Why did Lord Krishna appeared as Chaitanya Mahaprabhu ?

Question : What were the three external reasons for appearance of Sri Chaitanya Mahaprabhu ?
Ans: Srila Prabhupada writes in the summary of third chapter of Adi Lila :
The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, after displaying His pastimes as Lord Kṛṣṇa, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellows of reciprocal service and love exchanged between Himself and His servants, friends, parents and fiancīes. only Kṛṣṇa Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Kṛṣṇa therefore personally appeared, with His plenary portions, as Lord Caitanya.
CC Ādi 3.13: Lord Kṛṣṇa enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:
CC Ādi 3.14: “For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.
CC Ādi 3.15: “Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhūmi.
CC Ādi 3.16: “Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.
CC Ādi 3.17: “By performing such regulated devotional service in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation.
CC Ādi 3.26: “My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja.
CC Ādi 3.28: “Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes.”
CC Ādi 3.29: Thinking thus, the Personality of Godhead, Śrī Kṛṣṇa Himself, descended at Nadia early in the Age of Kali.
According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nāma-saṅkīrtana, or congregational chanting of the holy name of the Lord. Lord came as Yuga Avatara to inaugurate sankirtana movement.

CC Ādi 3.50: In Śrīmad-Bhāgavatam it is repeatedly and clearly said that the essence of religion in the Age of Kali is the chanting of the holy name of Kṛṣṇa.
CC Ādi 3.51: “O King, in this way people in Dvāpara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.
CC Ādi 3.52: “In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.”
CC Ādi 3.58: “By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now nonblackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.”
Advaita Ācārya felt sorry for the condition of the world because even after Lord Kṛṣṇa’s appearance, no one had interest in devotional service to Kṛṣṇa. This forgetfulness was so overwhelming that Advaita Prabhu was convinced that no one but Lord Kṛṣṇa Himself could enlighten people about devotional service to the Supreme Lord. Therefore Advaita requested Lord Kṛṣṇa to appear as Lord Caitanya. Offering tulasī leaves and Ganges water, He cried for the Lord’s appearance. The Lord, being satisfied by His pure devotees, descends to satisfy them. As such, being pleased by Advaita Ācārya, Lord Caitanya appeared.

CC Ādi 3.96: Advaita Ācārya having appeared, He found the world devoid of devotional service to Śrī Kṛṣṇa because people were engrossed in material affairs.
CC Ādi 3.97: Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.
CC Ādi 3.98: Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people’s benefit.
CC Ādi 3.108: Thinking of the lotus feet of Śrī Kṛṣṇa, He constantly offered tulasī buds in water from the Ganges.
CC Ādi 3.109: He appealed to Śrī Kṛṣṇa with loud calls and thus made it possible for Kṛṣṇa to appear.
CC Ādi 3.110: Therefore the principal reason for Śrī Caitanya’s descent is this appeal by Advaita Ācārya. The Lord, the protector of religion, appears by the desire of His devotee.
Question : What were the three confidential reasons for appearance of Sri Chaitanya Mahaprabhu ?
Answer:
CC Ādi 4.230: Desiring to understand the glory of Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī-devī, as the moon appeared from the ocean.”
The first purpose was to relish the position of Śrīmatī Rādhārāṇī, who is the prime reciprocator of transcendental love of Śrī Kṛṣṇa. Lord Kṛṣṇa is the reservoir of transcendental loving transactions with Śrīmatī Rādhārāṇī. The subject of those loving transactions is the Lord Himself, and Rādhārāṇī is the object. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Rādhārāṇī.
The second reason for His appearance was to understand the transcendental mellow of Himself. Lord Kṛṣṇa is all sweetness. Rādhārāṇī’s attraction for Kṛṣṇa is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Rādhārāṇī.
The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārāṇī. The Lord thought that undoubtedly Rādhārāṇī enjoyed His company and He enjoyed the company of Rādhārāṇī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāṇī than to Śrī Kṛṣṇa. Rādhārāṇī felt more transcendental pleasure in the company of Kṛṣṇa than He could understand without taking Her position, but for Śrī Kṛṣṇa to enjoy in the position of Śrīmatī Rādhārāṇī was impossible because that position was completely foreign to Him. Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. Therefore, to know the transcendental pleasure of loving Kṛṣṇa, Lord Kṛṣṇa Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārāṇī.
Lord Caitanya appeared in order to fulfill these confidential desires, and also to preach the special significance of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and to answer the call of Advaita Prabhu. These were secondary reasons.
CC Ādi 4.238 — Once Lord Kṛṣṇa considered within His heart, “Everyone says that I am complete bliss, full of all rasas.
CC Ādi 4.239 — “All the world derives pleasure from Me. Is there anyone who can give Me pleasure?
CC Ādi 4.240 — “One who has a hundred times more qualities than Me could give pleasure to My mind.
CC Ādi 4.241 — “One more qualified than Me is impossible to find in the world. But in Rādhā alone I feel the presence of one who can give Me pleasure.
CC Ādi 4.242-243 — “Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed, and although it gives pleasure to the three worlds, seeing Rādhārāṇī gives pleasure to My eyes.
CC Ādi 4.244 — “The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Śrīmatī Rādhārāṇī.
CC Ādi 4.248 — “Thus although I am the source of happiness for the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul.
CC Ādi 4.249 — “In this way My affectionate feelings for Śrīmatī Rādhārāṇī may be understood, but on analysis I find them contradictory.
CC Ādi 4.250 — “My eyes are fully satisfied when I look upon Śrīmatī Rādhārāṇī, but by looking upon Me, She becomes even more advanced in satisfaction.
CC Ādi 4.262 — “I am always eager to taste the joy that Rādhārāṇī derives from Me.
CC Ādi 4.263 — “In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness.
CC Ādi 4.264 — “Formerly I appeared in the world to taste mellows, and I tasted the mellows of pure love in various ways.
CC Ādi 4.265 — “I taught devotional service that springs from the devotees’ spontaneous love by demonstrating it with My pastimes.
CC Ādi 4.266 — “But these three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position.
CC Ādi 4.267 — “Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled.
CC Ādi 4.268 — “Therefore, assuming Rādhārāṇī’s sentiments and bodily complexion, I shall descend to fulfill these three desires.”
CC Ādi 4.269 — In this way Lord Kṛṣṇa came to a decision. Simultaneously, the time came for the incarnation of the age.

CC Ādi 4.231 — All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them.
CC Ādi 4.232 — Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not.

All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.

Sravanam Kirtanam, Harinaam and Difference between Japa and Kirtana

Surrender - Sravanam Kirtanam

The chanting of Hare Krsna is not limited to the Kali-yuga but is applicable to other ages as well:

The easiest means of achieving spiritual success is to chant the holy names of the Lord:

If one chants even for one week, he will make solid progress in spiritual life:

Chanting produces immediate effects:

From Haridasa Thakura's personal example we can understand that becoming highly elevated in Krsna consciousness by chanting the holy name is very simple:

Devotional service begins with chanting of the holy name hearing of the holy name tasting Prasadam

Surrender begins with giving up bad habits and chanting the Hare Krsna mantra on beads:

Sankirtana and chanting as fundamental principles for the execution of devotional service:

Of the nine processes of devotional service, chanting the holy name is the most important:

Hearing of the holy name of the Lord (sravana) is the basis for understanding the other processes of devotional service:

All processes of devotional service must be preceded and followed by kirtana, which is the most important process:

Chanting of the holy name is one of the five most important practices of devotional service:

Hari-naam solution to all problems

Chanting of the holy name evokes the Vaikuntha atmosphere, freeing the world from material hankering, envy and anxiety:

"My dear Narada, actually I do not reside in My abode, Vaikuntha, nor do I reside within the hearts of the yogis, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities." 

Nama-sankirtana can turn the masses toward spiritual realization and bring peace and friendship:

The formula for world peace is to develop Krsna consciousness by the simple process of chanting the holy name of God:

Chanting of the holy name eradicates envy, and thus can bring real peace, unity and fraternity to human society:

"Whatever action a great man performs, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues."

The sankirtana movement of Krsna consciousness is very important. Therefore, through you I wish to appeal to all the leading men of India to accept this movement very seriously and give us all facility to spread this movement throughout the world. Then there will be a very happy condition, not only in India but all over the world.

The chanting of the holy name is the only 

remedy for setting the world aright:

In this age, people can be freed from drought and scarcity of rain by congregational chanting of the holy name:

In order to counteract scarcity in this age, people must perform sankirtana-yajna, chanting of the holy names:

By performance of sankirtana-yajna, the congregational chanting of the holy name, people will be happy economically, politically, socially, religiously and culturally:

Through popularizing the chanting of the holy name, brahminical culture and ksatriya government will automatically be revived:

If we chant the holy name offenselessly, the kingdom of Rama can appear even in this Kali-yuga:

To counteract the unfortunate situation in government, the general populace should chant the maha-mantra:

In this age, saintly persons should help the general populace not by political action, but by chanting the maha-mantra:

Crime can be eradicted by mass sankirtana, which changes the heart:

Namamrita 19 & 20

The difference between japa and kirtana:

When a mantra or hymn is chanted softly and slowly, that is called japa. The same mantra, when chanted loudly, is called kirtana. For example, the maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare) when uttered very softly only for one's own hearing is called japa. The same mantra, when chanted loudly for being heard by all others, is called kirtana. The maha-mantra can be used for japa and kirtana also. When japa is practiced it is for the personal benefit of the chanter, but when kirtana is performed it is for the benefit of all others who may hear.

In the Padma Purana there is a statement: "For any person who is chanting the holy name either softly or loudly, the paths to liberation and even heavenly happiness are at once open."

The Nectar of Devotion

>>>Ref. VedaBase => NAM 2a15: Definitions: Japa, Kirtana, Sankirtana, and Sravana

Sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrinda.

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Who is Poor?

Once there lived a king who was very fond of conquering other countries. So
he went on fighting one war after another, and was just busy building a big
empire. Once when he was on his way back home after a war he saw a old sage
dressed in rags, sitting by the street side and meditating. Seeing him in
rags the king thought, "This old man is very poor and does not have even
proper clothes to protect him from cold. Let me gift him my shawl". Thinking
in this manner, the king approached the sage and gifted him his shawl. The
sage thanked the king for his kind gesture, but refused to accept the gift.
The sage said, "O king, there is someone more poorer than me in your kingdom
and may be you consider giving this gift to him. By mercy of Lord, I have
everything which is needed for me and so I don't want your shawl".  The king
was very surprised and he asked the sage as to who was that poor man. The
sage replied, "O king, you are the poorest man in this kingdom. Because, I
see that even though you had captured so many kingdom, still your thirst for
war has not quenched. You don't feel satisfied with what you have and you
keep on wasting your valuable time in wars." Hearing the sage's words, the
king realized that indeed since the sage had taken shelter of Holy Names,
and had the wealth of satisfaction, the sage was far more richer than him.
He thanked the sage for his valuable advice and from that day onwards, the
king took shelter of Holy Names, stopped unnecessary wars, executed his
prescribed duties to the best of his ability.  In Srimad Bhagavatam verse
11.19.43-44, Lord Krishna instructs Uddhava that

gunaadhyo hyaadhya ucyate
daridro yastv asantushtah
"My dear friend Uddhava, one who is enriched with good qualities is actually
said to be rich, and one who is unsatisfied in life is actually poor."

Indeed satisfaction is the greatest wealth. We must be completely satisfied
with whatever Krishna gives us and avoid unnecessary hankerings. That is the
secret of peaceful and blissful life. 

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Chanting

 How does the chanting of the holy name of Krishna help us ?

Worship the Lord, whose name is like the sun, for (because) just as slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Krishna can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives.  -          Sri Caitanya Caritamritha, Antya Leela, 3.63

 

 How does everything become faultless ?

There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies  in regard to time, place, person and paraphernalia.  But when Your Lordship’s (Krishna’s) holy name is chanted, everything becomes faultless. -   Srimad Bhagavatam, 8.23.16

Why should we chant Hare Krishna in spite of so many impediments ?

There may be so many impediments for a person who is chanting Hare Krishna.  Nonetheless, tolerating all these impediments, one should continue to chant so that at the end of one’s life one can have the full benefit of Krishna Consciousness.                   

-       Bhagavad Gita, 8.5. purport

 For what purpose we should chant the holy names of the Supreme Lord ?

The holy name has to be chanted to please the Supreme Lord, and not for any sense gratification or professional purpose.  If this pure mentality is there, then even though a person is born of a low family, he is so glorious that not only has he purified himself, but he is quite competent to deliver others. -         Srimad Bhagavatam, 3.33.7 purport

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Benefits of Chanting

"Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins that he is able to commit." (Brhad-visnu Purana)

If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear."  (Garuda Purana)

"By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation." (Skanda Purana)

The chanting of the holy name is the best means to atone for sinful activities because it attracts the attention and protection of the Supreme Lord.

By chanting the holy name, one is freed from the sinful reactions of many millions of lives.

Simply by hearing the holy name chanted by a pure devotee, one is purified of all sinful activities and becomes eligible to render devotional service.

"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination."

If one chants the holy name without offenses and without further sinful activities, he is freed from all reactions of sins.

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)

The chanting of the maha-mantra is a special concession in the Kali-yuga to save people from the reactions to known or unknown sinful activities.

For one who always chants the holy name, unintentional sins are excused.

Even if the holy name is chanted for the sake of blasphemy, the holy name is so powerful that it frees one from reactions of sinful activities.

The devotee should always appreciate his fortune in having been delivered from sinful activities by the chanting of the holy name.

Sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrinda.

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare.

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Devotion with determination opens the gate for perfection

When sun rises in the morning then the sun rays is not so prominent but gradually as the day progresses the brightness becomes stronger and finally the rays illumines everything eating the darkness. Similarly, while endeavouring for anything we may not be able to see much tangible results immediately but if we persist then slowly the result will start becoming visible.  Any progress is gradual and so it is always recommended that we should have patience while treading a path. 

The spiritual seekers who have voluntarily chosen the path of devotional life are required to practice the process of devotional life with steady determination. Many a times we wonder why we are not experiencing the inner calmness and bliss which is associated with devotion even though we have been practicing devotional life for many years.  The mind still dwells on sensory objects and the senses continue demanding attention. It looks like the process is not working for us. But this is not true.

In childhood when we were learning to ride a bicycle then we fell from it several times. But after regular practice a day came when we were able to ride without falling. It was fun. We eventually even started racing with our friends.

Similarly if we continue with determined devotion braving all difficulties then Krishna’s grace will eventually dawn upon us. Also our regular chanting and shadana is not going in vain, it is perfecting our lives although we may not be able to experience the effect now. Our heart is getting cleansed of unwanted qualities and the love of God is slowly blossoming in our heart. And if we practice devotional life with grit for a long time then ultimately it will start creating an impact. In fact if we are resolute in our purpose and our aim is Krishna (Gita 2.41) then it is guaranteed that we would succeed in attaining love of God one day.

Samsara Davanala Lidha(Mangala Arati)

Official Name: Śrī Śrī Gurv-aṣṭaka (Eight Prayers to the Guru) (Mangala Arati)
Author: Visvanatha Cakravarti Thakura
Book Name: Stavamrta Lahari
Srila Visvanatha Cakravarti Thakura, who appeared in the middle of the seventeenth century, is a great spiritual master in the Krsna conscious chain of gurus and disciples. He says, “One who, with great care and alteration, loudly recites this beautiful prayer to the spiritual master during the Brahma-muhurta obtains direct service to Krsna, the Lord of Vrndavana, at the time of his death.”
(1)
saṁsāra-dāvānala-līḍha-loka
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī-caraṇāravindam
(2)
mahāprabhoḥ kīrtana-nṛtya-gīta
vāditra-mādyan-manaso rasena
romāñca -kampāśru-taraṅga-bhājo
vande guroḥ śrī-caraṇāravindam
(3)
śrī-vigrahārādhana-nitya-nānā
śṛṅgāra-tan-mandira-mārjanādau
yuktasya bhaktāṁś ca niyuñjato ‘pi
vande guroḥ śrī-caraṇāravindam
(4)
catur-vidha-śrī-bhagavat-prasāda
svādvanna-tṛptān hari-bhakta-saṅghān
kṛtvaiva tṛptiṁ bhajataḥ sadaiva
vande guroḥ śrī-caraṇāravindam
(5)
śrī-rādhikā-mādhavayor apāra
mādhurya-līlā guṇa-rūpa-nāmnām
prati-kṣaṇāsvādana-lolupasya
vande guroḥ śrī-caraṇāravindam
(6)
nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam
(7)
sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam
(8)
yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto ‘pi
dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ
vande guroḥ śrī-caraṇāravindam

TRANSLATION
1) The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.
2) Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sańkīrtana movement of Lord Caitanya Mahāprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
3) The spiritual master is always engaged in the temple worship of Srī Srī Rādhā and Kṛṣṇa. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
4) The spiritual master is always offering Kṛṣṇa four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasāda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
5) The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Rādhikā and Mādhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.
6) The spiritual master is very dear, because he is expert in assisting the gopīs, who at different times make different tasteful arrangements for the perfection of Rādhā and Kṛṣṇa's conjugal loving affairs within the groves of Vṛndāvana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.
7) The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Srī Hari [Kṛṣṇa].
8) By the mercy of the spiritual master one receives the benediction of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spirit

Can God make a square circle?

Question:  If God can do anything, can he make a square circle?

Answer: Questions like these arise from not understanding the definition of God as the Supreme Being. Let’s consider the two kinds of impossibilities: practical and logical.

1. Practical impossibility: When the sacred scriptures describe that, say, Lord Krishna lifted the huge Govardhana hill in Vrindavana during his descent to this world five thousand years ago, skeptics may dismiss this as impossible, because they deem possession of such strength practically impossible. However, notice their self-centric mentality implicitly operating here; they presume that what is impossible for them is impossible for anyone. By such a mentality, an ant crawling on a table may consider the glass that blocks its way impossible to lift, but we humans do it all the time – nonchalantly. Just as we, humans, being much stronger than ants, can do what they think practically impossible, similarly, God, being Supreme, being infinitely stronger than us, can do what we think practically impossible.
2.  Logical impossibility: Activities like making a square circle seem not just practically impossible, but even logically impossible. Our mind tends to think that a geometrical object can either be a circle or a square, but never both. However, this is a limitation of our mind, not a limitation of God. Our mind functions by discerning in the world around us features like logicality, causality and repeatability. Our mind needs the intellectual framework formed by such attributes to make sense of the world. But that very framework limits our mind from “thinking outside the box”, and so we mistakenly infer that those activities that are impossible for us to think logically must also be impossible for God to do practically. However, our framework of thought does not limit God. For his cognition, God does not need any such framework, and so he is completely free to think and act independent of it.

Let’s now apply this background analysis to our specific question. God can surely make a square circle, but our minds can never understand how. Is this an evasive answer? Not at all. The sixteenth-century devotee-scholar Jiva Goswami insightfully reminds us that if God’s actions were limited to the conceiving abilities of our mind, then our mind would be supreme, not God, thus violating the very definition of God. Therefore, by his very definition, God has inconceivability (achintyatva in Sanskrit) as his integral attribute.

Once Srila Prabhupada, the founder of ISKCON, was asked a similar question, “Can God create a stone that he cannot lift?” He replied, “Yes. God can surely create a stone that he cannot lift. And then he will lift it.”

