That is the instruction in the Bhagavad-gītā, that this science of Bhagavad-gītā has to be accepted by disciplic succession. That is the way of accepting any scientific thing. Just like even in material science, suppose if you have to become medical practitioner or a lawyer. So you have to study the law books by the previous lawyers, by the judgments of the courts. One who has studied the previous records of legal implications, he is best lawyer. Similarly a medical practicer, practitioner, who has studied the previous books and knowledge and experience, he is called experienced physician. The same principle is there that the spiritual knowl..., you cannot manufacture any spiritual knowledge. That is atheism. You cannot manufacture any religious principle. It is not possible. That is not accepted in Vedas. Dharmaṁ tu sākṣād bhagavat-praṇī. Dharma means the rules and regulation which is given by God. That is accepted everywhere. In Bible, in Koran also. The laws of God. You cannot manufacture. So Kṛṣṇa said that this principle of Bhagavad-gītā... At the present moment Bhagavad-gītā is being interpreted by anyone and everyone according to his whims. That is not permissible. That is not Bhagavad-gītā. We have to understand this. Simply Bhagavad-gītā is that which is received by the paramparā system. That is being explained.
Implicated (Lectures)
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Lectures
Bhagavad-gita As It Is Lectures
So here, Dhṛtarāṣṭra, he is jealous. He cannot give any good government. Kṛṣṇa knew it. Kṛṣṇa sent a messenger, Akrura. You have read in the Śrīmad-Bhāgavatam. Before this Battle of Kurukṣetra from Dvārakā, He sent his uncle Akrūra: "Just go to Hastināpura, New Delhi, and see what is the situation." So Akrūra understood that Dhṛtarāṣṭra was planning something. So he talked with him that "Why you are implicated in such planning? Kṛṣṇa does not want it." Although Dhṛtarāṣṭra knew that Kṛṣṇa was the Supreme Personality of Godhead... So Dhṛtarāṣṭra said that "I know that what I am planning, that is not good. I know Kṛṣṇa—the Supreme Personality of Godhead. And He has requested me. But I tell you frankly, I cannot do without it. So when Kṛṣṇa will be pleased upon me, I may be."
As soon as it is touched with the direct connection... That is called disciplic succession. Because the connection is coming down one after another, so if we touch here, the spiritual master who is connected by the same way, then the electric connection is there. There is no question of direct or indirect. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Simply we have to see whether the connection is disconnected. If the connection is there, tight, then the electricity come without fail. So in our conditioned stage there will be so many doubts, so many implication. But the same thing as I gave you example, that don't be very much hasty to receive the result immediately. Simply we have to follow. We have to follow. Tat-tat-karma-pravartanāt. This is advised by Rūpa Gosvāmī. The six things we have to take particular care, and six things we have to avoid in order to be perfect in Kṛṣṇa consciousness.
Therefore this is spoken about the gṛhamedhi. Mostly people now, they are showing that "I am very beautiful man," showing family, but he is called gṛhamedhi. So what is the happiness of the gṛhamedhi? Yan maithunādi, that sex pleasure, that's all. Otherwise they have no other happiness, working day and night like ass. The only hope is, at night they will enjoy sex. That's all. Yan maithunādi-gṛhamedhi. What is that sex? That itching. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). That itching sensation. Therefore śāstra says that "Tolerate that itching. Don't be implicated with this repetition of birth and death." First thing, brahmacārī—"Tolerate this itching. You'll avoid so much displeasure, so much unhappiness of life. Be careful." That is brahmacārī life. Mātrā-sparśās tu kaunteya It is simply itching, satisfying the itching sensation, little happiness. What is that happiness? Just like there is itching in your body. If you itch it, you feel some pleasure. It is like that. So viṣaheta dhīraḥ. Dhīra, one who is sober, one is advanced, he will little tolerate that itching sensation and be happy because this is not my necessity. This is only of the skin. This is my skin disease. Now I am not the skin. I am soul. My duty is how to serve Kṛṣṇa.
So here in the Vedic literatures we find that both the Lord and the living entity, they are situated in the heart. The living entity, jīva, is desiring, and the master is sanctioning, and the prakṛti or the material nature is giving the body. "Here is the body, ready, sir. Come here." Therefore the original cause of our entanglement or liberation is our desire. As we are desiring. If you want, if you desire to become free from this implication of birth, death, old age, and disease, it is ready. And if you want to continue this implication, change of body, vāsāṁsi jīrṇāni... Because you cannot enjoy spiritual life in this material body. You can enjoy this material world with this material body. And if you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed.
So this is the... Just like you know. There is a English proverb, "What is play to you is death to me." So that is the position here. Even if you are glorified, still, you cannot enjoy. You cannot enjoy. Anything, any position. Because this wrong conception of bodily existence is a diseased form of my constitution, so I cannot enjoy. Now, a patient who is suffering from some disease, he is unable to enjoy, but if he forcibly enjoys, then his life becomes risky. He becomes more implicated. Just like... Of course, in your country I know that there is no such disease as typhoid, but India there is a fever called typhoid. Here it is called typhosis, or something like, medical term. That typhoid is disease of intestine. Now, in that disease, any solid food is strictly forbidden. First time is twenty or fourteen days, then twenty-one days, then forty-one days, up to sixty days. He is to live only on glucose water. That's all. Other things is dangerous for him. Now, if that typhoid patient desires to eat some solid food and if somebody, out of compassion, gives him some solid food, then it is death for him because in that condition he cannot enjoy. His enjoyment is forbidden.
Similarly, when Kṛṣṇa says, "You do this," we have no consideration whether material calculation, it is good or bad. That's all. But we cannot do on our own account. Then it is implication. That is the technique. Don't think that "We are now Kṛṣṇa conscious, we are Kṛṣṇa's persons, we can do anything." Just like if a policeman thinks that "I am government man. I can do anything, whatever I like." That is wrong. He cannot do that. But if Kṛṣṇa orders, then you can do. Yes.
Kṛṣṇa therefore teaches, yat karoṣi: "Whatever you do... It doesn't matter. Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam: (BG 9.27) "Whatever you give, that doesn't matter, but the result should be given to Me." So at the present moment in this age, all over the world people have forgotten Viṣṇu, or God. They are whimsically doing things which will implicate them birth after birth, sad-asad-janma-yoniṣu. Either higher class of birth or lower class of birth, sat and asat. But this is not solution of life.
Real problem is, as Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9), that I am implicated with this process of repetition of birth and death, and after birth, there is suffering, old age, disease. He does not consider it. He thinks, "This is natural." No, it is unnatural. One who does not understand this, he's alpa-medhasa, poor, poor fund of knowledge. So Bhāgavatam says, therefore, "All right, if you have got desire also to enjoy this material world, then..." Bhāgavatam says,
- akāmaḥ sarva-kāmo vā
- mokṣa-kāma udāra-dhīḥ
- tīvreṇa bhakti-yogena
- yajeta puruṣaṁ param
- (SB 2.3.10)
This is the recommendation, that akāmaḥ... Akāmaḥ means devotee. A devotee has no desire.
So, but your problem is eternal life. Why you should be engaged iha devatāḥ? Because iha devatāḥ means iha will be finished, your devatā will be finished, you'll be finished, everything will be finished. But your problem is how to come to the eternal point. That is stated also by Kṛṣṇa in the Bhagavad-gītā that janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti (BG 4.9). Not iha. Stand there, in the spiritual world. If you simply try to understand what is Kṛṣṇa, then the result will be that after giving up this body, no more material body. Tyaktvā dehaṁ punar janma naiti (BG 4.9). No more punar janma.
That is required. But they do not understand it. They want quick result for some sense gratification, but implicate himself in the tangle, entanglement of getting again birth and death. That is going on. So Kṛṣṇa consciousness movement is the most beneficial welfare activities to the human society because by awakening them to Kṛṣṇa consciousness, they are saved from this danger of repetition of birth and death. Thank you very much. (end)
Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). This karma-phala... A devotee doesn't want karma-phala. Therefore he is not implicated. He doesn't want. Therefore it is said, karmaṇy abhipravṛtto 'pi. Although he is engaged in karma... Because superficially it looks like karma.... Karma and bhakti looks the same thing. But the difference is that the result is for Kṛṣṇa and the karmī's result is for "myself." That is the difference. That is the difference. Karmaṇy abhipravṛtto 'pi naiva kiñcit karoti saḥ. This is the.... Although he is doing day and night, but he is still doing nothing. Doing nothing means doing, but he is not becoming entangled with the results. That is.... Because karma and karma-phala, one has to accept the karma-phala, but this man who is doing everything for Kṛṣṇa, he is not becoming entangled.
Then it is said here, kurvan nāpnoti kilbiṣam. Kilbiṣam means resultant action of sinful life. Kilbiṣam. So if we don't desire more than our necessary, then we are not implicated, involved in sinful activity, kurvan api, even though he is engaged in working. While you are working, knowingly or unknowingly, you have to commit something which is not pious, even sinful, but if you simply desire for living properly, then kurvan nāpnoti kilbiṣam. Our life should be without any sinful reaction. Otherwise we will have to suffer. But they do not believe, although they are seeing so many abominable lives. Wherefrom they are coming, 8,400,000 species of life? There are so many lives living very abominable condition. Of course, the animal or the living creature does not know, but we human being, we should know why this abominable life. It is māyā's illusion.
So the whole world, they are posing themselves as highly advanced in education—science, philosophy, this, that, politics, so many things. But, their position is this body. Just like, an example, a vulture. A vulture rises very high. Seven miles, eight miles up. Wonderful, you cannot do that. And he has got wonderful eyes also. There are small eyes, vulture, it is so powerful that it can see from seven mile distance where there is a carcass, dead body. So he has got good qualification. He can rise very high, he can see from a distant place. Oh. But what is his object? A dead body, that's all. His perfection is to find out a carcass, dead body, and to eat, that's all. Similarly we may go up very high education, but what is our objective, what are we seeing? How to enjoy sense, this body, that's all. And advertisement? "Oh, he has gone with sputnik seven hundred miles up." But what you do? What is your occupation? Sense gratification, that's all. That is animal. So people are not considering how they're implicated with this bodily concept of life.
This is astra. Because in the Kali-yuga they are so fallen, even they are demons, they are third-class, fourth-class demons. (laughter) So they need not be killed. They are already killed. Their mode of life, their atmosphere, they are always dead. Just like we see so many demons. So what is there to kill them? They are already killed. They have no life. So this killing process in Kali-yuga is to kill their demonic propensities. And how to kill that demonic propensities? By spreading Hare Kṛṣṇa movement. This is astra. Otherwise to kill them is not... By life, it is not difficult. One slap is sufficient. You don't require other weapon. But real Kṛṣṇa comes to kill or to give protection—because He is Absolute, it is the same thing. If He is killing some demons, He is giving him protection. He stops his demonic activities further, to implicate himself in more trouble. Therefore when Kṛṣṇa kills one demon, that means He saves him. He saves him. The Absolute, this is Absolute. Either He protects His devotee or kills the demon, the result is the same. Therefore He is called Absolute.
So in this age, Kali-yuga, to kill the demons means to stop their demonic activities by the astra, kīrtana, hari-saṅkīrtana, which is spread by His associates. Nityānanda Prabhu, Advaita Prabhu, Śrīvāsādi Gaura-bhakta-vṛnda, they are going door to door, country to country, city to city, and saving the demons from being implicated more and more in material existence. Therefore this is the astra. Astra means the killing. Real purpose... The living entity is eternal. How he can be killed? Na hanyate hanyamāne śarīre (BG 2.20). So to kill means to kill his demonic nature. Otherwise how he can be killed? Ya imam... There is a verse that anyone who knows that the living entity is never killed and... A living entity does not kill anyone; neither a living entity is ever killed. One who knows this, he knows. So that is the position. So killing does not mean that killing the living entity. That is not possible. Na jāyate na mriyate vā. Killing means to kill his demonic activities. Stop. Killing means stop acting.
Species. He may become a dog, and he may become a demigod also, according to his karma. Mad-yājino 'pi yānti mām. Api. Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ bhūtejyā yānti bhūtāni (BG 9.25). So according to his karma, he gets the next body. There is no guarantee that he'll get human body. Therefore it is very risky civilization at the modern time. They do not know what is the goal of life. Simply like cats and dogs, they are eating, sleeping, having sex life and dying. That's all. They do not know. Very risky life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). This is the statement of the śāstra, "These rascals, they do not know that what is the goal of life, to understand Viṣṇu or Kṛṣṇa." Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). In the external energy of Kṛṣṇa, this bhūmir āpo... Bhinnā prakṛtir me aṣṭadhā. Bhinnā. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ. Bahir artha means this external, separated energy, material en... They are trying to become happy by adjustment of this bhūmir āpo 'nalo vāyuḥ (BG 7.4). They are implicated with this bhūmir āpo 'nalo vāyuḥ, external. Bahir-artha-māninaḥ. So they are andha, blind. Andhā yathāndhair upanīyamānāḥ. And they are leading other blind men. That's all.
