This is devotee. This is pure devotion. They don't want anything. Therefore they are śāntaḥ. If you want śāntaḥ, then you stop demanding, "I want this, I want this, I want this, I want this." So long you'll want, you are in need, how there can be santaḥ? There is no possibility. Bhukti-mukti-siddhi-kāmī sakali aśānta. Everyone... Bhukti means karmī, and mukti means jñānī, and siddhi means yogi. They are wanting something. So they cannot be śāntaḥ. Kṛṣṇa-bhakta niṣkāma ataeva śāntaḥ (CC Madhya 19.149). Kṛṣṇa-bhakta doesn't want anything. Kṛṣṇa... Kṛṣṇa-bhakta even does not want Kṛṣṇa even. He wants only Kṛṣṇa's service. That's all. "Why I shall bother Kṛṣṇa? Kṛṣṇa is busy in His own business. Let Him dance with the gopīs. I shall simply serve Him. That's all. Why shall I want Kṛṣṇa? Why shall I disturb Him?" This is devotion.
There is no possibility (Lectures, Other)
Lectures
Nectar of Devotion Lectures
They meet together with unclean heart; therefore there is no solution. Whereas Kṛṣṇa consciousness means those who are meeting on the platform of Kṛṣṇa consciousness, they are meeting in cleansed heart. That is the difference. Ceto-darpaṇa-mārjanam. Therefore that unity is very solid and sound. And with unclean heart, if we meet, officially, there is no possibility of unity. United Nations, it may be, in the name, but in fact, in fact it cannot be established. Go on.
That is the... Piśācī hṛdi vartate. Tāvad bhakti-sukhasya atra katham abhyudayo amale. So long these two piśācīs, witches, are there within the heart, how he can relish the transcendental bliss of devotional service? That is not possible. Bhukti-mukti... Bhukti-mukti piśācī yāvad hṛdi vartate tāvad bhakti-sukhasyātra katham abhyudayo 'male. There is no possibility. One must be freed from these desires. Anyābhilāṣita-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). Then one can relish. So long one is overpowered by bhukti-mukti-siddhi, he cannot become a devotee. Go on.
This Rādhā-Kṛṣṇa līlā can be understood by the paramahaṁsa, liberated soul. We should simply worship... Now we are worshiping Rādhā-Kṛṣṇa. It is not directly Rādhā-Kṛṣṇa; it is Lakṣmī-Nārāyaṇa sevā. It is not directly... It is not possible... For conditioned soul, there is no possibility of worshiping Rādhā-Kṛṣṇa. But we worship through Śrī Caitanya Mahāprabhu. Therefore we keep Śrī Caitanya Mahāprabhu along with Rādhā-Kṛṣṇa. By the grace of Śrī Caitanya Mahāprabhu, we may be able to understand Rādhā Kṛṣṇa līlā some day in our life. Rādhā kṛṣṇa-praṇaya-vikṛtir ahlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad dvayaṁ caikyam āptam.
Sri Caitanya-caritamrta Lectures
We can feel pains and pleasure. Unless one is person, there is no question of enjoying ānanda. So that is His challenge, that if the Supreme Personality of Godhead is full of ānanda, as it is stated in all the Vedic scriptures, especially in Vedānta-sūtra, ānandamayo 'bhyāsāt, then how He can be imperson? There is no possibility. And He gives other Vedic evidences also. Apāṇi-pādo javano grahītā, that He has no hand; still, He accepts whatever is given to Him. So there is no possibility of the Absolute Truth's being imperson. He is person. Hena bhagavāne tumi kaha nirākāra.
That is not possible. Similarly, by bribing or by satisfying Durgā, you can get a comfortable position within this material world, but your real business is how to get out of it. That Durgā cannot give. Hariṁ vinā na mṛtiṁ taranti. So long you do not come to the shelter of Kṛṣṇa... Mām eva prapadyante māyām etāṁ taranti te (BG 7.14). Unless you surrender to Kṛṣṇa, there is no possibility of getting out of the clutches of māyā. That is not possible.
Kṛṣṇa says, "Either advanced or not advanced, that doesn't matter. It is a kind of dress only. But I am the father." Ahaṁ bīja-pradaḥ pitā (BG 14.4). Just like father is the seed-giving agent into the womb of the mother, and then the child, baby, comes out... Without the combination of father and mother, there is no possibility of generation. Similarly, Kṛṣṇa says that "In all species of life, the living entities, I am the seed-giving father, and this material nature is the mother." Nobody can deny. Because our this body... Just like the child's body is made by the mother. Father gives the opportunity to develop the body, and the mother supplies the ingredients for developing the body, similarly, God impregnates, God impregnates material nature with the living entity, and they come out in different forms: aquatics, birds, beasts, animals, trees, plants, vegetables, so many. And Kṛṣṇa says that "I am the father of all of them."
This is also accepted in Bhagavad-gītā: the best meditation. You don't keep your mind elsewhere. You keep your mind on the chanting. "Hare Kṛṣṇa," and hear. So this is responsive. When I was chanting, you were hearing; when you were chanting, I was hearing. So it is exchange. I hear your chanting, you hear my chanting. This is the process. So there is no possibility of thinking anything else. Best and the easiest type of meditation. Fully.(?) Factual. You at once become on the transcendental plane. Therefore we feel dancing. You see? So practice it and you'll see how spiritually you are making advancement. And it is very simple. When you are walking on the street, you can chant Hare Kṛṣṇa. There is not tax. There is no expenditure. There is no loss. But the gain is very great. Why don't you try it? If without any loss, without any expenditure, you gain something, the supermost sublime thing, spiritual realization, why don't you try for it? We are not asking any money. We are not asking $250 for paying for hearing.
"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.
"I am American," "I am this," "I am that"—this is called ahaṅkāra. Vimudhātmā kartāham iti manyate (BG 3.27). And the whole world is going on.
So if we want to become out of this ignorance, then we have to take to Kṛṣṇa consciousness. Otherwise there is no possibility. And if we remain in ignorance, then we shall go on committing sinful activities and entangle ourselves in the karma-cakra. Asann api kleśada āsa dehaḥ (SB 5.5.4). If you don't give up this ignorance of bodily concept of life, and if you go on continuing this bodily concept of life, then we are becoming entangled in the laws of nature. Karmaṇā daiva-netreṇa jantor deha upapatti (SB 3.31.1). And then we'll create another situation for another body. And another body means another period of suffering. This is going on. Asann api kleśada āsa dehaḥ, na sādhu manye yato ātmano 'yam. Atma is sac-cid-ānanda, but on account of being bodily covered, encaged in this body, we are suffering. We are suffering.