Song Name: Jaya Radha Madhava

Author: Bhaktivinoda Thakura
Book Name: Gitavali (Section: Sri Krsnaer Vimsottara Sata Nama Song 4)
(jaya) rādhā-mādhava (jaya) kuñja-bihārī
(jaya) gopī-jana-vallabha (jaya) giri-vara-dhārī
(jaya) jaśodā-nandana, (jaya) braja-jana-rañjana,
(jaya) jāmuna-tīra-vana-cārī

TRANSLATION
1) Krsna is the lover of Radha. He displays many amorous pastimes in the groves of Vrndavana, He is the lover of the cowherd maidens of Vraja, and the holder of the great hill named Govardhana.
2) He is the beloved son of mother Yasoda, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamuna!

SRI BRAHMA SAMHITA LECTURES

​By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

LECTURE 1

Śrī Brahma-saṁhitā, Verse 29
Los Angeles, November 5, 1968

Prabhupāda:
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.29]

"I worship Govinda, the primeval Lord, who is the cause of all causes. He is in the cintāmaṇi-dhāma." Cintāmaṇi-dhāma means the place which is not made of earth and stone, but they are made of touchstone. Most probably you have heard the name of touchstone. Touchstone can turn iron into gold. So the Lord's abode is made of touchstone, cintāmaṇi. There are houses... As we have got our experience here in this world that houses are made of bricks, there, in the transcendental world, the houses are made of this cintāmaṇi stone, touchstone. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa [Bs. 5.29]. There are also trees, but those trees are not like this tree. The trees are kalpa-vṛkṣa. Here you can take one kind of fruit from one tree, but there, from the trees you can ask anything, and you get it because those trees are all spiritual. That is the difference between matter and spirit. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa lakṣā-vṛteṣu [Bs. 5.29]. Such kind of trees, there are many, not one or two. All the places are covered by all those trees. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam. And the Lord is very much fond of cowherding. And the cows there, they are called surabhīs. Surabhī cow means you can milk as many times and as much as you like. Surabhīr abhipālayantam. And lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ [Bs. 5.29]. And the Lord is always surrounded by the goddesses of fortune, lakṣmī-sahasra-śata, not one or two, but hundreds and thousands, hundreds and thousands of goddesses of fortune, they are always serving the Lord. And in this way, eternally, blissfully, the Lord is staying in His abode, which is called cintāmaṇi-dhāma. (aside:) Now, how to stop this? (end)

LECTURE 2

Śrī Brahma-saṁhitā, Verse 32
New York, July 26, 1971

Prabhupāda:
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.32]
(aside:) Why not sit comfortably? Please. There is ample space in the front. You can move. So Govinda, aṅgāni yasya sakalendriya-vṛtti-manti. Aṅgāni, aṅgāni means the limbs of the body. Just like hands, legs, ear, nose, they're different parts of our body. The distinction between this material body and spiritual body is that just like this hand is made for particular purpose—you can pick up something, you can touch something, but you cannot taste something. If you want to taste something, then the hand will bring that food to your mouth and will touch your tongue. Then you can know that it is bitter or sweet. But simply by touching the hand it is not possible to understand what is the nature of that particular... Therefore God's body is described here that aṅgāni yasya sakalendriya-vṛtti-manti. Each and every part of the body has got the capacity for other parts of the body. Just like if you want to eat, we have to taste it through the tongue, through the mouth, but Kṛṣṇa, or God, if He simply sees only, He can eat, simply by seeing. This is spiritual body. Aṅgāni yasya sakalendriya-vṛtti-manti, paśyanti pānti kalayanti ciraṁ jaganti [Bs. 5.32]. In another sense, this whole cosmic manifestation is also the body of God; therefore you cannot hide anything from God's vision. In the Brahma..., the same Brahma-saṁhitā, it is said that yac-cakṣur eṣa savitā sakala-grahāṇām. Savitā. Savitā means the sun, the sun-god, or the sun planet, is the eye, one eye of God. And the other eye is the moon. So He can see all things, what is happening within this universe—in daytime with His eye called the sun, and at night with moon. And in the Bhagavad-gītā it is confirmed. Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ. Prabhāsmi śaśi-sūryayoḥ: "I am the sunshine and the moonshine." So people who deny existence of God, they say that "Can you show me God?" You are seeing God. Why you are denying? God says that "I am the sunshine. I am the moonshine." And who has not seen the sunshine and moonshine? Everyone has seen. As soon as there is morning, there is sunshine. So if sunshine is God, then you have seen God. Why do you deny? You cannot deny. Kṛṣṇa says, raso 'ham apsu kaunteya: [Bg. 7.8] "I am the taste of the water." So who has not tasted water? We are drinking, daily, gallons of water. We are thirsty, and the good taste which quench our thirst, that is Kṛṣṇa.
So you have to see God, or Kṛṣṇa, in this way. Then you'll advance, make advance. This is Kṛṣṇa consciousness. We have to see in everything, Kṛṣṇa. As soon as we see living entity... Never mind whether he's a human being or animal or insect or bird or plant or aquatic; they're all living entities. In the sea, there are nine hundred thousand species of living entities. Jalajā nava-lakṣāṇi. These are the statements in the Vedic scriptures. Exactly stated: jalajā nava-lakṣāṇi. It does not say ten hundred thousand; it says nine hundred thousand. Exact calculation. Now bring any biologist to calculate how many species are there in the water. They cannot say. But here, in the Padma Purāṇa, Vedic literature, you get exact information how many species of living entities are there within the water. Everyone knows that there are living entities, full of living entities. We are catching fish, but small fishes. We have not seen. Even if we have seen the biggest fish, that is, whale... Sometimes they are as big as one big ship. But there are other fishes, we get information, they are called timiṅgila. The big fish, the whale fish, and timiṅgila means there is another big fish which swallows this timiṅgila, this whale just like anything. These informations are there. And in Calcutta Museum, in our childhood—it may be still existing—we saw one skeleton of a fish that is bigger than this room, a skeleton. It is hanging on the ceiling. So there are very, very big, big fishes. Jalajā nava-lakṣāṇi. You get immediately information, without being a biologist, scientist, you can get information. The Darwin's theory, in most perfection, there is in the Padma Purāṇa: jīva-jatiṣu. The evolutionary theory is there. But Darwin is missing the real point: Who is, who is evolving? He's missing the spirit soul. He cannot explain. That is imperfect.
But in the Vedic scripture you have got perfect knowledge, how a living entity is developing different types of body. Jalajā nava-lakṣāṇi. First of all, nine lakhs' species of living entities within water. In the water, the living seeds are there. The other day I was showing our other devotees how from the stone the grass is coming. There is a crack in the stone, and the grass is coming out. How it is? Nobody has gone to put some seeds within the cracking of the stone. How the grass is coming? The grass is coming because the water penetrates within the crack, and as soon as it gets in touch with the earth, it sprouts. That means within water there are seeds of living entities. Some of them fall down from the higher planetary system. That is stated in the Bhagavad-gītā: kṣine puṇye martya-lokaṁ viśanti [Bg. 9.21]. As soon as their period of enjoyment is finished, they are again brought down on this earthly planet. Just like in your country the immigration—every country—the immigration department, if somebody has come, he has got a visa for six months or one year, or something like that. As soon as it is finished, immediately the immigration department notifies: "Please get out. Please get out." Similarly, in other planets also, there are higher planetary systems where material comforts are many thousand times better than in your USA. Your United States is considered to have the best facilities, comfortable materialistic way of life. That is the calculation outside. So supposing that you have got the best facilities for material enjoyment. In higher planetary system there are many thousand times better facilities. You can go there. The living entities are therefore called sarva-gataḥ. A living entity can go anywhere he likes, but he requires qualification. Any country, when one is admitted, he must have visa, he must have passport, he must have required money to stay in a foreign country. So many rules and regulations are there. Similarly, in the higher planetary system also, where you get ten thousand years of duration of life, and their one year is far, far greater than ours. That is scientific.
So these, this material world is also the virāṭ-rūpa, universal form, of the Lord. Aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. I'm just trying to explain what is the body of the Supreme Lord. Just like in the Bhagavad-gītā, Arjuna was shown the virāṭ-rūpa, the universal form of the Lord. Now why Arjuna wanted to see the universal form of Kṛṣṇa? The reason is that Arjuna knew it very well... Because in the Tenth chapter Arjuna accepts Kṛṣṇa that paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: [Bg. 10.12] "You are the Supreme Lord, paraṁ brahma, and pavitra, the purest." So Kṛṣṇa..., Arjuna knew that Kṛṣṇa is the Supreme Lord, and still, in the Eleventh Chapter he requested Kṛṣṇa that "If You'll kindly show me Your universal form." Try to understand. Arjuna knew it very well that Kṛṣṇa is the Supreme Lord. Why he wanted to examine Kṛṣṇa? Not for himself, but for others. Because Arjuna knew it very well that in future so many false Gods would appear: "I am God." So before accepting anyone as God, imitating Kṛṣṇa, one should inquire from him "Whether you can lift a hill? Whether you can show the universal form? Whether you can kill such and such demons? Then I shall accept." That is intelligence. Don't accept a foolish man, declaring himself as God, and you accept also God. God is not so cheap. You should know what is God. These descriptions are there. No more, no man, no living entity is greater than God. Therefore God is said: "God is great." Great means nobody can be greater than Him, nobody can be equal to Him. That is greatness. Six opulences. That is analytical study what is God.
So these things are being taught from authoritative scripture and..., what is God, what is our relationship with Him, and what is our function in that relationship. We should know it. Unless we try to know it, simply we waste our time in frivolous activities, that is not proper utilization of human form of life. We are simply requesting people that "You don't waste your valuable time." Our time is so valuable. It has been calculated by Cāṇakya Paṇḍita. Cāṇakya Paṇḍita was a great politician, prime minister, in India, about three thousand years ago, when Candragupta was the emperor. It was about contemporary to Alexander the Great in the Greek history. So Cāṇakya Paṇḍita was there. He was a great diplomat. He has calculated the value of our life. He says... It is very practical. Anyone can calculate.
āyuṣaḥ kṣaṇa eko 'pi
na labhya svarṇa-koṭibhiḥ
na cet nirarthakaṁ (nītiḥ)
kā ca hānis tato 'dhikā
He says, āyuṣaḥ kṣaṇa. Even one moment of your life cannot be returned even you spend millions of dollars. One of our friends in India, he was at that time fifty-four years old, but he was dying. So he was requesting the doctor, "Doctor, kindly give some medicine so that I may live for another four years. I have got so many things to do." Just see, the crazy fellow. You see. This is called ignorance. He does not know that "What to call..., what to say of four years, the doctor cannot give me four minutes prolongation of life." When the life is ended, it is ended. Nobody can... Any medicine, any physical, physiological treatment will not help. That is not possible. You have got a duration of life, say, fifty years, sixty years, seventy years—a hundred years, utmost. You cannot increase it by paying money. What to speak of four years; you cannot increase four seconds. So just try to understand how much our life is valuable. A second of our life we cannot purchase by paying millions of dollars. And if that second is wasted without any utilization, then how much money we are losing. This is the calculation.
So our, this Kṛṣṇa consciousness movement is only to remind people that "Please do not waste your time, valuable time, life. Utilize it. This is the opportunity to make a solution of all the problems of life." There is means, there are ways, how to do it. That we are describing. Yesterday we discussed tapasā, by austerity; brahmacaryeṇa, by celibacy; śamena, by controlling the mind; damena, by controlling the senses; tyāgena, by giving in charity your money. That is called tyāga. Suppose you have got millions of dollars. Don't keep it. So long it is within your jurisdiction, spend it for Kṛṣṇa. Yes. That is the proper utilization. Because actually the money is not yours, because you cannot carry this money with your death. As soon as you quit this body, or death, so your money and everything, what you collected with this body, with the finishing of this body, everything is finished. But you go. You are spirit soul. You transmigrate to another body. So your money which you earned previously, in your previous body, that you do not know where it is kept, or how it is being spent up. During your lifetime, you may make very nice deed, how the money should be spent by your sons or by your heirs, but now, suppose you left in your last life ten thousand millions of dollars somewhere, but you have nothing, no claim for that money. Therefore so long it is in your hand, spend it. Tyāgena, tyāgena. Spend for good purpose, not for... This money, if you spend for bad purposes, then you become entangled. If you spend for good purposes, then you get good return. That's a fact.
These things are very nicely, clearly stated in the Bhagavad-gītā. This dhana, charity—the Bhagavad-gītā says there are three kinds of charities. One charity is in the mode of goodness, one charity is in the mode of passion, and one charity is in the mode of ignorance. So mode of goodness charity means you should know where charity is to be given. Dātavyam: here charity is to be given. So where charity is given? First-class charity, in goodness? That is stated in the Bhagavad-gītā. Kṛṣṇa says, yad karoṣi yad aśnāsi yat tapasyasi dadāsi yat, tat kuruṣva mad-arpaṇam: [Bg. 9.27] "Whatever you are eating, whatever you are undergoing, austerity, whatever you are doing, whatever you are giving in charity, give it to Me." Kṛṣṇa's not in want of money, because He's the original proprietor of everything, īśāvāsyam idaṁ sarvam [Īśo mantra 1]. But still He's asking from you money. Just like Kṛṣṇa went to beg something from Bali Mahārāja in the shape of a Vāmana, a dwarf brāhmaṇa. So He is the sarva-loka-maheśvaram [Bg. 5.29]. He's the proprietor of all the planets. And still He's saying that dadāsi yat kuruṣva mad-arpaṇam: "Whatever you are giving in charity, please give it to Me." Why? It is for your interest, because the sooner you return Kṛṣṇa's money to Kṛṣṇa, you are better situated. In, in, of course, it will not be very palatable to hear, but actually we are all thieves. We have stolen God's property. That is material life. Anyone who has got anything without sense of God, it is to be understood that he has stolen the property. If you very cool-headed think over this matter, that you are... If we do not understand God, if we do not understand whose property we are using, and if you come to the real knowledge: without Kṛṣṇa consciousness, whatever we possess, that is stolen property, stolen property... Stena eva saḥ ucyate [Bg. 3.12]. It is clearly said in the Bhagavad-gītā. If one does not expend his money for yajña, then he is to be understood... Just like there is many, many instances... Just like you have earned so much money. If you hide income tax, then you are criminal. You can say, "I have earned money. Why shall I pay income tax, government?" No. You must pay. And there is a limit, that if you have earned so much money, practically the whole money will be taken as income tax, super tax. So as everything you earn, it is the property of the government, similarly, why not everything, whatever you got, it is Kṛṣṇa's or God's? Is it very difficult to understand? Actually it is so. Suppose you have constructed a very nice building. So the building requires so many stone, wood, earth. Wherefrom you have got it? You have not produced the wood. It is God's property. You have not produced the metal; you have taken it from the mine. That is God's property. The earth, also, the bricks also, which you have made you have simply given your labor. That labor is also God's property, because you work with your hand, but it is not your hand; it is God's hand. If it is your hand, then when it is paralyzed, you cannot use it. When the power of using your energy of the hand is withdrawn by God, you cannot work.
So these are the things to be studied in Kṛṣṇa consciousness. Don't be frivolous. Don't waste your time. This is the greatest opportunity, human form of life. We have to understand all these things. They are mentioned in the authoritative books, Vedic knowledge. Just we are reading, Śrīmad-Bhāgavatam, before you. So Śukadeva Gosvāmī's recommending that prāyaścittaṁ vimarśanam. Real atonement is to be thoughtful, sober, think over... That is called meditation. You think over whether your body, or if you are something else, transcendental to body, what is God. So if you want to know all this knowledge, then you have to practice austerity, tapasya. And the beginning of tapasya is brahmacarya. I've explained yesterday: brahmacarya, celibacy, or restricted sex life. Not unrestricted. That's not good. Then you forget yourself. This material attraction is sex life. Not only human society—in animal society, in bird society, everywhere. You have seen the sparrows, the pigeons, they're having sex life three hundred times daily, you see, although they are very vegetarian. Yes. And the lion is not vegetarian, but it has got sex life only once in a year. So it is not the question of vegetarian or nonvegetarian. It is the question of understanding higher standard of knowledge. When one comes to the standard of high elevated knowledge, naturally he becomes vegetarian. Because paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Paṇḍita means one who is very highly learned, paṇḍita. Sama-darśinaḥ. Sama-darśinaḥ means he does not distinguish between a man, learned man...
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
[Bg. 5.18]
A paṇḍita is sama-darśī. He sees equally, who? A very learned scholar, brāhmaṇa; and a elephant; and a dog; and a cow. How he's sama-darśī? How his vision is equal to all of them? Because he does not see the body; he sees the soul. Brahma-bhūtaḥ. He sees the Brahman, spark, that "Here is a dog, but it is also a living entity. By his past karma, he has become a dog. And here is a learned scholar. He's also living spark. But he has got this nice opportunity for his past karma." So he does not see the body. He sees the spirit soul, spark. So when one comes to that position, he does not make any distinction between this living entity to that living entity.
So our proposition: If you inquire, "Then why you restrict, "No meat-eating'?" The answer is that actually we do not make any distinction between the meat-eaters and the vegetable eaters, because the cow or the goat or the lamb has got life, and the grass, it has also got life. But we follow the Vedic instruction. What is that? Now, īśāvāsyam idaṁ sarvaṁ yat kiñcit jagatyāṁ jagat, tena tyaktena bhuñjīthā: [Īśo mantra 1] everything is the property of the Supreme Lord, and you can enjoy whatever is allotted to you. Mā gṛdhaḥ kasya svid dhanam. You cannot touch others' body, others' property. You cannot touch. That is Vedic life. So in all scriptures it is stated that man should live on fruits and vegetables. Their teeth are made in that way. They can eat very easily and digest. Although jīvo jīvasya jīvanam: one has to live by eating another living entity. Jīvo jīvasya... That is nature's law. So the vegetarian also eating another living entity. And the meat-eater, they're also eating another... But there is discretion. Discretion means that these things are made for human being. Just like fruits, flowers, vegetables, rice, grains, milk—the animals do not come to claim that "I shall eat this." No. It is meant for man. Just like milk. Milk is an animal product. It is the blood of the cow changed only. But the milk is not drunk by the cow. She is delivering the milk, but she's not taking, because it is not allotted for it. By nature's way. So you have to take. Milk is made for man, so you take the milk. Let her live and supply you milk continually. Why should you kill? Follow nature's law. Then you'll be happy. Tena tyaktena bhuñjīthā [Īśo mantra 1]. Whatever is allotted to you, take. You live comfortably. So our, in temple, in this temple, we take fruits, flowers, milk because they're allotted, and Kṛṣṇa says: patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Kṛṣṇa does not say that "You give Me meat." Kṛṣṇa says, "You give Me fruits, flowers, vegetables, milk." So we prepare nice preparations out of these things, we offer it to Kṛṣṇa, and we take it. If Kṛṣṇa would have said that "Give Me eggs and meat," then we would have given and eaten it. But because we are Kṛṣṇa conscious, we do not take anything which is not accepted by Kṛṣṇa.
So in this way, this is called śama dama. We have to learn this art of elevation. Tapasya. That is called austerity, regulative principle; brahmacaryeṇa, by celibacy, or by restricted sex life; śamena, by controlling the mind; damena, by controlling the senses; tyāgena, by giving charity. The charity... Charitable disposition of mind is there in everyone's heart, but one does not know how to make the best use of charity. Best use of... Not only charity—whatever you spend, you must spend for Kṛṣṇa. That is the best way of spending. You are not loser. Just like you are spending for Kṛṣṇa, earning for Kṛṣṇa. Suppose we are offering nice dishes to Kṛṣṇa. Kṛṣṇa is so kind. He keeps it as it is: you eat. It is for you. But simply by offering to Kṛṣṇa you become Kṛṣṇa's devotee. That's all. For nothing. You don't spend anything, not a farthing even. Everything is Kṛṣṇa's, but if you offer it to Kṛṣṇa, you elevate. That's all.