So we have to take precaution, have to get out of it. So similarly, these four kinds of external afflictions—birth, death, disease and old age—they are due to this material body. And if we can get out of this material body, then we can get out of these implications.
So for the yogi, those who are impersonalists, for them, this process is recommended. What is that? Om ity ekākṣaraṁ brahma vyāharan: "Just vibrating this transcendental sound, om, and leave this body." Then yaḥ prayāti: "Anyone who is able..." (aside:) Where is the watch? That's all right. "Anyone who is able to quit this material body in these circumstances, simply by uttering this transcendental sound, om, with full consciousness of the Supreme Lord, then he's sure to be transferred, to transmigrate in the spiritual world."
So in this way we shall be implicated with so many sinful activities that our life will be entangled. On account of our foolish civilization we do not understand what is the entanglement of life. The entanglement of life is described in the Bhagavad-gītā, tathā dehāntara-prāptiḥ (BG 2.13), to change this body. As we are changing body, the child is changing body to become a boy. The boy is changing body to become a young man. The young man is changing body to become an old man. Similarly, when the old man changes the body, he gets another body. If a young man challenges the laws of nature, that he is not going to be old man, that is false prestige. He must have to become an old man. Similarly, if some rascal says that "I don't believe in the next life," that is his foolishness. He has to change his body. Nature's law is going on. You are not controller of the nature, you are controlled by nature.
Prabhupāda: Therefore they say chemical evolution. They cannot think of spirit. Go on.
Nitāi: "According to them, everything is void, and whatever manifestation exists is due to our ignorance in perception. They take it for granted that all manifestation of diversity is a display of ignorance. Just as in a dream we may create so many things which actually have no existence, so when we are awake we shall see that everything is simply a dream. But factually, although the demons say that life is a dream, they are very expert in enjoying this dream. And so, instead of acquiring knowledge, they become more and more implicated in their dreamland. They conclude that as a child is simply the result of sexual intercourse between man and woman, this world is born without any soul. For them it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul. As many living creatures come out from the perspiration and from a dead body without any cause, similarly, the whole living world has come out from the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and there is no other cause. They do not believe in the words of Kṛṣṇa in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) 'Under My direction the whole material world is moving.' In other words, amongst the demons there is no perfect knowledge of the creation of this world; every one of them has a particular theory of his own. According to them, one interpretation of the scriptures is as good as another, for they do not believe in a standard understanding of the scriptural injunctions."
Prabhupāda: This is demonic. Now any question? (pause) This demonic conclusion will not help us. Then we shall remain in ignorance; there is no knowledge. Any question? Can you put any question on behalf of the demons? (laughter)
But we Vaiṣṇava philosopher, Krishnites, we do not think in that terms. Suppose in next life I become some demigod like Lord Brahmā or the Moon or the Sun. They are all demigods. Or Vāyu, Varuṇa. The Vaiṣṇava says, "No, we don't want this." Because either you become Rockefeller or Ford in this life and next life the king of Moon planet or Sun planet or in any way, up to the Brahmā planet, Brahmaloka, Lord Brahmā, Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: (BG 8.16) "My dear Arjuna, by your endeavor, even you become promoted to the highest position of this material world, still, you have to die, and again—either come down or remain there—there will be change of body." Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). "So why should you be implicated in these material activities? Try to come to Me, back to home, back to Godhead. Then you'll haven't got to return again in this material world. That is the highest perfection." So this is called brahma-jijñāsā. By inquiring about Brahman one can understand that "Even if I go to the topmost planet of this material world, the four principles of miseries—birth, death, old age and disease—there is."
Srimad-Bhagavatam Lectures
But people are following a wrong process, to enjoy directly. That is implication. In the Bhagavad-gītā also it is said, yajñate karma: you work, but yajñate. Yajña means Kṛṣṇa, Viṣṇu. You work for Kṛṣṇa, yajñate karma. Anyatra karma-bandhanaḥ. Otherwise you'll be entangled. Either the result will be good or bad, so you have to accept it. Generally we like that—there are good, bad. The sastric process is that whatever you're destined to get, you'll get it. Prahlāda Mahārāja said, sukhum aindriyakaṁ daityā deha-yogena dehinām. You, you are destined to a certain standard of sukha, happiness, according to your body. Just like a man is born in a millionaire's family, family. He has got a type of body so the enjoyment is there, and it is..., and at the same time a man is born in a cobbler's family, he cannot expect the enjoyment of the millionaire's family. That is not possible, because he has got a different type of body and he has got a different type of body. So śāstra says, as you have got body, so your happiness, let us take the happiness portion. Distress also is there. There cannot be any unalloyed happiness. There must be distress. But you take only the good portion, happiness portion.
Actually, it is not. So therefore Sanātana Gosvāmī was intelligent. He inquired that, ke āmi kene āmāya jāre tāpa-traya, first question to the spiritual master, that "What is my identification? Why I am suffering these threefold miseries?" They do not know what is threefold... Miseries are there, but they do not know, so dull-headed people. Adhyātmika, adhibhautika, adhidaivika, three kinds of miseries, there must be. Either three or two or at least one must be. No, three are always there. Adhyātmika means pertaining to the body or mind. "Today I am very weak." "Today I have got jaundice." "Today I have got this some stomach trouble, dysentery." These are called adhyātmika. Or mind is not very nice. And adhidaivika. Just like severe cold, severe heat, earthquake. These are... Famine, pestilence. There are so many things, adhidaivika. And adhibhautika, miseries offered by another living entity. In this way we are always implicated. Adhyātmika.
People generally execute religious principles for some material gain. That is warning. Bhāgavata is warning, na arthāya upakalpate: don't execute religious performances simply for material gain. Now material gain means money. Suppose you get money. Money, because according to previous pious activities, you get good birth, nice riches, janmaiśvarya-śruta-śrī (SB 1.8.26). So suppose you have got money. A man is born with silver spoon in the mouth. He has got money immediately. Then what he'll do? He'll throw it away? No. It is said that nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. If you have got money, don't spend it for sense gratification. Kāmo lābhāya. Just like at the present moment, if anyone has got more money, he purchases more motorcars. Formerly... Suppose he had no car. He gets one car. He gets more money—another car. More money—another car. In this way, they make prescription for sense gratification. But no. If you have got more money than you require, you spend it for Kṛṣṇa. That is required. Try to satisfy Kṛṣṇa, the senses of Kṛṣṇa. Don't try to satisfy your senses. Then you'll be implicated. Actually the money belongs to Kṛṣṇa.
So we have got enough matter for hearing about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa... If we simply sit down and hear, we become pious. And as soon as we become pious, then we can understand what is Kṛṣṇa, what is God. If we are involved or implicated in sinful activities, there is no chance. Therefore anartha-nivṛttiḥ syāt. By sādhu-saṅga (CC Madhya 22.83), by association with the sādhus, bhaktas, and by bhajana-kriyā, we'll be seen, a person will be seen that he's no more involved in unwanted things. He's simply interested in executing devotional service. Nityaṁ bhāgavata-sevayā, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī (SB 1.2.18). When we are almost free from all this contamination, then we become fixed up in the devotional service.
But we are not even prepared to undergo such a little tapasya, penance. What is that difficulty? We don't eat meat, and instead we get nice other food. So what is the difficulty? If we don't become hogs and enjoy senses like hogs without discrimination of mother, sister and daughter, if we become attached to one wife and enjoy life, what is the difficulty? No, although I have got my wife, I am implicated with others' wives; I have got husband, I am implicated with others' husbands. No tapasya. They are not prepared for any kind of tapasya. They want cats' and dogs' lives. Therefore their next life is waiting, cats and dogs.
So this is the position. Nara-nārāyaṇa, They underwent severe penances just like Dhruva Mahārāja. But in this age it is not possible. But at least observe these short penances, little penances, and chant Hare Kṛṣṇa, and make your life successful. What is the difficulty? But we are not still prepared. And still we do not take it very seriously, because our past life is so sinful that even coming to Kṛṣṇa consciousness we are being disturbed. Our sinful activities are so strong that even coming to the point of Kṛṣṇa consciousness we are falling down, again falling down. So be careful, be cautious, and execute your duty as Kṛṣṇa conscious people. You will be happy.
So Nārada Muni says... Before this, Nārada Muni has advised Vyāsadeva that "In order to release all these conditioned souls, you just describe the wonderful activities of the Supreme Personality of Godhead." Simply by hearing... Uttama-ślokasya guṇānuvādāt. Uttama-śloka. Uttama-śloka means the Supreme Lord who is described by transcendental literature or very fine, scholarly language. He's called Uttama-śloka. Uttama-ślokasya urukramasya. "That will save all conditioned souls from being implicated in the clutches of māyā." Now, Vyāsadeva has already described... He has made many purāṇas, eighteen purāṇas. So there is mention of God's activities. Just like in Mahābhārata he has put this Bhagavad-gītā. So Nārada Muni says that pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ, tato 'nyathā kiñcana yad vivakṣataḥ: "If you do not exceptionally, exclusively describe simply the pastimes of the uncommon activities of the Lord, the other way, as you have given as a sidelight, as you have described Bhagavad-gītā, the activities of Kṛṣṇa as a sideline, not..." Actually, the whole Mahābhārata is full of activities of Kṛṣṇa, but Kṛṣṇa is only a scene in the Mahābhārata. He's speaking in the Battlefield of Kurukṣetra. So Nārada Muni says, "That sort of description will not be very much congenial, because the people are not steady. Their anxiety... Their mind is disturbed in so many ways exactly like a boat moving in the tossing of the waves of the sea. So this sort of understanding of God will not give them much benefit. You describe completely on the pastimes, on the activities of the Supreme Lord. That will give people release from these material clutches."
So he came back to Gautama Muni, "Sir, my mother also does not know." She said that she had many connections, 'I do not who is particularly your father.' " But Gautama Muni immediately accepted him, "Yes, you are brāhmaṇa, because you are truthful. Nobody dares to say like that, that 'I do not know my father's name. My mother said that she had many connections.' " Because he was truthful, satyaṁ śamo damas titikṣā, so by the quality, he was accepted immediately, and he was initiated, that "You have the qualities of brāhmaṇa." A brāhmaṇa will speak truth, even to his enemy. If the enemy comes, if a rogue comes, "How much money you have got in your box?" a brāhmaṇa will say, "Sir, I have got one hundred dollars." (laughs) Just like the other day, in the Customs examination in Bombay, so our Brahmānanda Mahārāja was asked, "What is the value?" "No, I have purchased it." "What is the value?" "Two hundred dollars." He did not say that "I am using it for long time." No. "It is new. I have purchased." That's all right. Yes. But Kali-yuga is so implicated that sometimes we have to speak the untruth. But it is the business of the brāhmaṇa to speak the truth. No untruth.
Mukta-saṅgaḥ paraṁ vrajet. (break) This is the advantage of this age, Kali-yuga. We have got many disadvantages. (break) People are implicated in sinful activities, more and more trouble. And it will be exhibited, there will be no food grains, no milk, no sugar. These things will be completely absent. Now you are getting. In the later age it will be not possible to get them. And there will be scarcity of food, scarcity of rain. Anāvṛṣṭi durbhikṣa. And other side, taxation, heavy taxation. So we should be very alert in the matter of preparing ourself back to home, back to Godhead. Otherwise, if we take birth again and again, bhūtvā bhūtvā pralīyate (BG 8.19), then we have to suffer some.
He can take this panir. But the rascal will not do that, because he's a rascal. He'll eat meat, and for this eating meat you have to maintain thousands and thousands of, what is called, organized slaughterhouse. And you have to kill. Killing means he's being implicated in sinful activities. Anartha, unnecessary. So we restrict this. Sex life is all right, required. Be a gentleman, get yourself married, live husband and wife peacefully. Have two and three children. Now they're making forcefully that you cannot have more than two children-sterilize. This is rascaldom. Teach him that he'll not have sex life more than twice or thrice in life. But no. Tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ (SB 7.9.45).
He has suffered, but he has no sense, "Why again child?" The answer, tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ. He knows that after this sex life, illegal or legal, there are so much troubles. Therefore a brahmacārī is a very safe life. No trouble. But those who are not trained up, they are suffering. But they do not know how to stop this suffering because he's not trained up as brahmacārī. "All right, make it sterilized." Contraceptive method. Kill the child. More and more and more and more implicated. Bahu-duḥkha-bhājaḥ. He does not know, or she does not know, "By killing the child what a risk I am going to take." Bahu-duḥkha-bhājaḥ. Behind this killing of child so much trouble is there. But he's rascal, he does not know, either the mother or the father.
So in this way, if we do not take to Kṛṣṇa consciousness we'll be more and more implicated. You cannot avoid. That is not possible. The God's nature is working so nicely. I have given you several times the example that if you infect some disease, it must develop and you must have to suffer. There is no excuse. Similarly, if you are associating with the modes of ignorance and you are committing some sins, the effect you must have to suffer. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Prakṛteḥ, the nature, God's machine, is working so perfectly that it will act. You cannot avoid. Therefore we should be very careful how anartha-nivṛttiḥ syāt. For our spiritual advancement of life we must have the sense that "Why we should accept unnecessary things which is not at all important?" The four things are restricted. No illicit sex, no meat-eating, no gambling, no intoxication. Nobody dies. But it is a habit. It is a habit.