People are, have their objective of life, everyone. Dharmārtha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90). Their objective of life is... Of course, nowadays people are different. Formerly... It is Vedic version, dharma, to make them religious. Therefore every civilized nation has some sort of religion. Religious... Because without becoming religious, there is no possibility of peace and prosperity. So this is one of the aim of human society, religious. And why religious? Dharma-artha. Then the economic condition will be better. If all people are religious, then economic condition will be better. Dharma-artha. And why economic condition better wanted? Kāma. Kāma means then the necessities of your life will be fulfilled nicely. Dharma, artha, kāma, and moksa. Then what is the end? That if you are peacefully in the society, then you can culture for your liberation. So dharmārtha-kāma-mokṣa (SB 4.8.41), so generally these four principles are the aim of human society.
That's all. Just like we have got perverted reflection of that love here between the two lovers. They don't want anything. He wants she, and she wants he. That's all. That is desire and their reciprocation of loving affairs and the ultimate end, that they are peaceful in love. This is only perverted reflection of the real love, which is reciprocated with Kṛṣṇa. Here there is no possibility of love. This is all lust. But we call it love because it is just a reflection. Just a real... That is real, and this is unreal. Just like shadow and reality. There is gulf of difference between the shadow and reality. So whatever love we see in this world, that love is only a perverted reflection of that real love with Kṛṣṇa.
The same seasons are coming for millions of years. As there were system of change of season, that is going on. Millions of years before, the sunrise, sunset, was going on. That is... Millions of millions of years, the death was there. That is going on. And the birth was there. That is going on. And disease was there. That is going on. So what you can change? You are simply foolishly wasting your time. There is no possibility of changing the laws of nature. It is simply futile attempt. Therefore those who are sane people, they understand that this life is meant for not fighting with the material laws, which I cannot change. Better stop this nonsense and realize yourself, what you are, what is your duty, and what the human form of life is meant for. That is stated here, that you have to realize Kṛṣṇa. You have to become Kṛṣṇa conscious. If you become Kṛṣṇa conscious, then your life's mission is fulfilled.
Jaḍa haite, from matter there is no possibility of any creation. The Saṅkarṣaṇa, He is manifestation of Saṅkarṣaṇa, Balarāma. He is the director of this material creation.
- īśvarera śaktye sṛṣṭi karaye prakṛti
- lauha yena agni-śaktye pāya dāha-śakti
"Just like it is, in contact with the fire the iron becomes red hot and it become fire, similarly, in contact with Saṅkarṣaṇa, this material energy gets potency, and thereby the material manifestation is there."
- etau hi viśvasya ca bīja-yonī
- rāmo mukundaḥ puruṣaḥ pradhānam
- anvīya bhūteṣu vilakṣaṇasya
- jñānasya ceśāta imau purāṇau
In the Śrīmad-Bhāgavatam, in the Tenth Canto, it is stated that "This Rāma and Kṛṣṇa"—Rāma means Balarāma, and Kṛṣṇa—"They are the root of this material creation. And both of Them enters into each and every universe and maintains that." Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). This is mentioned in Śrīmad-Bhāgavatam:
You see? He was being chastised so many times by his atheistic father, but what Prahlāda Mahārāja was doing? Oh, because he was king, he ordered the teachers that "This boy is coming home and chanting Hare Kṛṣṇa. What is this nonsense?" Teachers were asked. Teachers said, "My dear sir, we do not teach Hare Kṛṣṇa. According to your regulation, we are secular. (laughter) There is no possibility of teaching God or God's name. This boy, I do not know wherefrom he has got this Hare Kṛṣṇa." (laughter) Oh, he became very angry: "Where you have got your Hare Kṛṣṇa?" "Father, from where you have got your anger, I have got that Hare Kṛṣṇa. (laughter) He is the supplier. You want to be angry; He supplies anger. And I want to chant." Oh, he becomes more angry. So, but that boy, what he was doing? That teacher was forbidden, secular, and the father was enemy. Still, he was taking some opportunity as soon as the teacher is out: "O my dear friends, come on. I shall speak to you Hare Kṛṣṇa and the science." So this should be our, your policy.
A very nice example. Just like if you mix up with milk something sour and it turns into yogurt or curd, similarly, the difference between Śiva and Lord Kṛṣṇa is like that. He is Kṛṣṇa, but because he is mixed up with this material energy, therefore he is something like that yogurt. So yogurt, the constitutional position of yogurt is nothing but milk, but it cannot become milk again. Once turned into yogurt, there is no possibility of turning into milk. Neither you can derive the benefit of milk from yogurt. Yogurt is used for some purpose; milk is used for some other purpose. Similarly, those who are worshipers of Śiva, they cannot derive the same benefit as persons who are in Kṛṣṇa consciousness. Just like you cannot derive the same benefit by drinking, by taking yogurt. If you require milk, if I supply you yogurt, it will give another, I mean to say, disturbance. Similarly, the distinction is given here, and He is quoting from Brahma-saṁhitā, most authoritative literature in this connection.
And another class, just like we are, conditioned. We are eternally conditioned. Eternally conditioned means we do not know when we have been conditioned like this. It is not possible to trace out the history. Because living entity, by nature, he is not conditioned. But actually we see that we are conditioned, and there is no possibility to trace out the history. Many, many Brahmā's life... Not only one Brahmā's, there are so many Brahmās changed, and we are conditioned. So therefore we are called eternally conditioned.
Now this... What is the difference between the two? Those who are eternally free, liberated, they are godly. They are always ready to render transcendental loving service to the Lord. They are satisfied in that way. Just like mother is satisfied simply by loving child, or friend is satisfied simply by loving. Of course, that sort of love is not possible in this material world, but there are some rare instances. At least we can get an idea that... Similarly, the eternal liberated souls, they are satisfied simply by loving Kṛṣṇa. That is their satisfaction. Everyone wants to love. That is natural propensity. Everyone. When there is no loving object, then in this material world we sometimes love cats and dogs. You see? Because I must love somebody.