Thank you very much. (end)

LECTURE 3

Śrī Brahma-saṁhitā, Verse 32 Excerpt
Los Angeles, August 14, 1972

Prabhupāda: Man is made after God. We are imitation of Kṛṣṇa. Kṛṣṇa is not imitation of us. The atheist class, they think that "They have painted a form of God according to one's own feature of the body." What is called? Anthropomorphism. But that is not the fact. Here in this material world we are getting different types of forms of body, 8,400,000's. When we get this human form of body, it is just imitation of Kṛṣṇa's body. Kṛṣṇa has got two hands; we have got two hands. Kṛṣṇa has got two legs; we have got two legs. But the difference of this body and Kṛṣṇa's body is stated in this verse: aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. Here, with our hands, we can catch something but we cannot walk. But Kṛṣṇa can walk with His hands. Or with our legs we can simply walk, but we cannot catch something. But Kṛṣṇa can catch also. With our eyes we can see, but we cannot eat. But Kṛṣṇa can see with His eyes and eat also and hear also. That is the explanation of this verse. Aṅgāni yasya sakalendriya-vṛtti-manti: [Bs. 5.32] "Each and every limb has got the function of the other limbs." That is called Absolute. He is not dependent. He is not dependent. Just like if we have lost our sight, we become dependent; no more we can see. But Kṛṣṇa can see with His hand, with His leg. Try to understand. Therefore He is Absolute. This is the meaning of Absolute. Everything is complete. Pūrṇam adaḥ. Pūrṇa means complete. So atheist will say that "You offer foodstuff. Where Kṛṣṇa eats? The foodstuff is still there." But they do not know that simply by seeing, Kṛṣṇa can eat. And because He is complete, He eats and again keeps the thing complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. He can take everything complete, again it remains complete. Just like when we take food, we finish it. No more. But Kṛṣṇa can eat; at the same time, the things may remain as it is. Otherwise where is the difference between ourself and Kṛṣṇa? That is the difference.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
[Bs. 5.32]
Why it is so? Ānanda-cinmaya-sad-ujjvala-vigrahasya. Vigraha, His form is not like our form. When in the Vedas it is stated, "formless," that means His form is not like our form—not that He is formless. The form is of different quality.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
[Bs. 5.32]
These are possible when the body is made of ānanda-cinmaya-rasa. This body is material. It is not ānanda-cinmaya-rasa. The material body is different from the spiritual body. That they do not know. So when the Vedas says nirākāra, "formless," that means He has no material form; He has got spiritual form. That spiritual form means full of bliss, ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Vedānta-sūtra. By nature ānandamaya. There is nothing nirānanda. That is spiritual world, always full of bliss, full of knowledge, and eternity. That is spiritual. You live eternally and full of knowledge. Here so many things we do not know. It is full of ignorance, this body, and full of miseries. Moment after moment, we are, due to this body, we are always in miserable condition, threefold miseries-adhyātmika, adhibhautika... So people do not try to understand this philosophy, but in the Vedic literature, each and every line, there is philosophy. Ānanda-cinmaya-rasa-pratibhāvitā.
So this is understanding of Kṛṣṇa. When Kṛṣṇa says that janma karma me divyam [Bg. 4.9], "My appearance, disappearance, and activities, they are all transcendental," so how it is transcendental? Because His body is different from us. The bodily limbs are different from us. The activities of the body are different from us. And because He is full with all potency, in spite of all these transcendental qualities, He can present Himself as one of us. And those who are rascals, they think that "Kṛṣṇa is like us." Because He presents Himself as one of us by His omnipotency, the fools take him as one of us. Avajānanti māṁ mūḍhā [Bg. 9.11]. Muḍḥā means rascals, foolish people. Paraṁ bhāvam ajānantaḥ: "They do not know the transcendental nature of Me." This is transcendental nature, aṅgāni yasya sakalendriya-vṛtti. This is explained by Brahmā. Brahma-saṁhitā means... Brahmā is the first living creature appeared in this universe, and after his realization, he is offering prayer. Realization means you should write, every one of you, what is your realization. What for this Back to Godhead is? You write your realization, what you have realized about Kṛṣṇa. That is required. It is not passive. Always you should be active. Whenever you find time, you write. Never mind, two lines, four lines, but you write your realization. Śravaṇaṁ kīrtanam, writing or offering prayers, glories. This is one of the function of the Vaiṣṇava. You are hearing, but you have to write also. Then write means smaraṇam, remembering what you have heard from your spiritual master, from the scripture. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: [SB 7.5.23] about Viṣṇu, not for others. Don't write any nonsense thing for any nonsense man. Useless waste of time. Viṣṇu. Write about Viṣṇu, Kṛṣṇa. This is cultivation of Kṛṣṇa consciousness. Hear, write, remember, try to understand. Don't be dull, dull-headed. Very intelligent. Without being very intelligent, nobody can have full Kṛṣṇa consciousness. It is for the most intelligent man. So that intelligence will come if you try to understand Kṛṣṇa. We have got so many books. Always try to understand Kṛṣṇa. Then you are liberated. Simply by... You cannot understand Kṛṣṇa in full. He is unlimited; our knowledge is limited. But as far as you can, try to understand Kṛṣṇa. These are the items.
Aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam [Bs. 5.30]. He is engaged in playing on flute. It is not artists' painting that Kṛṣṇa is painted as a very nice, beautiful young boy and He has got a flute. No. These are Vedic statement.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.32]

Now, the ārati, begin. (end)

LECTURE 4

Śrī Brahma-saṁhitā, Verse 33
New York, July 19, 1971

Prabhupāda:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
So advaita. Advaita means without duality. Advaita acyuta, Kṛṣṇa and Kṛṣṇa's expansion. Kṛṣṇa's expansion: Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna. Then Nārāyaṇa, then Mahā-Viṣṇu, Kāraṇodakaśāyī Viṣṇu-innumerable expansions. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Each and every form, Kṛṣṇa's, they are without any duality. Just like I and my photograph, that is my expansion, but it is not one; it is dual. What service you can take from me, you cannot take the service from the photograph. Therefore it is not advaita; it is dvaita, duality. You may have millions of photographs, but each one of them, they're different. But Kṛṣṇa, He has got millions of forms, they're one. That is the difference. Advaitam acyutam. Acyutam means one who does not fall down. Because he has expanded in so many forms, it does not mean the potency of Kṛṣṇa has decreased. The same thing you chant in the Īśopaniṣad: pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. Kṛṣṇa is so full, pūrṇa. Pūrṇa means complete. If you take complete Kṛṣṇa from Kṛṣṇa, still, He is Kṛṣṇa. That you cannot understand in the materialistic condition, because if I have got one rupee or one dollar, if I take that one dollar, then it becomes zero. But Kṛṣṇa is so complete you go on taking Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, still, Kṛṣṇa is complete. Advaita acyuta. Acyuta means does not diminish or does not fall.
Advaitam acyutam anādi. Anādi means which has no beginning. Because we have got this material body we have got a beginning. You may ask somebody, "What is your birthday?" That means beginning. Anything material, it has got a beginning and end. Anything which has got beginning has got end also, and change also. So Kṛṣṇa has no beginning, there is no end, and there is no change. Try to understand. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta means unlimited. Unlimited forms, Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam. He's the original, oldest person. Because ādyaṁ, original. Just like if you find out in your family who is the original man, so as far as you can count, you go a hundred years, two hundred years back, find out who is the origin of your family members, so that man must be Purāṇa. Purāṇa means very old. Kṛṣṇa, being the original person, ādi-puruṣam... Govindam ādi-puruṣaṁ. Ādi means original. So you do not think that he might have become very, very old. Because our material conception... Sometimes we paint picture: "God is the original person. Then He must be very old. He must have grown so much white, gray hairs." No. The Vedic knowledge says, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam [Bs. 5.33]. The oldest man, but nava-yauvanaṁ ca, always just like a young man, sixteen to twenty years old. That is called nava-yauvana. When a man or woman comes to sixteen years, that is the beginning of youthful life. So sixteen to twenty years, this is very nice—in full energy. And that is the time for growth, intelligence. Unfortunately, we spoil this period, so we become less intelligent, life becomes shorter. If we spoil this period, then our life will be shortened. And if we keep this period complete celibacy, brahmacārī, then you can live up to hundred years. So this period is very nice. It is called nava-yauvana, just new youthful life. So Kṛṣṇa you'll find all new, always new youthful. You'll never find Kṛṣṇa's picture as old. Nava-yauvanaṁ ca.
Then again, it is said, vedeṣu durlabha. (aside:) What is that sound? Vedeṣu durlabham. Vede means in the Vedic literature, if you make research work how Kṛṣṇa is, then it will be very difficult. Then you come to the impersonal only. Vedeṣu durlabham. You have to go beyond the Vedas. What is that? Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. Kṛṣṇa is available through His confidential devotee. Not that if anyone has studied very nicely all Vedic literatures he'll understand Kṛṣṇa. No. Maybe, but it is very difficult. Kṛṣṇa can be delivered by His devotee, ātma-bhaktau. Therefore you have to take shelter of Kṛṣṇa's devotee. That is paramparā system. If you want to understand Kṛṣṇa, if you want to have Kṛṣṇa... Bhaktivinoda Ṭhākura has sung a very nice song. He's praying to a Vaiṣṇava, vaiṣṇava ṭhākura tomāra kukkura bhuliyā jānaha more: "Sir, Vaiṣṇava, you are Ṭhākura. You are as good as Kṛṣṇa, or God. Kindly accept me as your dog." Vaiṣṇava ṭhākura tomāra kukkura bhuliyā jāna... Kukkura means dog. Just like dog follows the master very faithfully. We have to learn something from the dog. The dog also is a teacher: how to become faithful to the master. That teaching we can have even from the dog. He is very satisfied. Whatever food you give, he'll not protest. Still, he'll remain faithful. There are so many good qualifications of a dog. So therefore Bhaktivinoda Ṭhākura says, vaiṣṇava ṭhākura tomāra kukkura bhuliyā jānaha more: "Kindly accept me as your dog. I shall serve you faithfully." Why? Kṛṣṇa se tomāra kṛṣṇa dite pāra: "Because Kṛṣṇa is yours, you can deliver Kṛṣṇa." Very nice song. "Kṛṣṇa is yours. By your devotional service, you have made Kṛṣṇa your property; so you can deliver Kṛṣṇa to me. Therefore I want to follow you as faithfully as a dog." Vedeṣu durlabham. This is confirmed in the Brahma-saṁhitā: vedeṣu durlabha. If you study independently all the Vedas... Veda is the source of knowledge. So vedeṣu durlabha, it will be difficult. But if we approach Kṛṣṇa's devotee, then it will be very easy. Vedeṣu durlabham adurlabham ātma-bhaktau.
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvenaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
This is the next śloka. The record is aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. Next śloka is this, advaitam acyutam anādim. You can repeat. Advaita. I say, you say. (devotees repeat:)
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(sings:)
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]

Thank you very much. (end)

LECTURE 5

Śrī Brahma-saṁhitā, Verse 33
New York, July 27, 1971

Prabhupāda: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This verse, aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32], we have explained. Next verse is advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. There are thirty-six verses in this record. You have chanted only three verses, three or four. So the next verse is,
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
Kṛṣṇa, He has got multiforms. We are also Kṛṣṇa's forms, vibhinnāṁśa. There are two categories of forms, Kṛṣṇa's: viṣṇu-tattva and jīva-tattva. Viṣṇu-tattva, a Kṛṣṇa person, and jīva-tattva, separated personalities. So the jīvas, they are also Kṛṣṇa's forms, vibhinnāṁśa. They are called vibhinnāṁśa. Just imagine the living entities, innumerable forms there are. That is conditioned living entities. Whatever we see within this material world, that is only a fragment part of all the living entities. The major portion of the living entities, they are in the spiritual world. They are called nitya-mukta, ever-liberated. And we, in this material world, we are nitya-baddha, ever-conditioned. Besides that, Kṛṣṇa has got Viṣṇu tattva form, personal. Viṣṇu tattva form means that one form is as powerful as the other form. In the vibhinnāṁśa form, we are not as powerful as Kṛṣṇa. But there are forms of Kṛṣṇa who are as powerful as Kṛṣṇa. Dīpārcir eva hi daśāntaram abhyupetya [Bs. 5.46]. Just like you take this candle and you light on another candle, another candle—but all these candles are of the same power, although the original candle is there. Similarly, Kṛṣṇa is the original Supreme Personality of Godhead, and there are innumerable other forms of Godhead also. But they are as good as Kṛṣṇa. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. The potency of the Supreme Personality of Godhead is so great that if another Godhead is expanded, both of them are of the same potency. Therefore it is advaita acyuta. Acyuta means who never falls. Living entities, although they are forms of Kṛṣṇa, they fall down. Just like our present condition is fallen condition. We are in the matter. But the personal expansions, they never fall in the matter. Therefore another name of God, or Kṛṣṇa, is Acyuta. Acyuta means never falls.
Advaita acyuta anādi. Our beginning is from God, but God has no beginning. Anādi. Advaita acyuta anādi ananta-rūpam, although the forms are many millions and trillions. Advaita acyuta anādi ananta-rūpam, ādyaṁ purāṇa-puruṣam. Ādyam, original. Therefore the oldest person. Kṛṣṇa, God is the original person; therefore the oldest person. Still nava-yauvanaṁ ca. But still He's always youth, youthful. Vedeṣu durlabha. To search out Kṛṣṇa by academic education, by mental speculation, by pursuits of different types of knowledge is not possible. Advaita acyuta anādi ananta-rūpam ādyaṁ purāṇa-puruṣam nava-yauvanam, vedeṣu durlabha. You cannot find out Kṛṣṇa by simply academic education. Adurlabha ātma-bhaktau. But He is available from His devotee. If you approach a devotee of Kṛṣṇa, he can deliver you Kṛṣṇa like anything: "Here is Kṛṣṇa. Take." Kṛṣṇa is so nice. He becomes a doll in the hands of devotee. He agrees. Just like before mother Yaśodā He was trembling. Mother Yaśodā showed Him the cane.
So this is Kṛṣṇa's merciful pastime, that He becomes very easily available to the devotees. Otherwise it is very difficult to find out where is Kṛṣṇa, how is Kṛṣṇa. So our process is therefore to go through the devotees, not directly. Directly one cannot understand what Kṛṣṇa... Vedeṣu durlabham adurlabham ātma-bhaktau govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.33]. We worship Govinda, the original Personality of Godhead. That is our business.

Now you can begin. (end)

LECTURE 6

Śrī Brahma-saṁhitā, Verse 33
Stockholm, September 6, 1973, Upsala University

Prabhupāda: I'll sing from Vedic literature the description of the spiritual world. (chants verses from the Brahma-saṁhitā with devotees) So there are about thirty-five verse like this in the Brahma-saṁhitā describing the tran... [break] ...place of the Lord. It takes time. I have cited about a dozen only. Let me try to explain some of them. Because I have already taken much time. So one verse in these we find:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
The Lord is one, without a second, advaita. Acyuta: the Lord never falls down. The distinction between Lord and ourself... We are also eternal living entities, and the Lord is also eternal. He's also a living entity, a person, just like us, but His name is Acyuta. He never falls from His position. But we living entities, sometimes we fall down. Just our material condition of life. This is our falldown. Therefore He's called advaitam acyutam anādim. And He has no beginning. He is the beginning of everything. The creation is from Him, but He has no creator. So advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. And He has got multi-forms. He can expand Himself. The one expansion is that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. He has expanded Himself to live with you within your heart. Īśvaraḥ sarva-bhūtānām. Not only that; another place it is described, eko 'py asau racayituṁ jagad-aṇḍa-koṭi. One portion of the Lord... That is confirmed in the Bhagavad-gītā: ekāṁśena sthito jagat [Bg. 10.42]. Jagat means this material world. That is being maintained by one of His plenary portions, which is called Paramātmā. Or Garbhodakaśayī Viṣṇu, or Kṣīrodakaśāyī Viṣṇu. So one portion of His plenary portion, He is within the material world. A material world means within the universe. Aṇḍāntara-stham. Aṇḍa, brahmāṇḍa means this universe. This is not only one universe, but there are many millions of universes. So He's there. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. And aṇḍāntara-stham: He is within the universe. Aṇḍāntara-stha-paramāṇu-cayāntara-stham: [Bs. 5.35] and He is within the atom also. Just, just imagine expansion of God. So advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He's the oldest of all, you'll find Kṛṣṇa always a young man. He's, from His face, we'll find a young boy, twenty to twenty-five years. Nava-yauvanaṁ ca. Vedeṣu durlabham. If you want to search out God by studying Vedas, it will be very difficult. Adurlabham ātma-bhaktau. But He's very easily available from His devotee. This is the description.
Then, in another place,
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto...
[Bs. 5.37]
The Lord... Everything is not material. That is sac-cid-ānanda-vigraha [Bs. 5.1]. Kṛṣṇa is sac-cid-ānanda-vigraha. His form is eternity, blissful and full of knowledge. So all His paraphernalia in the Goloka Vṛndāvana, that is His expansion of that quality, eternity, blissfulness and knowledge. Ānanda-cinmaya-rasa-pratibhāvitābhis. His gopīs, His consorts, His father, His mother, His friends, His trees, His flowers, His calves and cows—everything is spiritual, expansion from Him. Everything... The... We are also expansion from Him. We are marginal potency. And this is spiritual potency. So everything is expansion. Therefore the Vedic literatures say, sarvaṁ khalv idaṁ brahma: "Everything is Brahman." We are now combination of two energies, marginal energy and the external energy. But in the spiritual world, everything is only spiritual energy. So we are constitutionally spiritual energy. Somehow or other we have been entangled with this material energy. So if we try in this human form of life, we can get out of this material energy and again go back to the spiritual energy. That is the opportunity. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37].
Another śloka is to explain: aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. The spiritual body is equally qualified for doing everything. Just like with our hand, we can touch only. We cannot do... Or we can pick up something. But by simply having hand, or with the hand, we cannot eat. For eating we shall have to use this mouth, we have to use the stomach. But in the spiritual world, Kṛṣṇa, about Him is described: aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. Each and every limb of Kṛṣṇa has got the potency of other limbs. He can eat by His eyes. He can hear from His eyes. And anything, all the parts of the limbs, because they are spiritual, you can use it for any purpose. This is not understandable in this material condition of life, but it is possible. These things are there.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.32]
So His spiritual world, this, His planet, is described that cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. In His planet, there are many trees, many palaces, but they're all spiritual. Cintāmaṇi means spiritual. The houses, they're made of touchstone. Just like here the houses are made of bricks and wood; there the houses are also spiritual. The touchstone... It is described in the śāstra that if there is any touchstone in this material world, the touchstone can turn the iron into gold. So anyway, the houses... There are houses also. Big, big palaces, like here. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa. And the trees are kalpa-vṛkṣa. Kalpa-vṛkṣa means where you can get fruit, one kind of fruit from one tree, but there, any fruit you want, you can get any tree. That is spiritual world. Prakara-sadmasu kalpa-vṛkṣa. Kalpa-vṛkṣa means that. And surabhīr abhipālayantam [Bs. 5.29]. And Kṛṣṇa is very fond of tending cows. And what are those cows? Surabhī. Surabhī means you can take as much milk as you like and as many times as you like. Here in this material world you have got cows, but you can take milk, limited quantity. And also once or twice. That is the difference.
In this way, if you read Brahma-saṁhitā, you'll get complete description of the spiritual world, the spiritual entities, the Supreme Lord, His associates. His country, His pastimes, everything, very nicely described. And if we become attached to such place, then we can try, we can try, we can prepare ourself for going back to home, back to Godhead. That is the perfection of life. That is the mission of Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. (end)