All these rascals say, "In future." And we also believe, that "In future these rascals will give us all happiness." Not now. Now you die. Just like a clever lawyer, his client was condemned to death, to be hanged. I have seen it in Allahabad high-court. And still, he is patting him, "Don't worry. I shall get you released by appeal. Now you can go to be hanged, and I shall get you released." Like that. I have seen it. One big European barrister... In those days European barristers were very valuable. Mr. Armstrong. I had also one case in high-court. So one man, one medical practitioner, he killed his servant in the operation room very mercilessly. The servant was implicated with his wife. To revenge, he called the servant in the operation room. The servant did not know that he was to be killed. And immediately he was captured, chloroform, and mercilessly killed with knife and then packed up in a box. He was taking the corpse in a different place to throw away. In the meantime a police officer was passing. He saw that drops of blood is coming out of the box. He immediately arrested. So this case was.
Jagad-dhitāya. He comes for the welfare of the whole world. So sometimes it is necessary to take part in the politics. But unless one is perfectly free from all designation, he will be implicated in politics. If I become an American politician or Indian politician, then I will be implicated. But if I become a politician on behalf of Kṛṣṇa, then I will not be implicated. If my aim is to satisfy Kṛṣṇa... Kṛṣṇa's mission is that He said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So if we teach people this philosophy, that "You surrender to God, either by politics or by philosophy or by culture or by anything," that is perfection. If you teach people that "You feel like American," "You feel like Indian," "You feel like Hindu," "You feel like Christian, " this will never give you happiness, because it is polluted. Sarvopādhi-vinirmuktaṁ tat-paratvena... (CC Madhya 19.170). Therefore Mahārāja Yudhiṣṭhira was exalted.
Similarly, in this world they have invented so many things—philanthropism, altruism, nationalism, this "ism," that "ism," but without Kṛṣṇa. It is the same position. Without Kṛṣṇa consciousness he's going to hell, however moral he may be, however pious he may be, so-called. If he does not know Kṛṣṇa, it has no meaning. Therefore, the first condition was that we are interested to hear about Mahārāja Parīkṣit's punishing the Kali provided it helps us to advance in Kṛṣṇa consciousness. Otherwise we have no interest. This should be the principle of devotees. We can take part in everything—politics, sociology or philanthropism, altruism, there are so many things they have discovered—provided by taking part in that department of activities we advance our Kṛṣṇa consciousness. Otherwise reject. Don't take part. You'll be implicated. There, that, that philosophy, technique: dhari' mācha nā choṅya (?) pāni, that we should fish, but don't touch the water. If on the plea of fishing, you become fall down in the water and you are gone, washed away, then what is this?
So therefore it is the duty of the elderly son, those who are advanced, not to kill the insufficient son, but to give them education of Kṛṣṇa consciousness. This is the duty. It is not that "Because this living entity is useless, then kill him." So you can kill, but you will be implicated. Therefore Yamarāja is there. Yamarāja's business is to see how much sinful this living entity is, and he is offered a similar body. Karmaṇā daiva-netreṇa (SB 3.31.1). You will be judged after your death, every one of us. Of course, if he takes Kṛṣṇa consciousness seriously, then the path is automatic. Automatically you go back to home, back to Godhead. There is no question of judgment. Judgment is for the criminals, the rascals who are not Kṛṣṇa conscious. But if you become Kṛṣṇa conscious, even if you cannot finish the job in this life, even if you fall, still, you will be given another chance of human body, to begin where you ended, to begin from the point where you fell down.
So there are so many debts. First to the demigods, then to the ṛṣis, saintly persons. Because we get knowledge, Vedic knowledge from the ṛṣi, we must be debtor. Guru-ṛṇa. Debtor to the spiritual master, to the sages, to the saintly persons, because we are getting knowledge from them. Therefore the Vyāsa-pūjā is there. Once in a year the disciples are worshiping the spiritual master and trying to repay what he has received from the spiritual master. Devarṣi-bhūta. Similarly, in our ordinary dealings also, you are my friend, I am your friend, you are getting some help from me, I am getting some from you. So we are debtors, obligation. Devarṣi-bhūta, āpta. Āpta means relatives or family. We are indebted to the father, mother, elderly family members. In this way we are implicated with so many debts. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41).
So that is our main business, how to get out of this material body of skins and bones. That is real business. But these rascals, they do not know what is real business. They want to maintain the skin and bone by another skin and bone. That is their program. So it is foolish civilization. They do not what is civilization, what is the aim of life, what we should do. Nothing, no program. Simply just like animals, and kill animals and eat and be merry. And to digest meat, you drink also. One after another. As soon as there is drinking, then there is illicit sex. And so many things complicated. Therefore Bhagavad-gītā warns, yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). You must work. You should not be idle. But yajñārthe, for Kṛṣṇa. Then you'll not be implicated. Otherwise, you'll be implicated. By the grace of māyā, you'll be so implicated that you have got this human form of life, and after giving up this body, you'll have to accept, according to your karma, one of the 8,400,000 species of life; maybe it may be a tree, it may be a cat, it may be a dog, or it may be something lower grade.
As ordinary man has got, so Arjuna was playing the ordinary man, just like. He was thinking, "Here is my brother-in-law, here is my brother, here's my nephew, here's my father-in-law, here's my grandfather. How can I kill them?" So... But they will be killed. Nobody can protect. But we are paśyann api na paśyati, that "I have my father; he was killed. He is gone, dead and gone. So I will be also dead and gone, and my son will be also dead and gone." So why we are depending on these things which will be dead and gone? Nobody will live. Nobody will live. Take big big leaders in our country or any country. They are absorbed in nationalism, cannot give up the post of prime ministership, presidentship or leadership. Even great leader like Gandhi. He was always... He got sva-rājya. I wrote him letter: "Mahatma Gandhi, you have got respect as a religious personality. If you..." (aside:) Don't bother, don't... "If you take preaching these things, what I am doing, preach Bhagavad-gītā... You are also lover of Bhagavad-gītā." No. Even after getting sva-rājya, he was implicated. Unless he was killed he would not leave it. Everyone has to leave it, voluntarily or by force, but they will not leave it voluntarily.
So we should know, whenever there is sanction in the śāstra for meat-eating, for sex intercourse, or for drinking, it is not for encouraging; it is for prohibiting, restricting. So the next question should (be), "Why it is restricted?" Restricted means so long you'll be addicted to this habit, you'll have to accept a body. So one who cannot stop it immediately, he's restricted. "All right, you want to do it. All right. Go to this demigod." That is the list. If you want this, all right, go to this demigod." Means somehow or other, this lusty person is being brought before a demigod to understand that this is not good. This is implicating. Therefore it is said akāma. If you become completely free from all material desires, or if you want that position, then come to Kṛṣṇa. No other demigod. If you actually want freedom from this material bondage, then Kṛṣṇa...
Kṛṣṇa also assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. These are all pāpa, sinful. Either you take the body of a Brahmā or an ant or cat or dog. All sinful. Only the person who has taken to Kṛṣṇa consciousness seriously, he's pious. Akāma. The next verse will be akāmaḥ sarva-kāmo vā (SB 2.3.10). Thank you very much. (devotees offer obeisances.) Kīrtana. (end)
Then that is māyā. When we are in ignorance that we are the part and parcel of the Supreme Being and our duty is to satisfy Him... Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). This is called bhakti. When we forget it, then we are fallen in this material world, and we are busy in our personal sense gratification and implication. Implication means so long we'll have, we'll continue to have this desire to satisfy our senses, we have to accept another body, according to our desire. Kṛṣṇa is so kind. If we want to become a tiger, Kṛṣṇa will give our next life a tiger's body. And if you want to be a devotee, He will give you the same body. If you want to eat stool, then He'll give you the body of a pig. And if you want to... That requires our own qualification. Karmaṇā daiva-netreṇa (SB 3.31.1). Yānti deva-vratā devān pitṟn yānti pitṛ-vra... (BG 9.25). It is a preparation for the next life, as you want to enjoy your senses. So why not prepare yourself to go back to home, back to Godhead, and prepare your senses like that? That is Kṛṣṇa consciousness movement.
Cittete koriyā aikya, ār nā koriho mane āśā. That is liberation. Otherwise we shall be implicated. And what guru says? Guru says the same thing as Kṛṣṇa says. That is guru. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Kṛṣṇa also... Guru also says the same thing. That is guru's business, that "You surrender to Kṛṣṇa and fully be engaged in Kṛṣṇa's service." So therefore Narottama dāsa Ṭhākura advises, "Take this very seriously." Ār nā koriho mane āśā: "No more. Stop any other desires." Then your life is successful. Ār nā koriho mane āśā.
So any system of yoga, either haṭha-yoga, jñāna-yoga, or... Karma-yoga is in the lowest standard. And above all, bhakti-yoga. Then, when you come to the bhakti-yoga, that is the perfection of life. Bhakti-yogena manasi samyak praṇihite amale (SB 1.7.4). Bhakti-yogena amala: "The mind becomes cleansed." Ceto-darpaṇa-mārjanam (CC Antya 20.12). That is the effect of..., direct effect of bhakti-yoga, because the mind is now contaminated, and under the creation of senses and sense activities, we are making millions and trillions of ideas and become entangled in that idea. We have to accept millions and trillions of body and then go on in the cycle of birth, death, old age and disease. This is implication. So purify the mind. That is the chanting of Hare Kṛṣṇa mahā-mantra. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. When our mind is cleansed... This is mahā-dāvāgni. This expansion of mental ideas, thousands and millions, that is mahā..., bhava-mahā-dāvāgni. Bhava-mahā-dāvāgni. So it is the duty of guru to get out his disciple from the bhava-mahā-dāvāgni. Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam **. Kāruṇya, kāruṇya.
So if I restrain my senses, because we are, from time immemorial, we have been practiced to indulge our senses for gratification, and in the human form of life, because we have to control the senses, it sometimes gives us some pains. I am accustomed to do something, but my spiritual master said... Just like in this country I say that you cannot take meat, you cannot smoke. So all my students, they were accustomed to this habit, but by my order they have restrained. In the beginning there is plot of land and a cow—your whole economic question is solved. Why you should work so hard day and night? So we have created a civilization simply working hard day and night, and the purpose is sense gratification. That's all. That is prohibited. Make your life simplified. Save your time for Kṛṣṇa consciousness. That is the program. Don't be implicated with sinful activities. Simple life. Just like your father says, "My dear boy, you take your food just in time, and you do this work, and I'll be satisfied." If you do that, then father is satisfied. But if you take from the pocket of your father or from the cash box without his permission, then you are criminal.
So, our endeavor should be not to be implicated by the material modes of nature. Never mind what is the percentage. This material world is always mixed up—some goodness, some passion, some ignorance. Here you cannot possess the material quality in full, cent percent purity. No. That is not possible. That is explained in the Bhagavad-gītā. One quality is overlapping the other quality. Our business is how to become transcendental to all these qualities, not to be touched by any of the qualities of material nature. That is our business. That should be our aim. Nirguṇa. That is called nirguṇa, no more contaminated by the material qualities. That is called nirguṇa.
We have discussed some of the symptoms of great soul. The great soul is sama-citta, equal to everyone. Great soul is never angry; they are friend to everyone. And sādhava. Sādhava means sadācāra, clean habits. A mahātmā cannot be implicated with those four principles of sinful life. That is the first test. No illicit sex life, no gambling, no meat-eating, and no intoxication. This is called sadācāra, clean habit. Anything beyond this: unclean habit. Here it is stated, sādhava. Sādhava means sadācāra, clean habit. Then it is said, ye vā mayīśe kṛta-sauhṛdārthāḥ. Now this mahātmā is specifically indicated for a sannyāsa, a perfect sannyāsī, renounced order. Their characteristics is that. And another mahātmā... Suppose one is in household life. Question may be whether a mahātmā can be in the household life or not. That is being described: Yes. In household life also there can be mahātmā. Just like Advaita Mahāprabhu. Caitanya Mahāprabhu even, Nityānanda Mahāprabhu. They were all householders.
It is very great shackle, repetition of birth and death, bhūtvā bhūtvā pralīyate (BG 8.19). One should understand this implication, how we are implicated. We are thinking, "Now I am very happy." No, next moment you can become a low-graded body because karmaṇā daiva... If we are acting in a different way, the nature's way is to give you... Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). Guṇa-saṅga. As we are associating, infecting the different types of material modes of nature, the body is ready immediately. Everything is explained. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). At the time of death everything will be, I mean to say, the atmosphere of our death. So, sadā tad-bhāva-bhāvitaḥ. If you have acted like devas or bhaktas, then tyaktvā dehaṁ punar janma naiti mām eti: (BG 4.9) you can immediately transfer to the spiritual world, go to Kṛṣṇa, go to Vaikuṇṭha. Yānti deva-vratā devān (BG 9.25). If you are thinking of some demigods whom you are worshiping, you can go there. Bhūtejyā yānti bhūtāni pitṟn yānti pitṛ-vratāḥ, mad-yājino 'pi yānti mām. If you think of Kṛṣṇa, then you go immediately. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). Everything is there.