The example is, nānyad yathā sthūla-tuṣāvaghātinām: "Just like husking the grain to take out the skin." Now, there are many grains which are skin over. So there is process of taking out the skin out of the grain. So if the grain is already taken out, only the skins are left. Then, if you husk on it and beat to get out the grains, so there is no possibility to get any grains from them because the grain is already taken out. So that is the trouble. Simply, I mean, beating the skin is no good. We must have some concrete result. That concrete result is one who is directly engaged in the transcendental service, loving service of the Supreme Lord. That is recommended.
Say thrice, four times, ten times, twenty times. Any more, you'll become disgusted. This is the test. But Hare Kṛṣṇa you can chant twenty-four hours, you'll not feel tired. That is the test of absolute and relative.
So relative name and absolute name. Kṛṣṇa, if you always keep Kṛṣṇa in your presence, then where is the possibility of ignorance and delusion? No, there is no possibility. And this is the shortcut way of keeping Kṛṣṇa always with you on your tongue—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma... And if you are rigidly in this chanting process, you must understand that Kṛṣṇa is with you and there is no danger, there is no illusion, there is no māyā. Kṛṣṇa can be present by His fame. Just like we read something, we discuss something about Kṛṣṇa's activities—"Oh, He was present in the Battle of Kurukṣetra. He became the charioteer and He delivered the lectures on Bhagavad..." These discussions, that is also presence of Kṛṣṇa. Then His pastimes.
Therefore Brahmā said that dhyāne, "While I was in meditation I saw this form." He revealed.
This form... How one does see the supreme form of Kṛṣṇa? Simply by the method of service. Otherwise, there is no possibility. Sevonmukhe hi jihvādau (Brs. 1.2.234). If you be engaged in service attitude, then God will reveal Himself unto you. You cannot see God. You... By your tiny effort you cannot see God. This is not possible. Just like in the midnight, darkness, it is not possible to see the sun. You can see sun when sun itself reveals to you. Sun has got a time, say, 4:30 or 5:00 a.m. in the morning, at once reveals. And as soon as the sun reveals itself, you see yourself, you see the sun, and you see the world. And so long you do not see the sun, you are in darkness, the world is in darkness, and you cannot see. Similarly, without seeing the sun, or the Supreme Personality of Godhead, you cannot have actually the perfect knowledge of this manifestation of this world. The Vedānta-sūtra, or the Upaniṣad, confirms it: tasmin vijñāte sarvam evaṁ vijñātam bhavanti. One who has understood the Absolute Truth, for him, there is nothing unknowable.
Sri Isopanisad Lectures
This is most important part of this verse. No sin can pollute Kṛṣṇa. There is nothing sinful for Kṛṣṇa. How it is? The example is given generally, just like the sun. There is no contamination for the sun. There is no possibility of the sun being contaminated, or the sun being dark. This is a material thing. So how Kṛṣṇa, the Supreme Lord, He can be contaminated by any kind of sinful action? God is good. There cannot be any sinful action. Sometimes less intelligent class of men, they criticize Kṛṣṇa, "Why Kṛṣṇa did it?" Yes, Kṛṣṇa is God. He can do anything, whatever He likes. Your laws cannot restrict Kṛṣṇa. You may... For you there may be so many restrictive laws, but for Kṛṣṇa there is no restrictive law. He can surpass all restrictive regulations. This question was put to Parīkṣit Mahārāja after rasa-līlā that "Kṛṣṇa came to establish the principles of moral and religious life. How He enjoyed the company of so many young girls who were not...? They were wives of other persons. So how it is so?" So the answer was given that Kṛṣṇa cannot be contaminated. Rather, anything comes to Kṛṣṇa, even with contaminated mind, becomes purified. The same example: the sun cannot be contaminated, but anything contaminated, if you put into the sunshine, it becomes purified. So you approach Kṛṣṇa with any desire... Akāmaḥ sarva-kāmo vā (SB 2.3.10). The gopīs... Of course, that is not this material thing.
He does not say that "By jñāna one can understand Me." He does not say that "By yoga one can understand Me." He clearly says, bhaktyā mām abhijānāti: (BG 18.55) "Simply by devotional service one can understand Me." Yāvān yaś cāsmi tattvataḥ. Knowing Him as He is, that is bhakti. So except devotional service, there is no possibility of understanding the Absolute Truth. Any other process means covered. Just like the... You understand the sun planet from here. You are seeing the sun planet, that's a fact, but that does not mean you know what is actually the sun planet is, because you have no access to approach there. You may speculate, that's all. Speculation means the blind man seeing the elephant. Somebody thought, "Oh, it is just like a pillar." Yes. Big, big legs. Somebody understood the trunk. Somebody understood the ears, elephant. There is a story, some blind men studying the elephant. So they were giving different conclusions. Somebody: "The elephant is just like a pillar." Somebody says, "Elephant is just like big boat."
What is called? Surma? Ungent, surma. Yes. If you apply that surma your sight becomes bright immediately. So if you smear your eyes with love of Godhead, then you will see God always. Santaḥ sadaiva hṛdayeṣu vilokayanti. Yes. So devotion. So this is the way of understanding God. By service, by enhancing love... This love can be increased only by service. Otherwise there is no possibility. Sevonmukhe hi jihvādau (Brs. 1.2.234). The more you increase your service spirit, the more you increase your dormant love of God. And as soon as you are in the perfectional stage of love of God, you see God always, every moment. Twenty-four hours you can see.
Festival Lectures
Then Prahlāda Mahārāja says, naiṣāṁ matis tāvad: "So long one does not approach a pure devotee," mahīyasāṁ niṣkiñcanānām, "great personalities, who has no more any material interest," niṣkiñcana, "and takes the dust of his lotus feet on the head..." Naiṣāṁ matis tāvad urukramāṅghrim: "So long one does not approach such personality, there is no possibility of becoming Kṛṣṇa conscious." Naiṣāṁ matis tāvad urukramāṅghrim. As soon as one approaches the pure devotee and takes the dust of his lotus feet and puts it on his head, immediately, anartha apagamaḥ, he'll be freed from all this nonsense. That means he'll forget this idea that "Materially we can advance." This is the process. So we have to approach a niṣkiñcana, who has nothing to do with this material world. His only ambition is to serve more Kṛṣṇa. And if somebody approaches him and takes the dust of his lotus feet, then he can understand. Mahīyasāṁ pāda-rajo-'bhiṣekaṁ niṣkiñcanānāṁ na vṛṇīta yāvat. (aside:) Our time is over? All right.
