ISKCON Desire Tree - Devotee Network

Connecting Devotees Worldwide - In Service Of Srila Prabhupada


oḿ namo bhagavate narasiḿhāya
namas tejas-tejase āvir-āvirbhava
vajra-nakha vajra-daḿṣṭra karmāśayān
randhaya randhaya tamo grasa grasa oḿsvāhā;
abhayam abhayam ātmani bhūyiṣṭhā oḿ kṣraum

I offer my respectful obeisances unto Lord Nṛsiḿhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

oḿ hrāḿ hrīḿ hrūḿ oḿ namo bhagavate hṛṣīkeśāya
sarva-guṇa-viśeṣair vilakṣitātmane ākūtīnāḿ
cittīnāḿ cetasāḿ viśeṣāṇāḿ cādhipataye
sarva-mayāya sahase ojase balāya
kāntāya kāmāya namas te ubhayatra bhūyāt

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Hṛṣīkeśa, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next.

oḿ namo bhagavate mukhyatamāya
namaḥ sattvāya prāṇāyaujase
sahase balāya mahā-matsyāya nama iti

I offer my respectful obeisances unto the Supreme Personality of Godhead, who is pure transcendence. He is the origin of all life, bodily strength, mental power and sensory ability. Known as Matsyāvatāra, the gigantic fish incarnation, He appears first among all the incarnations. Again I offer my obeisances unto Him.

oḿ namo bhagavate akūpārāya
namo varṣmaṇe namo bhūmne
namo namo 'vasthānāya namas te

O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.

oḿ namo bhagavate mantra-tattva-lińgāya
yajña-kratave mahā-dhvarāvayavāya
mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te

O Lord, we offer our respectful obeisances unto You as the gigantic person. Simply by chanting mantras, we shall be able to understand You fully. You areyajña [sacrifice], and You are the kratu [ritual]. Therefore all the ritualistic ceremonies of sacrifice are part of Your transcendental body, and You are the only enjoyer of all sacrifices. Your form is composed of transcendental goodness. You are known as tri-yuga because in Kali-yuga You appeared as a concealed incarnation and because You always fully possess the three pairs of opulences.

oḿ namo bhagavate uttamaślokāya
nama ārya-lakṣaṇa-śīla-vratāya
nama upaśikṣitātmana upāsita-lokāya
namaḥ sādhu-vāda-nikaṣaṇāya
namo brahmaṇya-devāya
mahā-puruṣāya mahā-rājāya nama iti

Let me please Your Lordship by chanting the bīja-mantra oḿkāra. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Āryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brāhmaṇas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

oḿ namo bhagavate upaśama-śīlāyoparatānātmyāya
namo 'kiñcana-vittāya
ṛṣi-ṛṣabhāya nara-nārāyaṇāya
ātmārāmādhipataye namo nama iti

Let me offer my respectful obeisances unto Nara-Nārāyaṇa, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahaḿsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

oḿ namas te 'stu bhagavan
nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa
mahānubhāva parama-mańgala
parama-kalyāṇa parama-kāruṇika
kevalajagad-ādhāra lokaika-nātha
sarveśvara lakṣmī-nātha paramahaḿsa-parivrājakaiḥ
-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte 'pāvṛta
ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān

O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

oḿ namas tubhyaḿ bhagavate
vāsudevāya dhīmahi
namaḥ sańkarṣaṇāya ca
namo vijñāna-mātrāya
ātmārāmāya śāntāya

O Lord, O Supreme Personality of Godhead, who are addressed by the oḿkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Sańkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

oḿ namo bhagavate mahā-puruṣāya
mahānubhāvāya mahā-vibhūti-pataye
parama-parameṣṭhin namas te

O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in thePuruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

oḿ namo bhagavate tubhyaḿ
puruṣāya mahātmane
haraye 'dbhuta-siḿhāya
brahmaṇe paramātmane

O my Lord, full of six opulences, O Supreme Person! O Supreme Soul, killer of all miseries! O Supreme Person in the form of a wonderful lion and man, let me offer my respectful obeisances unto You.

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Replies to This Discussion

Pradyumna: (reading) "Bhakti-rasa, however, the mellow relished in the transcendental loving service of the Lord, does not finish with the end of life. It continues perpetually and is therefore called amrta, that which does not die, but exists eternally."

Prabhupada: This is the importance of Krsna consciousness, that in the Srimad-Bhagavatam it is said:

tyaktva sva-dharmam caranambujam harer
bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto 'bhajatam sva-dharmatah
 [SB 1.5.17]

Just like sometimes they say that the, in this movement, just like the cinema, the hippies are joining. Accepting that hippies are... Hippies means they're useless. They are joining. Bhagavata says that those who are very dutiful, they are called sva-dharma nistha. Sva-dharma nistha. According to Vedic culture, there are different divisions of the society. Brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha. So these are called sva-dharma, means, engaged in one's occupational duty. That is called sva-dharma. Or, in the modern sense, somebody's engaged in business, somebody's engaged in other occupation, profession. There are...

Every man has got some engagement. That's a fact. So Bhagavata says that: tyaktva sva-dharmam caranambujam harer [SB 1.5.17]. Anyone, even by sentiment, or by any reason, he gives up his own occupational duty and takes shelter of Krsna, or joins this Krsna consciousness movement, tyaktva sva-dharmam caranambujam harer... All right. If one has joined this Krsna consciousness movement, doing very nicely, he's improving, that's all right. But if he falls down... Because sometimes they come out of sentiment, join this movement and again falls down. Sometimes. Not very occasionally. But there is chance because maya is very strong. One may fall down. Bhagavata says bhajann apakvo 'tha patet tato yadi. He's not mature. In immature stage, by some reason or other, if he falls down, then yatra kva vabhadram abhud amusya kim. Then what is the loss there? There is no loss. Suppose he joined out of sentiment and executed devotional service for some time under the direction of the spiritual master, according to the regulations of the sastras, but incidentally, he falls down. He becomes a victim to the maya. Bhagavata says still there is no loss. There is no loss. On the other hand, a person who is engaged in his occupational duty very sincerely, he has not become a devotee, Bhagavata says: "What does he gain?" One who is engaged in his occupational duty very sincerely, doesn't care for Krsna consciousness, then Bhagavata says: "What does he gain?" He doesn't gain anything. But the, that man who joined this Krsna consciousness movement out of sentiment, but immaturely he falls down, he has no loss. This is the...

Try to understand this. Because this Krsna consciousness is the consciousness of the spirit soul. That is reality. Therefore as the soul is eternally, his advancement in that consciousness, that also becomes an eternal asset. That will never be lost. Even if (he) falls down in this life, he could not execute cent percent the duties in Krsna consciousness, even he falls down, so whatever he has done in this life, that becomes a permanent asset. So that, from next life, he'll be given chance. In... In ordinary karmi's life, there is no guarantee that he'll get next life a human body. According to his karma he'll get a body. Maybe animal body or maybe demigod's body. But there is no certainty that he'll get a human body. But this man, who out of sentiment joined in Krsna consciousness movement, and immaturely falls down, he's guaranteed to get a very nice human body.

That is stated in the Bhagavad-gita that sucinam srimatam gehe yogo bhrasto sanjayate [Bg. 6.41]. He'll get birth in a family, sucinam. Sucinam means pious brahmana family or devotee's family. He'll get birth. Or in rich family. The second-class will get in rich family. But both these families will give them chance to begin where he ended his Krsna consciousness in the last life. He'll begin from there. That is his opportunity. Therefore there is no loss. His next life as human being is guaranteed. Even if he's fallen down. But the others, who does not take to Krsna consciousness, doing his own duty, but he will get a body according to his karma. Not... That, that is the difference between the karmis and the devotee. Devotee, even if he is not successful to execute the devotional... perfectly, but whatever he has done, ten percent, twenty percent, fifty percent, that is his asset. It will never be lost. That is being stated. Go on.

Pradyumna: "This is confirmed in all Vedic literatures. The Bhagavad-gita says that a little advancement in bhakti-rasa can save the devotee from the greatest danger, that of missing the opportunity for human life."

Prabhupada: Yes. Svalpam apy asya dharmasya trayate mahato bhayat. Just Ajamila. Ajamila in his boyhood, he was very sincere brahmana. He was conducting devotional service under the direction of his father. But in youthhood, he fell down. He became a victim of a prostitute. He forgot everything. He became a rogue, drunkard, meat-eater, woman-hunter, all fallen down. But at the end of life, when he was afraid of the Yamadutas, out of fearfulness he called for his youngest son whose name was Narayana. Because when you are in danger, naturally... Just like a child, cries for the mother. Because mother is the only... Similarly affection is there. Similarly this Ajamila asked for the youngest child: "Narayana." But immediately he remembered that Narayana whom he served in his boyhood. So immediately the Narayana messengers came and saved him. Svalpam apy. He, he executed very little service in his boyhood as a devotee. That saved him from the greatest danger. He was being dragged out by the men of Yamaraja, but the Visnudutas came and protected him and took him to Vaikuntha. Svalpam apy asya dharmasya trayate mahato bhayat. By by chance, he remembered Narayana because he executed Narayana's service. Then he was saved. Go on.

Pradyumna: "The rasas derived from our feeling in social life, in family life, or in the greater family life of altruism, philanthropism, nationalism, socialism, communism, etc., do not guarantee that one's next life will be as a human being."

Prabhupada: Yes. There is no guarantee. That... Yes. Now today I am very great leader, minister. That's all right. But after death there is no guarantee that you'll become again minister or big man, big business man. There is no such guarantee. That we'll have to accept another body according to your karma. Suppose as business man, I've done very nicely. I have given in charity. That's nice. You get better life. But for business sake, I have earned money by hook and crook, my mentality's just like crocodile or dog; then I have to become a crocodile. That's all. Because after death you are in the hands of nature. You cannot dictate that "Give me this and that body." No. That you have to prepare in this life. If you prepare yourself in this life to go back to home, back to Godhead, you go back to home, back to Godhead. If you prepare your, this life as a crocodile, then you become a crocodile. So God is very kind. Ye yatha mam prapadyante [Bg. 4.11]. So it is your business to what kind of body you are going to get next. Just like the example I was giving last night. That we are staying in this room, and suppose after a month we have to give it up. So we must find out another apartment. It may be better or it may be lower. There is no guarantee. But if we can arrange, we can better apartment than this. And if we cannot, we may go to hellish apartment. This is the way. But for the devotee, at least it is guaranteed that he gets next life as a human being. Not only human being, but in the family of a devotee, or in the family of rich man. These alternatives are there. Then?

Pradyumna: "We prepare our next life by our actual activities in the present life. A living entity is offered a particular type of body as a result of his action in the present body. These activities are taken into account by a superior authority..."

Prabhupada: Yes.

Pradyumna: "...known as daiva."

Prabhupada: People do not believe this. They think that everything is going on automatically. No. There is everything, account, witness. The Lord...

Devotee: Too windy? (about fan)

Prabhupada: Yes. Anumanta upadrasta saksini. Saksini. The Lord... Isvarah sarva-bhutanam hrd-dese [Bg. 18.61]. Everything is being witnessed and that is being recorded. So just like in a office in government service, there is service record, and at the end of the year, everything is considered. So the man is promoted, given some bonus on the proprietor or the directors, they're not meeting that man. But the service record is there. Similarly, whatever we are doing, good or bad, that is being recorded and it is examined. Karmana daiva netrena [SB 3.31.1]. We are acting and there is superior authority. They are examining what kind of body he has to get next. So that, that, that science is not being taught, that what is our next body? They are thinking that there is no next body, there is no life, this life is finished. But that is not the fact. As this life I have changed. I was a child, I got next body, I was a boy, I got next body, I was a you, young man. I got next body. Now I have got this body. So now I will have not this body, I will get next body. Where is the difficulty to understand? I've already experienced the next body, next body, next body. Why not after death next body? That the intelligence is to know what is that next body. That is, my, in my hand.

Just like if you become educated highly your next post is very nice. But if you are not educated, then your next post is not very nice. Similarly if you act in this body very nicely, yanti deva-vrata devan pitrn yanti pitr-vratah [Bg. 9.25]. So you can prepare your next life. So our, this Krsna consciousness is next life to go back to Krsna directly. That is our program. How? Simply by knowing Krsna. That's all. Krsna guarantees this: janma karma me divyam yo janati tattvatah [Bg. 4.9]. If we want to go back to home, back to Godhead, simply try to understand what is Krsna. And He's explaining in the Bhagavad-gita. But if you foolishly misinterpret Krsna, then you go to hell. But if you understand Krsna as Krsna says in the Bhagavad-gita, then you go back to Krsna. Where is the difficulty?

The rascals, they will not understand Krsna as Krsna says. The rascal will mislead other and mislead himself. He'll go himself to hell and he'll drag all others to the hell. This is going on. This is going on. Everything is there, very plain and clear. One has to act according to that. He gets the benefit. But they, they will not allow. These rascal leaders, they'll not allow. They will be represent Krsna as something else. The, the only business is to kill Krsna. That's all. Not to accept Krsna is fact. All the big commentaries on Bhagavad-gita, you'll see. They're simply trying to make Krsna is not a fact. It is some fictitious. It is some story, mental speculation. This is their business. Demonic. So the condition is very, I mean to say, dangerous. People are being misled.

We are only... It is not our pride. It is a fact. We are the only institution. We are trying to give the greatest benefit to the human society, the Krsna consciousness. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. Anyone who understands, if he understands... It is not possible to understand fully Krsna. Krsna is unlimited. But as, as He represents Himself, Krsna, as He says Himself, if you understand... Krsna says: "I am the origin of everything." You take it. Krsna is the origin of everything. He has proved. Krsna is origin of everything. All the acaryas, big, big acarya accepted Him, Krsna is the origin of everything. Arjuna, who heard Bhagavad-gita, he accepted Him, Krsna is origin. Param brahma param dhama pavitram paramam [Bg. 10.12]. Why we should try to understand Krsna otherwise? What is this foolishness? But that is their scholarship. That is their knowledge. If somebody can most rascal explain Bhagavad-gita, oh, he's a great scholar. Just see the fun.(?) He's the rascal number one and misleading people, he's great scholar. And we are simply presenting Krsna, the Supreme Personality of Godhead. Krsna says, Krsna says: "Surrender unto Me." We say surrender to Krsna. "These are primitive. These are primitive." We are not scholars. This is, this rascaldom is going on. So you want to save people from these rascals. That is Krsna consciousness movement. The rascals have created a situation by defying Krsna's authority, atheistic situation, the whole world in chaos. That must be. When there are leaders, only demons, how there can be any peace? The people are also becoming demons. So our, this movement, is very scientific, authorized. If you preach, there is no difficulty. As we, as it is described in the Bhagavad-gita, simply Bhagavad-gita as it is, then you are successful and those who hear you, they also successful. Simply method. Go on.