So if you want to stop these varieties of body, then you should give up all these nonsense desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). You are jñānī, you are karmī, you are yogi, but your desires are all different. One yogi wants that "I shall fly in the sky." One yogi wants, "I shall walk on the water." One yogi thinks, "I shall create gold and show magic to the rascal people that I am God." This is going on. One jñānī, he is speaking something, one karmī... This is going on. Therefore there are varieties, varieties of desires. You have to stop these nonsense desires. That is wanted. Otherwise, you are implicated. You are implicated. So, therefore you can stop your desires only by becoming Kṛṣṇa conscious. Otherwise, they will go on. Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). This is Dhruva Mahārāja said. He had desires, very, very great desires that "I shall have, I shall possess a kingdom greater than Brahmā, greater than my father." He was insulted by his stepmother. This is desire.
So this is the recommendation, nūnaṁ pramattaḥ kurute-vikarma (SB 5.5.4). They are mad after sense gratification and doing everything nonsense which is forbidden in the śāstra. You know, those who are too much after fulfilling desires, they even kill his own men. He'll kill his own child. Because the mother desiring that "I have become pregnant. It is botheration. It will check my sense gratification. Kill." Vikarma. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). He doesn't see that what will be the result of it. Vikarma. Karma, vikarma, akarma. Karma means prescribed duties, according... Just like law. "You keep to the right," this is law. And as soon as you keep to the wrong side, left, it is vikarma. This is karma and vikarma. But for sense-gratification we execute vikarma. So therefore we are implicating and we are preparing for the next life. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram: (BG 8.6) at the time of death these desires become prominent. Even without desire we get so many ideas and dream at night. So at the time of death, on account of our vikarma, we shall create a situation, and the next life we get a similar body. That's all. Nūnaṁ pramattaḥ kurute. Na sādhu manye yata ātmano 'yam.
So bhakta means there must be Bhagavān. Sevya, sevaka, and sevā. Sevya sevaka sevā, three things. Sevya means who is to be served, the master, sevya. And sevaka means the servant. If there is master and servant then there is sevā. This sevā is called bhakti. So, here mano-hṛdaya-granthir asya karmānubaddho dṛḍha āślatheta. When he decides no more these things. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam. When we understand that I am becoming more and more implicated, puṁsaḥ striyā mithunī-bhāvam etam (SB 5.5.8), by this sex desire I am becoming more and more implicated. This implication is engaging me more and more in karma, karmānubaddha. When we understand this, and try to get free from this business, then we become eligible for going back home back to Godhead. Tadā janaḥ samparivartate 'smād. Samparivartate, returns to his original position, asmāt. And when he turns back towards back home, back to Godhead, then he is mukta. That is liberation.
So ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). You have to know how Kṛṣṇa will be pleased, then you are perfect. That you have to practice, first of all, in the vidhi-mārga, according to śāstra, according to the instruction of guru. Sādhu-śāstra-guru-vākya tinete koriyā aikya. Sādhu-mārgānugamanam. Ādau gurvāśrayam. Sad-dharma-pṛcchā. To accept guru means to be inquisitive. Just like Sanātana Gosvāmī, he approached Caitanya Mahāprabhu that, "I was minister. I was implicated in material activities. You have relieved me from this implication. Now please tell me what I have to do." Therefore Sanātana Gosvāmī was given instruction for two months continually, what to do now. So that is called sad-dharma-pṛcchā. Not that a fashion, I have made guru, I have accepted guru, my business is finished. No, sad-dharma-pṛcchā, the disciple must be ready to ask. Sanātana Gosvāmī, he was a minister, he resigned the post. That does not mean he was silent, stopped all work. He was asking, "What I have to do?" This is sad-dharma-pṛcchā and Caitanya Mahāprabhu ordered him to come to Vṛndāvana and renovate the vṛndāvana-līlā.
So we should be very, very careful. We are implicating step by step. Padaṁ padaṁ yad vipadām (SB 10.14.58). They do not know. This material world means at every step we are creating another difficulty. Padaṁ padaṁ yad vipadām. Samāśritā ye pada-pallava-plavaṁ mahat-padam. (break) Kṛṣṇa. Bhavāmbudhir vatsa-padam. For Him the great ocean of nescience becomes just like vatsa-padam, the water containing with the hoofprints of calves. That is called vatsa-padam. And this place, padaṁ padaṁ yad vipadām. This material world, where there is danger in every step, it is not for them. It is not for them. Therefore Śrī Caitanya Mahāprabhu has warned that niṣkiñcanasya bhagavad-bhajanonmukhasya. Anyone who is desirous of rendering service, dedicates life for the service of Bhagavān, Kṛṣṇa... Kṛṣṇa demands that. Sarva-dharmān parityajya mām ekam śaraṇaṁ vraja (BG 18.66). For such person, one who has decided, "Yes, I shall fully surrender to Kṛṣṇa," for such person, niṣkiñcanasya... Surrender means he has finished his all material business. No more. No more business. That is called niṣkiñcana.
So the real purpose is... We are not talking of the sociology or politics. The example is given that we should not give freedom to the mind. That is the real purpose. If you give freedom to the mind, then mind will create so many ideas. I have practically seen in our society. As soon as one is in charge, immediately he invents something new: "This should be broken, and this should be done." Then another man comes. He breaks the same thing again. There are practical experience I have got. Unless there is control over the mind, it will dictate something new: "Do it like this." There was a Bengali poet. He also sung a song, ek ta nūtana kichu koro: "Do something new." This is mind's business. He is not satisfied with the old things. Nūtana kichu koro. So that's a very big song. Why change? The whole material world is like that. Ei nūtana kichu koro: "Do something new," and be implicated. We are not satisfied with old things. "Old order changes, yields to..." "Old order...," there is an English proverb like that, "yielding to the new."
Actually the whole thing belongs to Kṛṣṇa. Nothing belongs to anyone. Whatever you have got in possession, that is Kṛṣṇa's property. Īśāvāsyam idaṁ sarvam (ISO 1). Everything. You do..., you try to understand. The trees, the plants, the water, the land—have you produced it? Then how do you claim that it is your land, it is your country, it is your water, it is your tree? That is the wrong position. And similarly, tyāga, renouncement... What can you renounce? What you had? What is the meaning of renouncement? You had nothing. You came here in this world from the womb of your mother empty-handed, a child. Then you falsely claim: "This is my country, this is my home, this is my wife, this is my children, this is my property, this is my bank balance, this is my skyscraper building..." All these false. Because you did not brought this. You came empty-handed, and when you go, you go empty-handed. The things are there. The bank balance is there. The building is there. You cannot take anything. So what is the meaning of bhoga and tyāga? There is no meaning. Either now, neither able to enjoy, because it is not your property. If you want to enjoy other's property, then you'll be implicated in criminal offenses. And if you say others' property, "I renounce this bank, I renounce this Bank of America," when did it belong to you, that you are making renouncement? It is all lunacy.
This is a discussion between Śukadeva Gosvāmī and Mahārāja Parīkṣit. The question was that "Why people are suffering in different types of hellish condition of life, and how they can be delivered?" Parīkṣit Mahārāja heard from Śukadeva Gosvāmī that there (are) different kinds of hellish condition of life according to different types of sinful activities. So in this material world everyone is implicated or involved in some sort of sinful life. Just like in the prison house. One may be a first-class prisoner, just like sometimes big politicians, they are put into first-class prison arrangement. A second-class prisoner, a third-class prisoner, there are. But as soon as we understand this man is in the prison or prisoner, it should be understood that he's criminal. He has committed some criminal activity; therefore he is in prison. Now, you can compare between the first-class prisoner or third-class prisoner, that is another thing. But they're all prisoners. They're undergoing the duration of prison life.
The present position of the civilization, that there is no question of security, even on the lap of the mother, and what to speak of otherwise. But the business of human life is to solve the problems of life, but we have increased the problems of life. This is the civilization. Why? Because we are not taking to the process of human life. The process of human life is mentioned here: tapasya, austerity. Tapasā brahmacaryeṇa śamena damena ca (SB 6.1.13). This is the process to make solution of the problems of life. And if we do not do that, then we implicate ourself in more problems. But they do not know. They are so foolish that they do not know the problems of life, how to solve it. And here in the Śrīmad-Bhagavat, Śrīmat Śukadeva Gosvāmī has given you that "You do this." Tapasā brahmacaryeṇa: (SB 6.1.13) "Accept austerities, penance. Observe brahmācārya, celibacy. Control your mind. Control your senses, God consciousness." Dharma-jñā: "Become dhīra, sober." These are the things to be learned in human life. And if we simply, like animals, jump like dog, then what is that civilization?
But unfortunately, we are not interested in purifying, but we are interested to be more implicated by being impure. A diseased man, if he is to be cured, he must follow the rules and regulation as prescribed by the physician. And if he does not follow the rules and regulation—whatever he likes, he does—then the disease will increase. Disease will increase. We shall be careful to follow the rules and regulation. And another complaint I was hearing that we are not taking prasādam, especially the gṛhasthas. No. That is not good. You should take prasādam. Kṛṣṇa baṛo doyāmoy, koribāre jihwā jay, swa-prasād-anna dilo bhāi, sei annāmṛta pāo, rādhā-kṛṣṇa-guṇa gāo, preme ḍāko caitanya-nitāi. Kṛṣṇa baṛo doyā... Our tongue is the greatest enemy. Tā 'ra madhye jihwā ati, lobhamoy sudurmati. The tongue is the greatest enemy, and if you can control the tongue, then you can control all the senses. Otherwise tongue will dictate, "Give me this kind of food, give me this kind of food." And if you don't take prasādam in the temple, then our tongue will dictate, "Now you can prepare some nice food. Let us take it."
Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Kṛṣṇa is the Supreme Personality of Godhead. So Kṛṣṇa has very kindly agreed to come to your city, Denver city, this temple. Take advantage of it. Come daily, see Kṛṣṇa, think of Kṛṣṇa, chant Hare Kṛṣṇa, take Kṛṣṇa's prasādam, and be happy. This is our movement. We want to see that everyone is happy. That is the Vedic vision. Sarve sukhino bhavantu. This is human life. Human life means paropakāra. That is Caitanya Mahāprabhu's mission, to do others something auspicious. That is human life. The animal life means do..., "For my good, I will do harm to many others." That is animal life. So this is not life, the human life, that for our sense gratification, we are killing so many animals, we are doing so many mischievous things, we are cheating others. We can do that, but we are becoming more and more implicated. At the time of death the Yamarāja will come and take us to the hellish condition. Therefore foolish people they want to forget that there is next life. No, there is next life. We are discussing every day. Next life is there. We are every moment getting a different body. This is the scientific study. I do not know why they cannot understand. This is biology. Biology means we are, every moment we are getting a new body. This is biology.
So veda-praṇihitaḥ, this very word, is implicated with so many ideas of Vedic knowledge, but they have summarized that "Dharma means the injunctions of the Vedas." Dharmo... Veda-praṇihito dharmo hy adharmas tad viparyayaḥ, vedo nārāyaṇaḥ sākṣāt. Why Vedas should be taken so seriously? People question that "Vedas are written by some man." That's wrong. Vedas are not written by any man. Otherwise, why Vedas should be taken so seriously? Not... Not present moment. It is coming. All the ācāryas. All the ācāryas. So far we are concerned, we Indians, Hindus, we are very controlled by the ācāryas, recent ācāryas—Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī. They have accepted Vedas as supreme. Lord Caitanya accepted Vedas as the supreme. And Lord Buddha, although he is accepted as incarnation of God, still, because he did not accept Vedas, his philosophy was not accepted in India. Veda nā māniyā bauddha haila nāstika. Our principle, the Vedic principle, is that anyone who does not obey the injunctions of the Vedas, he is called nāstika, atheist. He does not believe. Veda nā māniyā bauddha haila nāstika. Caitanya Mahāprabhu's saying that "We consider the Buddhists as atheists because they do not accept the Vedic principles." But Caitanya Mahāprabhu says, vedāśraya-nāstikya-vada bauddhake adhika: "But persons who superficially says that 'We are being controlled by the Vedas,' but actually they are atheists—they do not believe in God—they are more dangerous than these Buddhists." That is the version of Caitanya Mahāprabhu.