So under the circumstances we propose that every one of you become God conscious. The paragraph which I was mentioning, that we see the mother, mother earth, and we see the children in different forms... Then we must accept that there is father. Because without father there is no possibility of mother begetting children. If you simply understand this philosophy of father, mother and children, then you can very easily understand that there is God, the supreme father. There is no difficulty. But if you do not become reasonable as human being, if you remain as animal like cats and dogs... The dogs cannot understand that there is the supreme father, God, but a human being can understand. He has got intelligence. So with this advanced intelligence, if we do not understand about the existence of God, our relationship with Him and what is our duty in that relationship, then our, this human form of life will be spoiled. Our, this Kṛṣṇa consciousness movement is checking the human society from spoiling the human form of life. This human form of life, by the evolutionary process we have got after millions and millions of years, and if we spoil this life eating, sleeping, mating and defending like the cats and dog without any sense of God, then our life is spoiled. So please do not take this Kṛṣṇa consciousness movement as any sectarian movement. It is the science of God.
Arrival Addresses and Talks
First of all, you have to take it as axiomatic truth that there is no happiness and there cannot be any satisfaction in this material world. Then you'll make, spiritually advance. If you have got little faith still that "I can be satisfied; I can be happy materially," then that is māyā's influence. That is māyā's influence. There is no possibility.
So if you want satisfaction, then you have to take to Kṛṣṇa consciousness. Compulsory: "You must." There is no other alternative. Therefore Narottama dāsa Ṭhākura sings, hari hari biphale janama goṅāinu: "My dear Lord Kṛṣṇa, I have simply wasted my time." Actually, anyone who has not taken Kṛṣṇa consciousness—simply wasting time. This is fact, scientifically true. But they do not know it. Māya-mohita. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). Being covered by the illusory energy, they do not know the background of this gigantic cosmic manifestation. That is Kṛṣṇa. So intelligence means to find out Kṛṣṇa.
Then Napoleon, he conquered, so all the parts, where is fraternity, eternity? Last time when I came in your country in Paris, somebody showed me one church, that from that church there was ringing of the bell, and immediately people would come and kill the Protestants or something like that. Is it not a fact?
So anyway, on the material platform, there is no possibility of equality, fraternity, or nothing. It is not possible. Unless you come to the spiritual platform, brahma-bhūtaḥ prasannātmā (BG 18.54), there is no question of equality, fraternity. So in the United Nation, they are trying for that unity, united nation, but where is unity? Every year there is a new flag. There is no question of fraternity or equality. Just like in animal life, there is no question of fraternity or equality. Similarly, if we keep ourself in the bodily concept of life, that is animal life. So long we keep ourself as :I am French man," "I am German man," "I am English man," "I am Indian man," or so many there are nationalities, there cannot be any fraternity, equality.
Initiation Lectures
The first birth is by the father and mother, and the second birth is by the spiritual master and Vedic knowledge. At that time, the second birth means mother is the Vedic knowledge and father is the spiritual master. So Sanātana Gosvāmī says, because he has enunciated this rule for the so-called rigid brāhmaṇas, they say, "Without taking birth in a brāhmaṇa family there is no possibility of one's becoming a brāhmaṇa." But Bhagavad-gītā does not say like that. Bhagavad-gītā says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). "These four principles of caste—brāhmaṇa, kṣatriya, vaiśya, śūdra—I have created that division." Now it is creation of God. Nobody can nullify it.
So that division is everywhere. Not only in the India or Hindu society or... No. Everywhere. Guṇa-karma-vibhāgaśaḥ, by classification of quality and work. Here also the same thing is there. And Śrīmad-Bhāgavata also confirms this by Nārada Muni, when he describes about these four principles of social division, he says, yasya hi yal lakṣaṇaṁ syād varṇābhivyañjakam. Now there is classification who is a brāhmaṇa, who is a kṣatriya, who is a vaiśya, the qualities.
General Lectures
So unless we dovetail our activities with the supreme consciousness, or God consciousness, there cannot be equality, fraternity, or universality as we are hankering after. It is not possible. You can go on crying in the wilderness for universal fraternity, friendship, equality, but if you keep your individuality, individual consciousness, selfish consciousness, there is no possibility of peace or tranquillity in the world. Therefore people are very much anxious at the present moment for peace and tranquillity over the world, but they do not know how that peace can be attained. Peace can be attained. The formula is there in the Bhagavad-gītā. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). You can attain peace only when you understand that God is the proprietor of everything.
Actually, God is proprietor of everything. Now, take for example this house. This house is made of wood, stone, clay, sand, and everything, materials. But who is the proprietor of this wood, sand, clay? God is the proprietor. You cannot produce wood.
And when one is on the platform of goodness, then one has to transcend that platform of goodness and come to the platform of pure goodness. In the material world, even a man is supposed to be very good man, there is possibility of his being affected by the modes of passion and ignorance. But in the transcendental platform, which is called viśuddha-sattva, pure goodness, there is no possibility of interaction of these three qualities of material nature, namely goodness, passion, and ignorance.
He is pure. If you can keep yourself always, constantly in Kṛṣṇa consciousness, always thinking of Kṛṣṇa, then you are pure. Otherwise... Kṛṣṇa consciousness or God consciousness, it doesn't make any difference. So just like if you keep always in touch with fire you are warm—there is no possibility of being cold—similarly, some way or other if you always keep yourself in Kṛṣṇa consciousness or God consciousness, then you are pure. Therefore we advise our students, "Chant Hare Kṛṣṇa." As soon as you chant this sound, Kṛṣṇa, immediately you are in touch with Kṛṣṇa. Therefore you are, you keep yourself pure. Is that clear? Yes. So try to keep yourself in Kṛṣṇa consciousness without any deviation. Then you remain pure. That is also confirmed in the Bhagavad-gītā, daivī hy eṣā guṇamayī... (BG 7.14). (break) It is very difficult to get out of the clutches of this māyā, contamination. Very difficult. Mām eva ye prapadyante: "But one who keeps touch with Me, with full surrender," māyām etāṁ taranti te, "he's out of these clutches of māyā." So just like there is antiseptic, what is called, vaccination, to keep yourself from the contamination... There is epidemic, and under government order everyone is vaccinated, that "You take this. So you shall keep your..." This is material way of keeping oneself from contamination. Similarly, if you keep always yourself in spiritual understanding of Kṛṣṇa consciousness, you remain pure. Yes?