Pradyumna: "These activities are taken into account by a superior authority known as daiva, or the authority of God. This daiva is explained in the Bhagavad-gita as the prime cause of everything."

Prabhupada: Yes. There are five causes. Karta, the, the doer, the place, the instrument, and providence. In this way, there are five causes for acting anything. Just like you are doing business. So if you are a nice businessman, that's very good asset. If you place your business in a market place, there is good opportunity. If you have got sufficient capital, good instrument, and if God is favorable, then your business is successful. Similarly in anything there are five causes. And the ultimate cause is daiva. You may make everything very nicely. You may become, may be very business, a good business man, you have got sufficient capital, you are conducting your business in a very nice center, downtown, everything, but if God is not favorable, then everything will be spoiled. Everything will be spoiled. So therefore this cause, favorable. Of course, God is kind to everyone. But, but we see sometimes that everything is perfectly done, but still it is spoiled.

Just like a man. A man is suffering from some disease, and you have employed first-class physician, first-class medicine, first-class everything, but is still the man dies. What is the cause? The cause is daiva. That in spite of all your endeavors, because God does not like that he should live, you cannot save him. You cannot save him. The same example, again I want to give. That Titanic. They made the ship very strong, and they were so assured that all the big men, they, they were on board that Titanic ship. There was first journey and immediately Atlantic Ocean, they smashed. That's a great incidence. Therefore this is a fact, that you may arrange everything very nicely, according to your best knowledge, but if God is unfavorable, then you cannot do it. Daiva. Na ca daiva param balam. Therefore it is said there is no other superior strength than daiva. One has to accept this. Go on.

Pradyumna: "In the, and in the Srimad-Bhagavatam it is stated that a man takes his next body by daiva-netrena which means by the supervision of the authority of the Supreme. In an ordinary sense, daiva..."

Prabhupada: Daiva-netrena. So we have to get our body next according the superior, daiva. Superior means God's, God's arrangement. God is witnessing what kind of body I will have. Then?

Pradyumna: "In an ordinary sense, daiva is explained as destiny. Daiva supervision gives us a body selected from eight million, four hundred thousand forms."

Prabhupada: Yes.

Pradyumna: "The choice does not depend on our selection..."

Prabhupada: Yes.

Pradyumna: "...but is awarded to us according to our destiny."

Prabhupada: You cannot say that "I am Indian. I have got my love for India. And I'll get again birth as Indian leader." You, you may get birth in India because you have got strong attachment, but it may not be as leader. It may be as cats and dogs. Or cows or goat. Then you'll be sent to the slaughterhouse, you, even though you are Indian. Or any country, American... So these are simply sentiments. This is, this is, there is no use... But people do not know this science. They think that "I am doing right as philanthropist, as nationalist, as..." But you, he, he forgets that he's under the full control of material nature. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. You cannot plan. The ultimate plan is sanctioned by God, or by His agent, the prakrti. You cannot make your plan. You get the result of your present activity. Karma phala. Go on.

Pradyumna: "If our body at present is engaged in the activities of Krsna consciousness, then it is guaranteed that we will have at least a human body in our next life. A human being engaged in Krsna consciousness, even if unable to complete the course of bhakti yoga is, allowed take birth in the higher division of human society so that he can automatically further his advancement in Krsna consciousness. Therefore all bona fide activities in Krsna consciousness are amrta, or permanent."

Prabhupada: Yes. Amrta. Bhakti-rasamrta. (aside:) What you...? Sit down.

Pradyumna: "This is the subject matter of The Nectar of Devotion."

Prabhupada: Go on.

Pradyumna: "This eternal engagement in bhakti-rasa can be understood by a serious student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Krsna consciousness, will immediately bring one to an auspicious life, free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to produce a feeling of liberation because it attracts the attention of the Supreme Lord Krsna. Generally..."

Prabhupada: Bhakti-rasa is better than liberation, mukti. Because generally the Mayavadi philosophers, jnani-sampradaya, they consider mukti means to merge into the spiritual existence, Brahman. Brahma-sayujya-mukti, to, to merge into the impersonal Brahman effulgence of the Absolute. They consider it, that is the highest. And the Buddha philosophers, they think to make all these activities zero, sunyavadi. Dismantle. Because on account of this combination of matter, earth, water, fire, air, ether, this body's made, and the body is subjected to pains and pleasure on account of this mixture. So Buddha philosophy is that you dismantle this mixture. Let earth go to the earth portion and water portion to the water portion. Then there is no existence of the body, and there is no pains and pleasure. Make it zero. This is called sunyavadi. And the Mayavadi, their philosophy is stop this variegatedness. We are suffering pains and pleasure within this material world on account of these varieties. So these varieties, they are on, built on the foundation of the Supreme Spirit. So merge into the Supreme Spirit and get out of these varieties. This is their philosophy. So the Buddha philosophy or the Mayavada philosophy, they're almost one, because their ultimate goal is to make things zero.

But our philosophy is different. Our philosophy is that as there are varieties in this material world, there are varieties in the spiritual world. That varieties. Just like the sky. In the sky, there are varieties. There are different kinds of planets, floating in the sky. Ordinarily seeing, in daytime, we see the sky is vacant. How it is vacant? It is not vacant. It is the defect of my eyes that I cannot see the varieties. The vari... At night we can see the varieties. There are so many planets, so many stars. And each of them full of varieties. Just like this planet. It is, we learn from the sastra. Yasya prabha prabhavato jagad-anda-koti-kotisv asesa-vasudadhi bhinnam [Bs. 5.40]. There are innumerable universes. This universe is one only. And each and every universe, there are millions of planets. And each of them has got special significance. Just like this Moon planet, the Sun planet, this Earth planet, each one has got significance. Here, the bodies are earthly. In the Sun planet, the bodies are fire. Fiery. Similarly in the Moon planet, the bodies are different. Each and every planet.

They do not know. They want to go with this body to the Moon planet. That is not possible. Just like if you want to live in the water with this body. That is not possible. You have to get a body suitable for living in the water. So that you have to prepare. That is explained in the Bhagavad-gita, yanti deva-vrata devan [Bg. 9.25]. These people are going to the Moon planet. Trying to go. They have not gone. But they do not know that with this body they cannot live there. That is not possible. They are, they might be going to the Moon planet in the deserted portion. And they're coming back. But Moon planet is not desert. We get information. It is one of the heavenly planets. So they, they are not going to the right place. That we have suggested in many places. So anyway, there are varieties. As there are varieties within this material world, similarly there are varieties in the spiritual world. This material world is only a reflection of the spiritual world. So unless we merge into, unless we get shelter in one of the planets of the spiritual world, if we simply merge into the Brahman effulgence, we cannot stay there for long.

Just like in the sky. If you simply fly your aeroplane only in the sky, you don't get any shelter in any planet. You'll have to come back again. You'll have to come back again. You cannot stay in the sky. Similarly those who are merging into the Brahman effulgence, they cannot stay there because we, as living entities, we want a varieties. Just like when I was, when I was travelling in the... Everyone has got experience. Either sky or on the water. So, and for weeks together, simply water, water. And the, on board the ship, it become very much sickness. Is called sea-sickness. As soon as there is some land visible, "Oh, there is land again." Because we want varieties. So those who are trying to merge into the variety-less Brahman effulgence, they cannot stay there. That information we get from Srimad-Bhagavatam, aruhya krcchena param padam tatah patanti adhah: After great perseverance, austerity, penances, they merge into the Brahman effulgence, but they again fall down. They again fall down.

So that is not our ultimate goal. The ultimate goal is to take shelter unto the lotus feet of the Lord. Aruhya krcchrena param padam tatah. Ye 'nye 'ravindaksa vimukta-maninas [SB 10.2.32]. Simply to concoct that I become, I have become liberated. And, that... Ye 'nye 'ravindaksa vimukta-maninah tvayy asta-bhavad avisuddha-buddhayah. They, those who are thinking that they have become liberated simply by merging into the Brahman effulgence, they are avisuddha-buddhayah, they are still, their intelligence is not very clear, not purified. Why? Now, although they have gone there, and thinking that they are liberated, aruhya krcchrena param padam patanti [SB 10.2.32], they'll fall down. They cannot remain there. Because there is no varieties. And our life, because we are living entities, we want varieties. Without varieties, it is hackneyed. We cannot stay there. Therefore they fall down. Those who merge into the Brahman effulgence, they fall down. Go on. Therefore a bhakta does not accept the Brahman, brahmananda. Brahmananda, they know. Brahmananda is, there is brahmananda. That is liberation from the material ananda. But unless one is engaged in sevananda, service of the Lord, this brahmananda will not be sufficient to keep him in the spiritual world. Go on.

Pradyumna: "Generally neophyte devotees are anxious to see Krsna or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service, as it is recommended in The Nectar of Devotion, will gradually elevate one from the material condition of life to the spiritual status wherein the devotee becomes purified of all designations. The senses can then become uncontaminated, being constantly in touch with bhakti-rasa. When the purified senses are employed in the service of the Lord, one becomes situated in bhakti-rasa life and any action performed for the satisfaction of Krsna in this transcendental bhakti-rasa stage of life, can be relished perpetually. When one is thus engaged in devotional service, all varieties of rasas or mellows turn into eternity. In the beginning one is trained according to the principles of regulation under the guidance of the acarya or spiritual master. And gradually, when one is elevated, devotional service becomes automatic and spontaneous eagerness to serve Krsna. There are twelve kinds of rasas, as will be ex..."

Prabhupada: Yes. Just like we have seen, we have experience. Sometimes the car becomes blocked. But some fellow pushes it. We have got this experience. What is called that? Chocked up? Then you get, get down and push the car and (makes noise:) brut brut brut, goes. Similarly the bhakti-rasa is there in everyone's heart. Nitya-siddha krsna-bhakti. Because we, we are part and parcel of Krsna. Just like father and son. A father and son may be separate for many, many, many, many years. But as soon as they meet together, again the same affection comes. Again the same affection comes. Wife and husband. Therefore sannyasi is strictly prohibited to see his wife. Because there is staunch affection. By meeting again that affection. By meeting again that affection may come. He may fall down. Therefore strictly prohibited. At least, other members can be seen. But not the wife. So the fact is that we have got devotion for Krsna. That is fact. But some way or other, we are separated and we have forgotten. So as soon as, by this regulative principle, by the order of the spiritual master, by the injunction of the sastras, we begin devotional service. That, that, just like our students do here. They are offering aratrika. They're offering dress, offering garland. These are the items of arcana. Hearing about Him, chanting about Him. This devotional service is the pushing process. Pushing process. And as soon as the energy comes, then automatically: (makes noise) clak clak clak. No more pushing. Automatically. This pushing process is required.

So just to invoke or revive the dormant Krsna consciousness. Therefore this bhakti process has to be... And Krsna also says: bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. If we, because the simple process is: if you understand Krsna tattvatah, tattvatah, in truth, then your life is successful. As soon as you understand Krsna tattvatah, then tyaktva deham punar janma naiti [Bg. 4.9]. You don't, won't have again in this material world. Don't get any material body. You go back home, back to Godhead. And this tattvatah, to understand Krsna, tattvatah, you have to take to the devotional service. This jnana process or the karma process or the yoga process, it can push you little further. But... Just like if you push the car little farther, but unless the energy of the car comes into action, this car will not go. Simply pushing is not sufficient. The car must come to his energy automatically. Then it will go. So that process is bhakti. Bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. All right. We shall discuss tomorrow. [break]

Woman: the Moon planet, are there bodies like of a more subtle nature so that if they did go there, they wouldn't be able to see them?

Prabhupada: Eh? No. You can see them. They have got material body.

Woman: We could see them with our eyes?

Prabhupada: Oh yes. Why not? The body... Just like in the water, the bodies of the aquatics are different, but you can see them. Why not? If, if, if it is not visible, how you are seeing the Moon planet? You are seeing the Moon planet. So it is visible. Not invisible. Our point is that these people... First of all, whether they are going to the Moon planet, that is doubtful. At least, I am doubtful. Because we get information from the sastra , that there is a planet which is called Rahu. That is very near to Moon. And that Rahu sometimes comes in front of the Moon planet, and that is called candragrahana. Moon, lunar eclipse. So that, that Rahu planet is dark. So they might be going to this Rahu planet, not to the Moon planet. Maybe. Because that is very near. Moon planet is heavenly planet. Heavenly planet. There, there demigods, they live. So we get this information. Or just like if somebody comes to the, this earthly planet and drops in the Arabian desert, he may conclude that this, is desert. But there is Europe, America and nice cities, and nice bungalows. But he has no chance to see them. So these people are going. They had no chance. Maybe they are also diverting them to the deserted portion of the Moon. They are also intelligent. That "These people are coming from Earthly planet unauthorized. So let them diverted to the deserted portion." There are so many things. So therefore... Because if Moon planet is heavenly planet, they're more intelligent than you. If you have got some machine to reach there, they have got some machine to divert you. Why not think like that? That "These rascals are coming here without any immigration license. Let them be diverted to the deserted portion and disappointed they'll go back." So many things are there. Therefore they are not successful. Neither they'll be ever successful. Take it. I may die. But you take it rightly. They'll never be successful. I have already written these things in my Easy Journey to Other Planets. This is childish. It is not possible.

Devotee: This, is there earth in their bodies or is their body made out of air?