LECTURE 7

Śrī Brahma-saṁhitā, Verse 34
San Francisco, September 13, 1968

Prabhupāda: (singing)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Chant!
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: This prayer for Govinda is from Brahma-saṁhitā. It is very old literature, and nobody can say when it was spoken, but it is understood that these verses were written by Brahmā, and when Lord Caitanya was traveling in South India He picked up this book from a temple, hand-written, and He delivered to His devotees. So, it is very authorized book. In this book the description of Kṛṣṇa is very vivid, vividly given. There His place, His activities, His form, everything is there nicely given. So, this, this verse, it is, it is not first verse. This is the 34th verse of the Fifth Chapter. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam. That, that place, cintāmaṇi ... Cintāmaṇi, a stone. In the transcendental world the, as we have got experience here, the houses are made of bricks, there the houses are made of cintāmaṇi stone. The cintāmaṇi stone is..., of course there is no exact translation, but it is understood it is something like touchstone. Touchstone means the stone which if it touches a iron, it transforms into gold.
So, the abode of Kṛṣṇa is described that there are houses, cintāmaṇi-prakara-sadmasu. Prakara means house. And cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa, and that the trees are desire trees. What is that desire tree? Just like here in, in this material world, a tree is meant for delivering a particular fruit or flower, but desire tree means whatever you desire you get immediately delivered from the tree. That is called, cintāmaṇi-prakara-sadmasu, kalpa-vṛkṣa. Kalpa means whatever you like, whatever you will. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu. Such trees are not one. Just like here in your country, as soon as you go outside the city there are hundreds and thousands of trees, there is neither fruit nor flower, but they are meant for fuel or some other purposes. But there, there are many millions of trees which are all desire trees. Whatever you want, it is present there. The tree will supply immediately. Prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu. And surabhīr abhipālayantam. Kṛṣṇa is engaged in, as, a cowherds boy. He is herding cows. What sort of cows? Surabhiḥ. Surabhiḥ means that cow supplies you milk as much as you like, and as many times you can, you like, you can draw milk from that cow. Immense supply of milk, surabhīr abhipālayantam. Lakṣmī-sahasra-śata-sambhrama-sevyamānam, and the Lord is worshiped by many hundreds, thousands of goddess of fortune. The gopīs, here you see the picture. That is a little sample only. But in the transcendental kingdom the Lord is always served with all great respect and obeisances and devotion, many thousands of goddess of fortune. That goddess of fortune means they are most beautiful, and everything is complete, that such a place and such abode and such activities are described about Kṛṣṇa.
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
And that Personality of Godhead, Govinda, Kṛṣṇa, is the original person. As in the Vedānta-sūtra it is said, "Who is Brahman? What is Brahman? What is the Absolute Truth?" (break)
Devotees: (singing) ...tam ahaṁ bhajāmi.
Prabhupāda: So, the description is that Govinda is very fond of playing on flute, venum. Venum means flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ. His eyes are just like lotus petals. Very beautiful eyes. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam. And He likes peacock feather, peacock feather on the head. So you will find Kṛṣṇa always with peacock feather. He wears a very valuable helmet, helmet on His head, but you will find one peacock feather. Barhāvataṁsam asitāmbuda-sundarāṅgam, and His complexion of the body is blackish, just like new clouds. He is not that complexion light; He is blackish, Kṛṣṇa, and..., but He is so beautiful, all-attractive. Here, of course, in this material world, blackish we do not like; we want fair complexion. But Kṛṣṇa, the original person, He is blackish, but not blackish like this. Kandarpa-koti-kamaniya-visesa-sobham. His beauty is surpassing many millions of Cupids. You have heard the name of Cupid. He is a very enchanting person, loving person, but here it is descibed, kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ. If you assemble millions of Cupids in one place, still it can not be compared with the beauty of Kṛṣṇa, Kṛṣṇa is so beautiful. Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ. Veṇuṁ kvaṇantam, always playing on flute. (singing)
veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: So just imagine the position of the Kṛṣṇa conscious person. Everyone is worshiping somebody. Somebody is worshiping his wife, somebody is worship..., worshiping his husband, somebody is worshiping the leader of the country, somebody is worshiping something, something, something. And if anyone has nothing, then somebody is worshiping a dog, a cat. But we are worshiping the original person, Kṛṣṇa. Just see our position. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. We are not flattering ordinary things. We have captured the original. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. And why not? He is so...
Devotees: (all shout simultaneously, enthusiastically) Jaya, hari bol!
Prabhupāda: He is so beautiful. (laughter) Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ. And calling us, by playing on His flute, nice flute. When He was playing His flute, all the gopīs, they would give up all their family duties, everything, and go off to Kṛṣṇa, Kṛṣṇa. Their fathers, their brothers, their husbands, who will call them, "Where you are going? It is dead of night!" "No, we are going to Kṛṣṇa."
Devotees: (laughter) Jaya, hari bol!
Prabhupāda: So, Kṛṣṇa is so nice. Just to attract us, that you want love, here, at Vṛndāvana, He appears at Vṛndāvana, in Vṛndāvana, and shows His līlā, His activities, just to attract us. How lovable object! You are trying to find out something lovable. You are being frustrated. Here is something complete, if you love, you will become complete. And this Govinda can be achieved simply by love. You don't require any other qualification. He is so great, He is the Supreme Personality of Godhead, He is the proprietor of everything, but what does He want from you? In the Bhagavad-gītā He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. We can worship Kṛṣṇa with a little flower, with a little fruit, a little water, that's all. How universal it is! A little flower, a little fruit, a little water can be collected by any poor man. You don't require to earn many thousands of dollars to worship Kṛṣṇa. Why Kṛṣṇa will ask you, you contribute dollars, or millions of rupees? No. He is full in Himself. He has got everything, complete. So He is not beggar. But, He is beggar. In what sense? He is begging your love. Therefore He says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. He is not beggar from you a little flower, a little fruit, but Kṛṣṇa said, "If something should be given to Me. Please try to give Me something, because that is the token of love. You are taking so many things from Me. I am supplying you light, I am supplying air, I am supplying you water, I am supplying you life, food, everything. You can not reciprocate something for Me? I am asking you simply a little water, little flower, a little leaf." So, what does He want? He wants yo me bhaktyā prayacchati. He wants simply bhakti, or love, pure love. Yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ. And because a devotee is lover of Kṛṣṇa, brings these things in love and devotion, therefore Kṛṣṇa says, aham aśnāmi: "I get that and eat that."
Devotees: Jaya, hari bol!
Prabhupāda: So Kṛṣṇa worship is not very costly affair. Simply you have to decide that "I shall love only Kṛṣṇa." And if you love only Kṛṣṇa, then you will actually love everything. If you love..., because you are loving the root. Just like if you supply foodstuff to your stomach, then you supply foodstuff all the parts of your body. This is the method. The Bhāgavata describes this method.
yathā taror mūla-niṣecanena
}tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tatha (iva) sarvārhaṇam acyutejyā
[SB 4.31.14]
Just like, taror mūla-niṣecanena, if you supply water on the root of the tree, the water is immediately transferred to the branches, to the leaves, to the flowers, to the fruits—everywhere. Everyone knows it. It is scientific. But if you supply water to one leaf, or thousand leaves, it does not mean that other leaves are also getting the benefit. So, at the present moment, people are captivated for human welfare activities. Oh, what human welfare activities they will do? It is not in your power. You can do something, but very limited. There are living entities, they are not only human beings. There are 8,400,000's of living entities, and the human living entities they are only minute portion. They are only 400,000's these, only. Other living entities, they are eight million. That is not very difficult to understand. If you take a census of the living entities in the city of San Francisco, then the census of the human being residing in this city, they will be very, a small number in comparison to the birds, bests, aquatics, ants, and so many other living entities, so many other living entities. So, suppose a portion of human living entity you serve, then what is the value of service? What is the value of that service?
Therefore, the Bhāgavata says, just like watering the root of the tree you can serve all the leaves, flowers, branches, and everything of the tree, just by supplying foodstuff to your stomach you can serve all the limbs of your body, similarly, simply by loving Kṛṣṇa you can learn how to love everyone. If you don't love Kṛṣṇa, and if you love the whole universe, it is still imperfect. Imperfect. And, because we are not loving Kṛṣṇa, therefore we are sectarian. Just like, take for example your country, or any country, it doesn't matter. I am giving example, I am not attacking anybody, I am giving example. You love your countrymen. That's very nice, but why don't you love the cows of your country? As it... It is also living entity. They are also born in this country. Have they not right to live? Oh, you know in argument, in logic, you will accept, "Yes." But because we do not love Kṛṣṇa, therefore there is partiality, that one section of the living entities should be loved, and the another section of the living entities should be sent to the slaughterhouse. Why this defect? This defect is due to your lack of loving affairs with Kṛṣṇa. And as soon as you try to love Kṛṣṇa, then you will see, "Oh, the cows are my brothers, oh, the black people are my brothers, the white people are my brothers, the ants are my brothers, the dogs are my brothers, the trees are my brother, everyone my brother." That is universal brotherhood. If you simply talk of universal brotherhood, and you do not love Kṛṣṇa, hah, then it is useless. (laughter) It is useless. Therefore, actually it is happening. They are proclaiming peace and prosperity, and they are fighting in the United Nations. But where is the peace? Then where is the prosperity? Because lacking love of Kṛṣṇa.
Therefore, this Kṛṣṇa consciousness is very urgent necessity for the human society. They should learn how to love Kṛṣṇa. Then everything will be adjusted, very easily. It is not utopian theory; it is practical. There are many instances, and those who are following, the students in, in our society, ask them how they love others, how they love everyone, because they are..., they are trying to love Kṛṣṇa. So govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Therefore our process is, try to love the original person. And as soon as you become an expert lover... You will find in, in our Back to Godhead there is a picture that a hunter, after being initiated in Kṛṣṇa consciousness, he is loving even the ants. Those who have seen our Kṛṣṇa pictures. Have you got Back to Godhead here? You can show picture?
The story is, the hunter, a hunter was killing in the forest many animals, because hunter's business is to kill. So, I am speaking very shortly. The story and the picture you will find in Back to Godhead recently published. And Nārada, because he is Vaiṣṇava, he is lover of Kṛṣṇa, when he was passing on the path in the forest, he saw that many half-dead animals are in torture, flapping. So, he was very kind. "Oh, who has done this mischief, these poor animals?" So he searched out the hunter, and he went there. The hunter asked me, "Oh, why you are disturbing my business?" So Nārada said, "My dear hunter, I have come to beg something from you." So hunter thought that "This mendicant is a beggar, so he might have come to me to beg some skins, or deer skin or tiger skin." So he said, "All right, please, let me do my business. I shall give you skins, whatever you like." Nārada said, "No, no, I don't want anything from you. I have come to request you something." "What is that?" "How, if you are killing animals, why don't you kill them all at once? Why you are killing them half, and giving them so much torture?" "Oh," he said that "I have been educated in that way. I have been trained in that way killing of animals by my father. I take pleasure in it." So Nārada said, "So my request to you is that if you want to kill animals, please kill them immediately. Don't kill half. This is very great sinful." Then he inquired, "What is the sin?" He said that "You are killing so many animals, so you are accumulating sins." Then he explained everything, so he became little softened, and he inquired that "How to get out of these sinful activities?" That Nārada said that "If you follow my instruction, then you can get free from these sinful activities." "Now, what I will have to do?" He said that "First of all break your bow, then I shall tell you." "Oh, if I break my bow, then my business instrument is gone." "No, don't be afraid." "Then how shall I eat?" "Oh, I shall send you food." So then he agreed: "If you solve my food problem, then I will follow you." So Nārada said, "Yes, I shall send you all kinds of food. You give up this business, and come with me." So the hunter and his wife went with Nārada, and Nārada fixed them a place on the bank of the Ganges at Prayāga, and he said that "You sit down here and chant Hare Kṛṣṇa. I shall send you all food that you require." "All right sir. Don't forget (laughter), because I have given up my business." (laughter)
So next day it was advertised in the village that the hunter has become a Vaiṣṇava, a bare-headed boy (laughter), Vaiṣṇava. (laughter) So, in the, in India it is the system that if anyone goes to a temple or to a saintly person, the ladies especially, and they take some grains in hand, at least one palmful, and contributes. So, ten, twenty, fifty people are coming, and it becomes sufficient for the temple-keepers. That is the system in India still. Still there are many hundreds and thousands of temples in India, and India is advertised as poverty-stricken, but all these temples are being maintain..., maintained by the people from the morsel of their food, still. They contribute. If a sannyāsī goes to the house of a householder, he will never be refused. At least he should be given a little rice, little flour. That is the system. So, so many people are coming to see them, how they have become Vaiṣṇava, saintly person, and contributing, somebody flour, somebody dahl, somebody rice, somebody fruit. "Oh," they thought. "Oh, why Nārada is sending so much? We are only two persons, husband and wife, and he is sending more than twenty person foodstuffs, daily." So, he was convinced that "If I chant Hare Kṛṣṇa, I will not starve. Nārada will send everything, that's all."
So, gradually by chanting they became very highly advanced spiritually. So one day Nārada said to his friend Parvata, "My dear Parvata, I have got a disciple in Prayāga. He was hunter, and I have initiated him to chant Hare Kṛṣṇa. Let us go and see how he is doing." So, two friends are coming there, and it is the system that the disciple, by seeing the spiritual master, should immediately offer obeisances and receive him very nicely. So when he was going to receive from distant place Nārada, he saw some ants were on the feet, and he was trying to remove them so that they may not die, pressure of his foot... (break)
Prabhupāda: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Devotees: (singing) govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.
Prabhupāda: Thank you.

Devotees: Jaya. (end)