Suppose if somebody thinks that "I am American," then naturally he'll be inclined, "Oh, why shall I be inclined to hear from a spiritual master who is Indian, who is Hindu?" So he'll not be able to capture parataḥ. Similarly, if you go to the assembly like United Nation or Commonwealth conference, like that, but if you keep yourself that "I am this, I am this, I am this," there is no possibility; therefore they are failing. The basic principle is wrong. Gṛha-vrata. The concept of life is wrong. Gṛha-vratānām. And why they want to be limited by this poor concept of life? This is called material existence. Adānta-gobhir viśatāṁ tamisram (SB 7.5.30). This limited concept of life is due to unbridled sense. This limited concept of life they want to keep because they want to satisfy their senses. I am going to the assembly, United Nation, but I am keeping myself as American or as German, as Russian, or Indian, that "My nation shall be happy in this way." Indian is thinking in that way, American is thinking that way, Russian is thinking in another way, another way.
That is brahminical stage. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Nirmalam means cleansed, and hṛṣīkeṇa hṛṣīkeśa-sevanam. When your consciousness is cleansed, then you can only render service to the Lord. Otherwise not. So long our consciousness is not clean, consciousness is polluted, there is no possibility of rendering service to the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanam. Hṛṣīka, hṛṣīka means senses purified by being freed from designation. When it is purified in connection with activities of Kṛṣṇa, or God, then he can render service to the Lord, Hṛṣīkeṇa. That is called bhakti. This is bhakti. Bhakti is nothing artificial. It is the activity of healthy stage. Just like a man, when he is diseased, his activities are differing from the man who is cured and healthy. To become healthy does not mean to kill the patient. To kill..., not to kill him, but to cure him from the disease, that is real treatment.
And some of them are trying as mystic yogis to arrive at the right conclusion. But all of them must know it for certain that in this age of Kali, or the age of quarrel and dissension, there is no possibility of success without accepting the process of Kṛṣṇa consciousness. Śrīla Śukadeva Gosvāmī, the speaker of Śrīmad-Bhāgavatam, has therefore recommended that everyone, be he a fruitive worker, a salvationist or a mystic yogi, if actually he wants to be freed from the pangs of material existence, he must take to the process of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Kṛṣṇa consciousness is therefore an art of changing our hearts by purification from the dust of material desires. We cannot stop our desires because as living entities, desiring is the component part of our constitution. Therefore we cannot give up our desires, but we can purify our desires. Killing of desire is no solution, but curing the desires, diseased condition of desire, is the right solution. As such, therefore, this dust of misunderstanding is cleared off. We can see our real position of life and make steady progress towards the ultimate goal of life.
Take advantage of this knowledge, Kṛṣṇa consciousness, and be benefited. That is our mission. Uttiṣṭhata: "Please get up. Don't be asleep."
So we have got this literature printed in English. Bhagavad-gītā is already printed in so many editions, but unfortunately, those Bhagavad-gītās are interpreted in their own interest. You see? Therefore we have published this Bhagavad-gītā. It is the essence of all Vedic literature, Bhagavad-gītā as it is. You have to learn Bhagavad-gītā as it is. Don't interpret in your own way. There is no possibility. But people do it, and foolish persons, they accept it. No, there is no question of interpretation.
Anyathā. Because we are chanting Hare Kṛṣṇa, it does not mean that we are condemning other process. No. The other process is there in the scriptures and authoritative scriptures. But other process is not possible to be practiced in this age. Therefore Caitanya Mahāprabhu says, kalau, "In this age," nāsty eva nāsty eva, "it is..., there is no possibility to practice other process." Nāsty eva nāsty eva, three times. Just like if I say three times, "It is not possible, not possible, not possible," that means to confirm it, three times. Caitanya Mahāprabhu says, nāsty eva nāsty eva nāsty eva: "It is not possible, not possible, not possible." Gatir anyathā: "There is no other alternative." If you are at all seriously, I mean to say, interested for spiritual salvation, then this is the process. This is the process. Now, so far this process is concerned, we have got many students. Now you can talk with them and you can see practically how they have advanced by practicing this simple process. At least they are pure in their habit and they are confident about their progress.
Prabhupāda: No. Vaikuṇṭha. He's person. Brahmaloka, Brahmaloka is within this material world, and Vaikuṇṭha, in the spiritual world. Do you follow what I say? That if you want to know God, you have to approach a person who knows God. Otherwise there is no possibility. If you think that "Here is a man who knows God," then you ask him. If you don't think that in this world there is no man who knows God, then you have to remain in ignorance about the knowledge of God.
Young woman: That seems a very hopeless situation.
Prabhupāda: Then hopeless for you, but not for others. One who accepts...
Young woman: How, how do I...
Prabhupāda: One who accepts the authority, then it is not hopeless for him. It is very simple. Just like one is asking, "Swamijī, what is this?" I say, "It is rose flower." Then the knowledge of rose flower is there. Then, if somebody says, "I don't accept it," then he may not know. So you have to accept authority. There is no other alternative. Now you have to find out who is authority. That requires intelligence. If you go to a bogus man and ask him about God, you may be misled. That is a fact.
So how you can be aware that how your body is changing? You have to learn, therefore, from authorities, "It is being done." Just like Kṛṣṇa says, dehino 'smin yathā dehe kaumāra... (BG 2.13). That is the process of knowledge. You have to know from the authorities how things are there. The person who is actually enacting, you have to know from Him. Otherwise, there is no possibility of knowledge.
- prakṛteḥ kriyamāṇāni
- guṇaiḥ karmāṇi sarvaśaḥ
- ahaṅkāra-vimūḍhātmā
- kartāham iti manyate
- (BG 3.27)
Prakṛti. You are walking, you are walking, and immediately you become paralyzed. But while walking you think, "I am walking. I am walking." You are not walking. You are walking under some mechanical arrangement with the help of the material nature, but you are thinking, "I am walking." In every step, in every action, you are completely dependent. Don't you think that "I am walking"?
So Śrīdhara Swami also says mahatām api kauravya viddhy aikāntika-niṣkṛtam ity adina. Mahatām. Śrīdhara Swami says those who are thinking that "I am liberated, I am very exalted," that imagination is also not perfect. Unless one takes to this process of loving platform, there is no possibility of being liberated. And Bhagavad-gītā also confirms this. Bahūnāṁ janmanām ante jñānavān (BG 7.19). Jñānavān, those who are speculating on knowledge, they are called jñānavān, jñānī. But that jñāna, that speculative knowledge is not sufficient to give you liberation unless he takes to devotional service. They may think that they have elevated themselves very high by speculating process, but unless they take to this surrendering process to Kṛṣṇa...