Prabhupada: No. These bodies are five elements. Earth, air, water, air, fire, ether. The subtle body, mind, intelligence and ego. So in some planet the earthly portion may be major, the fire portion may be major. In some planet the ether portion may be major. But they're all material bodies. They're material bodies. They're not spiritual bodies. Spiritual body is within. Within the universe, anywhere you go, you get the material body, and according to the body, the duration of life is different. Just like a germ's body. That is also material body. And a human body. That is also material body. But a germ takes birth and dies within second or minute. We live for a hundred years. Both of them material bodies. Similarly Brahma has got also material body. Those who are living in the moon planet, they are also material body. In the sun planet, they have got material... But different varieties. They live ten thousand years of their... Daiva. Ten thousand. Daiva means our one six months equal to one day there. Such ten thousand years, they live. That is calculated in the Bhagavad-gita: sahasra-yuga-paryantam ahar yad brahmano viduh [Bg. 8.17]. So that is twelve hours. Sahasra-yuga. These four yugas, Satya, Treta, Dvapara yugas, they're forty-three lakhs of years. And multiply it by one thousand. That becomes Brahma's twelve hours. So according to the different planet, according to the orbit, the time duration, the, everything is different. A ant's hundred years and my hundred years not the same. It is relative. Atomic. According to the body, according to the size... The, the world, the scientific world also accepts relative world. Everything is... [break]

As soon as your assets of pious activities is finished, then you come back again. Instead of going back to home, you come back again on this Earth. Punah punas carvita-carvananam [SB 7.5.30]. Going back. Caitanya Mahaprabhu says: ei rupe brahmando bhramite kono bhagyavan jiva. In this way, we are wandering from one life to another, one planet to another. If one is fortunate, he gets the clue of devotional service and makes his life perfect and goes back to home, back to... Yad gatva na nivartante tad dhama paramam mama [Bg. 15.6]. "One who goes to My abode, he never comes back." This is the perfection. Doctor, Sir you are a scientist. So how do you think our explanation? Does it tally with your scientific...?

Guest (Indian man): Our science has not come to this stage, to explain all these things.

Prabhupada: Yes. Science has no explanation actually.

Guest: For material men like us it is not possible to accept the Vedas. Because we do not know. I do not see. It may not be there. But all we can say that we are still in the dark or ignorant about the...

Prabhupada: But we have to take knowledge from superior authority. I am always not in knowledge. That is my position. But we take knowledge from superior authority. So we are taking knowledge from Krsna, the most superior authority. [break] ...our Vedic system. It is advised, tad vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. That is the system. Just like you are a medical man. To acquire your knowledge, you had to accept the medical college, the professors. So this is natural. If we want to know something which is not, or which is unknown to me, then we have to accept a guru, a superior man. Guru means superior man. Tad vijnanartham sa gurum eva abhigacchet. Guru means "heavy," or "superior." That is the law. So our process of Vedic knowledge is that we get knowledge from the superior just like Brahma, Lord Brahma. He's the first, original creature, within this universe. And he got knowledge from God, Krsna, the Absolute. The Vedas means the knowledge which he heard... Tene brahma hrda adi-kavaye. So there is sampradaya. Brahma imparted this knowledge to Narada. Narada imparted this knowledge to Vyasadeva. Evam parampara. That, this is our process of knowledge. We get knowledge from the superior. Everyone gets knowledge from the superior. Nobody gets knowledge automatically. That is not possible. So things which are beyond the perception of our senses, how we can get that knowledge? By our mental speculation, it is not, never perfect. We give sometimes this example: Just like we, if we want to know who is my father, that is not possible to know simply by mental speculation. If we approach the authority, mother, we get the knowledge immediately. So knowledge from the authority is perfect. Knowledge by mental speculation is always imperfect. This is our conclusion. If you get knowledge, any knowledge, from the perfect, that knowledge is perfect. And if you get knowledge from imperfect, that knowledge is always imperfect. This is our process. Therefore the Vedas says: tad vijnanartham gurum eva abhigacchet. One must approach the superior who is in knowledge. Then he gets the knowledge. [break]

...sometimes disagree. But the, our point is very strong, that you cannot get perfect knowledge from imperfect person. That is not possible. That's a fact. You can get knowledge only from the perfect. That is real knowledge. The modern scientific knowledge, taking perfection. The next year, again changes. "This theory is changed." So they, they say that this is advancement. We are making progress. This means that whatever knowledge you are making your basis, that is imperfect. Progress means then you have to go to the perfect. That means the knowledge which you possessed, that was imperfect. Again you say... "So from imperfect platform we are going to the perfect." But if we get from the perfect this knowledge, then we get perfect knowledge, from the perfect person. Perfect person means he does not commit mistake. He is not illusioned. His senses are not imperfect. And he does not cheat. This is the four points of perfection. Cheating propensity's there. To the imperfect person, there is cheating propensity. He knows that this point, "I'm not very clear, but still he gives some idea." That is cheating. There are so many... Darwin's theory. Others. "Perhaps, it may be." Like this. These words are there, used. What is the use of this "perhaps?" That means imperfect knowledge. "It may be. There is something missing." So how we can believe all this imperfect knowledge? Now we don't take this knowledge, "perhaps, maybe." Just like in the sastra it is said: jalaja nava-laksani. There are nine-hundred-thousands forms of aquatic life. Nine hundred-thousands. In the Vedas, it is said. It doesn't say: one more or two less. Nine-hundred-thousand. Jalaja nava-laksani sthavara laksa-vimsati krmayo rudra-sankhyakah. The living entities. So Veda, that is Vedic knowledge. Veda means knowledge, perfect knowledge. So this is the process. Our Vedic civilization, all the great acaryas, teachers, they accept knowledge from the Vedas. Because we accept it, Veda is perfect. Sometimes they say that Vedas are also written by human beings. No. It is not written by human being. It is heard. Therefore it is called sruti. So tene brahma hrda adi-kavaye. The knowledge, Vedic knowledge was first impregnated by the Supreme Lord in the heart of Brahma. (end)
The Nectar of Devotion -- Bombay, December 28, 1972

"Krishna's Central Agency"  BY SRILA PRABHUPADA.


yena yavan yathadharmo
dharmo veha samihitah
sa eva tat-phalam bhunkte
tatha tavad amutra vai
 [SB 6.1.45]

So, one has to suffer or enjoy. There are two things. So that is according to our activities. That we can practically experience. If one is educated, naturally, he gets a good position, and if one is criminal, he gets another position. There is no difficulty to understand. So there are two things, dharma and adharma. Religiosity and irreligiosity. Religiosity means to abide by the orders of God and irreligiosity means to disobey the orders of God. That's all. Simple thing. But in this connection we must know what is the order of God, what is God, how He orders, how to execute, how we become fit for executing orders. These things -- these questions are there, but God is speaking personally, "This is My order," in the Bhagavad-gita. You'll find, very simple thing.

What Krsna says in the Bhagavad-gita? First of all, He establishes Himself that "I am the Supreme Lord." Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. So, the Mayavadis, they also think that "I am also Krsna. I can also speak." No, that you cannot do. Just like we are singing this song daily, gopi-jana-vallabha giri-vara-dhari. It is... Krsna is playing with the gopis. The sahajiyas, they take it very easily. But giri-vara-dhari, oh, that is very difficult thing. He raised the whole Govardhana Hill in His finger; that nobody is imitating. But gopi-jana-vallabha, very easy. "You are gopi, I am Krsna. Let us enjoy." This is sahajiya. This is sahajiya. That is going on. Parakiya-rasa. All rascaldom is going on. But one should understand that here is Krsna. He can dance with the gopis and He can lift the Govardhana Hill also, simultaneously. That is also for pleasing the gopis. When there was incessant rainfall, all the inhabitants of Vrndavana became so disturbed, and they had no other friend than Krsna. So they appealed, "Krsna, do something!" "Yes!" Immediately, He raised the whole hill as umbrella. "Come on under this." So that is Krsna. So don't imitate Krsna, but hear Krsna, what says, then our life is successful. We cannot imitate God. We have to simply follow His order. That is dharma. And if you imitate Krsna, that is adharma. Don't try to imitate. There are two words in Sanskrit, anukarana, anusarana. Anukarana means imitation, and anusarana means follow. We have to execute anusarana, follow. Tejiyasam na dosaya. Tejiyasam na dosaya [SB 10.33.29].

The Pariksit Maharaja inquired that "Sukadeva Gosvami, Krsna, He came to establish dharma, but it appears that He danced with other's wife or other's daughter." According to Vedic civilization you cannot mix with any other woman except your wife. That is not allowed. So, according to the Vedic conception of life, it was not right thing that Krsna danced with other's wife or other's daughter. This question was put. Pariksit Maharaja said that Krsna, because He is God, He cannot do anything wrong. Just like in England, the constitution says, "The king can do no wrong." King cannot be subject to any law. Similarly, when Krsna danced with the gopis, it has got a deep meaning. Because they are all devotees, they did not know except Krsna, and they prayed to the Katyayani, although they are married, they prayed to Katyayani before they were married, that "Let Krsna become our husband." Krsna is so beautiful. Naturally there is attraction. Krsna means all-attractive. So... And they were not ordinary women. They are eternal consorts or associates of Krsna. Ananda-cin-maya-rasa-pratibhavitabhih. They are expansion of Krsna; they are not ordinary women. Expansion of Krsna. Radha-krsna-pranaya-vikrtih hladini-saktih asmad. The gopis, Radharani, they are expansion of the spiritual energy of Krsna. Don't think they are ordinary women. They are Krsna. Saktih saktimator abhedah. They are not different from Krsna. But to give Krsna pleasure, Krsna expands Himself by His spiritual energy, ananda hladini, spiritual energy, sandini hladini. That is the expansion of His pleasure potency. It is not that to imitate gopis. That is sahajiya. That is sahajiya. They are ananda-cin-maya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih goloka eva nivasaty akhilatma-bhuto [Bs. 5.37]. When Krsna wants pleasure, He is full spiritual, His pleasure is full spiritual. There is no question of material.

It has been very broadly described by Sri Jiva Gosvami. Read all this. Don't try to imitate. That is sahajiya. We should know the position of Krsna. His expansion of pleasure potency. Therefore Krsna's lila is put into the middle of the Tenth Canto. First of all, try to understand Krsna from the very beginning. Janmady asya yatah [SB 1.1.1]. What is Krsna? Vasudeve, om namo bhagavate vasudevaya. So what is Vasudeva? Janmady asya yato. Here is the original source of everything. Aham sarvasya prabhavah mattah sarvam pravartate [Bg. 10.8]. First of all, try to understand Krsna. So therefore Vyasadeva has dedicated full nine cantos for understanding Krsna. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. [break]...siddhis, they think of gopis. That is recommended in Caitanya-caritamrta, siddha-deha. Where is siddha? And siddha-deha means there is no more any material lusty desires. That is siddha-deha. Yad-avadhi mama cetah krsna-padaravinde nava-nava-rasa-dhamany udyatam rantum asit tad-avadhi bata nari-sangame smaryamane. So long we shall think of nari-sanga, association, unity with woman, we must consider this is material body. Not siddha body. Siddha body means anyabhilasita-sunyam [Brs. 1.1.11]. All material desires, zero. That is siddha body. So therefore it is very confidential. But to clear it, that "How Krsna accepted to dance with so many gopis," this was for clearance.

In that question, you'll find, Sukadeva Gosvami has answered that unless one is liberated, he should not think of it even. Should not think of it. And he has given the example that, you have read, that Lord Siva, when there was churning, the poison came out, he took it and kept it. But if we imitate Lord Siva, that "He kept, he also drunk, so let me drink also, let me smoke ganja," no. You cannot do. Tejiyasam na dosaya [SB 10.33.29]. The example is given: those who are very, very powerful, they are not contaminated. Just like the sun. Sun is so powerful that it can soak water from the urine, or from the stool, but it still is sun. But if you imitate sun and you... Nowadays, it is going on. The urine is turned into water and they drink. And from stool they are getting fat. So these things are going on. But we should not try to imitate. The sum and substance is Krsna cannot be contaminated. Apapa-viddham. In the Isopanisad, you'll find. Tejiyasam. Just like sun is never contaminated. From the whole universe, the sun is soaking water from any filthy place. But the filthy place is becoming purified by the sun rays. That is possible by the sun.

So similarly, we cannot imitate Krsna. That is papa, adharma. Dharma is to abide by the orders of Krsna. That is very simple. And if we do that then we become qualified to go back to home, back to Godhead. Very simple thing. It doesn't require much education. Simply it requires a purified mind, that "I shall execute it honestly." That much qualification is sufficient. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. This is Krsna's law and order. Krsna does not say anything which is very difficult to execute, because we cannot do it. Krsna asks from you very simple thing. Not that Krsna is asking from you very things which we cannot supply. No. We can supply. Anyone, any poor man, any illiterate man, any poor man or any rich man. Everyone, it is open to everyone. Mam hi partha vyapasritya ye 'pi syuh papa-yonayah. Krsna consciousness is not forbidden to anyone, even papa-yoni.

mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
 [Bg. 9.32]

Kim punar brahmanah punya bhakta rajarsayas tatha [Bg. 9.33]. Bhajasva mam. This is Krsna's instruction. Krsna says, man-mana bhava mad-bhakto mad-yaji: "Simply always think of Me." This is the law and order. Who cannot think of Krsna? Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Very easy. Where is the difficulty? This is always thinking of Krsna. Man-mana, bhava mad-bhakto. And unless one is devotee, he cannot spend time in that way, "Hare Krsna, Hare Krsna." Only the devotees can do. And mad-yaji, to worship Krsna. So if somebody says, "I am very poor man. I cannot construct such a nice temple or offer Krsna so many nice foodstuffs," Krsna says, "No, no need." Patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. "Come on." You do not require. If you have money, then spend it for Krsna, as much as you can. Then if you don't spend, if you think, "Krsna wants patram puspam; the money I shall keep in the bank for my pleasure," then Krsna will cheat you also. If you want to cheat Krsna, Krsna is the greatest cheater. Then you'll be cheated. Don't be cheater. Simply, fervently, very honestly, obey the orders of Krsna. Man-mana bhava mad-bhakto mad-yaji mam. Four things. And what is the result? Mam evaisyasi asamsayah: [Bg. 18.65] "Without any doubt, you'll come back to Me." What do you want more? That Krsna is so nice.