You worship me." And he is incarnation of God. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare. He is accepted in the Vedic literature as incarnation of God, but he says that "There is no God. You worship me. You follow me," because his principle was to stop animal-killing. Sadaya-hṛdaya darśita-paśu-ghātam. God became very much compassionate. When people were too much addicted in killing animals unnecessarily, He appeared as Lord Buddha. Sadaya-hṛdaya darśita-paśu-ghātam. Paśu-ghātam. The paśu-ghātam means they were being implicated in innumerable sinful activities by this process. Therefore God wanted to... Yadā yadā hi dharmasya glānir bhavati (BG 4.7). In the name of religion, they were killing so many animals. Therefore to stop this nonsense, he appeared. And he declined to accept the Vedic principles because there was no other way to stop. If he would have accepted Vedic principles, then these animal-killers would have shown him evidences that in the Vedas there is mention of animal-killing in the sacrifice. But he wanted to stop completely animal-killing; so therefore he adopted a new type of religion. But those who were followers of Vedic religion, they did not accept because that is not religion because it is against the Vedas. These are the principles.
The knowledge is given by Bhagavān Śrī Kṛṣṇa that "Here is the solution: janma karma ca me divyaṁ yo janati tattvataḥ, tyaktvā dehaṁ punar janma naiti (BG 4.9)." The problem is punar janma, repetition of birth, and if you want to stop it, then try to understand Kṛṣṇa. Then you will be able to stop. As soon as you understand Kṛṣṇa... To understand Kṛṣṇa means even if you blindly accept, that is also beneficial. Kṛṣṇa says what He is, that He is the Supreme Lord. So you accept Him. That's all. Simply have this faith, that "Kṛṣṇa is the Supreme Personality of Godhead." That will make you sufficiently advanced. But this is very difficult for the materialistic person. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante: (BG 7.19) "After endeavoring for many, many births," bahūnāṁ janmanām ante jñānavān māṁ prapadyate, jñānavān, "who is actually wise, he surrenders to Kṛṣṇa." Otherwise, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāh: (BG 7.15) "Otherwise he remain a rascal and implicated in sinful activities, lowest of the mankind, knowledge is taken away." Na māṁ prapadyante: "He never surrenders to Kṛṣṇa."
So this is the position. And this is not at all good. It is suffering. We are purchasing suffering more and more. The laws of God or laws of nature, they are very strict. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot avoid the stringent laws of the material nature. If you violate, then you will suffer. If you follow, then you will be elevated. That is stated, vartamānaḥ anyayoḥ kālaḥ. This suffering or enjoying—there is no enjoyment-suffering, so this is past, present and future. I am suffering or enjoying in this body. Then I am manufacturing another body for the future. And that manufacturing of future depending on the influence of kāla and the material modes, sattva-guṇa, rajo-guṇa, tamo-guṇa. In this way I am implicated. That they do not know. Vartamānaḥ anyayoḥ kālaḥ guṇābhijñāpako. Those who are learned, they can understand why this man has become like this or why the animal has become this. Guna-jñāpa. Guṇa, according to guṇa. There are three guṇas, and mix it then it becomes nine, then mix it, it becomes eighty-one. Guṇa-jñāpakaḥ. It is not that every different types of body and living entities have come by chance. This is nonsense. There is no question of chance. Everything is being carried or being conducted by the three modes of material nature. Guṇa-jñāpakaḥ. Evaṁ janma anyayoḥ. As I have got this body according to guṇa, similarly, anyayoḥ, in the future we shall get different types of body according to guṇa. Evaṁ janmānyayor etad. But all these—based on dharma and adharma. The principle is dharma and adharma, our occupational duty according to modes of material nature.
So, generally we can understand from the śāstra that according to guṇa—sattva-guṇa, rajo-guṇa, tamo-guṇa—those who are in sattva-guṇa, they are going higher planetary system; rajo-guṇa, in the same platform; tamo-guṇa, going down. So the human endeavor should be how to increase the sattva-guṇa quality of the man. That is the duty of all guardians. State, king, government, everyone should. If you do not make such attempt to elevate your dependent towards the sattva-guṇa platform, simply lamenting, what will do good to you? "Our position is this, now it is uncontrollable, the things are going bad, there are problems." Yes, problem must be there. Because the aim of life should be known. They do not know. The modern civilization, they do not know what is the aim of life, how life is going on, eternally, how it is implicated, how to entangle. So many things are there, it is a great science.
So the present situation of the human civilization is very, very dark, tamasā. They want to live in the city without working for producing their food. And there are butchers, they kill innocent animals. And in the city they eat the meat, and to digest they drink and work like hogs and dogs whole day and night. This is civilization. This is not civilization. This is darkness, darkness of life. So we are in the darkness of life at the present moment because it is Kali-yuga, and... The system is always there so long the material world is there and the living entities are fallen in this material world. So they are implicated more or less. So in the Satya-yuga, Tretā-yuga, Dvāpara-yuga, they were not so implicated as they are implicated at this moment, Kali-yuga, because the age of misunderstanding... And the duration of age is also very short. Prāyeṇa alpa āyuṣaḥ. In this age people are living not very long. Although the limit is hundred years, nobody is living hundred years. It is reduced, reduced, more and more. In the Kali-yuga the memory will be reduced, the duration of life will be reduced, the strength of the body will be reduced, people's sense of mercifulness will be reduced. In this way there are eight items mentioned in the Śrīmad-Bhāgavatam, it will be reduced.
So there are dangers in this material world. It is very dangerous place, padaṁ padaṁ yad vipadām (SB 10.14.58), every step, not only spiritually, materially also. Suppose you are out of this temple, there is every chance you may be dashed by a motorcar and die. So it is dangerous. Padaṁ padaṁ yad vipadām. So our motive of life should be how to get out of this dangerous position of life. How to get out of it, that should be the aim, not that to become more and more implicated in with this dangerous situation of life. That is not intelligence. The intelligence is how to get out of it. That is this movement, Kṛṣṇa consciousness movement, how to get out of this dangerous position and go back to home, back to Godhead—this is the mission. It is not that by spiritual advancement one gets material facilities to increase the income and increase the standard of sense enjoyment. This is karma-kāṇḍīya-vicāra karma, to get the resultant action of our fruitive activities. And that is not very... They are called mūḍha. Those who are engaged in karma-kāṇḍīya entanglement, they are called mūḍha. Śrīla Viśvanātha Cakravartī Ṭhākura has commented on the word mūḍha described in the Śrīmad Bhagavad-gītā. The mūḍha means karmīs. Karmīs, they work day, day and night, very hard. What is their aim? The aim is sense gratification. That is done by animals like dogs and hogs and asses. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is the recommendation, that this life, human life, ayaṁ deha, nṛloke, in this Everyone has got a material body, but one who has got a material body in the human society, nṛloke Kaṣṭān kāmān na arhati. To work so hard simply to satisfy the senses is not desirable.
So Bhagavad-gītā means kṛṣṇa-kathā, what Kṛṣṇa has said. And Śrīmad Bhāgavatam is also kṛṣṇa-kathā because everything said about Kṛṣṇa. So we don't We should not indulge in grāmya-kathā. That will mislead us. And if we do not indulge in grāmya-kathā, but if we make advancement on Kṛṣṇa-kathā, then we are always situated on transcendental position. We are no more affected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). So we should stick to this principle. Then we shall be saved. Otherwise, either I become man or woman, we are all condemned because we are implicated with grāmya-kathā.
So grāmya-kathā should be avoided. The temple is specially meant for Kṛṣṇa-kathā. Here there is no other business than Kṛṣṇa. Therefore a temple is always transcendental, nirguṇa. Nirguṇa. If you live in the forest, that is sattva-guṇa. If you live in the city, that is rajo-guṇa. And if you live in the brothel or liquor house or gambling house, that is tamo-guṇa. But if you live in the temple, that is nirguṇa. Traiguṇya-viṣaya-vedā nistraiguṇyo bhavārjuna. This is advice of Kṛṣṇa. The whole world is complicated with the three modes of material nature, and you have to become above this material nature. Nistraiguṇyo bhavārjuna. So nistraiguṇya, how you can become? Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Who... (end)
Otherwise everyone would have been very rich man. Everyone is trying, whole day and night working. Does it mean that everyone is becoming Birla and like that? No. That is not possible. You can get only what is destined to you, not more than that. You cannot get more than that. Therefore śāstra says, tasyaiva hetoḥ prayeteta kovido. Tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ (1.5.18). We are, by the impelling of the material nature—prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)—we are wandering throughout the whole universe in different types of bodies, in different planets, but we are not getting released. Therefore our only business is to get released from this repetition of birth and death. Śāstra... Tapo... Tasyaiva hetoḥ prayeteta kovido. You have become the inhabitants of the higher planets, and you have become an ant, a small insect. This is going on. But you haven't got that release. Now you have got sense; you are human being. Tapo divyam (SB 5.5.1). Now you engage yourself in that tapasya. Yajña-dāna-tapaḥ-kriya na tyājyaṁ kāryam eva tat. Yajña, dāna and tapasya. Kṛṣṇa says, "These things are not to be given up." That is human civilization. Yajña-dāna-tapaḥ-kriya na tyājyaṁ kāryam eva tat: "It must be done." So if we do not do that, then you are not human being. We are not... We are losing the chance of becoming purified, and again implicated in the cycle of birth and death.
This is the conclusion, that etāvatālam agha-nirharaṇāya puṁsāṁ saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Therefore Yamarāja is recommending that by our fruitive activities we are implicated in so many sinful reaction of life, so saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Not only the chanting of Hare Kṛṣṇa mantra is called saṅkīrtana of the holy name of the Lord, but here it is said, guṇa-karma-nāmnām. Saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Not that when you read Kṛṣṇa, the book which is full of Kṛṣṇa's activities... That is also saṅkīrtana. That is also saṅkīrtana. Saṅkīrtana does not mean simply chanting the holy name of Kṛṣṇa. Saṅkīrtana means you discuss Kṛṣṇa's activities, that is also saṅkīrtana. That is not different from saṅkīrtana. It is clearly stated here that bhagavato guṇa-karma-nāmnām. Nāma means name, and guṇa means quality, and karma means activities. That is not ordinary karma. Just like when we read Kṛṣṇa book, Kṛṣṇa is killing so many demons, He is kidnapping somebody, He is... So many things. It appears just like ordinary, I mean to say, malpractices in the material world. It appears like that. "So what is this God? He is killing so many persons, He is kidnapping some woman. What is this God?" they may say. But they do not know that that is also transcendental. That is as pure as chanting Hare Kṛṣṇa mantra. It is as pure as. Otherwise, what interest we have got to read Bhagavad-gītā? It is in the battlefield. Senayor ubhayor madhye. Combination of two parties, soldiers, and they are fighting, they are killing.
So we do not know subtle laws of nature, subtle laws of God, how things are happening, how things are going on. And without knowing these facts, our human life is spoiled. So the Kṛṣṇa consciousness movement is trying to convince, educate people the value of life, how the process of living conditions are going on. Not we have manufactured all this. It is received from the Vedas. Vedas means the book of knowledge. Veda means knowledge. Vetti veda vido jñāne. Jñāna means knowledge. So human life is meant for taking knowledge, jñāna. Jñāna-vairāgya. So vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam (SB 1.2.7). When we understand... We are now implicated in so many sinful life, and we have to reap the result. We have to suffer for it in dehāntara-prāptiḥ (BG 2.13). We are not going to die. Na hanyate hanyamāne śarīre (BG 2.20). It is not that everything... The atheists thinks like that—"When this body is finished, everything is finished." That is not the fact. There were atheists in India also. They say, bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet, yāvaj jīvet sukhaṁ jīvet. That is the atheistic theory, actually, that we are not, I mean to say, this, subjected to death. Na jāyate na mriyate vā. We are not subjected. This... We are simply changing the dress, this body. But as soul, I am eternal, you are eternal, and on account of our uncontrolled senses, unbridled senses, we are changing different types of body. Suppose I am now human being, I am enjoying life very nicely, but if, next life, I become a dog, street dog, we can see how miserable life it is. Or even I become a very powerful, strong animal, a tiger or a lion, there is still... It is miserable life. Miserable life. So long we shall be in the material world, changing different bodies, it is miserable. Kleśada āsa dehaḥ. Any body, it is kleśada, painful, miserable.
This is the position. Independently doing everything, irresponsibly doing everything, do not care for sinful activities. This is implication. Entanglement. Therefore Bhagavān says in the Bhagavad-gītā: yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). If you do not act for yajña... Yajña means to please the Supreme Personality of Godhead, that is called yajña. (aside:) What is that exercise? So, yajñarthat karmano 'nyatra loko 'yam karma bandhanaḥ (BG 3.9). The, here Prahlāda Mahārāja says yajña means to please the Supreme Personality of Godhead. Therefore varṇāśrama-dharma, according to Vedic civilization.
So if one is simply attached to these pains and pleasures of material skin and bone, then how he can be free from the material condition of life? Therefore Prahlāda Mahārāja is describing. It has to be... Prahlāda Mahārāja's proposal is that spiritual life should begin from very childhood, kaumāram ācaret prājño dharmān bhagavatān. Otherwise that attachment will continue, and you'll never be able to give up this attachment, and the spiritual..., material condition of life, the accepting one body, bhūtvā bhūtvā pralīyate (BG 8.19), accepting one body and accepting another body, this will continue. But the real business of human life is to end this materialistic way of life, that die and again take another..., janma, janma-mṛtyu-jarā-vyādhi (BG 13.9), to be implicated in these four things. Then our suffering will never end. This is spiritual life. Spiritual life means to end the sufferings of material existence. That is Prahlāda... Dharmān bhagavat..., durlabhaṁ mānuṣaṁ janma.