LECTURE 8

Śrī Brahma-saṁhitā, Verse 35
New York, July 31, 1971

Prabhupāda: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.35]
Eko 'py asau, that Govinda by His one expansion of plenary portion, eko 'py asau, that expansion is meant for creating this material world. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi. Not one universe, but billions of universes. As you see within this universe, there are millions and trillions of planets. Similarly, there are millions and trillions of universes. Jagad-aṇḍa-koṭi. So in each universe, Govinda enters, then it becomes developed. Just like the matter created by the male and female, the jīva soul enters and then the body develops. Similarly, this material... Matter has no power of developing. Govinda enters into the matter, and therefore the universe develops. It is very easy to understand. Simply matter, combination of matter, cannot produce any development. Govinda. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi koṭiṣ... Aṇḍāntara-stha-paramāṇu-cayāntara-stham, so Govinda is, the atomic theory that combination of atom, paramāṇu vāda is this material world, but we say that within the atom there is Govinda. Aṇor aṇīyan mahato mahīyān. Govinda is greater than the greatest and smaller than the smallest. That is Govinda. Aṇḍānta...
We cannot imagine, we cannot see even atoms with your naked eyes. Unless six atoms combine together, you cannot see. One atom we cannot see. Paramāṇu, aṇu paramāṇu. If six paramāṇu combines in, one becomes atom. There are so minute divisions. So, aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.35]. So we worship... Brahmā says tam ahaṁ bhajāmi. I am worshiping that Supreme Personality of Godhead, and we are disciplic succession from Brahmā. Therefore our process is to follow the footsteps of ācāryas. Ācāryopāsanam, in the Bhagavad-gītā it is said, for making progress in knowledge, one has to worship ācārya, ācāryopāsanam. So by paramparā system we follow. How Govinda enters, that doesn't matter. We do not bother about that thing. That is not our business. How Govinda enters in the atom, that is not our business. Our ācārya says, aṇḍāntara-stha-paramāṇu-cayāntara-stham, He enters. We accept, that's all. Our business is finished. This is Vedic way of understanding. We take knowledge from the authority and do not bother unnecessarily speculating. We don't waste our time in that way. Our time is very valuable. Instead of researching how Govinda enters in the atom, we chant Hare Kṛṣṇa, utilize that time. So this line is very nice. Every knowledge is perfect there from the disciplic succession. You take it and be advanced, that's all. We don't bother much.
Just like Sārvabhauma Bhaṭṭācārya. You know, Sārvabhauma Bhaṭṭācārya was a great scholar, and Māyāvādī scholar, but Caitanya Mahāprabhu made him surrender unto Him. He became Caitanya Mahāprabhu's admirer, follower after being defeated in Vedānta-sūtra, understanding. That story is there in the Teachings of Lord Caitanya. So Sārvabhauma Bhaṭṭācārya became convinced that Śrī Caitanya Mahāprabhu is Kṛṣṇa. He wrote hundred verses about Caitanya Mahāprabhu, out of two verses are available in the Caitanya-caritāmṛta. He composed—he was a very learned scholar—he composed one hundred verses about Caitanya Mahāprabhu, and handed it over. But in all those verses he admitted that "You are Kṛṣṇa." So Caitanya Mahāprabhu, of course He was very much pleased that Sārvabhauma Bhaṭṭācārya understood, but because He was playing the part of an ācārya, He, externally He became, "What you have written all these things?" He immediately torn out and throw it away. But the devotees saved only two. That two verses are there.
vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī (kṛṣṇa) caitanya mahāprabhu (śarīra-dhāri)
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madhya 6.254]
You'll find that verse that "You are the same Śrī Kṛṣṇa, you have come to teach us vairāgya-vidyā." Vairāgya-vidyā means how to become unattached with this material world. That is called vairāgya-vidyā. Because our, we are accepting different types of body on account of our attachment. Because we are attached to this material world... We want to enjoy. That is illusion. We cannot enjoy, we are simply suffering, but we are accepting it as enjoyment.
Just like these karmīs. It is very distinctly visible wherever you go, so many congested work (?). All buses and cars are running, so many luggages being loaded in the street. Bharam udvahato. Great humbug, you see, great humbug. Prahlāda Mahārāja said māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43], actually they are taking so much trouble for loading these big, big cases, but because they're getting, say $40.00 a day, they say, think, "I am enjoying. I am enjoying." Actually he's working so hard, just like ass or hogs, day and night, but because getting some money and with that money because he is gratifying his senses, he thinks "I am happy." This is illusion. Illusion. He does not know what is real happiness for a second. The illusory material world happiness means sex life, that's all. How long does it stay? Say for minutes. But they're working so hard. This is called illusion. Actually he is being killed, but he thinks that "I am enjoying." This is illusion. Opposite.
So Prahlāda Mahārāja was very much sympathetic that "I am simply anxious for these rascals who have created a humbug civilization for temporary happiness," māyā-sukhāya. Māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. They have created ugra karma. This is stated in the Bhagavad-gītā, ugra karma. Huge factory, day and night melting iron, and they are working, working. The special technologies, getting some money, they're happy. They do not know how they're wasting their valuable life. This is called māyā. Why so much work? Why you are working so hard? Do you think if you'll get hundred dollars per day you can eat more capātīs than myself? (laughter). Rascal does not know that he will eat the same number of capātīs, four or five or six, but he'll work so hard. So we are the best intelligent class. We don't work, but we get our capātīs. (laughter) Let the rascal work, but we get our capātīs. Māyā-sukhāya bharam udvahato vimūḍhan [SB 7.9.43].
So people sometimes envy us. Gargamuni was telling in Los Angeles that this, some dealers, neighboring dealers, they were asking, "How you get money? You are living in such a nice place and you are eating so nice. Where you get money?" They are envious. So I told Gargamuni that why don't you ask them to come and join? You also eat and dance. Why you are working so hard? That will, they'll not do. This is māyā. This is māyā. My Guru Mahārāja used to say that "The whole country or the city, whole men, let them in, let them come here. I shall provide them with food." But they will not do.
So māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. Therefore Śukadeva Gosvāmī is recommending that happiness, material happiness also, is due to pious activities. Unless you are pious, you cannot be happy, even materially. And if you simply commit sins, Rūpa Gosvāmī has analyzed—you will read in the Nectar of Devotion—that distress is due to ignorance, simply ignorance. The distress and happiness... Actually you can see those who are not educated fairly, they cannot get any good job. Therefore it is, his distress is due to less, poor fund of knowledge. So actually our distress is due to ignorance and in ignorance only, we commit sinful activities. Therefore our topics began that, prāyaścittaṁ vimarśanam. We are trying to remove the ignorance of the people, therefore we are giving the best service to the human society. We are simply trying to remove the ignorance. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12], we are trying to polish or cleanse the heart. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. As soon as the heart is cleansed, the heart that... Now I am indifferently conscious. I am thinking that "I am American," "I am Indian," or "I am this," "I am that." "I have to work, I have got business." So many you have created. But, our process is, our process is to cleanse the heart. That you are nothing of this, you are simply eternal servant of Kṛṣṇa. You engage yourself as eternal servant of Kṛṣṇa and become happy. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. Because we are ignorant of our constitutional position we have created all these problems.
Actually there is no problem. Exactly the same example, just like at night in dream we create so many problems, but actually there is no problem. But dreaming, that I am in such and such position, I am being harassed, somebody is taking my money, somebody is pinching me, so many things. I am in the front of tiger, there is ghost, there is so many things. So these problems, actually there is no problem, but by dreaming he is creating, mental. Asaṅgo hy ayaṁ puruṣaḥ, Veda says that this puruṣa, the ātmā, the soul has no connection with all these things. So we have created, by material concoction, so many problems. So the whole process is how to cleanse this dreaming condition of life.
That is possible. First of all Śukadeva Gosvāmī recommended that, tapasā brahmacaryeṇa śamena da... [SB 6.1.13], gradually you have to go. Generally this is the process. First process is those who are grossly ignorant: for them atonement. You have done this mistake, all right you atone for this. But they'll commit again. Therefore the next stage, the karmīs, karmīs are grossly ignorant, unnecessarily working so hard. Karmīs, to get some material result out of it. They are called karmīs. And next prāyaścitta vimarsanam, those who are a little advanced in knowledge, they think that I am making atonement, again committing the same thing. I am getting medicine from the physician, again I am being infected by the same disease. How long this business will go on? When one comes to the discussion within himself, then he's little farther advanced than this, these rascal karmīs. And above them, those who are bhaktas. Karmī, jñānī, bhakta. Yogi comes to the jñānī platform. Karmī, jñānī, yogi and bhakta. So a bhakta can be peaceful, others cannot. The karmīs cannot be peaceful, the jñānīs cannot be peaceful, the yogis cannot be peaceful, only the bhaktas, they can be peaceful. Why? Because everyone except the bhakta, śuddha-bhakta, pure, has desire.
A śuddha-bhakta has no desire. They are simply happy by serving Kṛṣṇa. They do not want to know Kṛṣṇa even, whether Kṛṣṇa is God or not, they don't bother. They want to love Kṛṣṇa, that's all, whatever Kṛṣṇa may be. Not that because Kṛṣṇa is omnipotent, God, all-pervasive, Nārāyaṇa. No, no. In Vṛndāvana they did not know, the cowherds boy, the gopīs, they did not know whether Kṛṣṇa is God or something else, but they were too much inclined to love Kṛṣṇa. That's all. That was their position. They were not Vedantists, they are not yogis, they are not karmīs, village girls, boys. They wanted to see Kṛṣṇa happy, that's all. That is their position. This is called sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].
Yogis, jñānīs, they are trying to understand God, but they do not know they are in illusion. They're in illusion. So far karmīs are concerned, they're in illusion, māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. They're fools and rascals because for illusory happiness for a moment, they are working so hard. Therefore, they are rascal number one. They cannot, how they can have peace? There is no question. And next the jñānīs. Jñānīs, they want to get relief from this hard work of this material world. Brahmā satyaṁ jagan mithyā, they reject this material world. Mithyā, false. We have no, nothing to (indistinct). That is little higher than the karmīs, because the karmīs, they have taken this material world as everything. Here we shall be happy. Their dharma means: how we shall live peacefully here in this material world. Their religion means. I've talked with so many, their religion means to make a peaceful atmosphere within this material world. But the rascals do not know that it has been tried for millions of years for making this world peaceful. It has never happened. And never it will happen. How it will happen?
This place is meant for giving you troubles and miseries. Kṛṣṇa says, the Creator says, duḥkhālayam aśāśvatam [Bg. 8.15], this is a place simply for suffering and that also temporary. You cannot make an agreement, "All right, let me suffer the three-fold miseries, I will stay here." That also will not be allowed. You cannot stay. You cannot stay. You will be kicked out. You make your good bank balance, skyscraper house, and wife, children, cigarette, wine, liquor, I am living very peaceful. That's all right, but one day comes, please get out. (laughter) "Why? It is my house, I have got bank balance, I have got everything, I have got factory, why shall I get out?" "Yes, you get out. Don't talk, get out." (laughter) That day he sees God. "I did not believe in God, now here is God, making everything finished." Everything finished. Sarva-haraś cāham, Kṛṣṇa says, that "I am God for the demons when I take away everything from them at the time of death." "You do not believe God, all right, here I am. Today I am here. I have come to you to take away everything, whatever you have got. Now get out!" They will see God on that day.
So why not see God, here, Rādhā-Kṛṣṇa. Why you want to see God...? Just like Hiraṇyakaśipu. Prahlāda's seeing God, and Hiraṇyakaśipu is seeing God by death. And Prahlāda is seeing God, "Oh, here is my Lord." So those who are challenging that whether you can show me God, they will see God, like Hiraṇyakaśipu. Everyone will see God, but one who is sane, one who knows that I am eternally related with Kṛṣṇa, God, He loves me, my duty is to love. He is so much kind, that even I do not, even though I do not love Him, still He gives me food. He gives me fruits, flowers, grains, whatever I want, God is supplying. Eko bahūnāṁ vidadhāti kāmān. You cannot manufacture. So Kṛṣṇa, God is so kind, that He is supplying food to the atheist also. But the atheist has no knowledge that where from I am getting my foodstuff. That is ignorance. So therefore they are committing so many sinful activities. It is due to ignorance, nothing but ignorance. Atheist means in gross ignorance, that's all. Otherwise any person who is honest, he can see God everywhere, always.
Just like Kṛṣṇa says, try to understand Me, try to under... Try to see Me everywhere. How? Now, first of all He says, raso 'ham apsu kaunteya, I am the taste of the water. So when you are thirsty, you require a glass of water, drink it, and when you feel happy you understand that this quenching power of this water is Kṛṣṇa. That is Kṛṣṇa realization. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. So as soon as there is sunrise, you see Kṛṣṇa. Kṛṣṇa says "I am the sunshine, I am the moonshine." So why don't you try to see Kṛṣṇa? In the Bhagavad-gītā, it is said, there is a big list. Just like Kṛṣṇa says "I am the Lion amongst the animals." Because He took the shape of a lion, Hiraṇyakaśipu, eternal shape. I am the banyan Tree, so many thing. Kṛṣṇa has described in the Bhagavad-gītā. So in the beginning, if one is not fortunate enough to see Kṛṣṇa, although He is sitting in this temple, let him see Kṛṣṇa in this way. If he's not fortunate to come here and to see Kṛṣṇa, take prasādam, and dance in ecstasy, then let his unfortunate condition be diminished by seeing Kṛṣṇa in water, in sunshine, in moonshine, in this and that.
Kṛṣṇa is visible, but Kṛṣṇa is visible to the devotees. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25], I am not exposed to everyone, yoga-māyā-samāvṛtaḥ, covered by the curtain of yoga-māyā. But those who have developed love of Kṛṣṇa, for them, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. One who has developed love of Kṛṣṇa, he can see Kṛṣṇa within his heart twenty-four hours. So it is very nice proposition, Kṛṣṇa consciousness. Please take to it. We are canvassing. We are sending our devotees to the street, begging, "Please come to our temple, be Kṛṣṇa conscious." That is our business. Caitanya Mahāprabhu wanted it. Go door to door, even at the risk of life, and ask these rascals to come to Kṛṣṇa consciousness. Māyā-sukhāya, because they're, they're thinking, "Oh, we are very happy." Illusion. The happiness will be finished within a second. As soon as death will come, finished. But one can say that "Death will come to you also." "Yes, that's all right." "Then why do you distinguish my death and your death?" "Yes, because you do not know where you are going, but I know where I am going, that is the difference." How do you know? Kṛṣṇa says. What does He say? Tyaktvā dehaṁ punar janma naiti. One who has understood Kṛṣṇa, one has served Kṛṣṇa sincerely and seriously, he is not going to come again to take any material body. Then where does he go? Oh, mām eti, he comes to Me.
So how you can go to Kṛṣṇa unless you have got a body like Kṛṣṇa? Yes, that is the position. Sac-cid-ānanda-vigrahaḥ [Bs. 5.1], īśvara (indistinct). Just like you cannot enter into fire without being fire. Similarly, next life for the devotees is sac-cid-ānanda-vigrahaḥ, eternal body, blissful life, dancing with Kṛṣṇa in rasa dance. You have seen the picture. Like the gopīs, like the cowherd boys. Kṛta-puṇya-puñjāḥ [SB 10.12.11]. Śukadeva Gosvāmī says that these boys who are playing with Kṛṣṇa in Vṛndāvana, kṛta-puṇya-puñjāḥ, for many millions of years they simply accumulated pious results of their activities. The Bhagavad-gītā also says, yeṣāṁ tv anta-gataṁ pāpam, one he, one who is simply free from all reaction of sinful life, yeṣāṁ anta-gataṁ pāpam. How it is possible? Janānāṁ puṇya-karmaṇām. Those who are simply engaged in pious activities, the sinful activity cannot touch them. That is natural. If you are engaged in some type of activities, you are not engaged in other activities, you cannot do. Similarly, if you simply engage yourself in pious activities, the reaction of sinful activities cannot touch you. Yeṣāṁ anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te, such persons, dvandva-moha-nirmuktā, they're released from the duality, bhajante māṁ dṛḍha-vratāḥ. So you are engaged in that business. There is no scope of sinful reaction in your life, provided you follow the four principles. No intoxication, no meat eating, no illicit sex, no gambling. These four items and chant Hare Kṛṣṇa, sixteen rounds. Is it very difficult? And here is Kṛṣṇa's certificate. So do it, rigidly, and be happy. Thank you very much. (devotees pay obeisances)
Devotee: We've got a great desire to distribute Back to Godhead magazines. We've got such a great desire. We want to distribute a lot of Back to Godheads more and more Back to Godheads.
Prabhupāda: Hm.
Devotee: We wonder, perhaps you could advise us.

Prabhupāda: So, so what do you want? That desire is nice, that's all. Either you distribute or not distribute, keep that desire, that's all. (laughter) (sound of package being opened) What is this, coconut? Govindam ādi-puruṣaṁ. (end)

LECTURE 9

Śrī Brahma-saṁhitā, Lecture
Los Angeles, November 9, 1968

Prabhupāda: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Govindam, Lord Kṛṣṇa, ādi-puruṣa, the original person. In the Vedānta-sūtra it is said that Brahman... athāto brahma jijñāsā. What is Brahman? In this human form of life this is the business, to understand what is Brahman. Therefore Parīkṣit Mahārāja says that apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām.
śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
[SB 2.1.2]
Question and answer. Everywhere life means questions and answers. So those who are not interested or do not know what is the aim of life, they have got questions and answers only for sense gratification. That's all. They have no more any questions or answers. Whole field of questioning and answering is sense gratification. That's all. But the human life is not meant for that purpose. Animals, they are... Morning... Just like birds, just early in the morning, they began to chirp, "Where is food? Where is...? Where we have to go? Where we have to find out some food?" That is their business. The animals also. But human form of life, does it mean it is meant like that, that they should simply be involved in questions and answers for sense gratification? No. Therefore Vedānta-sūtra says, brahma-jijñāsā. Athāto brahma jijñāsā, atha: "After this, after the evolutionary process of lower than human being, when we have come, we have got this body, human form of body, the business is brahma-jijñāsā," jīvasya tattva-jijñāsā. That is the Bhāgavata. But there is no education. There are so many universities, they are going on simply how to advance the method of sense gratification. That's all. There is no education. Athāto brahma jijñāsā. The human form of life should be specially engaged for understanding what is Brahman. Otherwise it is simply spoiled.
Śaṅkarācārya says... He was a sannyāsī. Sannyāsīs's business is to travel all over the world, or as far as he can, and enlighten people about Brahman. That is sannyāsīs' business. So Śaṅkarācārya is lamenting, bālasya tāvad kriyā-saktaḥ: "Oh, what I see? I see the boys are engaged in playing." Bālasya tāvad kriyāsaktas taruṇas tāvad taruṇī-raktaḥ: "Young boys, they are after young girls. That is their business. Boys are playing. Young boys are after young girls." And vṛddhas tāvad cinta-magnaḥ: "And those who are old, they are absorbed in thought, 'Oh, what I have done? I could not do this. I have...' " Vṛddhas tāvad cinta-magnaḥ, taruṇī, parame brahmaṇi ko 'pi na lagnaḥ: "Nobody is interested with the Paraṁbrahman. Oh, what nonsense society it is." He analyzed the whole population—boys, youths, old men—and he saw nobody is, no rascal is interested with Brahman. So that is the position. But it is meant for Brahma-jijñāsā. This is the defect of material civilization. The human form of life is being spoiled, simply spoiled. And they are... Māyā is dictating, "Oh, you are making so much advancement. Thank you." What advancement you have made, sir? Bhagavad-gītā says, janma-mṛtyu-jarā-vyādhi-duḥkha doṣānudarśanam [Bg. 13.9]. Your problem is birth, death, old age and disease. What you have made for these four problems? What solution you have got? Your scientific advancement? Is there any solution of controlling birth? They have invented so many contraceptive methods. Still, in every minute, there is three human increasing. Where is your birth control? You cannot control. So birth... Similarly, death. So many medicines, so many scientific research, this thing, that thing, they have invented. And what you have done? You have stopped death? "No, sir." Then? Birth, death, old age. What your scientific advancement of knowledge has done to stop old age? Everyone is trying to keep his youth by cosmetic, pomade, lipstick, but nature will not allow him. It is becoming flappy. (laughter) You see? One Marwari gentleman, he, in Calcutta, he spent eighty lakhs of rupees, or eighty-thousand, for changing his gland into monkey gland for increasing his sex life. These things are going on. The monkeys, they have got very good sex life. One monkey has got at least thirty wives, and anywhere, he is very enjoying sex life. Markaṭa. So the science has discovered the monkey's gland is very strong for sex life. So kill them, you take out the gland and insert into man's... This is going on in medical science. So old age. They are doing... Science means they are trying to counteract the incapability, incapabilities of old age, but they are still failure. There are so many old men dying.
So janma, mṛtyu, jarā, and vyādhi, and disease. You are counteracting one disease; another disease is coming out. They complain that "India is poor. There are so many diseases," but here there are so many cancer. So you cannot stop this, the nature's way. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. Your only business is to find out Brahman. That is your business. Nature has given you sufficient means to live very comfortably everywhere. If you get a piece of land and one cow, your whole economic question is solved. You haven't got to go fifty miles for working. There is no necessity. Wherever you are living, take little land and keep one cow. Your economic question is solved. So nature has given you all facilities.
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍha ātmā
kartāham iti manyate
[Bg. 3.27]
Everything is being supplied by the order of Kṛṣṇa because prakṛti is working, nature is working... How it is working? Mayādhyakṣeṇa [Bg. 9.10]. Mayādhyakṣeṇa prakṛtiḥ sūyate sa carācaram. "Under My order," Kṛṣṇa says. Prakṛti, nature, is not working blindly. You see? It has got its master, Kṛṣṇa.
So this life is meant for brahma-jijñāsā, inquiring, "What is Brahman?" Instead of inquiring Brahman, they are trying to kill Brahman. "There is no soul. There is no Supersoul. It is nature automatically becoming this." These nonsense things are being pushed within the, this rubbish brain of the human society. They cannot explain. They cannot give right understanding. Still, they will say, "I am scientist. I am philosopher. I am this. I am that." But your business... What is your business? Now, direct people wrongly, to go to hell. So this is not life. Life is athāto brahma jijñāsā: "This human form of life is meant for inquiring Brahman." And if you engage yourself in this Brahman business, for Kṛṣṇa consciousness business, rest assured, Kṛṣṇa will take care of you. Teṣāṁ satata-yuktānāṁ yoga-kṣemaṁ vahāmy aham: [Bg. 10.10] "I take care personally for their necessities of life." Ordinarily, Kṛṣṇa, or God, is taking care of everyone even if he's not in Kṛṣṇa consciousness, and those who are coming to Kṛṣṇa consciousness, what to speak of them? Special care by Kṛṣṇa. Rest assured. Engage yourself rigidly to Kṛṣṇa consciousness. Be happy. That is our program.