So spread this movement all over your country. Your country is... By the grace of Krsna, everything is there. And the first qualification is that you are not poverty-stricken. So take the instruction of Krsna and be happy. Open similar temples all over your country. Your country is not poor. You can establish such temples, hundreds and thousands. And similarly assemble, hear Krsna's instruction, and see how happy you'll become.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.45 -- Los Angeles, June 11, 1976

"Why Not Eternal Life"  BY SRILA PRABHUPADA.

Nitai: "In this life, any person to the proportionate degree of the varieties of work, either religious or irreligious, as they are performed in the next life also, the same person to the same degree, the same variety, the resultant action of his karma must enjoy or suffer."


yena yavan yathadharmo
dharmo veha samihitah
sa eva tat-phalam bhunkte
tatha tavad amutra vai
 [SB 6.1.45]

So in the previous verse we have discussed, dehavan na hy akarma-krt. Anyone who has got this material body, he has to work. Everyone has to work. In the spiritual body also you have to work. In the material body also you have to work. Because the working principle is the soul -- soul is living force -- so he is busy. Living body means there is movement. There is work. He cannot sit idly. In the Bhagavad-gita it is said, "Not even for a moment one can be idle." That is the symptom of living being. So this working is going on according to the particular body. The dog is also running, and a man is also running. But a man thinks he is very much civilized because he is running on motorcar. Both of them are running, but a man has got a particular type of body by which he can prepare a vehicle or cycle, and he can run on. He is thinking that "I am running in greater speed than the dog; therefore I am civilized. This is the modern mentality. He does not know that what is the difference between running on fifty miles speed or five miles speed or five thousand miles speed or five millions miles of speed. The space is unlimited. Whatever speed you discover, it is still insufficient. Still insufficient.

So this is not life, that "Because I can run in more speed than the dog, therefore I am civilized."

panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami
 [Bs. 5.34]

Our speed... What for speed? Because we want to go to certain destination, that is his speed. So the real destination is Govinda, Visnu. And na te viduh svartha-gatim hi visnu. They are running in different speed, but they do not know what is the destination. Our one big poet in our country, Rabindranath Tagore, he wrote an article -- I read it -- when he was in London. So in your country, western countries, the motorcars and the..., they run in high speed. So Rabindranath Tagore, he was poet. He was thinking that "These Englishmen's is country so small, and they are running on so great speed they will fall in the ocean." He remarked like that. Why they are running so fast? So similarly, we are running so fast for going to hell. This is our position, because we do not know what is the destination. If I do not know what is the destination and try to drive my car in full speed, then what will be the result? The result will be disaster. We must know why we are running. Running means just like the river is running in great tide, flowing, but the destination is the sea. When the river comes to the sea, then its destination gone. So similarly, we must know what is the destination. The destination is Visnu, God. We are part and parcel of God. We are... Somehow or other, we are fallen in this material world. Therefore our destination of life will be to go back to home, back to Godhead. That is our destination. There is no other destination. So our Krsna consciousness movement is teaching that "You fix up your goal of life." And what is that goal of life? "Back to home, back to Godhead. You are going this side, opposite side, toward the side of hell. That is not your destination. You go this side, back to Godhead." That is our propaganda.

So we have not manufactured this; this is the standard. Just like Krsna says, sarva-dharman parityajya mam ekam saranam [Bg. 18.66]. "Why you are unnecessarily running just like dog?" That street dog, we have seen just now on the beach, he has no master. So sometimes he is running this way, sometimes this running way, and he saw us. He knows -- after all, he is a living being -- that "There are some Vaisnavas. So let me go with them if they will give us shelter." That is the purpose. He was coming. You were making, "Hut!" (laughter) But he wanted some master, because a dog without master, his position is very precarious. Without master... So we are all servant. Every one of us, we are all servants of maya. Maya means we are servant of our desires. We are servant of our different desires. Somebody is thinking, "I shall be happy in this way"; somebody is thinking, "I shall be happy in this way." In this way we have got different desires, and we are servant of the desires. So servant of desire means just like the street dog. He is also desiring: "If these gentleman will accept me as his dog?" But he is going there, and he is driven away: "Hut! Hut!" He is going to some house, moving his tail, "My dear sir, will you give me some food?" "No, no. Go away." We are also going also: "My dear sir, will you give me some service?" "No vacancy. Get out." This is our position. Hana mayara dasa kori nana abhilasa. Because we are constitutionally servant of God, but we have given up that service, we have now become the servant of maya. Therefore our life is frustrated, because you do not know "What is my actual position." Caitanya Mahaprabhu teaches, jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. Caitanya Mahaprabhu's teaching, that "Why you are going door to door like a dog: 'Will you give me some food, give me some duty? I am prepared to serve you,' and refusing, nana abhilasa, and desiring again and again, this way, that way?" But I do not know what is my real destination, how I shall be happy. That information is given by Sri Caitanya Mahaprabhu, that "You are suffering in this way for a permanent service to become happy. Why you are going here and there? You are servant of Krsna. Go there. Then you will be happy."

This is Krsna consciousness movement. We are teaching people that you are suffering life after life. Now the human society has come to such a position that they do not know that there is life after this life. They are so advanced. Exactly the cats and dogs, they do not know that there is life after life. That is here stated: yena yavan yathadharmo dharmo veha samihitah. Iha, iha means "in this life." Sa eva tat-phalam bhunkte tatha tavat amutra vai. Amutra means "next life." So we are preparing our next life in this... Yatha adharmah, yatha dharmah. There are two things: you can act piously or impiously. There is no third, no third path. One path is pious; one path is nonpious. So here both are mentioned. Yena yavan yathadharmah, dharmah. Dharma means constitutional. Dharma does not mean, as it is stated in some of the English dictionary, "a kind of faith." Faith may be blind. That is not dharma. Dharma means original, constitutional position. That is dharma. I have several times said... Just like water. Water is liquid. That is its dharma. Water, if by circumstantially it becomes solid, ice, but still, it tries to become again liquid because that is its dharma. You put ice, and gradually it will become liquid. That means this solid condition of the water is artificial. By some chemical composition the water has become solid, but by natural course it becomes liquid.

So our present position is solid: "Don't hear anything about God." But natural position is that we are servant of God. Because we are seeking master... The supreme master is Krsna. Bhoktaram yajna-tapasam sarva-loka mahesvaram [Bg. 5.29]. Krsna says, "I am the master of the whole creation. I am the enjoyer." He is the master. Caitanya-caritamrta also said, ekala isvara krsna. Isvara means controller or master. Ekala isvara krsna ara saba bhrtya: "Except Krsna, they are, any big or small living entity, they are all servants, except Krsna." You will therefore see: Krsna is not serving anybody. He is simply enjoying. Bhoktaram yajna-tapasam sarva-loka... Others like us, they first of all work very hard, and then enjoys. Krsna never works. Na tasya karyam karanam ca vidyate. Still, He enjoys. That is Krsna. Na tasya... This is the Vedic information. Na tasya karyam karanam ca vidyate: "God, Krsna, He has nothing to do." You see, therefore, Krsna always dancing with the gopis and playing with the cowherd boys. And when He feels fatigue, He lies down on the Yamuna and immediately His friends come. Somebody fans Him; somebody gives massage. Therefore He is the master. Anywhere He goes, He is master. Ekala isvara krsna. Isvarah paramah krsnah [Bs. 5.1]. The supreme controller is Krsna. "Then who is controller?" No, there is no controller of Him. That is Krsna. Here we are director of such and such, president of United States, but I am not supreme controller. As soon as the public wants, immediately pulls me down. That we do not understand, that we are posing ourself as master controller, but I am controlled by somebody else. So he is not controller. Here we will find a controller to some extent, but he is controlled by another controller. So Krsna means He is controller, but nobody is there to control Him. That is Krsna; that is God. This is the science of understanding. God means He is controller of everything, but He has no controller.

So we are, at the present moment in different conditions of life on account of our different activities, pious and impious, dharma, adharma. So pious activities means to be controlled by Krsna, and impious activities means to be controlled by maya. We have to be controlled. Our position is such that we cannot become controller. That is not possible. If we want to become controller, that is my artificial desire. And the resultant action we will have to suffer. First of all you must understand this, that we are controlled. Either you agree to be controlled by Krsna or you agree to be controlled by maya, but you cannot become controller. Is there anyone here who can say that "I am controller"? Is there anyone who will answer this? So I may think that "I am controller," but I am controlled by drugs, by sense gratification, desires-kama krodha lobha moha matsarya. So there is no question of the living entity's being independent. That is not possible. He is dependent. But if he becomes dependent on Krsna, then life is successful. Exactly the position, the dog. The dog is loitering without being controlled by somebody, he is seeking, "Somebody may control me." He's seeking position. But if he does not get anybody to control him, his life is very precarious; he is not happy. Therefore, if you want to be happy, then we must return to our own original position: to be controlled by Krsna. This is perfection of life.

So here it is said generally, yena yavan yathadharmah. Adharma I have already explained. Dharma means to become servant of Krsna, and adharma means to become servant of maya. This is the distinction between dharma and adharma, religious and irreligious. Dharma means the order of God, Krsna. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. As I have explained several times... Just like law. Law means the order of the government. If somebody, ordinary man, makes some law, nobody will accept that law. That is not law. But government gives some law that "Keep to the right," you have to obey it. If you break this law, you will be punished. You can say, "What wrong I have done? Instead of going to the right, I have gone to the left. Both ways there are roads and streets." The government says, "No, I ordered you to keep to the right. You have violated. You must be punished." Simple thing. This is adharma: "You have violated the laws of the government. You must be punished." So a dog, of course, if he violates the law, he is not punished. The punishment is meant for the human being, because he has got developed sense. He cannot violate the laws. If he violates... All the books, laws, everything -- education, culture, philosophy, science -- it is all meant for the human being, not for the cats and dogs. So the human being must know what is the actual law. That is dharma. Therefore in the human society there is some form of dharma. Either you are Christian or Hindu or Muslim or Buddhist, throughout the whole world, any civilized nation, they have got some dharma or religious system. Why? Through it, you should understand what is the goal of your life. If you do not know that, then proportionately, as you are ignorant, fool, you will be punished. You will be punished.

So nature's way, evolution... The punishment is beginning from the aquatics. Then gradually, gradually, by evolutionary process, nature gives the chance that from aquatics you become plants and trees; then from plants and trees you become insect, reptiles; then from that, you become bird; then from that, you become beast; and from that beast, you become human being. In this way, by evolutionary process, you come to the platform of becoming a human being. Now, developed consciousness, you have to decide, "Where... Whom I shall serve now? I have... So long I have served the laws of material nature, and it has brought me to this platform." Now you have to decide, "What kind of service I shall accept?" That is human life. Athato brahma jijnasa. Jijnasa means enquiry. A sane man will understand that "I have been engaged in different types of service, now by evolutionary process, I have come to the human form of life. What is my real service? Under whom I shall work? Shall I loiter in the street like the dog, or find out some good master?" This is human life. Athato brahma jijnasa.

So the sastra... You have to learn from the sastra that who is the master. I have to serve. The master is Krsna. And that is our natural position. And if we do not serve Krsna, if we serve a big man or a demigod or any other but he is not Krsna, that is adharma. So dharma and adharma, these two things, are there. You serve either of them. But the result -- according to your service. If you are serving as high-court judge, that salary, and if you serving as ordinary, what is called, washer of dishes, that salary cannot be equal. You cannot expect, becoming a dishwasher, to draw the same salary as the high-court judge is drawing. That is not possible. Therefore it is said, sa eva tat-phalam bhunkte. You get... You can become high-court judge. There is no, I mean to say, obstacle. You could be qualified like the high-court judge. Now you are qualified like this, so you have to accept this. Therefore it is said, sa eva tat-phalam bhunkte tatha tavat amutra vai. Amutra. So our life is continuity, eternal. Just like a boy takes education, expecting to become one day high-court judge. But one who has not taken education -- he simply played in the street -- how he can become a high-court judge? It is not possible. Therefore it is said, sa eva tat-phalam bhunkte tatha tavat amutra, "in future life." But these rascals, they do not know what is future life. This is modern civilization. They are so rascal. But there is future life. So in this life, if you prepare yourself for the next life, then you are intelligent. If you remain irresponsible rascal, do not know what is going to happen next life, then you will have to suffer. That we must know. How I shall know? What I shall prepare for, and where shall I go? That is stated in the Bhagavad-gita: yanti deva-vrata devan [Bg. 9.25]. If you act in goodness, then you will be promoted to the higher planetary system, devan, where demigods live. They have ten thousand years of life, very high standard of life. Yanti deva-vrata devan pitrn yanti pitr-vratah. And if you are attached to pitr-loka, you can go there. Bhutejya yanti bhutani. And if you are materially attracted, then you will remain in this material... Mad-yajino 'pi yanti mam: "If you My become devotee, you'll come to Me." Now it is your choice. Make your choice, what you want.

So what is the difference between going to the heavenly planet and going to Krsna? The difference is abrahma-bhuvanal lokan punar avartino 'rjuna: "My dear Arjuna, if you go even to the highest planetary system, Brahmaloka, you will again fall down." Then? Mad-gatva na nivartante: "If you come to Me, you will have not..." So why not select this, that "I have to work for the next life. Why not devote this life for Krsna? I shall go back to home, back to Krsna"? This is intelligence. I am suffering so many lives, accepting this fish life or the tree life, the plant life, the moth life, the insect life, the serpent life, the bird's life. And not only bird's life -- there are so many varieties of birds, beginning from the eagle. There is a big eagle bird. We have no information. They are very big bird. They are flying in the sky, and their rest is from one planet to another. Just like here you find the birds, they are flying from one tree to another. Similarly, there are so big birds... They are called garuda. So garuda, these birds, they start their flying from one planet and sits in another planet. Just try to understand what is their flying. Not only that, they also lay eggs while flying, and the eggs, while falling down, it becomes another bird. And these birds can pick up elephants for eating. So this is God's creation. So if you want to become such a big bird, you can become. (laughter) Yes. Ye yatha mam prapadyante [Bg. 4.11]. God is so kind. Whatever you desire, you will get. Therefore it is depending upon our discretion, that "What kind of desire I shall maintain?" That desire is Krsna consciousness. Then you will be happy. Otherwise, you prepare your next life and you suffer or enjoy and again next life, again next life... That is not very good. Bhutva bhutva praliyate [Bg. 8.19]. Nobody wants that, that "I accept some position: again it is lost. Again I accept another position, again it is lost."