Now, that does not mean that Prahlāda Mahārāja is recommending to neglect the, this family life or society and... No. He was family man. Prahlāda Mahārāja was a great king. He was ruling over. So it is not the question of neglect. But we must know that if we become more and more entangled in these affairs, then our real business will be lost. Our real business is how to get out of this entanglement, not to be more and more, I mean to say, implicated in this entanglement. That should be the point of view: to make the best use of a bad bargain. That should be the philosophy of life. We are put into this material existential condition, and we have to get out. But at the same time, so far, so long this material body is there, we have to maintain it also. Just like... The example is very nice. We can cite that you have to go to some place, and you have got a car. You have to take care of the car so far it can carry you to your destination, not that you simply take care of your car and you forget your destination and your own body. This is not your business. Similarly, we have to carry on our business.
So "I think," tat sādhu manye-sādhu means honest, very good, very nice—"that is very nice." What is that? Dehināṁ: "For the entities who have accepted this material body..." He is speaking universally. Not for himself or for his father, but he was speaking generally for everybody. Everybody. Anyone. Dehināṁ. Dehi means this body. We are different from this body. We have several times discussed this point. So in Sanskrit word there are two implications in the understanding of our existence. One is deha. Deha means this body. And dehi means the proprietor of this body. I am the proprietor of my body, you are the proprietor of your body. So Prahlāda Mahārāja says, "For all the proprietors of the body"—that means for everyone who has accepted this material body, all living entities—"that is the best thing." What is that? Sadā samudvigna-dhiyṁ. And anyone who has accepted this material body, his symptom is that he is full of anxieties. This is the disease. To get this body, material body, means to remain always full of anxieties. Either you become the first-class, I mean to say, executive head, President Johnson, or an ordinary man in the Bowery Street—everyone is full of anxiety. Not only human society but also bird society, beast society—everyone. Anyone who has got this material body, he's full of anxiety. But we want to get free from anxieties. That is our aspiration.
So fortunately, one of our students, he has taken a very large tract of land in West Virginia to develop a society like that, that simple life, eat simple things, grains, vegetables, fruits, milk, and save your time for advancing in Kṛṣṇa consciousness. Don't be implicated in the ugra-karma. Modern civilization is implicated in ugra-karma—vast machinery, everything complicated. The government complicated, the society complicated, economics rule complicated, foreign exchange complicated. Everything has become complicated. So Narottama dāsa Ṭhākura has sung very nice song. Satsaṅga chāri kainu asatye vilās, ei kāraṇe lāgila more karma bandha-phāṅsa. Because we have given up Kṛṣṇa consciousness, therefore we have been entangled in the different varieties of material activities. Now we have to simplify it. The Kṛṣṇa consciousness movement is to simplify, to save the valuable life, to save the time of valuable life. This human form of life is very valuable. Bahūnāṁ janmanām ante (BG 7.19). After many, many births we have got this important life. So we have to save our time to utilize it for Kṛṣṇa consciousness. That should... So far we have got this material body, we want to maintain it. The body and souls live together. That is all right. For that, Kṛṣṇa has given every chance. Anywhere you sit down, you have got land and cow. You produce something and cow's milk. That is sufficient for maintenance. So let us try to make an attempt to organize a New Vrindaban scheme, and I shall request all my students to develop this idea and show a good example to this Western part of the world where people are always engaged in ugra-karma, asuric-karma. Things are becoming very implicated, complicated.
Nectar of Devotion Lectures
Pradyumna: "In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further suffering for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, or if one is born in a low and degraded family, or if one is uneducated or very ugly."
Prabhupāda: Hmmm. So the soul is within this body, encaged. Dehino 'smin yathā dehe (BG 2.13). Due to ignorance, he is committing... Say, for, in our eating process, we are eating so many things out of ignorance which we should not eat, and creating the sinful reaction. Nānā yoni bhraman kare, kadarya bhakṣaṇa kare. Narottama dāsa Ṭhākura says things which are not eatables, we eat, and we circumambulate various types of body. Nānā yoni bhraman kare, kadarya bhakṣaṇa kare. Just like the hog is eating stool, kadarya, a very abominable thing, but it is eating. Similarly, many other forms of body. You are eating very abominable things on account of your particular type of body, and this is due to ignorance. And this ignorance is our greatest enemy. The human form of life is meant for acquiring knowledge, not to keep one in ignorance. Tamasi mā jyotir gamaḥ. That is the Vedic injunction. "Don't keep yourself in darkness," darkness of ignorance. But jyotir gamaḥ: "Go to the light." That is the Vedic injunction.
Prabhupāda: Sādhana-bhakti, rāga-bhakti, prema-bhakti—these three divisions. So first of all we have to accept sādhana-bhakti. Means practicing. Go on.
Devotee: "Every living entity under the spell of material energy is known to be in an abnormal condition of madness. In the Śrīmad-Bhāgavatam it is said, 'Generally the conditioned soul is mad because he is always engaged in activities which are the causes of bondage and suffering.' Spirit soul in its original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means actions which should not be done. Therefore we must practice sādhana-bhakti—which means to offer maṅgala-ārātrika (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one to become cured of madness. As a man's mental disease is cured by the direction of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion."
Prabhupāda: Anyone who is not in Kṛṣṇa consciousness is to be taken as crazy, or mad.
- piśācī pāile yena mati-cchanna haya
- māyā-grasta jīvera se dāsa upajaya
Just like when a man becomes ghostly haunted, he does something abnormal. He cannot recognize his own men. He calls his father by ill names. So many disturbances. So nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). They are so mad that they are engaged only in sinful activities. There are three karmas: karma, akarma, vikarma. Karma does not mean whatever you like you can do. No. Karma means prescribed duties. Janma karma, uh, guṇa karma. As you are under the spell of certain material modes of nature... Someone is under the modes of goodness, his karma will be different from the person who is under the spell of the modes of ignorance. That will be decided by the teacher, or by the ācāryas.
Pradyumna: "Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means actions which should not be done. Therefore we must practice sādhana-bhakti, which means to offer maṅgala-ārātrika (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one to become cured of madness. As a man's mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion."
Prabhupāda: So, as they are mentioned, the first principle is that every devotee must try to rise early in the morning. That is first business. This practice should be done first. No one should sleep more than six hours. Or, if you want to, sleep more... But you must rise in early in the morning. At four o'clock, attend the ārātrika, maṅgala-ārātrika. Maṅgala-ārātrika means auspicious beginning of your day. If you stand before maṅgala-ārātrika... In Vṛndāvana you see now, every temple, as soon as there is four o'clock, the ding-dong bell immediately begins. People can rise early in the morning, take bath in the Yamunā and visit the Deities in the temple. There is no necessity of passing M.A. examination, taking B.A. degree for devotional service. Simply you have to follow the regulative principles. Then automatically you'll become spiritualized. Very simple method. Vṛndāvana is specially meant for that purpose. Why people come to Vṛndāvana? To take the advantage. Here the atmosphere is surcharged with devotional service. We should take advantage of it. This is called sādhana-bhakti. Sādhana. Sādhana-bhakti means we have to practice it. And it does not require much education. It does not depend on your riches, that you have to become a very rich man to follow the regulative principles, rise early in the morning. Anyone can rise ea... It is simply a practice. You can take bath in the Yamunā. It is simply practice. You can visit the temples early in the morning. It is simply practice. So this is called sādhana-bhakti, practicing.
"When one is freed from material anxieties..." This is the process. Therefore we have started this society. People may take advantage of it, and he becomes free from all anxieties. Simply Kṛṣṇa consciousness will make him anxiety-less. Otherwise there is no question. Because anxiety means asad-grahāt. Prahlāda Mahārāja says, sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Those who are materially inclined, asat, sad gamaḥ, asato mā. That is the Vedic injunction. Don't keep yourself in the asad. Asad means material, "which will not exist." That is called material. Sad-gamaḥ. And sat means which is spiritual. So, so long one is in asat, asat grahāt, implicated, involved in material things, there is no question of... Therefore viṣaya... Caitanya Mahāprabhu has warned us not to be involved in viṣaya. Viṣaya means material things, money, woman. They are called viṣaya. So Caitanya Mahāprabhu has taught us by His practical behavior that... Mahārāja Pratāparudra, he was a great devotee and serving Caitanya Mahāprabhu in every way. But when he wanted to see Him, Caitanya Mahāprabhu, He denied: "No, no, no. I cannot see a king. I cannot see." So His personal devotees, Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya, very confidential devotees, they requested, "Sir, he's a great devotee. He serves You in so many ways." "Yes, I know that, but because he's king, I cannot see him. Because he's king, I cannot see him."
Sri Caitanya-caritamrta Lectures
You can sit down there. You are sleeping. Don't sleep. Don't show that sleeping. Go there. So this is the darkness. And Śrī Caitanya Mahāprabhu appeared to drive away this darkness—same Kṛṣṇa, the same Kṛṣṇa. There is no difference between Kṛṣṇa's preaching and Lord Caitanya Mahāprabhu's preaching. There is no difference. The difference is that Kṛṣṇa, as the Supreme Personality of Godhead, He is demanding that "You rascal, you surrender unto Me. You are suffering so much. You are rascal. I am your father. I want to see you happy; therefore I have come. Surrender unto Me. I shall give you all protection." Ahaṁ tvāṁ sarva-pāpebhyo (BG 18.66). "You are suffering on account of your duṣkṛti, all sinful activities. Whatever you are doing, all sinful activities." Except Kṛṣṇa consciousness activities, whatever you do, that is sinful activity. But they have been summarized into four principles. The whole sinful activities of the world, they have been summarized in four lines: no illicit sex, no meat-eating, no gambling, no intoxication. This is the summary. But otherwise, of these activities there are many, many branches. But if you cut the root of sinful activities—this illicit sex and gambling and meat-eating—then generally, automatically other sinful activities will go. Therefore we who are propagating Kṛṣṇa consciousness movement, we are just requesting that you give up this sinful life. Otherwise you will be implicated again.
What is that implication? Implication is that your sinful life will get you next body which is also sinful. And again you suffer. Suffering there is. As soon as you get material body, there is suffering. It may be a king's body or it may be a cobbler's body, it doesn't matter, the suffering is there. But because these people are māyayāpahṛta-jñānā, they are accepting suffering as pleasure. This is called māyā. He's suffering, but he is thinking it is a good pleasure. Just like the pig. He's eating stool, and he's thinking he's enjoying life. This is called ignorant. He does not know that he's suffering. Māyā has given his body to suffer, but even in the pig's body, he's thinking that is enjoying life. This is called māyā. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). This is called illusion. Illusion. Everyone in this material world, they are suffering in different grades. Just like in the prison house there are different grades of prisoner: first class, second class, third class. But if the first-class prisoner thinks they are enjoying life, that is ignorance. He should know that he's in the prison house. In the prison house where is there enjoyment? It is all suffering. Maybe first-class suffering, (laughter) but it is suffering. So they are all in the darkness, and Caitanya Mahāprabhu and Nityānanda Prabhu appeared to dissipate, tamo-nudau, to dissipate this darkness of the whole human society. That is Their kindness. They are...
So Nityānanda Prabhu, being prakāśā, He is manifesting Caitanya Mahāprabhu. He's canvassing the same thing. Caitanya Mahāprabhu is canvassing to accept Kṛṣṇa consciousness, and to accept Kṛṣṇa consciousness through the mercy of Caitanya Mahāprabhu, Nityānanda Prabhu and Their other assistants is easier, easier.
There are other necessities for those who are not devotees. Those necessities are dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). Generally, in the material world everyone has necessity of gratifying his senses. So sometimes, under the cover of religiosity, they want to satisfy senses. The same thing... Just like one goes to church or temple to mitigate some material necessities. Just like the Christians go to the church for meeting the problems of bread; similarly, the Hindus or the Muslim, everyone goes to church, temple or mosque to pray something material: "God, I am very distressed. Kindly get me relief from this distressed condition." Or "God, I am in need of money, I am very poor. Kindly give me some money." Or any other, "I am now implicated in war." Just like Churchill, he introduced that everyone should go and pray for victory. So England was also praying for victory, and Germany was also praying for victory. So (chuckles) God is perplexed. (laughter) The thief is praying to God that "This night, I may steal without any hindrances." And the householder is praying, "My Lord, thief may not come here and steal my goods." And God has to adjust everything. So just imagine how much busy is God. There are millions and trillions of living entities. Each one of them, if they are at all interested in God—not all—so they are praying. Everyone is praying, "God, give me this benediction. Give me this benediction." So this is not pure devotional service. For some material profit, one should not become a religious person or devotee of God. Of course, it is better than the person who is not at all interested in God. That is stated in the Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Unless one is pious, he cannot approach God.