Thank you. (end) 

LECTURE 10

Śrī Brahma-saṁhitā, Lecture
New York, July 28, 1971

Prabhupāda: Govindam ādi-puruṣam tam ahaṁ bhajāmi **. We are worshiping the original person, ādi-puruṣam. Original person... As we are all persons, our origin is also a person. We should always understand this. Ādi-puruṣam. The same example. Unless my forefather was a person, how his son, his son, his son—I am the last—we are persons? So the original father, the supreme father, or God, or Kṛṣṇa, must be a person, not imperson. We should always remember. Govindam ādi-puruṣam tam ahaṁ bhajāmi **.
So Śukadeva Gosvāmī is recommending that either you go through this austerity process, brahmacarya, śama, dama, titikṣa dhana, satya, śauca, yama, niyama [Bg. 18.42], so many items... Either you go through this process to come to the platform of your spiritual understanding, or kecid, those who are fortunate, kecid kevalayā bhaktyā, the same result is open. Sometimes other people, the so-called yogis, jñānīs, karmīs, or followers of religious, ritualistic ceremonies, they think, "How it is possible that these Hare Kṛṣṇa people have become so quickly self-realized simply by chanting Hare Kṛṣṇa, without undergoing so many processes?" That is the gift of Lord Caitanya. Caitanya, Lord Caitanya seeing, or Lord Kṛṣṇa... Lord Caitanya, Kṛṣṇa—the same person. Kṛṣṇa is Supreme Person; Lord Caitanya is the same Supreme Person, but He's teaching us how to approach the Supreme Person. Just like sometimes my disciple is massaging my body, I take his hand and show him: "Do like this." Actually I am not massaging, but I am teaching him. It is not that I am massaging him. Similarly, when Kṛṣṇa comes as a devotee, Lord Caitanya, He shows the way how to approach Kṛṣṇa. Kṛṣṇāya kṛṣṇa-caitanya-nāmne, namo mahā-vadānyāya kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. Lord Caitanya was worshiped by Rūpa Gosvāmī as the greatest munificent personality or incarnation because He was distributing kṛṣṇa-prema, love of Kṛṣṇa, very easily, so that this system was acceptable even by a child. So easy—by simply chanting and dancing. Here, Śukadeva Gosvāmī says kecid. Kecid means some fortunate person. It is not for all. For general people, one has to undergo the regular process of austerity, but one who knows, or one who is fortunate to have the mercy of Lord Caitanya and His disciplic succession, such person, kecid, someone...
And in the Bhagavad-gītā also it is said, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many thousands, hundreds of thousands men, manuṣyāṇām,... Especially it is said manuṣyāṇāṁ. Manuṣya means human being. Manuṣyāṇāṁ sahasreṣu. God realization is not meant for the animals or persons who are almost animals, or animals in the shape of human beings. Animals. At the present moment, in the shape of human beings, the population is animals, assembly of animals, because they do not know beyond the animal propensities. The animal propensities... The animal is busy all day. The bird or any beast, rising early in the morning, they are busy: "Where there is some food? Where there is some sex? How to defend?" Then, at night, "How to take shelter and sleep?" They have got their own arrangement. In the morning they know that "In that tree there are some fruits. Let us go there." So they fly. Āhāra: eating. As we go to office... In your, this New York City, thousands of people are coming from other islands by the ferry boat, waiting for the bus, going to the office. What is the purpose? The purpose is, "Where is food?" The birds are also going. You have made ferry boat and nice—so many not nice—very nice. It is crowded always. But you have to come. For your bread, you have to go fifty miles, forty miles. But the birds are free to fly from tree to another tree without any bus, without any ferry boat.
So the problem—eating, sleeping, mating—these problems are there amongst the living entities other than human being. Other than human being, they're many. If you take a census of the living entities in different categories, how many human beings are there in this city, how many sparrows are there, how many pigeons are there, how many dogs are there, how many trees are there, how many insects are there—they're all living entities—the number of other-than—human-being will be far, far greater. The votes will be smaller in number. If the municipality, city, or the government said, "Everyone can vote, all living entities," then your vote will be lost, because you are very small in number. Other living entities, they are very great. Even from the holes of your room, many thousands of ants will come. They are also living entities. Why don't you, why do you say that they are not living entities? They are living en... They are also eating; you are also eating. They're also sleeping; you are also sleeping. They're also mating; you are also mating. They're also defending. The small ants, they are defending. They enter into the hole of your room. You do not know where the ants live, but they defend. You cannot capture them.
So these policies—eating, sleeping, mating and defending—they're in all living entities. That is the, mean, the general law for every living entity. So if you are simply engaged in this eating, sleeping, mating and defending, then what is the difference? That is the defect of modern civilization. If you think that "We have very scientifically running on, so many slaughterhouses, eating purposes," so that is not advancement of civilization. The, in that sense, a tiger is better situated. He hasn't got to keep a slaughterhouse. By nature, he has got nails and jaws: immediately attack and finish. So these things are not advancement of civilization. Real civilization is how to understand your relationship with God, the supreme father. That is real civilization. You may learn it through any process. It doesn't matter. You learn your relationship with the supreme father through this Christianity. That's all right. Or through Vedic process. That's all right. Or Muhammadan, Koran process, that's all right. But you learn it. Our Kṛṣṇa consciousness movement is not that we are out to make Christians Hindus, or Hindus Christian, or Muhammadan... No. Our propaganda is not that. Our propaganda is that "You are human being. Your business is to understand your relationship with God." That's all. You learn it. Anywhere you learn it, but you learn it. Otherwise you are simply wasting your time by animal propensities.
So you are nobody's enemy; you are everyone's friend, because you are showing the right way. Try to love Kṛṣṇa, or God. That's all. If you have got any own process, do it. Otherwise, please come to us. Learn it. Why one should grudge? Nīcād apy uttamāṁ strī-ratnaṁ duṣkulād api. Cāṇakya Paṇḍita says that you have to catch up the right thing from any source. It doesn't matter. He gives example: viṣād api amṛtaṁ grāhyam. If there is a pitcher of poison, but if there is some nectarine over the pitcher, you catch it, take it out. Don't take the poison, but take the nectarine. Amedhyād api kāñcana. If you find that in a filthy place there is some gold, take it out. You are not to take the filthy stool, but you take the gold. Nīcād apy uttamāṁ vidyām. Nīcā. According to Vedic system, education has to be taken from high class, intellectual person like the brāhmaṇas. But if you find that a person who is not a brāhmaṇa—he's less than a brāhmaṇa, or even lower caste—but if he has got some nice education, just accept him as your teacher and learn. Not that "Because he's lowborn or not brāhmaṇa, I shall not take the education from him." The point is that you have to take the education. And strī-ratnaṁ duṣkulād api. In India still the marriage takes place in equal family. The boy and the girl must be equally rich, equally cultured, equally educated. Equality. They find out. Even by horoscope, they test whether their astronomical calculations are also equal, so that after marriage they may not be unhappy. So many things, they are taken care of by the parents, and the marriage takes place. It is not that in youthful age the boy and girl mixes and... No. There are so many. But these things are now gone. So the point is that they were calculating especially to accept a girl from a family, they must be equal. But Cāṇakya Paṇḍita says that if a girl is well qualified, strī-ratna... Strī-ratna means... Ratna means jewel. If a girl is just like jewel, very qualified, even she is born in low family, accept her. Nīcād apy uttamāṁ vidyāṁ strī-ratnaṁ duṣkulād api. Duṣkulād api means born of low family. Never mind. Don't care for her parentage. If she's qualified, accept her. There are many instances. Similarly, if you are serious about understanding God, don't consider that "I am Christian," "I am Hindu," "I am Muslim," "Why shall I go this? Why shall I hear from Swamijī?" If you are serious about understanding God, to love God, then here is the nicest process. That is practical. There is no question of grudging, "Oh, why shall I go there? They are following some Hindu, Vedic scripture." No. There is no question of Vedic scripture. We, our business is how to love God. That's all. Just like many students come here to take higher education. As there is no consideration that "Why shall I go to America or Germany? They are different people. Oh, I don't take higher education." No. Everyone goes. Similarly, if there is nice process to understand God, to approach God, you should take it. Don't be grudging. Take it. You'll be benefited. Kevalayā bhaktyā.
So kecid. Not all. Someone who is intelligent, bhagavān, fortunate, they take to this process, kevalayā bhaktyā. Our process is kevalayā bhaktyā. Kevalayā means pure devotional service. No other adulteration or amalgamation. No. Simply to serve Kṛṣṇa. This is the program. From early morning at four o'clock til night, ten a.m., p.m., they are all engaged in Kṛṣṇa's service. This is called kevalayā. They have no other business. So this process is recommended for all. That is the perfection of all religious process. Sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje [SB 1.2.6]. That is first-class religion. Sa vai puṁsāṁ paro dharma. Paro means transcendental. There are two things: parā and aparā, superior and inferior, material and transcendental. There are material dharmas, religious process. For some material gain, generally, people go to church, go to temple, some material gain. Just like in your church you pray, "God, give us our daily bread." Your daily bread is a material gain. So these gain is already settled up. You'll get your bread. Just like the birds or beast, they are getting their bread without going to the church. They do not go to the church for asking God, "Give us our daily bread." The bread is there in the tree. They go and take as much bread as they like. Similarly, your bread is also settled up, either you go to the church or do not go to the church. That is not a problem. Nobody is dying on the street out of starvation. When you find somebody is lying dead on the footpath, the cause is some might have shot him down or by some other means he's killed. But you no, you'll not find either a bird or a beast or an ant or human being died of starvation. Never. The food is already there. Don't bother. If you have to bother, if you have to tax your brain, just do it for Kṛṣṇa, for God. That is proper utilization of your time. Bread is already there. There is no scarcity of bread in the kingdom of God. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. The Bhāgavata says one should try for that thing which is not available by traveling all over the universe. What is that? This is kevalayā bhaktyā, simple pure devotion. That is wanting. Nothing is scarcity. Everything is complete by the grace of God for everyone. Just like even in jail the government supplies sufficient food. But why people come into the jail? Because they are not honest. Dishonest, criminal. Food is outside jail, inside jail. But what is the difference outside and inside? Inside jail, the men are criminals. Outside jail, they are not criminals; they are lawful. Similarly there is spiritual world and material world, and everywhere God is providing food, either in the spiritual world or material world, for everyone. Eko bahūnāṁ vidadhāti kāmān. The Vedas says that one person, Supreme Person, is supplying food to this many living entities, bahūnām. Eko bahūnāṁ vidadhāti kāmān. So for fulfillment of your material desires, you need not go to God. That is, that arrangement is already there.
But because we are foolish, we think... Not only think. Sometimes we are put into difficulty by the laws of nature, starvation. Just like if you eat more and then next two days you cannot eat; you have to starve. Similarly the difficulty in this material world is that we take more than what we need; therefore we have created problems. Otherwise there is sufficient supply from God's side. There is no scarcity, no problem. We have created problems. Just like in your country sometimes I have heard that you throw away grains, thousands of tons of grains, in the water. That means you have enough food. But there are countries who are starving. So it could be adjusted by sending this food. Instead of throwing in the water, they could be sent to the starving countries. But people will not do that. The point is from God's arrangement, there is enough food within this planet. There is enough land, enough food-producing prospect. But we have arranged in such a way that in one part the people are suffering, and one part, they are throwing the grains in the water. This is not God's arrangement. This is our arrangement. Therefore the problems are created by men. Now the so-called politician, they create problems. Otherwise, by nature's ways, by God's way, everything is complete.
pūrṇam idaṁ pūrṇam adaḥ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam eva avaśiṣyate
[Iso Invocation]
This is Vedic song. God is complete. His creation is complete. His arrangement is complete. Simply we are creating disturbance. Therefore the real education to stop this disturbance is to make people Kṛṣṇa conscious, God conscious. Then all problems will be solved. Otherwise, by passing resolution in the United Nations it is not possible.
You do not know how to solve the problems. That is being discussed. Here Śukadeva Gosvāmī, in right place, he says kevalayā bhaktyā. Simply by pure devotional service, kevalayā, only. Kecid kevalayā bhaktyā vāsudeva-parāyaṇāḥ. And who can do, kecid, that kecid, that person, who is that person? That is not ordinary person. That is vāsudeva-parāyaṇāḥ, one who is devotee to Lord Kṛṣṇa. Vasudeva means Kṛṣṇa. Vasudeva, not others, not demigod parāyaṇāḥ. Vāsudeva-parāyaṇāḥ. Demigod parāyaṇāḥ, it cannot do that. Therefore it is particularly mentioned, vāsudeva-parāyaṇāḥ: whose business is only to satisfy Lord Vasudeva, or Kṛṣṇa. Such person. They can solve all the problems simply by taking to pure unalloyed devotional service. Kevalayā bhaktyā. Aghaṁ dhunvanti. We create trouble for our sinful activities. Just like I have already explained: there is enough food, but I gather more food, I stock it to make business so that when there is less supply the price will increase, and I shall sell at that time. This is my process. This is going on as economic development. There is grain. By God's arrangement, sufficient grain. But I am a man. I have got some influence. I have got some money, and I go to the bank: "Sir, I want to purchase one hundred thousand, millions of dollars' worth of wheat. So I have got ten thousand dollars. Please give me loan." Bank gives him loan. He purchases. He stocks it somewhere. Nobody knows. The price is increased. There is scarcity. Actually there is no scarcity, but it is the so-called economic law, man-made law, that creates scarcity. From God's side, there is no scarcity. Sufficient supply—more than what you need. But how this man can be checked from this evil propensity, to gather money and stock unnecessarily? In India, in 1942, they created artificial famine by this process. Big men, they collected rice. The rice was selling at six rupees per mound. All of a sudden, within a week, it came to fifty rupees per mound. I have seen it. No rice was available in the market. People were hungry. They were purchasing. But the beauty is one American gentleman was present at that time. He remarked that "People are starving in this way. In our country, there would have been revolution." Yes. But the people of India are so trained that in spite of creating this artificial famine, they did not commit any theft, stealing others' property. They died peacefully. Of course, this is a single instance. But the thing is that problems are not created by God. They are created by us. Just like in the... One, my German Godbrother, he said that during the First World War... Perhaps some of you know. The politicians created war and there was war. So people went to church. People means all women, because men were all in the active field. So they prayed, "My brother may come back. My husband may come back. My son may come back." But nobody came back, and they all became atheists: "Oh, there is no God." But the thing is that God does not say that "You create war, create problem and for solution of the problem you come to Me." No, you have created your problems; you have to take the result.
But still, one who takes to the shelter of Kṛṣṇa, or God, his problem are solved. That's a fact. Here it is stated, kecid kevalayā bhaktyā. Somebody. Who? Vāsudeva-parāyaṇāḥ. Those who are advanced in Kṛṣṇa consciousness. Vasudeva means Kṛṣṇa. Nārāyaṇa parāyaṇa, vāsudeva-parāyaṇāḥ, these words are there in the Vedic language. In another place you'll find,
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayati āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
[SB 1.2.7]
If you apply your devotional service to Vasudeva, vāsudeve bhagavati... Vasudeva is the Supreme Personality of Godhead, Bhagavati. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you apply, if you engage yourself in devotional service to Vasudeva, then the result will be janayaty āśu. Āśu means very soon, without delay; janayaty, generated. Janayaty āśu vairāgyam. Vairāgyam means knowledge by which one becomes detached from this material allurement. That is called vairāgya. Simply by employing yourself in devotional service you get the highest knowledge. That is vairāgya. Without vairāgyam... Jñānaṁ ca. Jñāna and vairāgya. Jñāna means knowledge, and vairāgya means detachment. This is required in this human form of life. As soon as you get right knowledge, that "I am spirit soul. I am not anything of this material world. Somehow or other I have been in contact with this material world, and because I have desired to enjoy this material world in different capacities, therefore I am transmigrating from one type of body to another type, and I do now know since when this system began. But is still going on," this is called knowledge. To understand one's constitutional position and how he's suffering in this material world, that is called knowledge. Now that perfection of knowledge comes when one becomes vāsudeva-parāyaṇāḥ.
Therefore in Bhagavad-gītā it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births, sufferings and cultivation of knowledge, when one comes to the right point, at that time he becomes vāsudeva parāyaṇāḥ. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ. One who understands "Vasudeva is everything; He is the cause of everything," sarva-kāraṇa-kāraṇam [Bs. 5.1], sa mahātmā su-durlabhaḥ, that kind of mahātmā... You were asking yesterday about some mahātmā's instruction. But we are talking of this mahātmā who is vāsudeva-parāyaṇāḥ. He is perfect mahātmā. So the mahātmā, as it is said... It is kevalayā bhaktyā, kecid kevalayā bhaktyā vāsudeva-parāyaṇāḥ. Similarly, vāsudeva parāyaṇāḥ means vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg. 7.19]. One who has known perfectly well that Kṛṣṇa, Vasudeva, is the source of everything, sa mahātmā su-durlabhaḥ, such kind of mahātmā is very rare. You can find out so-called mahātmās with great beard, mustaches and... But that is different mahātmā. That is not mahātmā. They are sometimes durātmā, because they want to encroach on the rightful position of Kṛṣṇa. They want to become one with Kṛṣṇa. Suppose if there is servant in your office, and if he tries to occupy your seat, would you like him, if you understand that your, "This servant is trying to occupy my seat"? Similarly, any living entity who is trying to become God, he's not very much liked by God. He cannot become God, but this very endeavor, to become God, to become a competitor of God, is not very much liked. That person is stated in the Bhagavad-gītā as dviṣataḥ, envious. Tān aham dviṣataḥ krūrān kṣipāmy ajasram andhā yoniṣu [Bg. 16.19]. Such persons, envious persons, are put into the hellish condition of life. They are envious of God's position. They want to occupy high position in this material world, and when they are frustrated, they think "Now I shall occupy the position of God." But that will be also frustrated. Nobody can become God. God is God, and living entity's living entity. He's supreme, He's infinite; we are infinitesimal. Our position is to serve God. That is our perfect position. That will make us happy. Not otherwise. Not by imitating how to become God. That is impossible. How you can become God? Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. There are innumerable universes, and within the breathing period of Mahā-Viṣṇu so many universes are coming out by exhaling. And when He inhales, so many universes are dissolved within His body. So how we can become God? God is not so cheap.
Therefore sa mahātmā su-durlabhaḥ, on who is actually advanced in knowledge, mahātmā, who has accepted Vāsudeva, Kṛṣṇa, as the Supreme... Here it is also said that kecid kevalayā bhaktyā vāsudeva-parāyaṇāḥ, aghaṁ dhunvanti. They exterminate all kinds of resultant reaction of sinful activity. Aghaṁ dhunvanti. How it is? Now Kṛṣṇa, Vasudeva, personally says also that "You surrender unto Me." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "You give up everything, all other occupation. You simply surrender unto Me." Ahaṁ tvāṁ sarva-pāpebhyo. So this aghaṁ dhunvanti, He destroys all kinds of resultant activities of sinful life. Not he does; it is done by Kṛṣṇa. He says, ahaṁ tvāṁ sarva-pāpebhyo: "I'll help you. I will release you from all kinds of reaction. You simply surrender." Therefore vāsudeva-parāyaṇāḥ, one who is devotee, and simply engaged in devotional service, aghaṁ dhunvanti, immediately He causes disappearance of all sinful action. How? The example is given: aghaṁ dhunvanti kārtsnyena, wholesale, immediately. How? Nihārām iva bhāskaraḥ. Just like fog is immediately, I mean to say, moved, simply by sunrise. Sunrise. Just like this is night, darkness. In the morning, as soon as there will be sunrise, there will be no more darkness. Immediately all thousands and millions of miles of darkness immediately moved. So try to make Kṛṣṇa sūrya, the sun, Kṛṣṇa, rise in your heart, and everything will be solved.
Thank you very much. Thank you.
Devotee: May I ask a question? When you were speaking, you started to ask..., you started to check all the people who are hoarding those grains, that economic procedure to produce famine. What is the way to check them? Is to keep them...?
Prabhupāda: To make them Kṛṣṇa conscious. If he knows that "These grains belongs to Kṛṣṇa. Why I am throwing it? There are so many living entities. They are part and parcel of Kṛṣṇa. Let me distribute," that is Kṛṣṇa consciousness. But he is thinking, "It is mine. These grains are mine. I am the proprietor." This is due to lack of Kṛṣṇa consciousness. If he knows that everything belongs to Kṛṣṇa, then he'll not misuse it. What is your question?
Devotee: If I have got a lot of foodstuffs, Śrīla Prabhupāda, I wish to distribute, but I'm afraid it will go bad, how could I distribute very quickly, very quickly? I want to distribute it all. I've gotten a lot of foodstuffs. I want to give it up. Can I offer...
Prabhupāda: You don't find? You don't find men to distribute...
Devotee: Sometimes I get crates of lettuce. Could I offer a whole crate at once, and give a crate away to another Salvation Army, that they can give it away?
Prabhupāda: That is all right. Some way or other it should be distributed. It should not be wasted. Yes?
Guest: How do you feel about... Rabindranath Tagore?
Prabhupāda: Hmmh?
Guest: How do you feel about Rabindranath Tagore, the Indian poet, writer?
Prabhupāda: I don't follow.
Gopāla Kṛṣṇa: How do you feel about Rabindranath Tagore, the poet?
Prabhupāda: (laughs) So you want my right answer? The answer is that anyone who has no Kṛṣṇa consciousness, he has no good qualification. Or he's a fool, in simple word. So we have to test whether one has got Kṛṣṇa consciousness or God consciousness. If one has no God consciousness, then according to Bhāgavata: harāv abhaktasya kuto mahad-guṇā [SB 5.18.12]. Those who are not Kṛṣṇa conscious, they cannot have any good qualification. Why? Manorathena asato dhāvato bahiḥ. Because they are, they have no God consciousness means they do not know what is God; therefore their consciousness is either on the bodily platform or mental platform or intellectual platform. God consciousness is on the spiritual platform. So those who are in the bodily platform, they're trying to satisfy the senses. And those who are on the mental platform, they're writing poetries and philosophical speculation to satisfy the mind. Similarly, there is intellectual platform. But soul is above intellect.
indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
buddhes tu ya saḥ eva paraḥ
[Bg. 3.42]
In the Bhagavad-gītā it is said that first of all you have got bodily conception: "I am this body." Generally people are in bodily concept of life. Therefore body means the senses. They want to satisfy the senses. And then mental platform, they are satisfying the mind by philosophical speculation or some poetry. So Rabindra..., Rabindranath Tagore, he belongs to the mental platform. So one has to transcend the bodily platform, mental platform, intellectual platform and come to the simple spiritual platform. That is kevalayā. Kevalayā means simply, without any adulteration of bodily, mental and intellectual activities. That is pure devotional service. So Rabindranath Tagore belonged to the mental platform—a little bit higher than persons who are on the bodily platform. But perfection of life comes when one comes to the spiritual platform. That we are giving directly, Kṛṣṇa. Immediately. That is the difference between Rabindranath Tagore and our activities.