So we are becoming so dullheaded by so-called education, we do not know anything of these things, that there is next life and I can become immortal; I can avoid death, birth, death, old age and disease. There is no discussion of these scientific... It is only the Krsna consciousness movement which is giving all this information. It is very scientific and authorized. So I am very glad, so many devotees here. Try to make your life perfect by accepting Krsna consciousness and studying the philosophy and practicing the method. Then you will be happy.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.45 -- Laguna Beach, July 26, 1975

"Transcending All Misery"  BY SRILA PRABHUPADA.

Nitai: "O best of the demigods, as we can see three different varieties of life on account of different contamination of the three modes of nature, and thus the living entities are seen to be peaceful, most restless and foolish, or happy, unhappy, and in between, or religious, nonreligious and in between, similarly we can infer that in the next life these three kinds of material nature exist."


yatheha deva-pravaras
trai-vidhyam upalabhyate
bhutesu guna-vaicitryat
 [SB 6.1.46]

Anumiyate. Anumiyate means hypothesis. This is also an evidence. Pratyaksa, anumana, and sruta. According to Vedic principles, there are three different types of evidences. Everything must be proved by evidence. So these are primarily three evidences. Pratyaksa, direct perception, pratyaksa; anumana; and sruti. Anumana means I cannot see directly, but by the symptoms I can imagine. That is anumana. Just like I have seen that in the month of April, May, June, we can get mangoes. That is our direct experience. So similarly, we can say, in the month of January, we can say that "In the month of April, May, June, we shall have mangoes." In the January there is no mango. But because I know, I experienced in my last April, May, June, so similarly, this intuition is nothing but experience of my last life. That is called intuition. The rascals, they say that there is no experience. Whatever life we have got just now, here experience. No. The intuition... Just like a dog's cub born, it is also trying to find out milk from the body of the mother, and exactly in the same place putting his mouth. Or human child also. This is last experience. That proves that life is continual. Just like I came here about two, three years ago? So I immediately, while getting down, I immediately understood, "Oh, the same house." So this is called intuition, means past experience.

Then the most authentic evidence is sruti, out of three evidences, the sruti, hearing from the authority. Just like Krsna says, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1]. So Krsna says... Krsna is the authority, best authority, supreme authority. So we can understand from His speech that in the sun planet there is a king whose name is Vaivasvata. And Krsna says that "I spoke to Vivasvan." So Vivasvan... Now, nobody can say when the sun planet was created. But we can calculate, as it is said, vivasvan manave prahuh, that Vivasvan, he explained to Manu. So Manu's age we can calculate. Manu's age, there are seventy-two Manus in one day of Brahma. And the one day of Brahma means forty-three hundred thousands of years multiplied by one thousand and divided by seventy-two. Then we can immediately calculate what is Manu's age. So by Manu's age we can calculate that forty millions of years ago Krsna spoke to the sun-god about this philosophy. This is called sruti. The exact calculation, by sruti you can make. So sruti-pramana.

So here it is said deva-pravarah. The Visnudutas, they are coming from Vaikuntha, so beautiful, so nicely dressed, four-handed with ornaments, helmet, garland. So they have experience of the demigods, but the Visnudutas do not belong to this material world. They belong to the spiritual world. Therefore they are addressed deva-pravarah, "More than the demigods," deva-pravarah. They are very much pleased to see the Visnudutas, although argument is going on. Immediately after see them, they are, the Yamadutas, they are very much pleased upon them, that "They are not ordinary living being." And with four hands. Therefore they are addressing, deva-pravarah. Yatheha deva-pravaras trai-vidhyam upalabhyate. Vidhi, tri-vidha. Tri-vidha means three varieties. Vidha mean variety, and tri means three. So from tri-vidha it is said, trai-vidhyam bhavah.

So trai-vidhyam, three kinds. Three kinds. Here also, in this world, we see varieties of men, varieties of animals, varieties of trees, varieties of insects-many varieties. It is already informed that altogether, within this universe, there are 8,400,000 varieties of life. Life is one. The varieties means body. Just like we are sitting. Every one of us has got a particular type of body. You will never find that this man or this boy or this girl exactly of the same bodily feature. Varieties. So altogether there are classes, or species, 8,400,000. So those who are experienced, thoughtful men, by reading scripture... Just like Krsna says that imam vivasvate yogam proktavan. He said to the sun-god or the president of the sun planet, Vivasvan. So that means that is also a similar place like this. You cannot say there is no living entity. Anumiyate. That is intelligence. Because this planet is also one of the material things, everything is made here, earth, water, air, fire. So somewhere some element is very prominent. Here in this planet the earth is prominent. In the sun planet the fire is prominent. But that does not mean there is no living entity. This is foolishness. Anumiyate. This is intelligence, that everything within this universe, this material universe, everything is made of these five elements: earth, water, fire, air, sky. We see here practically that the aquatics, they have got a different type of body, and they are very peacefully living in the water. And if you are thrown in the water, you will die. And the fish is taken from the water; he will die. So land, water, fire -- the particular type of body.

So here it is said that it is anumiyate. As here we find varieties, similarly, in other planet or in next life there are varieties. This is intelligence, human intelligence. Why you should say there is no next life or there is no life in other planet? Therefore we have to refer to the sastras, sastra-vidhi. Yah sastra-vidhim utsrjya vartate kama... [Bg. 16.23]. If you unnecessarily becomes too much intelligent and theorize, then he is never successful, he is never sukhi. Na sukham na... Na siddhim sa avapnoti na sukham na param gatim. Such a rascal, who does not consult the sastras and thinks whimsically according to his mad conception, such person, na siddhim avapnoti. That is spoken by Krsna. He will never get success. He will simply speculate. There is no, definite knowledge. Na sukham, and he is not happy. And what to speak of going back to home, back to Godhead. He is a rascal. There is no hope. So do not conclude in your foolish way anything. Just refer to the sastra, authority, sruti. Therefore it is called sruti. We cannot imagine that there is possibility of living entity in the sun planet or moon planet, but sruti... Just like Krsna says that "I spoke to sun-god." So by hearing this sruti, we understand that there is also life and there is also system, the government, the chief executive. Everything is there. And that is by sruti anumiyate. Anumiyate means you can imagine it is a fact.

So from sastra we can get the different varieties of life there are, 8,400... Some of them living for a few second, some of them are living few hours, some of them are living for years, and some of them are living for a few millions of years, some millions of years, just like Brahma. You cannot calculate Brahma's duration of life. But the duration of life is given in the Bhagavad-gita, sahasra-yuga-paryantam ahar yad brahmano viduh [Bg. 8.17]. So you have to understand like that, that here is Brahma's twelve hours, one day, millions and millions of years. And he lives for hundred years. So his hundred years and my hundred years is not the same. That is scientific, relativity. Or the ant's hundred years and my hundred years is not the same. The space, time, they differ according to position. I think Professor Einstein has got this knowledge, relativity, Law of Relativity. Everything is... My one moment and Brahma's one moment, different. My one moment, the ant's one moment is different, according to my body. But time is unlimited, eternal. But according to my body, it is past, present and future. An ant's past, present, future and my past, present, future -- different. My past, present, future and Brahma's past, present, future -- different. It is the relative. Just like by speed we are calculating this whole world is twenty-five thousand miles. But it has been proved by the, what is that? Weapon for going to the space? Sputnik, sputnik. He rounded over the world -- one hour, twenty-five minutes. That is experience, relative. If you increase your speed, then the round about time decreases. Similarly, if by yoga system you increase your speed, then you can travel all over the universe as Durvasa Muni said. Durvasa Muni, he crossed over this universe and went to the Vaikunthaloka. It took only one year. This is relative. It took one years only. And you cannot go in so many years. Panthas tu koti-sata-vatsara-sampragamyah [Bs. 5.34]. Everything is relative.

So first of all the Yamadutas are so experienced because they are servant of Yamaraja. He is not ordinary living being. Therefore they are explaining that how people are happy, unhappy, in one position or other... It is due to past activities, dharma adharma. That is the next verse. So the example is given that why there are so many varieties of living entities? It is due to varieties of three gunas. Last evening I was talking with that Hope(?) professor that "Why in country like America and Europe there are hippies lying on the street? Why? They are not poor. In India you can say that they are poor. They have no shelter; therefore lying down on the street." I thought when I came that there is no man in America who is lying down, street, because that is rich country. But when I actually saw in Bowery, hundreds of men are lying down in the street... They are not poor, but they are destined to lie down on the street. So the three orders, traigunya, trai-vidhya, must be there. Either it may be America or Europe or India or Czechoslovakia or anywhere. Anywhere, the three must..., one high class, one middle class and low class. There must be there. And then again take these three varieties and multiply it again with three, nine. Then nine into nine. eighty-one.

So these varieties of bodies are there. You cannot change the law of nature. Struggle for existence: we are trying to conquer over the laws of nature. That is not possible. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. So these are the subject matter of studies. Why there are, everyone is unhappy and happy to some extent? According to these qualities. So here it is said, therefore, that "As here we see in this life, in duration of life, there are varieties, similarly, guna-vaicitryat, by the varieties of the guna, guna-vaicitryat," tathanyatranumiyate. Anyatra means next life or next planet or next anything. Everything is being controlled. Traigunya-visaya veda nistraigunyo bhavarjuna. Krsna advises Arjuna that "The whole material world is being controlled by these three gunas," guna-vaicitryat. "Therefore you become nistraigunya, where these three gunas cannot act." Nistraigunyo bhavarjuna. So how you can stop the action of these three gunas? That is also explained in the Bhagavad-gita:

mam ca vyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]

If you engage yourself in pure devotional service incessantly, without any stop, then you always remain transcendental, above these three gunas. So our Krsna consciousness movement is to keep the devotee above the three gunas. Just like in the ocean, if you are fallen in the ocean, it is very dangerous position. But if somebody helps you to lift you from the ocean water and keep one inch above the ocean water, there is no danger. Your life is saved.

So that is wanted, that guna-vaicitryat, if you want to save yourself from these varieties of life, birth, death, old age and disease, and accept so many varieties of life... Just like you were telling while walking that there are trees in California; they are living for five thousand years. That is also another variety of life. People are trying to live for many many years. By nature's way, here is a tree, five thousand years. So is that kind of living is very profitable, to stand up five thousand years in a forest? So any variety of life within this material world is not good, either you are demigod or tree or this or that. That is education. That is education. So one should understand that any varieties of life, either as demigod or dog, here the life is troublesome. The demigods even, they are put into so many dangers. Many times they approach God. So here you will be always in danger. Padam padam yad vipadam [SB 10.14.58]. It is futile to attempt to make this material world dangerless. That is not possible. As there are varieties of bodies, varieties of dangers, calamities, so one after another, you will have to... So best thing is, therefore, stop this business, material. That is Vedic civilization. The whole Vedic civilization is based on this idea, that "Stop this nonsense business, repetition of birth, death, old age." Therefore Krsna said, janma-mrtyu-jara-vyadhi duhkha-dosanudarsanam [Bg. 13.9]. This is knowledge. What knowledge, this technical knowledge, this knowledge? You cannot stop these things. Therefore main business is how to stop it. And because they are foolish people, they think that "These things cannot be stopped. Let us go on with this repetition of birth and death, and in each life let us struggle for existence." This is material civilization, ignorance, no knowledge.

The knowledge is given by Bhagavan Sri Krsna that "Here is the solution: janma karma ca me divyam yo janati tattvatah, tyaktva deham punar janma naiti [Bg. 4.9]." The problem is punar janma, repetition of birth, and if you want to stop it, then try to understand Krsna. Then you will be able to stop. As soon as you understand Krsna... To understand Krsna means even if you blindly accept, that is also beneficial. Krsna says what He is, that He is the Supreme Lord. So you accept Him. That's all. Simply have this faith, that "Krsna is the Supreme Personality of Godhead." That will make you sufficiently advanced. But this is very difficult for the materialistic person. Therefore Krsna says, bahunam janmanam ante: [Bg. 7.19] "After endeavoring for many, many births," bahunam janmanam ante jnanavan mam prapadyate, jnanavan, "who is actually wise, he surrenders to Krsna." Otherwise, na mam duskrtino mudhah prapadyante naradhamah: [Bg. 7.15] "Otherwise he remain a rascal and implicated in sinful activities, lowest of the mankind, knowledge is taken away." Na mam prapadyante: "He never surrenders to Krsna."

So our Krsna consciousness movement is to propagate this knowledge that you understand Krsna, that He is the Supreme Personality of Godhead, by His activities which are recorded in the sastra. When Krsna was present on this earthly planet, He showed according to our understanding. Just like one man cannot maintain one wife: He married sixteen thousand wife. And He maintained them how? Sixteen thousand palaces. And will the women will be satisfied simply having very good palaces? No, she must have husband. So Krsna expanded Himself into sixteen thousand husband. This is Krsna. But because I cannot do it, we say, "Oh, this is all allegory, fiction. It is not fact." That is our defect. If God comes, explains, then we do not believe Him. Then how we will be convinced about God? God is omnipotent, and when He shows His omnipotency and it is recorded in the sastra, we don't believe. So therefore, why we do not believe? Now, yesam anta-gatam papam. Yesam... Krsna says everything.

yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
 [Bg. 7.28]

One who is completely free from the reaction of sinful life, anta-gatam papam, and only engaged in pious activities, that such person can be engaged in His devotional service.