This yajña should be performed. Because without performing yajña, you cannot become pious. So, because in this age there is no possibility of performing big yajñas, there is no qualified brāhmaṇas how to perform that yajña, there is no supply of pure ghee, you have no means how to arrange for such yajña—therefore, by the grace of Kṛṣṇa, He is recommending this yajñaiḥ saṅkīrtanaiḥ—this yajña at your home, in your office, in your factor, anywhere, without any cost. Simply you sit down together and clap on your hand and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. (applause)
So by performing this yajña, you become purified. Yajña-dāna. And so far dāna is concerned, that is, of course, different way. You can give in charity. Prāṇair arthair dhiyā vācā. You can make charity. Not that because you have no money, you cannot make charity. You can make charity. What is that? You can dedicate your life, prāṇaiḥ. Just like these boys and girls. They have not brought any huge amount of money for this Kṛṣṇa consciousness movement. Because this Kṛṣṇa consciousness movement has not attracted the richer class of America. Now they are little, little coming. But I have attracted the middle class.
You are a living entity of the land. Similarly, a fish, if you take out of the water and give it a velvet bedding, "My dear fish, you lie down here, on the velvet," he'll die because the condition is different. Similarly, we are spirit soul, Kṛṣṇa's part and parcel. So unless we go back to Kṛṣṇa, just like the gopīs or the cowherds boy, we cannot be happy. There is no possibility.
So the ideal pictures are there, that you become Kṛṣṇa conscious and you go back to home, back to Kṛṣṇa, and be happy. That is our program. It is very nice program. This Kṛṣṇa consciousness movement is not an ordinary, bluffing movement. It is a solid, authorized movement, and we are opening branches as far as possible in all parts of the world to give facility to the people, to the civilized men, to understand what is the value of his life, how he can be happy. That is our business. We have no business to cheat you, that "I give you some mantra, and you give me some money. I go away."
This is Kṛṣṇa's intelligence. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). How nice intelligence, how His energies are acting, so who can explain this? Therefore acintya. Acintya, acintya means inconceivable. So unless you accept Kṛṣṇa's inconceivable energy, we cannot understand Kṛṣṇa. There is no possibility. Inconceivable, acintya. Everything is acintya. So, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet, this is the injunction of the Vedas, "Things which are beyond your thinking, don't talk nonsense, don't put nonsense arguments to understand it. Better accept it." Therefore you have to accept the Vedic knowledge without any arguments. That is knowledge, perfect knowledge. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). And one who has got a spiritual master, expert in the Vedic knowledge, then his life is successful. Tad vijñānārthaṁ sa gurum eva abhigacchet. Therefore you must approach a spiritual master in order to understand that science. Samit-pāniḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12).
Kṛṣṇa-sampraśno. "And by question and answer in this subject matter, you'll feel satisfaction." Yenātmā samprasīdati. Simply by question-answer, you feel satisfaction. And when you understand, oh, you feel the supreme satisfaction, the bliss. But simply in the period of question and answer you feel satisfaction. Yenātmā suprasīdati. Therefore in schools, colleges, assemblies, societies—everywhere—there must be questions of "What is God? What I am? What is my relation?" These should be answered scientifically and understood scientifically. Then there will be peace. Otherwise there is no possibility.
Then you'll be happy. Then you'll be peace. And if you are misguided, bewildered, mad, then how you can be happy? So this knowledge is obtained, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante: after struggling many, many, birth after birth. Bahūnām. Bahūnāṁ janmanām ante jñānavān. "One who is actually in knowledge, one who is wise, māṁ prapadyate: he surrenders unto Me." Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). When he understands, "Oh, Vāsudeva, Kṛṣṇa is everything." That mahātmā is very rare. So if you get perfect knowledge, if you surrender to God, then you'll be happy. Otherwise, there is no possibility. You go on, struggling.
Ignorance is no excuse. Similarly, even a child, he does not know, he catches on fire—the fire will burn. No excuse. The fire will not consider that "Here is a child. He does not know. Excuse." No. No excuse. So as there are stringent laws of nature or laws of the state, that because you do not know something, you have committed some wrong, you'll be excused—no, that is no, there is no possibility. You have committed something wrong out of ignorance, you must suffer. This is the law nature's law. You cannot... I have (given) many examples. Suppose you can not eat more. Out of ignorance, if you eat more, then you have to fast two days, three days, suffering, or you'll have some disease. You cannot violate any laws of the nature or any laws of the state anywhere. Wherever there is law, if you break it, then you'll suffer. This is ignorance.
This Kṛṣṇa consciousness movement is started not now, say, in your country, Western countries say, for the last six or seven years, but the Kṛṣṇa consciousness movement is on this planet for the last five thousand years. When I say Kṛṣṇa consciousness, it means God consciousness. So human being, human life, is meant for understanding God and become God conscious. In the animal life there is no possibility of understanding God. When we invite by advertisement, "Please come here in this meeting. We shall discuss something about God," the human being comes, not the cats and dogs. This is... (big applause) So human being is the chance given by nature to understand about God. If we do not take chance, if we do not fulfill this chance—that means we have got this chance to understand God—then our next life may not be human being. The soul is within your body. The soul is the part and parcel of God. If you try to understand what is the soul, then partially you understand what is God.
The facility of this life, of this form of life, is given to us just to understand God. Other forms of life, cats and dogs, trees and so many other things... There are 8,400,000 forms of life. So in other forms of life it is not possible to understand what is God. If we call all the dogs of your country, "Come here. We shall talk about God," no, there is no possibility of understanding. But in the human form of life there is possibility. It doesn't matter whether it is in India or America or Australia. Any human being, if he tries and if he reads the scriptures—never mind, Bible, Bhagavad-gītā, Bhāgavata—then he will understand God. Therefore this life, human form of life, is only meant for understanding God. If we divert our attention to any other business, that means we are spoiling our energy. Because what are the activities? That... Everyone is active for sleeping, eating, having sexual intercourse and defending. So these things are present even cats and dogs.