So we do not know. We are doing irresponsibly. Therefore Sanātana Gosvāmī has gone to his spiritual master, he's asking this... This is also common, also very grave questions, that "In this material world, I do not want so many things, but they are enforced upon me. Why?" This is human life, to inquire why. Not to... The modern theory is struggle for existence. There are troubles, and you try to save yourself, and survival of the fittest. But nobody is fit, nobody survives. Nobody wants death, but we are talking of survival. Who can escape death? There is no possibility. So there are so many slogans, but actually there is no remedy. There is remedy, but we do not know. That is the defect of modern civilization. There is remedy. Otherwise why we are talking this śāstra? Why Sanātana Gosvāmī is putting this question? Just to get the solution from the spiritual master. Otherwise there was no need of putting these questions, that "What is my position? Why these threefold miseries always give me trouble? Why I die? Why I become old? Why I become diseased? Why I have to take birth?" They are simply struggle for existence, that here is a child, and the child-bearing is very troublesome, and if I give birth to a child... The mother is killing. This is going on. But that means she is implicating herself again in another way of life. This is going on.
Therefore guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). So he becomes more and more inquisitive to understand what is sad-dharma. So sad-dharmasyāvabodhāya. If one is actually serious, nirbandhinī matiḥ... Nirbandhinī matiḥ means with firm conviction that "In this life I shall be fully Kṛṣṇa conscious, I shall understand fully Kṛṣṇa." In this way if we have got firm determination, then Kṛṣṇa will help. That is, Caitanya Mahāprabhu said, sidhyaty eṣām abhīpsitaḥ. If one is actually eager to understand his position and his goal of life, then Kṛṣṇa will help. We require determination. That is wanted. Laulyam ekaṁ mūlyam. Laulyam, to advance in spiritual consciousness or Kṛṣṇa consciousness, the value is only strong eagerness, laulyam, that "I must finish this business in this life, to understand Kṛṣṇa." There are many śāstric references. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te. Simply we should be very seriously eager. Then very soon, acirād eva sidhyaty abhīpsitaḥ, immediately... If not immediately... We should patiently. Simply we should be very, very eager. Tatra laulyam ekaṁ mūlyam. Laulyam means very greediness or... We can say, "How I shall approach Kṛṣṇa?" This greediness required, not greediness for sense gratification. Then we shall be implicated more and more.
Sri Isopanisad Lectures
So if I do not change for the better, then my life is very risky. Suppose a healthy man, if he is in the society of contamination, is it not his life is very risky? He may be contaminated and infected by disease any moment. So this ignorance should be dissipated. Here it is said that such a devotee can properly discharge his duty of human life. Those who do not do so are eating only sins. Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma-kāraṇāt (BG 3.13). Anyone who is cooking for himself... The difference of cooking here in this temple and in ordinary house is that in ordinary house they're cooking sins. The cooking, it appears that the same, "These people are also cooking," but this cooking and that cooking is different. Here there is no sin, because it is being cooked for Kṛṣṇa. Yajñārthe. Yajñārthe karmaṇo 'nyatra. Beyond this field of activities, Kṛṣṇa consciousness, everything with the laws of nature. Generally, you are being implicated in sinful activities, generally. And those who are little more cautious, they avoid sinful activities, they are pious activities. But even there is pious activities, he is implicated. This I have explained several times, that if a man is pious, he has to take his birth in rich family, janmaiśvarya-śruta (SB 1.8.26), in very aristocratic family, rich family. He may become next life very learned scholar, very beautiful. These are the results of pious activities. But pious or impious, you have to enter into the womb of some mother. That tribulation is very severe. That we have forgotten. That we have forgotten. Either you take birth in a very rich family, aristocratic family, or you take birth in the animal womb, so the pangs of birth, death, disease and old age will continue.
Contaminated, conditioned soul, their senses are imperfect. They cannot see things as they are. Simply they theorize, "It may be like that." So much they can say. So "It may be like that," that is no knowledge. Knowledge definite. There is no mistake. Conditioned souls, they commit mistake, they are illusioned, they cheat... Cheating means one who does not understand what is Bhagavad-gītā but he is writing commentary on Bhagavad-gītā. This is cheating, cheating the public. Somebody has got some name, a scholar, and he takes advantage of the popularity of Bhagavad-gītā, and he writes some comment. And they claim that anyone can give his own opinion. But that is not the process. You cannot give any opinion. Suppose I am a preacher of Kṛṣṇa consciousness. How I can give opinion on medical science? That is ludicrous. I can give opinion in my jurisdiction—that's all right—but if somebody asks me opinion about some medical treatment or some legal implication, so what can I do? Similarly, tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti tad jñānam
- jñāninas tattva-darśinaḥ
- (BG 4.34)
Tattva-darśinaḥ means one who has seen, one who has realized the Absolute Truth. So you have to go there.
Festival Lectures
This idea of laws in nature necessarily implies the existence of the lawmaker. And this can be demonstrated very easily in many, many ways. We'll take the law of gravity again. If some object in nature which has no consciousness behaves in a regulated manner, then it's obvious that it's under the control of a law. We call it a law. For example, if an apple drops from a tree, the apple is obeying the law of gravity. The apple does not know the law of gravity; therefore that law is being enforced by some superior entity. In our dealings in society, people know laws. Still, they don't obey them. They have to be forced to obey the laws, and still, people disobey the law. But the laws of nature are so perfectly enforced that nobody can disobey. Just a little thought will make this a little bit more clear to anyone. So there are twofold implications, namely the law proceeds from lawmaker, law enforcement proceeds from law enforcer. Man has tried so hard to establish law and order. Law and order is already there in this existence which he's now facing. I think that we don't need to consider any more on these points just now. The main point or the main information which we're considering now is that by understanding Kṛṣṇa's existence, understanding Kṛṣṇa's appearance before the perception of ourselves, that we can terminate this material existence which we now face. This life we're now conscious of through these bodies which were born... Now these bodies were very small. They develop into impressive size. The bodies will dwindle and the bodies will be gone ultimately, lost. But all these living entities here in the room will go on existing. This process of birth and death we should understand. And we should especially understand how Kṛṣṇa appears before us who are trapped by birth and death. If we understand that Kṛṣṇa's appearance is not like ours, because He's perfect and because He's appearing for our benefit, then we may be able to reach out and grab hold of the lifeline that can... (break) ...of our own suicidal bogs.
So there is a disciplic succession. And the ācāryas, they're authorities. Our process of knowledge is very simple. We take it from the authority. We don't speculate. Speculation will not help us to come to the real knowledge. Just like when we are in difficulty, in legal implication, we go to some authority, lawyer. When we are diseased we go to a physician, the authority. There is no use, speculation. Suppose I am in difficulty in some legal implication. I simply speculate, "I shall be free in this way and that way." That will not help. We have to go to the lawyer who knows things, and he gives us instruction that "You do like this; then you'll be free." Similarly, when we are diseased, if I speculate at home that "My disease will be cured in this way and that way," no. That is useless. You go to an authorized physician, and he will give you a nice prescription, and you'll be cured. That is the process of knowledge. But in the modern age people think that "I am free, I am independent, and I can make my own solution." That is rascaldom. That's not good. So Arjuna, when he was talking with Kṛṣṇa as friend, but when he saw that there was no solution talking like this, he surrendered to Kṛṣṇa. He said, śiṣyas te 'ham, aham: (BG 2.7) "Myself, I surrender unto You as Your disciple." Śiṣyas te 'haṁ śādhi māṁ prapannam. Prapannam means surrender. So that is the Vedic injunction, that if you want to know transcendental knowledge or science... "Transcendental" means beyond the scope of your direct perception.
One who is in ignorance, without any knowledge of the spirit soul and identifying with this body and trying to enjoy life, he is implicated. Implicated. Life after life we change and enjoy in different ways. What (is) the enjoyment? The enjoyment is eating, sleeping, sex, and defense. So either you become one little insect or you become Brahmā, the same enjoyment in different forms. Therefore punaḥ punaś carvita-carvaṇānām (SB 7.5.30), repeating the same process-eating, sleeping, mating, and defending. But there is a life eternal which is not this eating-sleeping but another enjoyment, ānanda-cinmaya-rasa. We can get it. So therefore in this life we should understand, we should be little sober, that this is our diseased condition. I am eternal. Na hanyate hanyamāne śarīre (BG 2.20). Why I am put into this condition of birth, death, old age, and disease. This is my disease. This is not healthy condition. So one who is sober, dhīra, he understands that "This is my tuberculosis disease state." We should restrict all the so-called material happiness and prepare for the spiritual life, eternal life That is a human consciousness. Otherwise you are in darkness, mūḍha. Duṣkṛtina, mūḍha, narādhama. Life is lost. So Kṛṣṇa has so many līlās, activities. Kṛṣṇa is not different from His activities, He is absolute. So these are the occasions we can hear about His activities. We are benefited.
Initiation Lectures
Anyway, if you realize yourself that you are not... That brahma-bhūtaḥ means simply to understand that I am not the material body. To be convinced firmly with all reasons and argument, firmly conviction, this is called faith. Faith is not flickering. One must be firmly convinced. So then you immediately become joyful. Just like if you are implicated with some undesirable affairs and if you, some way or other, your lawyer advises, "Oh, you are free from this implication. The law does not bind you," just like you feel pleasure, "Oh, I'm not in this implication?" "Yes," similarly, as soon as one is convinced that "I am not this material body," then immediately he becomes joyful. Brahma-bhūtaḥ prasannātmā na śocati (BG 18.54). And what is that joyfulness? There is no lamentation and there is no hankering. If you have hankering, then you are not joyful. If you have lamentation, there is no hankering. If you have hankering, then you are not joyful. If you have lamentation, then you are not joyful. These are the signs. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. And if you are actually self-realized soul, in the light of God, then your treatment will be equal to all living entities. Not that "He is animal, he is man, he is black, he is white, he's this, he's Indian, he's American, he's Chinese." No. Samaḥ sarveṣu bhūteṣu. Everyone is spirit soul, son of God, part and parcel of God. This realization. Prasannātmā. He has no enemy. He becomes enemyless immediately, because he sees everyone part and parcel of God, everything energy of God, everything belongs to God, everything enjoyable by God, by Kṛṣṇa. In this way he sees in everything Kṛṣṇa, and nothing else. Prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu... (BG 18.54). That is the beginning of Kṛṣṇa consciousness. Mad-bhaktiṁ labhate parām. Parām. That is transcendental situation of Kṛṣṇa consciousness.
General Lectures
God, Kṛṣṇa, He's the original person because from the original father, you can take, from whom everyone has come. Therefore He's the oldest. Advaitam acyutam anādim ādyam. Ādyam means the original person. Man is made after God; therefore God is original person. So that person ādyam, acyutam, anādim, nava-yauvanaṁ ca. Nava-yauvanaṁ ca means He is always a young man. Just like you are all young men, attractive. Young life is attractive. So that youthful age is always in the spiritual world. And as the youthful means joyful life, ānandamayo 'bhyāsāt... (Vedānta-sūtra 1.1.12). All young boys and young girls, they are after joyfulness, but they are being frustrated in this material world. That is the inebriety. The spiritual world means these things are there, but without any inebriety. Here we love. A boy loves a girl; a girl loves... But they are frustrated. After few days it is broken. Or if it is married, then again there is divorce. He finds another husband; she finds out another... Like that. These things are not there. Rādhā-Kṛṣṇa, the love of Rādhā and Kṛṣṇa is never broken. Never broken. That is the significance of the spiritual... They are eternally enjoying the loving affairs. And if you qualify yourself, then you leave this material world, this interaction of the modes of material nature, and be implicated in such things and you become free, that is Kṛṣṇa consciousness. It is very nice. Try to understand Kṛṣṇa consciousness. As soon as you become Kṛṣṇa conscious perfectly, you are no longer living in this material world. You are in the spiritual world.
So from the cows, the milk. And from the milk we can make hundreds of vitaminous foodstuff, hundreds. They're all palatable. So such a nice animal, faithful, peaceful, and beneficial. After taking milk from it, if we kill, does it look very well? Even after the death, the cows supply the skin for your shoes. It is so beneficial. You see. Even after death. While living, he gives you nice milk. You cannot reject milk from the human society. As soon as there is a child born, milk immediately required. Old man, milk is life. Diseased person, milk is life. Invalid, milk is life. So therefore Kṛṣṇa is teaching by His practical demonstration how He loves this innocent animal, cow. So human society should develop brahminical culture on the basis of protecting cows. The brāhmaṇa cannot take any other food except it is made of milk preparation. That develops the finer tissues of the brain. You can understand in subtle matters, in philosophy, in spiritual science. Just like in a scientific college, not ordinary man can understand the scientific intricacies. They require some preliminary qualification to enter into the scientific college. They require some preliminary qualification to enter into the law college, in the postgraduate classes. Similarly, to understand the subtle or finer implications of spiritual science, one has to become brāhmaṇa. Without becoming brāhmaṇa it is not possible.