So you engage yourself in the routine devotional service of Krsna. Either understanding or not understanding, your life will be successful. Just like if you touch fire, understanding or not understanding, it will burn. Similarly, take to this Krsna consciousness. There is nothing blindly accepting. Everything is explained in the sastra, preliminary knowledge in Bhagavad-gita, further explained in the Srimad-Bhagavatam. So utilize your human life in understanding Krsna, and then your life will be successful.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.46 -- San Diego, July 27, 1975

"Your Next Life-What Will It Be"  BY SRILA PRABHUPADA.

vartamanah anyayoh kalah
gunabhijnapako yatha
evam janmanyayor etad
 [SB 6.1.47]

So there are three phases of time: past, present and future. Time is eternal; I am also eternal. But because I am in the material world, the time is relatively divided into past, present and future. Relativity, the law of relativity -- I have explained several times. Brahma's past, present, future and the ant's past, present, future are not the same. Similarly, our past, present, future or the ant's past, present, future are not the same. Time is eternal, but according to the quality of the body, the past, present, future is calculated. So it is said in the Bhagavad-gita... Krsna says vedaham samatitani [Bg. 7.26]. Because Krsna is not changing body, therefore He has no past, present, future. Those who are changing body, they have got past, present, future. I had my childhood. I have changed the body in this old age. Therefore I think, "In the past I was like this, or future, I will be like this." So this is relative. Time is eternal, we are eternal, but because we have accepted this temporary body, therefore we have to calculate past, present and future. So future means... Just like there is ordinary word in English, "Child is the father of man," future. The same child will be father or grandfather in future.

So this future, past, present, future, is being controlled by the three modes of material nature. If we practice in this life sattva-guna, then urdhvam gacchanti sattva-sthah: [Bg. 14.18] then we shall be promoted to the higher planetary system. Madhye tisthanti rajasah. If we cultivate rajo-guna... Rajo-guna means kama-lobha, kama, simply desiring. This is called rajo-guna. "I want this, I want this, I want this." Because there is no satiation of want, therefore every man or woman planning something, "How my sense gratification will be fully satisfied." This is rajo-guna, kama. Everyone is forgetting his real business. His real business is he should know, one should know, that "I am eternal. I have taken this temporary body and subjected to the laws of nature, birth, death and old age. So my real problem is how to become again eternal, not accepting any more birth, death, old age. That is my real business." But because I am infected with the material modes of nature, we are making different plans. Everyone is busy. Everyone is busy in different plans, forgetting his real business. This is called maya. Maya means..., ma means not; ya means this. Therefore maya means when you understand, "This is not my business," then you are out of maya. "This is not," ma-ya.

So here the Yamadutas are analyzing whether Ajamila is pious or impious. The Visnudutas asked them to explain what is dharma and what is adharma. "You have come here to arrest this person, to take away with to the yama... So you are servant of Dharmaraja. Now explain what is dharma and adharma." Dharma means which will bring me again to my original, constitutional position, and adharma means which will take me down and down from my original, constitutional position. This is the test of dharma and adharma. I am eternal part and parcel of God, so my dharma is to render service to God and go back to home, back to Godhead. This is my real business. So adharma means I forget my relationship with the Supreme Lord and I go down and down just to become up to the worm in the stool. This is called adharma. There are so many varieties of life. Why? This is due to difference of dharma and adharma. Those who are trying to take the principles of dharma, they are being elevated to the higher, higher, higher, higher, higher, up to back to home, back to Godhead. And those who are not accepting... Jaghanya-guna-vrtti-stha adho gacchanti tamasah [Bg. 14.18]. Jaghanya, they do not know how to live, just like animal, less than animal. Animal has got also sense. The modern civilization is less than animal. Animal does not kill its own son. The human being is killing his own son.

So this is the position. And this is not at all good. It is suffering. We are purchasing suffering more and more. The laws of God or laws of nature, they are very strict. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. You cannot avoid the stringent laws of the material nature. If you violate, then you will suffer. If you follow, then you will be elevated. That is stated, vartamanah anyayoh kalah. This suffering or enjoying -- there is no enjoyment-suffering, so this is past, present and future. I am suffering or enjoying in this body. Then I am manufacturing another body for the future. And that manufacturing of future depending on the influence of kala and the material modes, sattva-guna, rajo-guna, tamo-guna. In this way I am implicated. That they do not know. Vartamanah anyayoh kalah gunabhijnapako. Those who are learned, they can understand why this man has become like this or why the animal has become this. Guna-jnapa. Guna, according to guna. There are three gunas, and mix it then it becomes nine, then mix it, it becomes eighty-one. Guna-jnapakah. It is not that every different types of body and living entities have come by chance. This is nonsense. There is no question of chance. Everything is being carried or being conducted by the three modes of material nature. Guna-jnapakah. Evam janma anyayoh. As I have got this body according to guna, similarly, anyayoh, in the future we shall get different types of body according to guna. Evam janmanyayor etad. But all these -- based on dharma and adharma. The principle is dharma and adharma, our occupational duty according to modes of material nature.

Just like a pig. It is very much fond of eating stool. So if you want to ask, "Why this animal is fond of eating stool?"... So dharma adharma jnapaka, because in the past life this living entity practiced tamo-guna, no discrimination of eating... Tamo-guna means no discrimination. Eating... We have got four businesses in this life, so long we have got this material body: ahara-nidra-bhaya-maithunam ca, eating, sleeping and sex and defense. These are primary business of the body. So why there are different types of eating, different types of sleeping? Why different types of mating, sex intercourse, and different types of defense? It is due to different qualities of the nature. A dog is happy sleeping on the street. A man does not want to sleep on the street. He wants to sleep in a nice apartment. Why this difference of...? According to guna. A dog enjoys sex life on the street without any shame, but a man has got some social convention. So he does not do so. But now they are coming, improving, that "There is no harm if there is sex on the street. Why we should have apartment?"
So these are all due to different infection of the guna. Tamo-guna means shameless, tamo-guna. Rajo-guna means lusty desire. And sattva-guna means knowledge, to see things as they are. So just like here in the temple, we are cultivating sattva-guna, or more than that, above sattva-guna. Above sattva-guna. It is said in the sastra that to live in the forest is sattva-guna. Sattva-guna, people have got tendency to live in a secluded place, solitary place, without any disturbance. That is sign of sattva-guna. And to live in the cities, big, big cities, skyscraper building, this is rajo-guna. And to live in the brothel, in the liquor shop, in the slaughterhouse, this is tamo-guna. Sattva-guna, rajo-guna, tamo-guna. But to live in the temple is transcendental. Transcendental. It is above sattva-guna, rajo-guna, tamo-guna, to live in temple. Therefore we are introducing this Krsna consciousness movement so that the persons who are in Krsna consciousness, living in the temple according to the regulative principles, they are above all these sattva-guna, rajo-guna, tamo-guna. That is wanted. Nistraigunya. Traigunya means three gunas, and nih means negative. Nistraigunyo bhavarjuna. That is our aim, that although we are in this material world, by this Krsna consciousness process we shall live above these three gunas. These three gunas cannot touch me. That is confirmed in the Bhagavad-gita: sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Who? Mam ca vyabhicarini bhakti-yogena ya sevate. Anyone who is engaged in pure devotional service avyabhicarini, not mixed up, whimsical, regularly, as they are ordained, as they are prescribed. So if anyone is engaged in such transcendental loving service of the Lord, then his position is: he is above the three gunas. He is not...

So these Yamaduta superficially saw that "This man, Ajamila, is a first-class sinful man, and he has to be taken to Yamaraja. He has simply committed adharma." But the Visnuduta has come because he is now freed from all material contamination, because at the end of his life he chanted the holy name of Narayana. So that is... If it is possible, so much advantage of chanting the holy name of the Lord, if you constantly keep yourself engaged in chanting the holy name of the Lord, there is no possibility of your being touched by maya. This is the position. Vartamanah anyayoh kalah gunabhijnapakah. Gunabhijnapakah. Anyone who is intelligent, who can understand what this man is, which quality he belongs to... This is education. This is learning, to understand what is the position of this particular... The general definition is given, urdhvam gacchanti sattva-stha madhye tisthanti rajasah, jaghanya-guna-vrtti-stha adho gac... [Bg. 14.18]. You can... Any person who has studied sastra, and he is in the sattva-guna, to him it is..., everything is there. He can understand what is this man, what he is going to be and what he was, past, present, future, everything. Why? How one can understand past, present, future? Through the sastra. Sastra-caksusah. There are still astrological calculation in India called Brghu-samhita. If you consult Brghu-samhita, immediately they will give you your past, present and future. Immediately they will give. The astrology science is so perfect. What you were in the past life, what you are at the present and what you are going to be, these three things they can be known.

vartamanah anyayoh kalah
gunabhijnapako yatha
evam janmanyayor etad

So we have to follow the principle of religion; otherwise we are misguided. Just like a child has to be sent to school to understand, to become learned scholar. It is compulsory, not that I may send my child to school or if I like, I don't send. No. It is compulsory. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. This is Vedic injunction. If you want to be learned fully, especially if you want to learn the transcendental science, gurum eva abhigacchet: "One must go to a guru." Guru -- the spiritual master as well as the teacher also, guru. So he must att..., he must go to a guru. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. And going to guru, what you have to do? Pranipatena. You have to fully surrender. Pariprasnena. After surrendering, then you can enquire, you can put question. Otherwise, it is illegal. If you do not accept anybody as guru, then don't put question before him to waste his time and your time. This is the process. First of all find out whom you like to accept as guru. Then put question. But sometimes we have to talk with persons who is not student: outsider. That is preaching work. But sastra says that one should approach a guru, and with surrender he would ask him, and guru will talk with a person who is surrendered. Otherwise, there is no necessity of talk, because he will not accept. One who has come to challenge the guru, so he will simply waste time. He will not accept. But a disciple who has surrendered, he will accept. Therefore talking is recommended between guru and disciple, not outsider. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. This is essential. And guru trains the disciple according to the Vedic principle. Therefore there are division of varna and asrama.

So these are very scientific things. The whole world is unaware of these scientific things, this animal civilization; and this Krsna consciousness movement is trying to elevate to the standard of human being.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.47 -- Dallas, July 29, 1975

"Part and Parcel of Krishna"  BY SRILA PRABHUPADA.

Nitai: "The omnipotent Yamaraja is as good as Lord Brahma because although he is situated in his own abode or being situated in everyone's heart like Paramatma, by his mind he observes the past activities of a living entity, and according to that, by the same mind he understands how the living entity will act in his future life."


manasaiva pure devah
purva-rupam vipasyati
anumimamsati apurvam
manasa bhagavan ajah
 [SB 6.1.48]

So now the Yamadutas are describing about Yamaraja, who is as good as Brahma. He is entrusted with the majestical power To Yamaraja not all the living beings are taken to, neither the animals, only the human being and those who are criminals or sinful, not all of them. First of all there are living entities, 8,400,000 forms, or species. So not all of them sinful and subjected to be brought for justice before Yamaraja. Just like magistrate, criminal magistrate. He is... In every city the district magistrate, not all the people are brought there, only the criminals. So he is so powerful that through his mind he can see the past and the future, tri-kala-jna, by mind. And because he is so powerful, he is addressed here as Bhagavan. I have several times explained, Bhagavan means the most powerful, full of opulences. So those who are in charge of departmental affairs within this universal kingdom, they are also sometimes addressed as Bhagavan. And Aja, Aja is Brahma. Aja means who does not take birth. So Brahma also did not take birth like ordinary human being. He sprouted like the lotus flower from the abdomen of Maha Visnu..., Garbhodakasayi Visnu. Therefore he is called Aja or Svayambhu, Svayambhu: "personally born, not through the womb of the mother." Brahma was not born through the womb of mother; therefore he is called bhagavan ajah.

So the mind of Yamaraja, he can see. In the previous verse it is said, vartamanah anyayoh kalah gunabhijnapako yatha. Within this material world we are passing through many evolutionary process and getting different types of body according to the guna, quality, modes of nature, we are associating. So Yamaraja can see. When a living being, criminal, sinful living being is brought before him, he can understand through his mind. Just see that everyone's mind is not of the same category. There are difference of mind also, according to the position. That we have got experience. A high-court judge's mind and ordinary person's mind -- far different. The judges can immediately understand what is the position. So this is also God's gift. Different people have got different power of the mind. That is also through Krsna. Sarvasya caham hrdi sannivistah mattah smrtih jnanam apohanam ca [Bg. 15.15]. So mind means whose memory is very sharp, he is called great-minded. So this greatness of mind and smallness of mind are different according to the dictation of the Supersoul. Mattah smrtir jnanam... One man can remember small things for many years; another man forgets. Immediately he hears and immediately forgets. Why this difference of mental position? It is due to Krsna. Krsna helps one to memorize or to forget. Mattah smrtir jnanam apohanam ca [Bg. 15.15]. One can, one has... Just like in school some student has got very sharp memory. Once heard from the teacher, he never forgets it. So these different stages are due to the association of different modes of material nature.

So Yamaraja, when a person is brought before him, he can immediately understand that "He was sinful in this way." Manasa pure devah. Or Yamaraja is sitting in his place, but he is seeing everyone, what he is doing through the sun, through the moon. We have already discussed, through fire, through evening, through morning -- there are so many witnesses. And all those information goes to him, and because he is almost as powerful as Bhagavan, he can remember. This is special power. Manasaiva pure devah purva-rupam. Because after death, one is brought before Yamaraja, so before his death, what he was doing sinfully, that is all recorded in the mind of Yamaraja. Manasaiva pure devah purva-rupam vipasyati. Because they are so recorded, he can see vividly what this man was doing. Anumimamsate apurvam. Apurvam means the next body. Purvam means the past body, and apurvam the next body. So he immediately decides what kind of body this criminal, this sinful man, should be offered. Anumimamsati apurvam manasa. That is also by his mind. He is so powerful. Therefore he has been addressed as Bhagavan. Anumimamsati. Just like the judge. He is hearing the case. That is everyone. Anyone who is hearing something, so he makes a conclusion, "This should be done like that." The judgment...