So the common platform is there. At the present moment people are suffering. Not at the present moment—always. Anyone who is in this material world, he is full of anxieties, because material wants cannot be satisfied at any time. It will simply increase. So unless one comes to God consciousness understanding, there is no possibility of satisfying. Yenātmā samprasīdati. Prasīdati means fully satisfied, no more want. There are many places. Yasmin sthite guruṇāpi duḥkhena na vicālyate: (Bg. 6.20-23) "If you are situated in that position, then the most dangerous type of unhappiness cannot agitate you." If you are fixed up in God consciousness, then nothing of these material disturbances can agitate you. Yasmin sthite guruṇāpi duḥkhena. So people should try to attain that perfect transcendental position so that he is fully satisfied, no more want. So that is called bhakti-yoga, and we are teaching and propagating this bhakti-yoga.
Because unless you submit, it is useless to talk because you'll not hear. Therefore to accept an authority is submission. First thing is, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Unless you submit, if you think yourself that you are a very big scholar, very learned scholar and very good philosopher—you don't require any instruction from guru—then there is no possibility. The first thing is Kṛṣṇa instructs in the Bhagavad-gītā, tad viddhi praṇipātena paripraśnena sevayā. If you want to know the substance, then the first thing is that you must be submissive, praṇipāta. Prakṛṣṭa-rūpeṇa nipāta. You fall down. Therefore the system is: the disciple falls flat before the spiritual master. That is the etiquette, praṇipātena. And if you think that you know better than Kṛṣṇa or Kṛṣṇa's representative, the guru, there is no necessity of accepting guru. Do not keep a guru as a pet dog. No. You must be submissive. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). This is wanted. That Kṛṣṇa... That is the example given by Arjuna. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7).
Philosophy Discussions
Prabhupāda: Yes. We say also, because our senses are imperfect, so there is no possibility of achieving perfect knowledge by sense exercise. It is not possible. That is our philosophy.
Śyāmasundara: He says there is no other source of knowledge except the senses.
Prabhupāda: No. We don't agree. Therefore it is called avāṅ-manasā gocaraḥ, adhokṣaja—there are so many names. The senses are imperfect. They cannot reach. Just like we cannot know what is there in the sun, but a geologist or astronomer, he can say, one who has studied. Therefore our process of knowledge is to take from the authorities. That is perfect. Our senses cannot read, that is a fact. But it is not that without senses, no knowledge can be... No. We receive by senses, but from superior authority, one who knows. That is perfect knowledge. According to him, there is no possibility of having perfect knowledge?
Prabhupāda: Your idea may be, but actually it has got a color, either red or yellow. So if you have eye disease, you cannot see actually, but one whose eyes are not diseased, he can see whether it is yellow or red. Just like sometimes glaucoma—you see the moon as two moons, but actually there is one moon. But due to your eye disease you see two moons. But one who is not diseased, he sees one moon. Therefore we have to take knowledge from a person who is not diseased. Not that because my eyes are diseased, I cannot see things right way, I shall say, "Oh, there is no possibility of having right knowledge." That is not correct.
Śyāmasundara: In fact, he calls the soul a bundle of perceptions, that it is nothing but a set or sequence of ideas.
Prabhupāda: But as soon as he says "ideas," there must be some concrete things.
Prabhupāda: (indistinct). The absolute cannot be divided into parts. Nainaṁ chindanti śastrāṇi, in the Bhagavad-gītā. In the material thing, if you want to cut into pieces, that is (indistinct), but a spiritual being, avyaya, inexhaustible, there is no possibility of dividing the spirit into pieces. The Māyāvāda theory is that the absolute is all-pervading. Then when the question of His form, that is their poor fund of knowledge. The absolute, keeping His form as He is, He can expand Himself. Kṛṣṇa says in the Bhagavad-gītā, mayā tatam idaṁ sarvaṁ jagad-avyakta mūrtinā (BG 9.4), "I am spread all over the creation, avyakta, My impersonal form." So God, or Kṛṣṇa, has two features, rather three features, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), impersonal feature, localized feature and personal feature. So unless we come to understand this science, tattva, it is very difficult to come to the conclusion what is the right form of the absolute truth. So one who cannot go, one who is not so competent, with poor fund of knowledge, they come to the conclusion, nira, void, but actually it is not so.
Prabhupāda: How it can be improved? One man may be good, religious, abiding by the orders of God, and 99.9 percent, they are Godless. So how it can be improved? This material world, as it is, it can be improved only by the increase of percentage of God conscious men, otherwise there is no possibility of improvement. Every man is differently conscious. So you cannot bring them together. For example, just these modern civilized nations, they are struggling in the United Nation Organization, but they could not do for the last thirty, forty years. That is not possible. That is futile attempt. Unless people become God conscious, there is no improvement of the world.
Hayagrīva: One last quote from Mill: "I will call no being good who is not what I mean when I apply that epithet," that is good, "to my fellow creatures, and if such a being can sentence me to hell for not so calling him, to hell I will go."
Prabhupāda: No. Truth is not relative. Your position is relative. So long you are under the clutches of māyā, your understanding of God is relative. God is not relative. God is absolute. You cannot understand God. Your position is relative. Just like, I will give you a practical example: a man is deaf and he is calling wife, "Mrs. such and such, such and such." She is replying, "Yes. I am coming." But he himself is deaf. He cannot hear the wife is replying. So he is accusing his wife, "Mrs. such and such is very deaf; she cannot hear." She is hearing; she is replying. This rascal cannot hear; therefore she becomes deaf. This is an example. So I cannot understand what is God—therefore there is no God. This is the most rascal position. I cannot see at night the sun-therefore there is no sun. He does not understand that "I am in darkness at night, so there is no possibility of my seeing." He has no such knowledge. But he concludes there is not sun. That is rascaldom.
Śyāmasundara: I think he would say that a belief in God would...
Prabhupāda: So man's general position is as good as animal. Therefore in the human society there is system of education. But man, being advanced in consciousness, he can be properly educated so that he can understand what is God by the teachings of authority, and that is our Vedic system. In the human form of life—not generally but in special cases—they are very much inquisitive to understand about God. That is technically called brahma-jijñāsā. inquiring about the Absolute. And that is only possible in the human form of life. Generally, any human being can be educated in the spiritual life or God consciousness, but if anyone awakens his inquiry, as it is stated, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21), if one is actually anxious to inquire about God or the supreme knowledge, then he has to approach a guru. That's a fact. Without approaching a bona fide guru there is no possibility of understanding the nature of God and our relationship with Him. So one has to approach a guru. To accept a guru is not a fashion, it is necessity. If one is actually inquisitive, it is a necessity. So the qualification of guru is also given there, that what sort of guru you should search out. Śābde pare ca niṣṇātam (SB 11.3.21). A guru is he who has taken full training in the ocean of spiritual knowledge or Vedic knowledge, śābde pare. Śābde means the Vedic words, or vibration of sound, but that is not ordinary sound, material sound, but spiritual sound. Just like we are chanting Hare Kṛṣṇa mahā-mantra, this spiritual sound.