The purport is that those who are vegetarian, they are thinking that "We are better than the nonvegetarian." But it is not the fact. Either you eat vegetables or nonvegetable, you are liable to be punished because you are accepting something without offering to the supplier. That is the law. We must acknowledge at least that "This foodstuff is supplied by the Supreme Lord, and we are obliged to Him." In Christian Bible also, they pray, "O God, give us our daily bread." So one should accept that it is supplied by God. So if one does not even accept this obligation, then he is sinful, certainly. So, yajñarthāt karmaṇo 'nyatra. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. One who offers sacrifice and then he takes foodstuff, then he becomes freed from the sinful activities. In the eating there is sinful activity also. But bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt: (BG 3.13) anyone who is simply cooking for himself, he is simply eating sins. These are the statements of Bhagavad-gītā. Therefore it is our duty to offer foodstuff to the Lord and then take it: "My Lord, You have supplied so nice foodstuff for my maintaining my life, so You first of all taste it, and then I shall eat it." It is very nice. This is Kṛṣṇa consciousness. This is Kṛṣṇa consciousness. Kṛṣṇa is not going to take your foodstuff. But simply if you think like that, then you become freed from the implication of sinful activities.
So this is ācāryopāsanā, by reading their books, nana-śāstra-vicaraṇaika-nipunau sad-dharma-samsthapakau. Why studying so many books? For the sake of establishing real religious life. Sad-dharma. There are two kinds of dharmas, religious, religions: pravṛtti-mārga, nivṛtti-mārga. Pravṛtti-mārga means materialism, and nivṛtti-mārga means spiritualism. Pravṛtti means because we had intention to enjoy this material world, therefore we have given this material body by the energy of Kṛṣṇa, prakṛteḥ kriyamāṇāni (BG 3.27), by the..., for associating with this material world. We are spirit soul. We have been given this chance to associate with the material world, this material, which is called... So there is still the rules and regulation. You associate, you enjoy this material world under this instruction, then you'll not be fallen. You'll not be implicated. That's śāstra. Śāstra gives you codes. Just like when I immigrated in this land, they gave me one paper, welcome, and some immigration rules. That is śāstra. Similarly, the Vedas means the rules and regulation which following they'll very happily live in this material world. Material world is not required by me or you. We are spirit soul. We have no business in the material world. Just like we are living entities of the land. We have no business with the water. But if anyone wants to cross over the sea, he must have a well-built ship to cross over.
Our misfortune is, as it is said, (Hindi). We have kicked out our own culture; now we are trying to develop another culture from other spheres of the world. So you can do that—there is no objection—but don't forget your original culture, Kṛṣṇa consciousness, which was taught by Kṛṣṇa Himself five thousand years ago in the Bhagavad-gītā, man-manā bhava mad-bhakta mad-yājī māṁ namaskuru: "Always think of Me, always worship Me, always offer your respect unto Me, then you will come back to home, back to Godhead." Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Just try to surrender unto Me only," mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. Our sufferings are due to our sinful activities. We cannot surpass the vigilance of material nature by committing or by executing sinful life. That is not possible. Therefore in our movement we ask everybody, especially our serious students, to refrain from four kinds of sinful activities: illicit sex life, intoxication, gambling and meat-eating. These are the pillars of sinful life. If you think that you are enjoying life by indulging in these four kinds of sense gratification, that means you are implicating yourself. The chance of human body which you have got now to develop Kṛṣṇa consciousness, if you misuse it and indulge in sinful life, then next life is waiting as cats and dogs. That is nature's law. But if we forget the nature's law, if you simply become puffed-up by false education, that is another thing. You can do that. But real fact is this: vāsāṁsi jīrṇāni yathā vihāya (BG 2.22).
You make your choice: either you go to the university or you go to the prison house. It is your choice. Just like government opens some liquor shop, gives license. That does not mean that government is encouraging drinking. The liquor shop is there. Those who are drunkards, they can go. That's a facility. That's all. Otherwise, that is not encouragement. Similarly, the... When God created this material world... I think in your Bible also it is said that the Adam and Eve, the forbidden apple... That means He made some rules and regulations, "Do this; do not this." And if you do this, what is not sanctioned, then you suffer. God forbade not to eat the apple—I do not know actually—but by the request of Eve, Adam ate it, and he became conditioned. Similarly—it may be story—but the fact is that God created this world. That's a fact. And He created the rules and regulation also. That is called Vedic knowledge. And in the Vedic knowledge there are injunctions: "You do this; you do not do this." If you follow the Vedic knowledge, then you have come to this world for enjoyment, so your regulated enjoyment will satisfy your senses; at the same time, you will be able to go back to home, back to Godhead, again. But if you do not follow the regulative principles, if you simply try to enjoy, exploit, this material world, then you will be implicated. So in the beginning you may come in this material world as Brahma, and gradually, by your propensities, you may glide down to become the insect of stool. That is... That responsibility is yours. That is not God's responsibility. You can elevate yourself. Just like at the present moment we have got this human form of body. We can hear the instruction of God, and we can again elevate. That is possible.
When Kṛṣṇa says, we can do everything, not for our personal self. Therefore in the Bhagavad-gītā it is said, yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. That another crude example: just like a soldier. When he is fighting by the order of the state, he is getting gold medal and killing. His business is killing. But the same man, when he comes home, if he kills one person, then he is hanged. Why? He could say that "My business is killing. I am soldier. I have killed this man." "No. This is for your account. On the battlefield you killed for the state's account; therefore you were eulogized. You were given reward." Similarly, we can kill only on the order of the Supreme. Otherwise we cannot kill even a plant. Therefore Bhagavad-gītā says, yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. Yajña means for the satisfaction of the Supreme Lord, whatever you do, you are not implicated with sinful activities. And bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt (BG 3.13). And a person who is doing on his own capacity, he is simply acquiring sinful resultant action. So the conclusion is: even a plant you cannot kill, what to speak of bigger animals. If one thinks that "I am killing only plants; therefore I am very pious, vegetarian," no. There is no question of vegetarian, nonvegetarian. They are equally sinful. Only those who are taking prasādam, they are free from sinful activities. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. All right, thank you... Again? More questions? (laughter) All right, one more question.
Philosophy Discussions
Śyāmasundara: But because he was so vague, this left room for someone like Hitler to come in and use this philosophy...
Prabhupāda: Well, Hitler came not as a king, he came as a usurper. He's not king. That is going on that any rascal, somehow or other he gets power, he becomes the head. But he has no training how to become actually the protector of the citizens. Therefore after the whole world is in trouble. He whimsically declares war and involve all the citizens, implicate. Therefore this support to monarchy is better in this sense that a person, by saint to saint, or by disciplic succession, or hereditary succession, he can be trained and if one man is trained nicely, he can govern over hundreds and thousands inhabitants(?) very nicely.
Śyāmasundara: Yes. But he says that will is the ultimate reality. Something is...
Prabhupāda: Yes, yes, will is ultimate reality, we also admit. Because we desire, we will like this. We will that we shall be enjoyer of the material world. Idea was that "I shall become like Kṛṣṇa." This was the idea, and therefore I will. And Kṛṣṇa gave us chance, "All right, you come here and fulfill your desire." So they are implicated in so many karma, and becoming more and more involved. So according to karma he is getting different types of body, and there is no end. It is going on.
Śyāmasundara: Yes, he says that the will is eternal, and it is always incarnated in one body after another. But he describes it as a force...
Prabhupāda: Yes, it is a force.
Śyāmasundara: So he says that this kind of care or concern as a result of anxiety is what prompts us toward reality. This drives us toward reality, this fear, this concern.
Prabhupāda: That is nice. The reality is... Then you have to concern... Just like when you are diseased, when you are in the trouble, some implication of legal matter, then you go to the lawyer, how to get out of it. When you are diseased, when you are troubled, you go to the physician. Similarly, if you are actually eager to get out of the anxiety, then you have to go to somebody who knows that Kṛṣṇa. Kṛṣṇa says, "Simply by knowing Me," tyaktvā dehaṁ punar janma naiti (BG 4.9). "You should simply try to understand Me." Janma karma me divyaṁ yo jānāti tattvataḥ. "Anyone who knows Me, how I appear, what I do, what is My function," that means anyone who knows Kṛṣṇa, "then after living in this body, he does not take birth again." And if there is no birth, there is no death, there is no disease, there is no trouble. As soon as there is birth there must be... Anyone who has taken birth, he must die. That is the law.
Śyāmasundara: Because she was repressed when she was a child, or beaten by her father...
Prabhupāda: Not only that. A person does not like to bear children; therefore this contraceptive method is there. It is botheration, painful. It is called pain. (indistinct) (indistinct) means pain. So nature is prohibiting that, (indistinct), child delivery, so the man is also given so much trouble. The woman is also given so much trouble. So why is the trouble there? The (indistinct) for everything is don't be implicated in this sex life. If you simply tolerating a little itching sensation, then you will not have so much pain. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). These ordinary men who are attached to the materialistic way of life, their only happiness is this sexual intercourse. So śāstra says this happiness derived from sexual intercourse is very, very insignificant. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. This is not happiness. It is very (indistinct) third class or even lower than happiness. But because we have no idea of other happiness, Kṛṣṇa consciousness, the materialistic way of life, that is the happiness. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. That is a very insignificant happiness. Then how is this happiness experienced? Kaṇḍūyanena karayor iva duḥkha-duḥkham. You have got itching, and if you scratch like this, so you get some happiness, but aftereffects of that happiness is very abominable. So even if you have legal sex, the mother has to undergo the labor pains and the father has to take responsibility for raising the children nicely, give them education. Of course, one who is irresponsible like cats and dogs, that is another thing. But those who are actually gentlemen, for them it is not painful. Therefore they are avoiding children by contraceptive methods, because they know to raise children is a very difficult job. So śāstra's injunction is simply to try to tolerate this itching sensation and you save so much pain. This is real psychology. That itching sensation can be tolerated if one practices this Kṛṣṇa consciousness. Then you will not be very much attracted by this sex life.
Devotee: And therefore the person reacts on a physical level and they can't (indistinct) psychoanalyzing him and having him recall that event, then he is free...
Prabhupāda: Therefore our prescription is that in the beginning of life, teach him brahmācārya restraint, and when he is grown up, he is above twenty, get him married. In the beginning he will learn how to restrain. If you teach your child to become saintly, he retains his semina, his brain becomes strong, he can understand things, because wasting your semina means less intelligence. So from the beginning, if he is brahmacārī, if he stops misuse of semina, then he becomes intelligent and strong and fully grown. For want of education, everything is being stunted-brain, bodily growth, and everything. So after he is trained as a brahmacārī, if he thinks that still he will have sex enjoyment, all right, he can be married. But because he will have strength of body and brain, he will beget a child, immediately there will be male child. This is practical remedy. And because he has been trained from boyhood to renounce this material way of enjoyment, when he is fifty years old, naturally his first-born child must be twenty-five years old, so he can retire from sex life. (indistinct), because household life means a license for sex life. That is all. It is not required. But one who cannot restrain, he is given a license, "All right, you have sex life by marriage," as I explained in the beginning. So that is real program. That will save the society. Not by (indistinct) or some (indistinct) and this and that. They cannot find out the root disease. But if you give him all indulgence, then he will study the (indistinct). You should take information from the standard knowledge. That's what we have discussed (indistinct) sex impulse is already there. So from the very beginning you have to restrain. Otherwise you will be implicated.
Purports to Songs
And why it is happening? Sat-saṅga chāḍi khainu asatyera vilāsa. "I have given up the association of devotees, but I am associating with common nonsense men." Asatyera. Asat and sat. Sat means spirit. And asat means matter. So association of material attachment means implication in this material conditional life. So one has to make association with devotees. Satāṁ prasaṅgād mama vīrya-saṁvido. One can understand about God only in association of devotees. Therefore we are advocating this Kṛṣṇa consciousness movement, society. Actually, you'll find, one who comes to this society, by associating a few days, a few weeks, he becomes conscious and he comes forward for initiation and further advancement. So this association is very important. And the, those who are conducting different centers and temples, they should be very responsible men. Because everything will depend on their sincere activities and character. If they are insincere, then that will not be effective. One may come and associate with us, but if we are insincere, then it will be not be effective. But if the devotees are sincere, anyone who will come in contact with a devotee, he'll change. That is the secret. Sat-saṅga chāḍi asatyera vilāsa. And as soon as we give up the association of these devotees, immediately māyā will catch me.
Because we are very much attached to this body. This is the first business, how to save this body. Now, the next question is "Why you are so much anxious to save this body?" What will be the answer? Can anyone say? Why one is so much attached with this body? The answer is that because I, the real I, I am within this body, therefore I am anxious to save it. Then why you are anxious to save the soul, individual soul? The answer will be that because I am part and parcel of Kṛṣṇa. So ultimately we want to love Kṛṣṇa, but because we are in a forgetful platform, then someone is trying to save his body, someone is trying to save his bodily relationship. Therefore in so many ways we are implicated with this material atmosphere.
| Page Title: | Implicated (Lectures) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 26 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=102, Con=0, Let=0 |
| No. of Quotes: | 102 |