There was one story. It is not story; it is fact, that two pleaders were talking about the activities of a criminal, and the judge was dozing. So his clerk said, "Sir, you are dozing. The two big lawyers, they are arguing, and what they will say?" That means he warned. The judge said, "I have already made my judgment. Let them go on talking." So actually, it is done. A very important judge, he, by hearing the preliminary points of the case, he makes his judgment. But because the two lawyers want to fight, because they are paid for that, so they go on fighting. But the judge, he has already concluded what judgment should be given. Similarly, Yamaraja is judge. He has got everything recorded in his mind of a sinful man's activities in the past. So immediately he decides that "This soul should be given such and such body." So we are getting body.

In another place, in the Third Canto, I think, it is described, karmana daiva-netrena [SB 3.31.1]. We are acting in different way. We are not independent. This is foolishness. Just like an outlaw. He is thinking that he is free from the jurisdiction of state laws, and he is working irresponsibly, but when he is arrested, then he has no independence. He has to undergo the punishment. Similarly, in this life we may think very independent, "Whatever we like, we can do." That is foolishness. You cannot do that. If you do it wilfully, then you will be punished. That they do not know. Punished means by a different body. If a man, human being, is punished to stand up like as a tree for five thousand years, just imagine how much great punishment it is. And that is possible. Just like in the sastra it is stated that those who want to remain naked, they are punished in the next life to become tree, that "You wanted to be naked. Now you stand naked." The trees, they do not dress; neither they have the opportunity. Nobody goes to dress them. So they stand naked for so many hundreds and thousands of years. This punishment is awaiting. Human being is not supposed to be naked. That is civilization. They must cover. But if one wilfully does not cover, becomes as dull as the tree, then he gets the next body as tree. This is punishment. Otherwise, wherefrom all these living entities are coming? They have no calculation. They are thinking that "I shall remain in this human form of beautiful body and in opulent..." No, changing. Tatha dehantara-praptih [Bg. 2.13]. You have to change your body according to the decision of superior authority, daiva-netrena. We should always remember it.

Therefore a human being should be very, very cautious and conscious. They should not do anything irresponsibly. And how to work with responsibility and how to work irresponsibly? Therefore sastra required. Sastra, these books, Vedic knowledge, books, why they are? So that a human being may take advantage of it and he act responsibly or irresponsibly. If he works irresponsibly, then his punishment is awaiting, lower grade of life. So human being should be educated how to... Therefore these children are being educated from the very beginning of their life how to become responsible man. This is the idea of our gurukula. So these children should be taught. Yesterday Dayananda was talking with me that while living at gurukula they should be very nicely trained up. Nicavat. The children, they have no sense what is prestige. You can train them any way. If you train them to work as a servant, they will work it. So in the gurukula they should live just to be trained up how to control the senses. Brahmacari. Brahmacari mean life of celibacy, no sex. That is brahmacari, strictly. Brahmacarati iti brahmacari. So ordinary brain or brain with cow dung, they cannot understand the spiritual science. Therefore the brahmacari should be trained up how to control the senses. Then they will be able to understand. The brain will be sharp. Instead of discharging semina, there are brahmacaris who takes the semina to the brain. They are called urdhvaretah, means the brain becomes very, very fertile. Once heard from the spiritual master or teacher, he will remember. He will never forget. Therefore, formerly there was no written book. Sruti, simply by hearing, a brahmacari would be educated, simply by hearing. There was no need of books, writing. Therefore the Vedic literature is known as sruti. It is to be learned by hearing. Even there is book, still, one has to learn it by hearing from the realized soul. Therefore it is called sruti. So this sruti memorizing power should be increased if one observes strictly the life of celibacy. This is the science. Therefore brahmacari is taught strictly. The brahmacari is supposed to remain in gurukula up to the twenty-fifth year. He is trained up. Then if guru finds him that he requires to be married, then he goes home and he is married. Otherwise the teaching is to remain a brahmacari throughout the whole life. There is no need of entering...

Because this human life is meant for God realization. It is not meant for sex enjoyment or sense gratification. It is simply meant for... Here is an opportunity to understand one's constitutional position, that he is spirit soul, and Krsna or the Supreme Lord is also spirit soul. So the spirit soul, individual soul, is part and parcel of Krsna. Therefore it is his duty to remain with the whole. Just like a mechanical part, a screw in a typewriter machine. If the screw remains with the machine, then it has got value. And if the screw remains without the machine, it has no value. Who cares for a small screw? But when that screw is wanting in a machine, you go to purchase -- they will charge five dollars. Why? When it is fixed up with the machine, it has got value. There are so many example. Just like sparks of the fire. When the fire is burning, you will find small particle of spark, "Fut! Fut!" with this. It is very beautiful. It is very beautiful because it is with the fire. And as soon as the spark falls down out of the fire, then it has no value. Nobody cares for that. It is finished. Similarly, so long we are with Krsna, being part and parcel of Krsna, we have got value. And as soon as we are out of Krsna touch, then we have no value. We should understand that.

So how to keep oneself always with Krsna, that is the aim of human life. And if we do not do that, that is sinful. Then we become punishable, that "You were given the chance to understand yourself, Krsna and your relationship with Krsna. You did not take this chance." Oh, he is punished: "All right, you become again animal, again in the cycle of birth and death." So we should be very, very careful. Do not think that "We are independent, and we can do whatever nonsense I like." That is very risky life. Do not think like that, foolishly. There is a regular... There is Yamaraja. Because we are sons of Krsna, when Krsna wants that "These My sons, rascals, are suffering in this material world. Let them come back home," therefore He comes personally. Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamyaham [Bg. 4.7]. He desires that, that "These rascals, they are rotting in this material world, birth after birth. Let them come back." Because He is more affectionate. So... And if he does not utilize this human form of life to take the advantage of going back to home, back to Godhead, that is sinful. Then he is punished.

So the conclusion is that everyone should take to this Krsna consciousness movement; otherwise, he is awaiting punishment by Yamaraja.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.48 -- Dallas, July 30, 1975

"Sense Gratification"  BY SRILA PRABHUPADA.

Devotee: (leads chanting, etc.) Translation: "As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives."


yathajnas tamasa yukta
upaste vyaktam eva hi
na veda purvam aparam
nasta-janma-smrtis tatha
 [SB 6.1.49]

So ignorance, a very good example is given here, that in dream we forget everything, that I am Mr. such and such, I am inhabitant of such and such place -- everything forgotten. And again when we are awakened, we forget about the dream. This is our daily experience. But in my awakening stage or dreaming stage, I am seeing both the activities. In the dream, I am the seer, and so-called awake, I am the seer. So I, the spirit soul, experiencing, I remain the same, but circumstances change. Similarly, in our previous birth, what I was, what you were, we cannot remember. Similarly, you do not know what you are going to become next. But it is a fact that I am, as spirit soul, I am eternal, present. I was present in the past, I am present in the present time, and I'll continue to be present in future.

That is explained in Bhagavad-gita, that "Arjuna, yourself, Myself, and all these persons who have assembled in this battlefield, all of us, we were existing before, we are existing now, and we shall continue to exist." Na hanyate hanyamane sarire [Bg. 2.20]. This is the first, preliminary knowledge of understanding spiritual life, that "I am eternal." Na jayate na mriyate va kadacin. As spirit soul, I do not take birth, neither I die. Na hanyate hanyamane sarire [Bg. 2.20]. I am not finished with the destruction of this material body. That is going on already. My childhood body is destroyed now. You cannot find out where is that body. My youthhood body, that is destroyed. We cannot find out anymore. So in this way, this body will be also destroyed, and we shall get another body. Tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13]. In this way, we are changing body, one after another. So why there are different types of body? That means the living entity, spirit soul, he is contacting different types of material modes of nature. And according to that, we are developing a gross body. The transmigration of the soul means the gross body is lost. Because anything material, it will be finished. That is the nature of material, anything material. It will be finished. But the spirit soul is not finished.

So we have got this body according to our past work. Karmana daiva-netrena jantra jantor deha upapatti [SB 3.31.1]. How one gets a particular type of body? Because according to his past karma. Nature will automatically act. Just like if you contact some contaminous disease, nature will act. You will have to undergo the process of disease or develop that disease. So nature's law is working so nicely. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Everything is being done by the laws of nature. So, human body, when we are civilized, we should know that "Why I am suffering?" Although under the spell of maya we take suffering as enjoyment. That is called maya. Maya means what is not. We are thinking we are enjoying, but actually we are suffering. In this material body we have to suffer. Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah [Bg. 2.14]. This example is given by Krsna in the Bhagavad-gita, that suffering means on account of this body. There is pinching cold, scorching heat. We feel these things on account of this body. At a certain circumstances, we feel pain; at a certain circumstance we feel happy. But actually, this so-called happiness and distress is due to the body.

matra-sparsas tu kaunteya
agamapayino 'nityas
tams titiksasva bharata
 [Bg. 2.14]

Krsna has advised that this material happiness and distress, they are on account of this body. They come and go. They do not stay. So long we are in this material world, this happiness and distress will come and go. Just like seasonal changes: it does not stay. It comes and again goes away. So we should not be disturbed. (aside:) If you want to stand, you can stand. It comes and goes. We should not be disturbed. Our real business is to realize ourself, self-realization, That must go on. It must not stop. That is human life. Suffering and so-called suffering, distress, that will go on so long we have got this body. But we must come to the knowledge that "I am, I have got this body due to my past activities." That is knowledge. Karmana daiva-netrena [SB 3.31.1].

So a sensible man should consider: "Is it not possible to stop this material body? Because I am spirit soul, it is simply covering." Here, that is human life: how to stop this contamination of this material body. So, so long we shall work irresponsibly,

nunam pramattah kurute vikarma
yad indriya-pritaya aprnoti
na sadhu manye yata atmano 'yam
asann api klesada asa dehah
 [SB 5.5.4]

We do not understand that this deha, this body, is always klesada. Klesada means giving pains. For the time being, we may feel some pleasure, but actually it is a reservoir of pain, not pleasure. The example is given in this connection... Formerly, this was done by the government servants to criminal, to man in the middle of the river and drown him, and catching his hair, and when he's almost suffocating, then they again draw from the water and he takes little rest and again put him into the water. So that was the system of punishment. Similarly, whatever little pleasure we are feeling, that is exactly similarly the man, when he's taken from the water, that's all. Again he's to be drowned. This material world is like that.

Therefore Sanatana Gosvami, he was minister of the then Muhammadan government. So he presented himself to Caitanya Mahaprabhu that: ke ami, kene amaya jare tapa-traya. This is the intelligence, that "I am undergoing constantly some sort of distresses due to this body, due to this mind, due to distresses inflicted by other living entities, and due to natural disturbances. A combination of distresses. But I don't want all these distresses." Everyone is aware. He doesn't want distresses, but it is enforced. This should be the question, to... When one accepts the spiritual master... Caitanya Mahaprabhu, Sanatana Gosvami, he is by his practical example, he said that one should go and inquire from the spiritual master that "Why I am in this condition of life, always suffering?" Tri-tapa yatana. But we have become so dull, like the animals. The animals, they cannot question. They are suffering. Everyone knows animal life is full of suffering, but they cannot realize. But a human being can realize. And when the question comes, when he becomes intelligent enough that "Why I am suffering?" then his human life begins. Otherwise, he is animal. The animal cannot inquire. An animal is being taken to the slaughterhouse, but he cannot question or inquire that "Why I am taken by force in this slaughterhouse?" That is animal. But if you take one human being to be killed, if he understands, he'll make a great noise, that "This man is going, taking me. Why I am being...," so on, so on. Yes. That is human life. That is the distinction between human life and animal life, that one can understand that "Why I am put into this condition of suffering?" This is called brahma-jijnasa. That is the beginning of Vedanta philosophy. athato brahma jijnasa. Then we understand, one after another.

So we should take advantage. Not that we shall live like animal, without any inquiry, without finding out the remedy, how to stop this miserable condition of life. We are actually trying. Everyone is working so hard, struggle for existence. He is trying. Why one is trying to get money? Because he thinks that "If I get money, then the distressed condition in which I am suffering, it can be mitigated." So the struggle for existence is going on. Everyone is trying to become happy. But that is not in the material way. Material way, we are trying to get happiness, that means sense gratification. That is not happiness. Happiness means spiritual happiness. That is happiness. This material happiness is temporary. That is not happiness, but perverted happiness. It is exemplified just like we are trying to find out water in the desert. Actually in the desert there is no water, but an animal, he sees that there is water in the desert, as we also see. But we are human being. We know in the desert there is no water, it is a reflection of the sunshine. But animal does not know. He's thirsty, he looks after the water in the desert. So this is the distinction between animal and human life.