Prabhupāda: That is one (indistinct) that you cannot be happy in this material world, but if you are spiritually elevated, spiritually trained up, then you will be happy. The same example. Just like iron is not fire, but you put it in the fire, it will act like fire. Similarly, although there is no possibility of happiness in this material world, if you are spiritually trained up, if your consciousness is changed into Kṛṣṇa consciousness, then you will be happy. (end)
Prabhupāda: Kṛṣṇa addressed Arjuna, "My dear Arjuna, simply by concentrating your attachment for Me," mayy āsakta, "and practicing the bhakti-yoga under My light," mayy āsakta-manāḥ yogam... Mad-āśrayah. You can learn about God by keeping yourself always under the protection of God, or under the protection of the representative of God. Then, asaṁśayam, without any doubt, samagram, perfectly, you can understand God. Otherwise there is no possibility. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ, asaṁśayam. Then there will be no doubt whether God is there or not, what is my relationship with God, what is my duty, and so on. Everything you will know. That is perfect life, Kṛṣṇa conscious life.
Hayagrīva: He writes, "The theologians are different from the philosophers in this respect at any rate. At least they are sure that God exists, even though they make contradictory statements about Him. God's existence does not depend on our proofs. I understood that God was, for me at least, one of the most certain and immediate of experiences."
Prabhupāda: Yes, that is transcendental conviction, and it is very easy to understand that God is there. I do not know God, that is another thing. I will have to learn it. But God is there. There is no doubt about it. Any sane man can understand. You cannot say there is no God, because you are under control. So who is that controller? The supreme controller is God. This is sane man's conclusion. Now, I do not know who is God then, but there is God, that's a fact. So he is right when he says I believe or not believe, there is God. Now, it will depend on my personal endeavor to know God. Go on.
Prabhupāda: Yes. Guru. Guru, that is required: tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). That is Vedic process. To have, to possess perfect knowledge one must have guru, and guru means one has..., one is actually representative of God, not theoretically, but one who has practically seen and experienced God. We have to approach such guru then by service and by surrender, and by sincere inquiries we shall be able to understand what is God. That is required. The speculation is no use. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam (SB 10.14.29). This is the statement of Vedic literature. "My Lord, one who has received a little mercy and favor of Your Lordship, he can understand. Others may speculate for millions and millions of years, avacintya-tattve. Still they will remain in the fathom of inconceivable energy. There is no possibility." This is not the process. It clearly described in the Bhāgavata, bhaktyā mām abhijānāti (BG 18.55), simply through the process of bhakti. Bhakti means śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), hearing, chanting about Viṣṇu, always remembering Him. Satataṁ kīrtayanto mām (BG 9.14). That is the process. Always glorify the Lord, and devotee's only business is to glorify. That is devotee. Naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43).
Prabhupāda: Yes. How the people will live peacefully in the society? I will give my own idea, you will give your own idea, he will give his own idea, then where there is collaboration? No, there is no possibility. Then it is chaotic condition. Then why do you want government? You live without government. You don't require government.
Hayagrīva: Lately he's turned into a Marxist.
Prabhupāda: Whatever it may be, there is government. In the Marxist, Communist country, there is government, so how you can avoid the government and leadership? That is not possible. Then the society is in chaotic condition.
Hayagrīva: He believes that each man is responsible for other men, but that he believes..., he also believes that each man has the freedom to work out his own destiny, so to speak.
Prabhupāda: Say, suppose if I want to do with you some, something good, and you are free. So if you don't accept me, then I don't accept that, that is, means chaotic. How you are responsible for me? If I don't obey, so how you can become responsible for me? So he says that a man should be responsible for other men. But if he does not obey you, where is the responsibility? So crazy fellow that.
Prabhupāda: Yes. That is it. It is not true.
Śyāmasundara: The first type of knowledge, centralized in the senses, such as "This snowball is white," he says that type of knowledge, there is no possibility of error, because it is knowledge that's direct or immediate. There's no mediation between. Immediate.
Prabhupāda: Therefore our proposition, to receive perfect knowledge from the authorities, that is perfect. As Kṛṣṇa says, evaṁ paramparā-praptam (BG 4.2). Kṛṣṇa is perfect, and whatever knowledge He imparts, that is perfect. If we take knowledge from Kṛṣṇa, then our knowledge is perfect. I may not be as perfect as Kṛṣṇa, but if I simply accept the statements of Kṛṣṇa, then my knowledge is perfect.
Śyāmasundara: He says that this type of conclusion such as "All men are mortal," there is no possibility of error because different people may arrive at the opposite conclusion...
Śyāmasundara: He says in a type of understanding that is direct, such as "This snowball is white," that there is no possibility of error because there is no distinction between what a thing seems to be and what it is in reality.
Prabhupāda: No. That is called direct perception. So direct perception is not perfect. It is no... Just like I see the sun (indistinct), but I see just like a disc. But it is not a disc. Therefore my direct perception of the sun is imperfect. When we go to scientific book, astronomy, then you can understand that it is so great, fourteen hundred lakhs, or fourteen hundred thousand times bigger than the earth. So this my direct perception, it has no value.
Śyāmasundara: What about the knowledge, for instance, "This snowball is white"? Isn't that a direct fact, this understanding by everyone?
Prabhupāda: Yes. The snowball is white, but it may be mixed up (indistinct) white. That is also very (indistinct).
Prabhupāda: Yes. Yes. Possible, yes.
Devotee: But if they won't accept, if they won't accept...
Prabhupāda: Yes, yes. That is karma.
Śyāmasundara: But he says there is no possibility of their not accepting, if you form the conditioning as the way. That they must accept by conditioning.
Prabhupāda: Yes. That is also possible. But who is going to make that?
Devotee: How one can supremely control all conditions that would free one from karmic reaction? How could they control the environment?
Śyāmasundara: By punishment and reward. By punishing them when they are wrong...
Devotee: Say he had a house, and he was doing that, and all of a sudden there was a flood came and the house... How could he control the environment?
| Page Title: | There is no possibility (Lectures, Other) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 29 of Sep, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=62, Con=0, Let=0 |
| No. of Quotes: | 62 |