Thank you. (end)

LECTURE 11

Śrī Brahma-saṁhitā, Lecture
Bombay, January 3, 1973

(devotees chant Brahma-saṁhitā verses)
Devotees: ...govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
Prabhupāda: Thank you. So Govindam ādi-puruṣam tam ahaṁ bhajāmi. These verses, Brahma-saṁhitā, it was composed by Lord Brahmā. Therefore in the Vedic literature, this, this is called Saṁhitā. Saṁhitā means part of the Vedic literature. So Lord Brahmā is describing about Kṛṣṇa. There are some foolish question that "Kṛṣṇa appeared five thousand years ago. How He became God?" Actually that is not the fact. In the Brahma-saṁhitā, Brahmā is describing means from the very creation. Brahmā is the first creature of this universe. So he has explained about Kṛṣṇa by his experience, by his realization.
In the Vedānta-sūtra, Kṛṣṇa is described, janmādy asya yataḥ: [SB 1.1.1] the Supreme Person from whom everything has emanated. So that Kṛṣṇa has confirmed in the Bhagavad-gītā, aham ādir hi devānām [Bg 10.2]. Devānām means in the beginning there was Brahmā, Viṣṇu, Maheśvara. And Kṛṣṇa is ādi of these devas also. Aham ādir hi devānām. Ahaṁ sarvasya prabhavo: "Everything has emanated from Me."
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitaḥ
[Bg. 10.8]
So Kṛṣṇa is the ādi-puruṣa. In... Arjuna also confirms. After understanding Bhagavad-gītā, Arjuna also confirms:
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvatam ādyam
[Bg. 10.12]
Ādyam: the original person. Just like in our genealogical table, in each family, there is a person who is the origin of the family—then his son, his son, his grandsons, great-grandson. In this way, family expands. Similarly, this creation is from Kṛṣṇa. In the Catuh-ślokī Bhāgavata also, aham eva āsam agre: [SB 2.9.33/34/35/36] "I was present before the creation." Even Śaṅkarācārya, who is impersonalist, he also says, nārāyaṇaḥ paro avyaktād: "The Supreme Personality of Godhead, Nārāyaṇa, He is beyond this material creation." Nārāyaṇaḥ paraḥ avyaktād. Avyaktād aṇḍa-sambhavaḥ. From the avyakta, nonmanifested material mahat-tattva, this material creation has been, become possible. Before the material creation, beyond the material creation, there is Kṛṣṇa. Therefore in the Brahma-saṁhitā, Lord Brahmā is describing Kṛṣṇa in each verse: govindam ādi-puruṣam tam ahaṁ bhajāmi **. Govindam ādi-puruṣam. He's the original person.
Kṛṣṇa also says, mattaḥ parataraṁ nānyat kiñcid asti, asti dhanañjaya [Bg. 7.7]. There is no more parā-tattva, superior source, except Kṛṣṇa. This Kṛṣṇa consciousness movement is therefore..., we are trying to place before the civilized human society that the ādi-puruṣa, the original Supreme Personality of Godhead. They are searching after God. There are so many societies—theological society, theosophical society—they are searching after God. But here is God. Why don't you take reference from the Vedic literature? God's reference is there in the Vedic literatures, and God Himself appeared, and He explained Himself in the Bhagavad-gītā. And God is accepted, not (only) now, even when Kṛṣṇa was present, five thousand years ago, all great sages, saintly persons, great ṛṣis, they also accepted. Nārada, Devala, Vyāsa. When Arjuna, in the Bhagavad-gītā... It is explained in the Tenth Chapter. You know, all, Kṛṣṇa as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. He, he is addressing Kṛṣṇa as person, bhavān. This bhavān śabda, this word is used, "person," not imperson. Bhavān. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. He's not imperson. Puruṣam. Puruṣam means person. Not female also. Puruṣam means male. Puruṣaṁ śāśvatam. Śāśvatam, original; ādyam, the first. So in this way. And Arjuna has also given reference that all the great sages... At that time, Vyāsadeva... Vyāsadeva is still present. So "Vyāsadeva accepts You, Nārada accepts You, and Asita, Devala, big, big, great sages accepts You. You are personally speaking, and I have realized that You are the Supreme Personality of Godhead." This is Kṛṣṇa. Kṛṣṇa is not manufactured, as nowadays it has become a fashion to manufacture God by votes. No. God is never manufactured. God is God. Not by mystic power one becomes God or by so-called meditation or magical arts. No. God is God. Nobody can become God. Asamaurdhva. In the Bhagavad-gītā, Kṛṣṇa is described as asama urdhva prapitāmaha ca [Bg. 11.39]. In the Eleventh Chapter, you'll find these words. Because Brahmā is considered... He's called pitāmaha, because the father of the father. If you search out the genealogical table of this universe, especially of the human society, then you go on searching. I am begotten by my father; my father is begotten by his father, his father, his father, his father—you go on. Then ultimately, if you have so much patience to make research, the, you can get from the śāstras, you can get. So the original father of this universe is Lord Brahmā; therefore he is addressed as Pitāmaha. But the father of Brahmā also, Brahmā, is also there: Garbhodakaśāyī Viṣṇu. The Garbhodakaśāyī Viṣṇu is expansion of Kāraṇodakaśāyī Viṣṇu, the original Viṣṇu, and Kāraṇodakaśāyī Viṣṇu is expansion of Saṅkarṣaṇa. Saṅkarṣaṇa is expansion of Nārāyaṇa. Nārāyaṇa is expansion of another Saṅkarṣaṇa, and that Saṅkarṣaṇa is expansion of Baladeva. And Baladeva is expansion of Kṛṣṇa. You'll find in the śāstras. Therefore Kṛṣṇa is the original person. Govindam ādi-puruṣam tam ahaṁ bhajāmi **. It is not that some artist has manufactured a fashionable Kṛṣṇa, and we worship that. No. Kṛṣṇa's the original person. We find it, description, in the Saṁhitās, in the Vedas, in the Ṛg Veda: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. And the explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, there it is explained: janmādy asya yataḥ [SB 1.1.1]. Because Vedānta-sūtra begins with this aphorism: janmādy asya yataḥ.
So Śrīmad-Bhāgavatam is the original explanation of Vedānta-sūtra. So in the Vedānta-sūtra, explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, it is said,
janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ
tene brahma hṛdā ādi-kavaye muhyanti yatra sūrayaḥ
[SB 1.1.1]
These descriptions are there. So ādi-kavi, ādi-kavi means Brahmā. Brahmā, Ādi-kavi. So tene brahma. Brahmā means śabda-brahman, Vedic literature. So He instructed or imparted in the heart of Brahmā. Because when the creation was there, Brahmā was the only person, living entity, in the beginning. So the question may be that "How Brahmā learned Vedic knowledge?" That is explained: tene brahma... Brahmā. Brahmā means Vedic literature. Śabda-brahman. The information, the description of God is also Brahman. Brahman is absolute. There is no difference between Brahman and the literature which is describing Brahman. The same thing: just like Bhagavad-gītā and Kṛṣṇa, there is no difference. Bhagavad-gītā is also Kṛṣṇa. Otherwise why this book is worshiped since so, for so long time, since five thousand years, unless the Bhagavad-gītā is Kṛṣṇa? There are so many literatures, books, are published nowadays. After one year, two years, three years—finished. Nobody cares for it. Nobody cares for it. Nobody reads for... Any literature you take in the history of the world, no literature can exist for five thousand years, repeatedly being read by many, many scholars, religionists and philosophers, all. Why? Because it is Kṛṣṇa. Kṛṣṇa... There is no difference between Bhagavad-gītā and Bhagavān. Śabda-brahman. So Bhagavad-gītā should not be taken as ordinary literature, that one can comment on it by so-called ABCD knowledge. No. That is not possible. The fools and rascals, they try to comment on the Bhagavad-gītā by their ABCD scholarship. That is not possible. It is śabda-brahman. It will be revealed to the person who has devotion to Kṛṣṇa. Yasya deve parā bhaktir yathā deve... These are the Vedic instructions.
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU 6.23]
They become revealed. Therefore Vedic literatures are called revealed. It is not that I can understand by your ABCD knowledge; I can purchase one Bhagavad-gītā, and because I have grammatical knowledge, I can understand. No. Vedeṣu durlabha. In the Brahma-saṁhitā it is said, vedeṣu durlabha. You go on studying all Vedic literature by your literary capacity or scholarship—durlabha. It is not possible. Vedeṣu durlabha. Therefore there are so many persons, they are trying to interpret Bhagavad-gītā by their so-called scholarship, but nobody cares for them. They cannot turn even one person, a devotee of Kṛṣṇa. This is a challenge. In your Bombay there are so many persons, they are explaining Bhagavad-gītā for so many years, but they could not turn even a single person a pure devotee of Kṛṣṇa. This is our challenge. But this Bhagavad-gītā, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Kṛṣṇa, they are becoming devotees. This is the secret of success. But these foolish people, they do not know. They think that by interpreting Bhagavad-gītā by their so-called rascaldom knowledge, they can reveal Bhagavad-gītā. That is not possible. Nāhaṁ prakāśaḥ yogamāyā-samāvṛtaḥ. Kṛṣṇa is not exposed to these foolish and rascals. Kṛṣṇa is never exposed. Nāhaṁ prakāśaḥ sarvasya [Bg. 7.25]. He's not so cheap thing that He'll be understood by these fools and rascals. It is not possible. Kṛṣṇa says, nāhaṁ prakāśaḥ sarvasya yogamāyā-samā... [Bg. 7.25].
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścid vetti māṁ tattvataḥ
[Bg. 7.3]
So if we want to understand Kṛṣṇa, then we have to follow. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Kṛṣṇa says. And Kṛṣṇa says, bhakto 'si priyo 'si rahasyam etad uttamam [Bg. 4.3]. Kṛṣṇa says to Arjuna, "This science of God, Bhagavad-gītā, kṛṣṇa-tattva..." Caitanya Mahāprabhu said: yei kṛṣṇa-tattva vetta sei guru haya [Cc. Madhya 8.128]. Guru does not become. Guru is not so cheap thing. One must know what is kṛṣṇa-tattva. One must know what is Kṛṣṇa. Kṛṣṇa says also,
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścid vetti māṁ tattvataḥ
[Bg. 7.3]
Nobody knows Kṛṣṇa. They may speculate by their so-called scholarship, ABCD knowledge, but Kṛṣṇa, Kṛṣṇa is not there. They cannot turn even a single man to become a Kṛṣṇa devotee. That is not possible. They can be fool. That is described in the Śrīmad-Bhāgavatam: śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. The, one who is not devotee, he is described as a paśuḥ, as an animal. And such animal is eulogized, glorified, by another animal. What are they? Now, dogs, camels, asses and hogs. Śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. These description is there. Therefore if we want to understand Kṛṣṇa, we have to follow these mahājana. Just like Brahmā. Brahmā is the original. There are... Who is mahājana? Mahājana. In India, a mahājana is accepted who can give you loan, money. He's called mahājana. Not that, that all. It is, it is a perverted word. But mahājana means a, one who is pure devotee of the Lord. Mahātmā means who is pure devotee of the Lord. Sādhu means who is a devotee—not these street beggars. Sādhu. Sādhur eva sa mantavyaḥ samyag vyavasito hi... [Bg. 9.30]. Who are they? Sādhur eva sa mantavyaḥ.
api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ...
[Bg. 9.30]
He's sādhu. Even if we find some discrepancies in the life of a devotee... Just like these European, Americans. They're devotees. They are pure devotee of Kṛṣṇa. How? They have no other desire. They simply want to satisfy their spiritual master and Kṛṣṇa. Therefore they are pure devotees. They have no other business. They have sacrificed everything. They are coming from rich family, rich nation, educated, everything. There is no scarcity in their country. Everything's complete. But still, for Kṛṣṇa they have forsaken everything. That is pure devotion.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanam bhaktir uttamām
[Brs. 1.1.11]
Those who are trying to catch up here something, catch up here something, they have been described by Caitanya Mahāprabhu as khara jati abata (?). Khara jati abata. The kha... One, one of the devotee of Caitanya Mahāprabhu, Mukunda, he was very, mean, confidential devotee. His class friend also, Caitanya Mahāprabhu's. So he was going sometimes here, sometimes there, sometimes here, sometimes there. So Caitanya Mahāprabhu became very angry upon him, and gave him the title khara jati abata. Khara jati abata: "Don't allow him to come here." He became so strict. So he was very sorry. "Caitanya Mahāprabhu has said not to come in His meeting." So he was asking other devotees that "I shall not be allowed?" So, "We can..., how we can allow you? Caitanya Mahāprabhu has forbidden." "So will you ask if there will be any time so that I can again come back?" So some devotee inquired from Caitanya Mahāprabhu that "Mukunda is very sorry. You asked not to come. But he's asking whether there will be any day in future when he'll be allowed to come again." So Caitanya Mahāprabhu said, "After three thousands of births. After three thousands of births, he'll be allowed to come in." So when Mukunda inquired, "Did you inquire from Caitanya Mahāprabhu this question?" he said, "Yes, but He has said after your three thousands of repeated births, you'll be allowed." So he began to dance. He began to dance. "Oh, then I'll be allowed some day. Never mind, three thousand births. Never mind three thousand births." So when this, this, this was informed to Caitanya Mahāprabhu that "He's dancing now because You have, You'll allow him to come in after three thousands of births," so Caitanya Mahāprabhu became very pleased and asked him to bring him immediately. (laughter)
So if we want to actually learn this... Just like there must be eka niṣṭha. Bhajanti mām ananya-bhāk. That is the qualification. [break] ...Kṛṣṇa. If you want to know Kṛṣṇa, it is very easy. Don't divert your attention to anything. "No, I, I worship this demigod, I worship that demigod, I..." Then your knowledge is gone. That is described in the Bhagavad-gītā. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. Anya-devatāḥ: "other demigods." Devatāḥ is Kṛṣṇa, but others, they're demigods.
ekale īśvara kṛṣṇa āra saba bhṛtya
yāre yaiche nācāya se taiche kare nṛtya
[Cc. Ādi 5.142]
God is one, Kṛṣṇa. Ekam evādvitīyam. All others, they are servants. This is our conclusion. This is śāstric conclusion. Eka brahma dvitīya... Brahman cannot be two. Param brahman. Paraṁ brahma paramaṁ bhavān. Therefore Arjuna has addressed Him as bhavān, "Yourself." Not that "You have got many competitors." Just like we are, we find nowadays, in one street another God; another God, in another street, another god; another street, or another city, there are so many Gods. No. God is one. Ekam eva advitīya. And that is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28].
So this is Kṛṣṇa consciousness. So if we want to learn about Kṛṣṇa, then we have to follow the path of mahājanas, great personalities. Just like Brahmā is presenting Brahma-saṁhitā, describing; Vyāsadeva is presenting Śrīmad-Bhāgavatam. Oṁ namo bhagavate vāsudevāya. Bhagavān, Himself, is describing Himself in the Bhagavad-gītā. So where is the difficulty to understand Bhagavad-gītā or Bhagavān? We don't find any difficulty. Where is the difficulty? The mahājana is there, the śāstra is there, the guru is there, the Veda is there. And why should we make research after God? What is this nonsense? Everything is there. Vedaiś ca sarvair aham eva vedyam [Bg. 15.15]. The purpose of Vedas is to know Kṛṣṇa. Janmādy asya yataḥ [SB 1.1.1]. Athāto brahma jijñāsā, to inquire about Brahman. Brahman. So there is no need of searching out God. You can simply try to digest whatever is already there. The Bhagavad-gītā is there. All the ācāryas, they have accepted. They have written commentation on Bhagavad-gītā with reference to the Vedic knowledge. The Absolute—kṛṣṇas tu bhagavān svayam—is accepted everywhere by all ācāryas. Why you are searching after God? I do not know. So this Bhagavad-gītā and this Brahma-saṁhitā, and the description is about Kṛṣṇa, and His abode:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
Advaita. Advaitam acyutam anādim ananta-rūpam. He has got ananta-rūpam. There is no limit. He has got so many. Because each, in each and every brahmāṇḍa, there is Kṛṣṇa avatāra. Kṛṣṇa avatāra... Just like in this brahmāṇḍa there was Kṛṣṇa avatāra in, five thousand years ago, similarly Kṛṣṇa avatāra is going on just like... The same example, as I have given you many times, that the sun, sun, sun planet is there in the sky, but sun is visible when he is in our front. Otherwise sun is there. Similarly Kṛṣṇa is always there, but when He descends, incarnates, He becomes visible to us, exactly like the sun. At the present moment, it is night. Sun is not visible. But in due course of time, say, after eight hours or ten hours, in the morning, the sun will be visible. Similarly there is scheduled time when Kṛṣṇa becomes visible on this planet, on this universe. And there are, there are innumerable universes. They..., therefore He's called nitya-līlā. Nitya-līlā means eternal pastimes. Kṛṣṇa is born as Yaśodā, Devakī-nandana. Immediately He begins to grow. But that birth is taking another planet, another universe. Just like six-thirty, sunshine... It is now visible on this planet, or on this city, but again six-thirty, again, in another city, six-thirty in another city, six-thirty another city. It is not very difficult to understand. That six-thirty's continuing. That seven-thirty's continuing. That eight-thirty's continuing. Every minute and second is continuing. Simply you have to know where it is. You immediately try to know by phoning the other city, other, on the other country, you'll know that this six-thirty, or seven-thirty or twelve-thirty or the set up or rising of the sun is continually going on, here or there. Similarly Kṛṣṇa's appearance, Kṛṣṇa's pastimes, everything is continually going on: sometimes in this universe, sometimes in another universe, sometimes another universe. In this way it is going on. Therefore Kṛṣṇa's līlā is called nitya-līlā. Nitya-līlā, eternal. It is not for the time when Kṛṣṇa appeared. That nitya-līlā, as we have seen within this planet, Kṛṣṇa, that will come again. Just like we saw the sun in the daytime. Now it is not visible, but in due course of time, again we shall see; next morning we shall see sun. Similarly, we shall see again Kṛṣṇa, and that rotation takes place according to Vedic calculation after forty-three crores of years. That is the explanation we get from Vedic śāstra.
So Kṛṣṇa's līlā, it is not an invented, we are worshiping Kṛṣṇa as something imaginary, some artistic picture. No. It is nitya-līlā. Kṛṣṇa is fact. Govindam ādi-puruṣam. He's ādi. Advaitam acyutam ādyaṁ purāṇa-puruṣam. Purāṇa-puruṣam. The oldest man. Purāṇa means oldest. Oldest, Purāṇa-puruṣam. Puruṣam means person. Nava-yauvanaṁ ca. But whenever you'll see Kṛṣṇa, He's just a perfect young boy, nava-yauvanaṁ ca. You'll never see Kṛṣṇa's picture as He has become old, He has grown some big, big beard and... No. Kṛṣṇa, you'll never see. Kṛṣṇa is just like a twenty-years-old young boy. Nava-yauvanaṁ ca. Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. He is not to be found in the Vedas. There is, but we miss. In the Ṛg Veda, in the Atharva Veda, Kṛṣṇa is there. Vedeṣu durla... But the ordinary man cannot find. Just like the people, they're reading Bhagavad-gītā, but they do not understand Kṛṣṇa. There are so many people; they are very proud of reading Bhagavad-gītā daily, but they do not understand Kṛṣṇa. The only thing is, they're missing Kṛṣṇa. Except Kṛṣṇa, all rubbish thing they are talking. This is their vision. Because vedeṣu durlabha. For the rubbish person, rascal person, Kṛṣṇa is durlabha. Adurlabha ātma-bhaktau. But Kṛṣṇa is available, Kṛṣṇa has to be seen from the Kṛṣṇa's devotee. Not from others. Therefore Kṛṣṇa said to Arjuna that "I am again explaining to you this Bhagavad-gītā because bhakto 'si priyo 'si rahasyaṁ hy etad uttamam [Bg. 4.3]. There is a very nice mystery in this Bhagavad-gītā, and that will be understood by you because you are My devotee. You are My very dear." So in order to understand Kṛṣṇa, one has to first of all become a great devotee, dear friend of Kṛṣṇa. Then he can understand. Otherwise, vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33].
So this Brahma-saṁhitā describes about Kṛṣṇa. Brahmā is mahājana. I've already told you: mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. So in the śāstras, twelve mahājanas are accepted:
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
[SB 6.3.20]
This was explained by Yamarāja to his servants, that these are mahājanas. Who? Svayambhūr, Brahmā. Svayambhūr nāradaḥ. And Śambhuḥ, Lord Śiva. Svayambhūr nāradaḥ śambhuḥ kumāraḥ. The Kumāras, the four Kumāras; Kapila, Kapiladeva, Lord Kapila. Manu, Svāyambhuva Manu. In the Bhagavad-gītā also, accepted this: imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāhur [Bg. 4.1]. This Manu. So in this way, we have to approach the right person, evaṁ paramparā-prāptam [Bg. 4.2], who is coming in the line of Brahmā, who is coming in the line of Lord Śiva, in the line of Nārada. In this way, we have to accept a guru from the disciplic succession which is called paramparā, guru-paramparā. Then we can understand what is Kṛṣṇa. Otherwise not. Now so many people are explaining Bhagavad-gītā. If you ask him, "Who is your guru?" he has no guru. He's himself guru. So you, what he can understand Bhagavad-gītā? It is not possible. So try to understand Bhagavad-gītā from the bona fide person and follow the principles, rules and regulation, and chant Hare Kṛṣṇa mantra. Your life will be successful.
Thank you very much. [break]...
Your question is meant for persons who are too much bodily conscious. One who is thinking that "I am this body," for him, this yoga system is prescribed, so that he can control the senses. Yoga indriya-saṁyamaḥ. By controlling the senses... Because we are disturbed by our senses. So there is process, how to come to the platform of prāṇāyāma. You have to find out a secluded place, and you should sit down there alone in perpendicular stature, you cannot close your eyes fully, half, then you'll have to see the tip of the nose. In this way, you have to concentrate your mind on Viṣṇu or Kṛṣṇa. This is prāṇāyāma. So... But actually when one becomes already attracted to Kṛṣṇa by devotional service, then the prāṇāyāma process is already there. Therefore Kṛṣṇa says in the Bhagavad-gītā:
yoginām api sarveṣāṁ
mad-gata antarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
[Bg. 6.47]
The real fact is to concentrate your mind upon Kṛṣṇa.
So these boys, they have been trained up. This ārotik, this arcana, this distribution of literature, reading Kṛṣṇa books, hearing about Kṛṣṇa—that means they are not allowed to think anything else except Kṛṣṇa. That is perfection. They are... The prāṇāyāma process, you can do it for one hours, two hours or, say, one day, two days, but this, this prāṇāyāma process, who are always engaged in Kṛṣṇa's service, that is natural. You cannot think. Sa vai manaḥ kṛṣṇa-padāravindayor [SB 9.4.18]. If you simply engage your mind on the lotus feet of Kṛṣṇa, that is perpetual prāṇāyāma. Not for one hour, two hour, or a minute.
Indian man: But some yogis say that...
Prabhupāda: Some yogi may say whatever he likes, but what Kṛṣṇa says, we have to accept.
Indian man: In the, in the modern terminology, they say this, this technique of prāṇāyāma...
Prabhupāda: But the modern terminology, that is not, that is not a principle.
Indian man: No, but they say it is a rocket way to God.
Prabhupāda: Eh?
Indian man: They say it is a rocket way to God, doing prāṇāyāma.
Prabhupāda: What is it?
Tamāla Kṛṣṇa: A rocket, rocket ship way to God.
Indian man: Rocket.
Prabhupāda: But we don't find so long yogis and prāṇāyāma wallas know anything about God. We have tested so many. They remain the same rascal. I have seen it. They do not... Ask him, any yogis, "What do you know about God?" Ask him. You can ask. You are press reporter. You can ask, "What do you know about God? Describe Him." So what is the rocket? Rocket means you should go immediately. But if you do not know, then what is the use of this rocket? If you do not know what is God, then what is the use of this rocket? Just like they are going to the rocket planet, moon planet. Now the American government stopped announcing this rascaldom. You know that? Yes. So if you actually have got rocket, then you must approach that you must know the thing. But simply waste your money and come back. So any sensible man will not allow this. This is good, prāṇāyāma. Rocket process, it may be. But we don't think that it is rocket process at the present age. Because in the śāstras it is said:
kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt
[SB 12.3.52]
Indian reporter: No. They compare it to rocket only because of the two stages that a rocket has to drop. They say by doing prāṇāyāma you'll drop material stages, that you...
Prabhupāda: That's all right, but we have to see practically what he has become. Simply talking will not do.
Indian reporter: Talking. Talking won't do.
Prabhupāda: Yes. Simply talking will not do. That, that... Just, these boys, they did not practice prāṇāyāma system, but bring anyone who knows about God better than him. Bring anyone. Any yogis, bring, and talk with them. They are neophytes. They are simply practicing three or four years. And talk with them. And what he knows about, he knows it will be proved. That is not rocket system. This is rocket system: Hare Kṛṣṇa mantra. (laughter) That is not possible. That he cannot find out a secluded place to practice yoga. Where is secluded place in the city? Whole day and night, these cars are going and there is huge sound. Where is secluded place? And, and it is recommended in Bhagavad-gītā, secluded place and sacred place. And he should remain alone. Where is such yogi? Find out. Where is such yogi? He should remain alone, and in a secluded place and a sacred place. And he should not change his āsana. Then he becomes a yogi. These are the preliminary things. But who is practicing these preliminary even? They cannot. Especially in the cities, there are so many yoga societies, but in the, it is stated that it should be practiced in a secluded place. So how it is possible in the city? So if you follow the instruction, it will be very difficult. It is very difficult.
Indian man: For a...
Prabhupāda: Oh, yes. Not only difficult for us, but five thousand years ago, Arjuna was talking with Kṛṣṇa face to face. Such an exalted personality, and he was a kṣatriya. He said, "Kṛṣṇa, it is not possible to practice this." He said. We have become more than Kṛṣṇa, Arjuna? Do you think? He said. You'll find in the Bhagavad-gītā. Eh?
Indian man: Cañcalaṁ hi manaḥ kṛṣṇa...
Prabhupāda:
...kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva su-duṣkaram
[Bg. 6.34]
"Oh, it is not possible." He was frank enough gentleman. "Oh, this is not possible." This is not possible. And these foolish persons, because they want to cheat others, they cheat themselves, they cheat others, they follow this system. It is not possible. It is not possible, frankly speaking. Do we think we are better than Arjuna?
Devotee: In Bhagavad-gītā, Arjuna's called Guḍākeśa, or one who has conquered sleep.
Prabhupāda: So this yoga process is there, but it is very, very difficult. Very, very difficult, especially in this age. Therefore in the śāstra it is said, kṛte yad dhyāyato viṣṇum [SB 12.3.52]. The dhyāyato viṣṇu, that is yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yoginaḥ, being absorbed in meditation, they see. Dhyānāvasthita-tad-gatena manasā. Mind, being absorbed in the Supreme, they can see. Yaṁ paśyanti yoginaḥ. The yogi sees. That is samādhi. That is. Prāṇāyāma, of course, they controlling the breathing. So these things are very difficult in this age. Therefore śāstra says,
harer nāma harer nāma harer nāma eva kevalaṁ
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
[Cc. Ādi 17.21]
Three times. When we stress upon some important point, we say three times, "Do it, do it, do it!" It is like that. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. So yoga practice is approved process, but it requires long, long period, time, and the time is not at all suitable in this age. And persons are differently cultured. They are eating everything, they are drinking everything, smoking. And it is not possible. It is not possible. Simply childish. It is not possible. And you can see practically. Just like I have given the example. Bring any so-called yogi, mystic practitioner...
Indian reporter: As you, yourself have said: What is talking? What is lies?
Prabhupāda: What is the use of that persons? Here, the mass of people take. All over the world. Suppose if there is some process, if, and one percent of the whole population, what is the use of such process? So that is very important thing. That is important process also, but it is not possible to be practiced by the present age. This is... [break] ...become purified, you understand that Kṛṣṇa is present on your tongue. [break] ...waterpot, you put it in the water. So long it is not filled up, it will make some sound. And when it is filled up and goes down, down to hell, then there is no cut, cut, cut.
Indian reporter: Then, as you say...
Prabhupāda: Eh? [break] ... that your, this so-called talk will not help you. But that does not mean that in the spiritual life there is no talk. But Kṛṣṇa, Kṛṣṇa is spirit. So why He's talking Bhagavad-gītā? What is... What do you think of Kṛṣṇa's talking? [break] ...nāma cintāmaṇiḥ kṛṣṇa. Nāma cintāmaṇiḥ kṛṣṇa, rasa-vigraha, caitanya-rasa-vigrahaḥ.
nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ
[Cc. Madhya 17.133]
This is nāma. Abhinnatvād nāma-nāminoḥ. There is no difference between the name and the person. Here, in this material world, there is difference between the name and the thing. Just like if I want water, if I simply chant "Water, water, water..." Sometimes some rascals, these, give the example that if we chant "Coca-cola, Coca-cola, Coca-cola..." It is not like that. They do not know, and they, they, they dare to explain this nāma. Such a rascal they are. They do not know what is name. Here is a description of the name: nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vi... This is caitanya. This is not dead stone. This body is dead stone. Caitanya means the living force. That is caitanya. So nāma is caitanya.
nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ
[Cc. Madhya 17.133]
This name is not ordinary name. This is absolute.
Indian reporter: How is that they say that in some of the mantras they are cakras and all that?
Prabhupāda: Hmmh?
Indian reporter: Some of the mantras...
Prabhupāda: No, no. We have nothing to do with cakra. These cakras are concerned who are in the bodily concept of life. The bhaktas, they do not accept that "I am body." The śata cakra is concerned with this body, not with the soul. Yes. So these, the yoga process is prescribed for them who are too much in con..., bodily concept of life. Otherwise, those who are spiritually advanced, they're, they do not have to practice this yoga. This, simply name, if we follow... Actually, practically, you see... You practically see that all over the world, these boys, how they're advancing simply by chanting Hare Kṛṣṇa mantra. So this is fact. It is not imagination. How they're advancing, how they're becoming... Now, sarvopādhi-vinirmuktam, to make zero [Cc. Madhya 19.170]. They've made everything zero. They don't consider that Americans. Yes. They don't consider that "I am this body. I have to eat flesh, meat and wine; therefore my body will be maintained." They never think like that. This is mukti. Simply talking will not do practically. "I practice yoga and immediately my throat has become dry. Please give me cigarette. Please give me cigarette." There are so many. I have seen.
Indian reporter: So they are not yogis.
Prabhupāda: You will find, if you analyze, you'll find so many. They're, at least, they smoke gañjā. There are so many yogis, I have seen, they smoke gañjā. You have not seen? Gañjā-smoker yogis?
Indian reporter: Yes.
Prabhupāda: Eh?
Indian man (2): Number of them.
Prabhupāda: Number of them. I do not know, how you have studied. So many rascals, smoking gañjā and talking of yoga.
Devotee: Drinking tea.
Prabhupāda: Taking tea. Taking tea, that is common affair. Big, big jug, tea.
Indian man: (indistinct)
Prabhupāda: So see practically. Simply talking will not help. Practically see how this system is perfect. Thousands and thousands, not only one, two. If you travel all over the world and see our temples, you'll find in each and every temple, two hundred, hundred and fifty, fifty—all devotees. All these boys and girls, nice. They, their countrymen, astonished. They ask them, "Are you American?" They ask them. How this transformation has come into existence?
nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ
[Cc. Madhya 17.133]
It is nondifferent from Kṛṣṇa. So by chanting Kṛṣṇa means they are associating Kṛṣṇa directly. There is no question of śata cakra, or this cakra. No. It is direct contact with Kṛṣṇa. And if one is in direct contact with Kṛṣṇa, what other method does he require? Everything is... Ārādhito yadi haris tapasā tathā kim. If you are in direct touch with Kṛṣṇa, then where is the necessity of other tapasya? Everything is finished. Your ultimate goal is obtained. And nārādhito yadi haris tapasā tathā kim. And if you could not touch Kṛṣṇa, then where is this nonsense, yoga and jñāna? They're useless. You could not touch Kṛṣṇa. These things are... Ārādhito yadi haris tapasā tathā kim, nārādhito yadi haris tapasā tathā kim.
Indian reporter: That is why He's called Yogeśvara.
Prabhupāda: Yes. If you are in touch with the Yogeśvara, then your all austerities, penances, finished. Now you enjoy life with Yogeśvara. That is the position of the devotees. Ānandamaya.
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūtaḥ...
[Bs. 5.37]

