Bālasya neha pitarau śaraṇam. So there are children. There are children. Of course, here a different..., but there are many children, they have got their parents, but they are suffering. Actually, children who have got their parents, they take care. But in spite of their parents being present, they are suffering for want of foods, want of proper management. Therefore it is to be understood that father and mother is not actually the, I mean to say, responsible men to take care of children. Then bālasya neha śaraṇaṁ pitarau nārtasya cāgadam. Ārtasya, those who are suffering, for them, those who are suffering from disease, medicine is not all. Suppose one man is suffering. You give him all treatment and medicine. There are many rich men, they can spend like anything. But does it mean that he'll be cured? No. He may not be cured. He may not be cured. The parents, even in the presence of parents, the children may suffer. Udanvato, nauḥ. And suppose you have got very good, nice ship. Do you mean to say that you'll cross over the Atlantic Ocean safely? Oh, at any moment it can be drowned. There is no guarantee. You have got very nice jet plane, you are going to San Francisco. Oh, there is no guarantee that you shall reach there. So therefore, unless there is God's sanction, all these remedies, all these protection is useless. Useless.
Therefore the best service to the humanity is to revive his Kṛṣṇa consciousness, God consciousness. That will save him. That will save him. Not this little hospital or this little foodstuff. No. That cannot save him. If God neglects one... There is a Bengali, two lines: rakṣe kṛṣṇa māre ke, māre kṛṣṇa rakṣe ke. If Kṛṣṇa, if God wants to kill somebody, oh, nobody can protect him. And if God wants to protect him, oh, nobody can kill him. If God wants to kill him, nobody can protect him. And if God wants to kill him, nobody can protect him. Both ways. One Dr. Ghosh, he told me... Because I was in medical business. He went to see one patient. He explained that "I went to see one patient. He's suffering from pneumonia, and he's so poor man, and he's lying in so unfavorable condition. So our medical science says he would have at once died. But don't see he's dying. He's not dying." I have tested this. One doctor at Gayā, he's a Muhammadan doctor. So I saw that many patients are, I mean to..., surrounding him. So when I saw him I congratulated, "Doctor, you have got very good patients. Your practice is very nice." So his name was Suvahi (?). He's Muhammadan. So, "Sir, it is not my credit. If you want my practical experience, I'll say you that with confidence I prescribe somebody some medicine, it fails. And without any confidence, just to take a chance, I prescribe some medicine, 'Oh, let me see if it...' Oh, it works nicely. So actually, I have no credit."
So that sir, he was honest man to admit, "It is God's grace that so many patients are being cured in my hand, but I say I have no credit." This is really. So we should not take any credit. Everything is under the laws of the Supreme Lord, through the agency of this material external energy. Just like a government is working under different departments, similarly, God is working under His different energies. That's all. He's sitting with you, He's seeing everything, He knows everything. Vedāhaṁ samatītāni (BG 7.26). He knows your past, present, and He knows your mind. As you wanted to do something, He will remind you, "My dear boy, you wanted to do this. Do it. And you wanted to place your hand on the fire. You've forgotten. Just place your hand on the fire and see. Test it." So this is going on. This is nature's law. And they are suffering. They are being kicked by the material nature, still, they have no sense. "I am God. I am God." These fools these rascals have created havoc in the world. Godlessness.
So Bhāgavata says that "They are," in a very polished language, that "their intelligence is not," I mean to say, "pure." Aviśuddha-buddhayaḥ. Buddha means, buddhi means intelligence, and aviśuddha, not purified. Why not purified? Because they have no shelter. So in spite of their so much austerity, penance, Vedānta reading and jugglery of words, they come back again to the hospital. That's all. That is their business. So ye 'nye 'ravindākṣa vimukta-māninas tvayy asta bhāvād aviśuddha... (SB 10.2.32). They are simply thinking they are liberated. This is not liberation. Liberation means to have Kṛṣṇa consciousness. This is liberation.
- 'brahma'-śābde kahe 'ṣaḍ-aiśvarya-pūrṇa bhagavān
- tāṅre 'nirviśeṣa' sthāpi, 'pūrṇatā' haya hāna
The Brahman, as explained by Caitanya Mahāprabhu, He's summarizing, Brahman means the greatest. Greatest means... How we can estimate greatest? "Oh, he is the greatest rich man. He is the greatest strong man. He is greatest man of knowledge. He is greatest the man of beauty. He is greatest man of..." That is God. That's all. You find out any person in this world who is greatest rich man—you won't find. Therefore nobody's God. You find out any man, he is the greatest strong man. There is no such thing. If you find me greatest strong, and after a few days you'll find, "Oh, Bruce is stronger than Swamijī." Then, if you conclude there, you'll find, "Oh, Dvārakādhīśa is stronger than Bruce." You go on. You find stronger and weaker, both. You'll find weaker than you and stronger than you. Even if you find an elephant-he's supposed to be the strongest animal-oḥ, the lion is stronger than him. If you think that lion is very strong, oh, you'll find gorilla is stronger than him. So there is no limit who is the strongest. When you come to the limit... So śāstra says that īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). There are so many īśvaras, gods, that's all right. But the Supreme Lord is Kṛṣṇa because nobody is found greater than Kṛṣṇa. When Kṛṣṇa was actually present and He manifested as ordinary man like us, in the history we find that nobody was greater than Him. At least, we can find out the Bhagavad-gītā is spoken by Kṛṣṇa. There is nobody in the world who could speak more than Bhagavad-gītā. Up to date. The man is so much advanced his knowledge, so-called, that they cannot put a literature like Bhagavad-gītā or they can understand fully. Even Dr. Radhakrishnan fails and other fails.
So God means the greatest. Caitanya Mahāprabhu explains on that line. Brahman means the greatest, the Supreme. And how we can estimate one's greatness? These are the symptoms of greatness. So how He can be impersonal? If the Brahman is the richest, if the Brahman is the most beautiful, if Brahman is the most learned, then where is the question of impersonality? Can any impersonal thing become learned? Can any impersonal thing can become richest? That is... Who can challenge this explanation? If you say "God is great," then how we estimate God is great? These are the symptoms. He must be great in richness. He must be great in strength. He must be great in beauty. He must be great in knowledge. He must be great in renunciation. These are the symptoms of greatness. How you can deny it? Where is the... Now, if you say, "Our idea of great means the sky," oh, then God creates the sky; therefore sky is not great. God is great. Just like you see the sunlight distributed all over the universe. If you say, "This is greatest," oh, the sun planet is creating the sunlight; therefore sun planet is greatest, not the sunshine. So we are captivated, tribhir guṇamayī, as it is stated in the Bhagavad-gītā. We are captivated by the greatness of the three qualities of nature or the energies of God. And we do not approach God. That is our difficulty. We are simply amazed by seeing the wonderful activities of God's energy. That's all. But we do not approach God. Therefore we are less intelligent. One who does not approach God (and) simply is captivated by the display of His energy, they are called śakta. Śakta means appreciating the strength or the energy of God. That's all.