Prabhupāda: Marijuana. So you make this marijuana taken by all people, then police will be afraid. You see? They'll not dare to stop you.
So when there was talk with Kazi . . . Chand Kazi was learned man. So first of all Caitanya Mahāprabhu challenged, "My dear uncle . . ." He established the relation to pacify Caitanya. "My Nimāi, Nimāi . . ." He called just like boy. He was boy. "Nimāi, oh, Your grandfather Nīlāmbara Cakravartī, I call him cācā." Cācā means uncle.
The Muslims, they call . . . in India these Britishers created feelings between Hindus and Muslim, but otherwise the Hindus and Muslims are living since eight centuries. So in the village they lived peacefully, and the Hindus call the Muslim cācā, and the Muslim call the Hindu . . . the Hindus call the Muslim . . . in this way they make some friendly relationship. There was no ill feeling. Even they will invite, the Hindus will invite.
In our childhood we have seen, in marriage ceremony or in some religious ceremony also, some Muslim friends were invited, and they were received. Similarly, Muslims also invite some Hindus. They'll make separate . . . my father, he used to be guest of a Muslim gentleman. He was his customer.
So he used to make separate arrangement my father, a brāhmaṇa attendant, supplying all foodstuff. So there was no . . . and he was coming to our house, so he, accompanied with his servant Muslims, we used to supply his foodstuff. They were cooking in their own way. Of course, no meat was allowed. But there were friendship.
And while departing, he would give us some money, four rupees, five rupees, in the hands of all our brothers and sister and offer respect to my mother as "Auntie." These feelings were there. This ill feeling was created by the Britishers. That when they saw that Gandhi is improving the Hindu-Muslim situation, they created a, what is called, a split. Anyway, that is political.
So this Chand Kazi informed Caitanya Mahāprabhu, "Nimāi, I call Your grandfather, Your mother's father, as my cācā, as my uncle. So in that way Your mother is my sister according to our village relationship, and You are my nephew. So how is that a nephew is so much angry upon his uncle? Is it not good?"
So Caitanya Mahāprabhu could understand that he has come down. He has now become uncle. So He said: "Yes, My dear uncle, I know that. It is not My duty to be angry with you, but how is that—I am your nephew, I have come to your home, and you went upstairs, you did not receive Me? So anyway, what is done is done. Forget." So then they sat down and talked.
The first challenge was Caitanya Mahāprabhu's that, "My dear uncle, what is your this religion that you're eating father and mother?" That was His first challenge. And the Kazi said: "What is that? What do You mean by that?" "You are eating a bull and cow. Cow is your mother. You are drinking milk, therefore she is your mother. And the bull is helping you, producing your food, maintaining. As the father maintains you and mother gives you milk, and do you think it is good to kill them?"
So Kazi, he was also learned. "Oh, Your Vedic scripture also, there is cow sacrifice." Caitanya Mahāprabhu immediately said: "No, that is not killing. That was giving a new body to show the strength of the Vedic mantra." A cow was sacrificed in the fire, and by mantra, by chanting of the mantra, the cow will come out with a new body, young body. That was not killing.
So similarly, here also, Kṛṣṇa is giving the same argument that, "You are lamenting on your grandfather. He has got old body, but if he is killed in this battle, he'll have a new, fresh new body. So you should be joyful. Why are you lamenting?" So this argument was forwarded by Kṛṣṇa, that . . .
Now, just like this child. This child can hope many things. He has got immense duration of life now beginning, and what hope I have got? I am now this old body, say five years or ten years more. So I cannot expect, hope, anything more than this child. So Kṛṣṇa is giving that, "There is no question of lamentation for your grandfather. Your grandfather is going to have a new lease of life. Why should you be sorry?" So this argument He is forwarding, but nobody will agree to this argument.
Yes. Go on.
Devotee: "Such changes of body are meant for varieties of enjoyment or suffering by the living entity according to one's own work in this life. So Bhīṣma and Droṇa, being noble souls, were surely going to have either spiritual bodies in the next life, or at least life in godly bodies."
Prabhupāda: Yes. "Now, so far your grandfather is concerned, Bhīṣmadeva, he is one of the greatest devotees. So as soon as he gives up this body, he's going to Vaikuṇṭha." Same example as I told you the other day, that muni-putra . . . mā jīva mā jīva muni-putraka ciraṁ jīva rāja-putra: "Oh, the son of saintly person, you don't live. And oh, the son of a king, you live forever."
Why? Because the son of a saintly person, he is undergoing austerities, penances, disciplinary activities. So his life is . . . his future is so bright that he's going to Vaikuṇṭha. And this, the son of king, he's simply indulging in sense gratification. So he's going to hell. So the person who is destined to go to kingdom of God, the sooner he dies is better for him. And this person, one who is going to hell, the later he dies it is good for him, because as soon as he dies the hell is prepared for him.
A similarly, "Why should you lament for your grandfather and teacher? They are so highly elevated, spiritually elevated. Death will take place so long this body is there. Now they have come to fight as a matter of duty. So there is no lamentation." This is the instruction Kṛṣṇa is giving.
Yes.
Devotee: "In either case there was no cause for lamentation. Any man who has perfect knowledge of the constitution of the individual soul, the Supersoul and nature, both material and spiritual, is called a dhīra, or a most sober man."
Prabhupāda: Dhīra. Dhīra means sober, is not disturbed. A person who is not disturbed by paltry causes, he's called dhīra. Another example of dhīra is given by poet Kālidāsa. He was a great poet, mundane poet. So he said that dhīra is one who is not disturbed even in the presence of disturbance.
When there is no disturbance, one may not be disturbed, but in the presence of disturbance, one who is not disturbed, he is called dhīra. The cause of disturbance . . . just like a person trained in restriction of sex life, so when he's perfect, even there is cause of sex impetus, he'll not be disturbed. That is the . . . called dhīra. So he is describing that "These persons are highly elevated. You are also My friend. Why you are disturbed in this way? That does not look well."
Go on.