This is a great science. So we have described all this in our books. They are reading, and public is very much appreciating. All right. (end)

LECTURE 12

Śrī Brahma-saṁhitā, Lecture
Stockholm, September 7, 1973

Prabhupāda: There are about thirty-five verses like this in the Brahma-saṁhitā describing the transcendental... [break] ...place of the Lord. It takes time. I have cited about a dozen only. Let me try to explain some of them because I have already taken much time.
So one verse in this we find,
advaitam acyutam anādim ananta-rūpaṁ
ādyaṁ purāṇam-puruṣam naya-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.33]
The Lord is one without a second, advaita. Acyuta, the Lord never falls down—the distinction between Lord and ourself. We are also eternal living entities, and the Lord is also eternal. He is also a living entity, a person, just like us. But His name is Acyuta. He never falls down from His position. But we living entities, sometimes we fall down. That's our material condition of life. This is our falldown. Therefore He is called advaitam acyutam aṇadim. And He has no beginning. He is the beginning of everything. The creation is from Him, but He has no creator. So advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. And He has got multiforms. He can expand Himself. The one expansion is that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. He has expanded Himself to live with you, within your heart. Īśvaraḥ sarva-bhūtānām. Not only that: another place it is described, eko 'py asau racayituṁ jagad-aṇḍa-koṭim [Bs. 5.35]. One portion of the Lord... That is confirmed in the Bhagavad-gītā, ekāṁśena sthito jagat [Bg. 10.42]. Jagat means this material world. That is being maintained by one of His plenary portion, which is called Paramātmā or Garbhodakaśāyī Viṣṇu or Kṣīrodakaśāyī Viṣṇu. So one portion of His plenary portion, He is within the material world. Material world means the universe. Aṇḍāntara-stham. Aṇḍa, brahmāṇḍa means this universe. This is not only one universe, but there are many millions of universes. So He is there. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. And aṇḍāntara-stham: He is within the universe. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. And He is within the atom also. Just imagine, expansion of God. So advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is the oldest of all, you will find Kṛṣṇa always a young man. From His face you will find a young boy, twenty to twenty-five years. Nava-yauvanaṁ ca. Vedeṣu durlabham. If you want to search out God by studying Vedas, it will be very difficult. Adurlabham ātma-bhaktau. But He is very easily available from His devotee. This is the description.
Then in another place,
ananda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhutaḥ...
[Bs. 5.37]
The Lord, every (indistinct) is not material. That is sac-cid-ānanda-vigraha [Bs. 5.1]. Kṛṣṇa is sac-cid-ānanda-vigraha. His form is eternity, blissful, and full of knowledge. So all His paraphernalia in the Goloka Vṛndāvana, that is His expansion of that quality—eternity, blissfulness and knowledge. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ. His gopīs, His consorts, His father, His mother, His friends, His trees, His flowers, His calves and cows—everything is spiritual expansion from Him. Everything... We are also expansion from Him. We are marginal potency, and this is spiritual potency. So everything is expansion. Therefore the Vedic literature says, sarvaṁ khalv idaṁ brahma: "Everything is Brahman." We are not (?) combination of two energies: marginal energy and the external energy. But in the spiritual world everything is only spiritual energy. So we are constitutionally spiritual energy. Somehow or other, we have been entangled with this material energy. So if we try in this human form of life, we can get out of this material energy and again go back to the spiritual energy. That is the opportunity. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37].
Another śloka I wish to explain: aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. The spiritual body is equally qualified for doing everything. Just like our hand, we can touch only. We cannot do... Or we can pick up something. But simply having hand... Or with the hand we cannot eat. For eating, we shall have to use this mouth, we have to use the stomach. But in the spiritual world, Kṛṣṇa, about Him it is described, aṅgāni yasya sakalendriya-vṛtti-manti: [Bs. 5.32] "Each and every limb of Kṛṣṇa has got the potency of other limbs." He can eat by His eyes; He can hear from His eyes. Anything. All the parts of the limbs, because they are spiritual, you can use it for any purpose. This is not understandable in this material condition of life, but it is possible. When it is spiritually realized, it is possible. These things are there.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.32]
So His spiritual world, His planet, is described that cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. In His planet, there are many trees, many palaces, but they are all spiritual. Cintāmaṇi means spiritual. The houses, they are made of touchstone, just like here the houses are made of bricks and wood. There the houses are also spiritual. The touchstone, it is described in the śāstras that if there is any touchstone in this material world, the touchstone can turn iron into gold. So anyway, the houses... There are houses also, big, big palaces like here. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa. And the trees are kalpa-vṛkṣa. Kalpa-vṛkṣa means... Here you can get fruit, one kind of fruit from one tree. But there, any fruit you want, you can get, any tree. That is spiritual. Prakara-sadmasu kalpa-vṛkṣa. Kalpa-vṛkṣa means that. And surabhīr abhipālayantam [Bs. 5.29]. And Kṛṣṇa is very much fond of tending cows. And what are those cows? Surabhī. Surabhī means you can take as much milk as you like, and as many times as you like. Here in this material world you have got cows, but you can take milk, limited quantity, and also once or twice. That is the difference. In this way, if you read Brahma-saṁhitā, you will get complete description of the spiritual world, the spiritual entities, the Supreme Lord, His associates, His country, His pastimes—everything very nicely described. And if we become attached to such place, then we can try. We can try. We can prepare ourself for going back to home, back to Godhead. That is the perfection of life. That is the mission of Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. (end)

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