So by understanding knowledge, real life from sadhu-sastra-guru-vakya, by approaching saintly persons, sadhu... Sastra means authorized scriptures. Sadhu, sastra and guru, and spiritual master. This is the source of knowledge. And the Vedic injunction is tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. In order to learn that higher transcendental platform of knowledge, one should approach a guru, bona fide guru, who knows.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah
 [Bg. 4.34]

This is the process. So,
yathajnas tamasa yukta
upaste vyaktam eva hi
 na veda purvam aparam
nasta-janma-smrtis tatha

Nasta-janma-smrtis. We are changing the circumstances, nasta-janma-smrtis. As soon as one form of body is finished... Death means forgetfulness. Death means forgetfulness. Everyone is continuing life, but when one forgets the activities of this life and accepts another body, that is called death. Otherwise, a spirit soul has no death. So therefore we should be careful that I have already got this body which is meant for suffering. More or less, it doesn't matter. There is suffering. A cat or dog is suffering more than a human being, but it does not mean that the human being is without suffering. That is not possible. Everyone is suffering. So in the human form of life we can inquire, "Why I am suffering." That is human being. So sastra says that you are already suffering, in any form of body. Either you are President Nixon or a man in the street, you are already suffering. That's a fact. Now you are suffering on account of this body. Nunam pramattah kurute vikarma [SB 5.5.4]. And still you are doing something which will cause to accept another material body. Nunam pramattah kurute vikarma. And you are suffering because you indulged in your past life sense gratification, and you have got this body according to karma, and again, if you are engaged in sense gratification, do not try to elevate yourself from this platform of sense gratification, then you'll again suffer. You'll get, by nature's way, you'll get another body according to the desire. According to the mentality you create at the time of death, nature will supply you another body. And as soon as you get another body, your suffering begins. Your suffering immediately begins, even from the womb of the mother. As soon as the body is developed, the suffering is there. To remain in that compact bag and for so many months, hands and legs all tied up, cannot move. And nowadays there is risk of being killed also. There is so much suffering from the beginning of my body in the mother's womb. And then I come out, again suffering, again suffering.
So one should have the sense that so long we shall go on accepting this material body, the sufferings will go on. We simply forget. So this awakening of consciousness is possible simply by chanting this Hare Krsna maha-mantra. It is so simple thing. Ceto-darpana-marjanam [Cc. Antya 20.12]. If you chant Hare Krsna maha-mantra, then you'll understand. Ceto-darpana. Suffering means there are so many dirty things within our heart. That is the cause of suffering. Just like a criminal: he has got the dirty things within the mind, that "If I get such and such things, I'll be happy." And he takes the risk of criminality at the risk of life. A burglar, a thief goes, he knows that "If I am captured, I'll be killed, I'll be punished, I'll be handed over to the police," and so on, so on, and still he goes and steals. Why? That is sastra, nunam pramattah: he has become mad after sense gratification. Nunam pramattah. Pramattah means mad. Why he's taking so much risk? Nunam pramattah kurute vikarma yad indriya-pritaya [SB 5.5.4], simply for sense gratification. That's all. Simply for sense gratification.

So Rsabhadeva said, "For only sense gratification, why you are accepting so much suffering life after life? Now you have got this human form of life, you just try to rectify, that no more material body. This is human life." Tapo divyam putraka yena suddhyed sattvam [SB 5.5.1]. "You purify your existence, tapa, by tapasya, by austerity, penances." Therefore in the human life you'll find so many tapasvis undergoing tapasya. Voluntarily not accepting the so-called material pleasures, that is called tapasya. Tapo divyam. So tapo means undergo some austerities, penances, for divyam. For awakening your spiritual existence. Then your struggle for existence will stop. Tapo divyam putraka yena suddhyed sattvam [SB 5.5.1]. Just like one man is infected with some disease. That is asuddha, impure condition. So we try to make it purified by injection, by medicine. And similarly, we are getting repeatedly different types of body. Now we should purify this bodily existence. And that purification in this age, it is very, very simple: chant Hare Krsna. That's all. That is Caitanya Mahaprabhu's contribution. Ceto-darpana-marjanam bhava-maha-davagni-nirvapanam [Cc. Antya 20.12]. If you chant this Hare Krsna mantra, param vijayate sri-krsna-sankirtanam. So very simple thing. There is no question of cast, creed, nationality, color, richness. No. Everyone has got the tongue by the grace of God. Everyone can chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So just continue and be happy.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.49 -- Detroit, June 15, 1976

"Take Advantage of the Sastra"  BY SRILA PRABHUPADA.

Harikesa (leads chanting, etc.) Translation: "As a person in a dream while sleeping acts according to the body manifested in his dream, or accepts the body as himself, similarly, he identifies the present body as himself, which was acquired on account of past religious or irreligious life, and is not able to know of his past or future life."


yathajnas tamasa (yukta)
upaste vyaktam eva hi
na veda purvam aparam
nasta-janma-smrtis tatha
 [SB 6.1.49]

This is our position. This is our advancement of science, that we do not know "What I was before this life and what I shall become after this life?" Life is continuation. That is spiritual knowledge. But they do not know also even that life is continuation. They think, "By chance, I have got this life, and it will be finished after death. There is no question of past, present or future. Let us enjoy." This is called ignorance, tamasa, irresponsible life.

So ajnah. Ajnah means one who has no knowledge. And who has no knowledge? Now, tamasa. Those who are in the modes of ignorance. There are three kinds of material nature, modes: sattva, raja, tamas. Sattva-guna means everything is clear, prakasa. Just like now the sky is covered with cloud; the sunshine is not clear. But above the cloud there is sunshine, everything clear. And within the cloud there is not clear. Similarly, those who are in the sattva-guna, for them everything is clear, and those who are in the tamo-guna, everything is ignorance, and those who are mixed up, neither rajo-guna, neither tamo-guna, via media, they are called rajo-guna. Three gunas. Tamasa. So they are simply interested in the present body, does not care what is going to happen, and has no knowledge what he was before. There is another place it is described: nunam pramattah kurute vikarma [SB 5.5.4]. Pramattah, just like madman. He does not know why he has become mad. He forgets. And by his activities, what is going to happen next, he does not know. Madman.

So this civilization, modern civilization, is just like madman civilization. They have no knowledge of past life, neither they are interested in the future life. Nunam pramattah kurute vikarma [SB 5.5.4]. And fully engaged in sinful activities because they have no knowledge of the past life. Just like a dog. Why he has become dog, that he does not know and what he is going to have next? So a dog might have been in his past life the prime minister, but when he gets the dog's life, he forgets. That is also another influence of maya. Praksepatmika-sakti, avaranatmika-sakti. Maya has got two potencies. If somebody for his past sinful activities has become a dog, and if he remembers that "I was prime minister; now I have become dog," it will be impossible for him to live. Therefore maya covers his knowledge. Mrtyu. Mrtyu means forgetting everything. That is called mrtyu. So that we have got experience every day and night. When at night we dream in a separate atmosphere, separate life, we forget about this body, that "I am lying down. My body is lying down in a very nice apartment, very nice bedding." No. Suppose he is loitering on the street or he is on the hill. So he is taking, in dream, he is taking... Everyone, we take interest of that body. We forget the past body. So this is ignorance. So ignorance, the more we become elevated from ignorance to knowledge, that is success of life. And if we keep ourself in ignorance, that is no success. That is spoiling the life.

So our Krsna consciousness movement is to raise a person from ignorance to knowledge. That is the whole scheme of Vedic literature: to deliver a person. Krsna says in the Bhagavad-gita about the devotees -- not for all -- tesam aham samuddharta mrtyu-samsara-sagarat [Bg. 12.7]. Another:

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhavastho
jnana-dipena bhasvata
 [Bg. 10.11]

For special, for the devotees... He is situated in everyone's heart, but a devotee who is trying to understand Krsna He helps. He helps. To the nondevotees, they have no concern with the... They are just like animal -- eating, sleeping, sex life and defense. They do not care for anything, to understand God or his relationship with God. For them, they think there is no God, and Krsna also says, "Yes, there is no God. You sleep." That's all. Therefore sat-sanga required. This sat-sanga, satam prasangat. By the association of devotee we awaken our inquisitiveness about God. Therefore the centers are required. It is not unnecessarily we are opening so many centers. No. It is for the benefit of the human society. (aside:) You can... This fly...

Caitanya Mahaprabhu's mission is that paropakara, benefit of the human society. All living entities within this material world, they are in ignorance, all 8,400,000 different forms of life. (aside:) This nearby come, the... Come near. Yes. This is specially meant for driving away the flies. (laughter) Yes. This camara is meant for that. Even it is touching body, there is no harm. So all living entities, they are ajnah; they have forgotten what is the value of life. So in the human form of life, where there is chance of getting the real light, if they spoil in this way like cats and dogs, the whole world, what is the position of the world? Very precarious condition. So paropakara. Therefore those who have got enlightenment, they should try to raise these rascals who are in ignorance. That is Caitanya Mahaprabhu's mission. Caitanya Mahaprabhu therefore says, bharata-bhumite manusya janma haila jara: "Anyone who has taken birth in Bharata-varsa, India, as human being, not cats and dogs," janma sarthaka kari, "first of all make your life successful," then paropakara, "then distribute the knowledge." This is Caitanya Mahaprabhu's mission. How? Why He is stressing on Indian? Now, because it is in India you will find these sastras, the Bhagavad-gita and Srimad-Bhagavatam and many others, not in other places. The four Vedas; then the explanation of the Vedas, Upanisad; summarization of the Vedas, Vedanta-sutra; then historically explanation, Puranas; then actual history, Mahabharata, Ramayana -- so these things are available in India. And one should take advantage of this sastra and make his life successful and then preach all over the world.

So in this parampara system, this knowledge has come to your country, America. You are intelligent. You are prosperous. So take this knowledge seriously and at least distribute this knowledge properly for the benefit of your people. Otherwise the world is in very, very precarious condition, and although the human form of life is obtained for the success of life, they are being kept purposefully all ignorantly in darkness. So, na veda purvam aparam nasta-janma-smrtis tatha. Just like Bharata Maharaja, he was a great devotee, but somehow or other, he was very much attached to one, a small deer. He had to accept the body of a deer. But he did not forget about his last birth. That is special prerogative for advanced devotees. Nature's law is that at the time of death, what you think, you get the body. That is nature's law. Yam yam vapi smaran bhavam tyajaty ante kalevaram [Bg. 8.6], Krsna says. So we have to train up our bhava, our thoughts. If we keep always in Krsna thoughts, then naturally at the time of death we may remember Krsna. That is success. Then immediately tyaktva deham punar janma naiti mam eti [Bg. 4.9]. Immediately you are transferred to the Krsnaloka, and according to your desire, you become amongst the gopis or the cowherds boys or the cows and the calves. They are all equal. There is no... That is spiritual world. Here there is difference between the man, woman, cows, or trees, or flowers. No. In the spiritual world there is no such difference. The flower is also devotee, living. The flower wants to serve Krsna as flower. The calf wants to serve Krsna as calf. The gopis want to serve Krsna as gopi. They are all the same, but according to the varieties -- yesterday I was speaking of the variety -- varieties of desires to serve Krsna... So that is spiritual world. And material world? The same varieties are there, imitation, but everyone wants to satisfy sense gratification. There is no desire for serving Krsna. That is the difference between material world and the spiritual world. In the spiritual world all the varieties are there, and they are all spirit. There is no touch of matter. They are all conscious. When the flower is there in the hand of Krsna, in the lotus hand, he is conscious. He is enjoying that "I wanted to serve Krsna as flower; now I am enjoying." That is spiritual. They are all conscious. So in this way we shall keep ourself always Krsna conscious. Then, even though we fall down just like Bharata Maharaja fell down, became... He lost one birth. He became too much attached to that animal. He forgot his daily routine work. And the description is there in the, I think, which canto? What?
Devotee: Fifth Canto.

Prabhupada: Fifth Canto. He became always attached to that. Therefore the nature's punishment was that he had to accept the body of a deer. But he was conscious, not that nasta-janma-smrtih. He did not forget what he was. He understood that "I was engaged in advancing in spiritual consciousness. Unnecessarily I became attached to this animal. Now I have got this animal body." So he was keeping himself always with the devotees. That was his advantage. Then the next life he again took birth in a brahmana family, and he remained just like a dull. He was very much afraid to mix with the society so that he may not be misled. Therefore his name was Jada Bharata. Jada means dull. People used to think him as the dull-headed fool. But he was conscious of his position. He kept himself like that. Then Rahugana, the King Rahugana, understood that "He is keeping himself as dull, but he is most intelligent, advanced in spiritual consciousness," and there was talk. And so, in next birth Bharata Maharaja, Jada Bharata, got his salvation.

So we shall be very much cautious so that we do not forget our responsibility. Nasta-janma-smrtih, it is not good. Nasta-janma. We must be responsible that "We have got this birth," labdhva su-durlabham bahu-sambhavante, "after many, many births, after much suffering in so many species of life, one after another, one after an..." And unfortunately, the people are so dull-headed, they do not care for it. But this is the most important subject matter of life. So those who are devotees of Krsna, they should take charge, that "These rascals are suffering. Let them have some idea about Krsna." That is wanted. This is Krsna consciousness movement. So I am very glad that you are seriously interested, and Krsna is pleased upon you. And that you are sincerely trying, I can understand from these tulasi plants. Yes. This is the practical demonstration. Unless there is bhakti, this tulasi plant will not grow. We must be very much thankful to our Govinda dasi. She first of all cultivated the tulasi plant in Hawaii. And now our tulasi plants are distributed. So she has done a great service. I think I gave her the seeds, and she very nicely done it. Now everywhere we see tulasi plant. It is very pleasing. So the same thing -- Deity worship and watering the tulasi plants, chanting sixteen rounds at least, and observing the rules and regulation, regulative principle... Then your life is successful. Don't neglect. Very seriously continue. And in this one life you are going back to home, back to Godhead. It is sure. I am not flattering you. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru, mam evaisyasi asamsayah [Bg. 18.65]. Asamsayah, "Without any doubt, simply following these rules and regulation," mam evaisyasi, "you come back to Me."

So take these words of Krsna, guru-Krsna. The guru will also..., the same thing, what Krsna has said. And follow the principles. Your life is successful. Now, this place I see, although I have not seen all, is a nice place. And the grhasthas may come here, have some small cottage, and grow your own food grains, vegetables, and have your cow's milk. Get nice foodstuff, save time. Why should you go in the city, hundred miles in car and again hundred miles come back and take unnecessary trouble? Stick to this spot and grow your own food, your own cloth, and live peacefully, save time, chant Hare Krsna. Very nice program. This is actual life. What is this nonsense life, big, big cities and always people busy? If he wants to see one friend, he has to go thirty miles. If he has to see a physician, he has to go fifty miles. If he has to go to work, another hundred miles. So what is this life? This is not life. Be satisfied. The devotee's life should be yavad artha-prayojanam. We require material necessities as much as it is required, no artificial life. That is spiritual life. Simply increasing artificial life, even for shaving, a big machine is required. What is this? Simply wasting time. Devil's workshop. Make life very simple. And simple living, high thinking, and always conscious to go back to home, back to Krsna. That is life. Not this life, that simply machine, machine, machine, machine. So if you show practical example that how you are living simple life and how you are advanced in Krsna consciousness, then people will learn from you. You American people, if you show example, people will try to follow you, and they will be happy. So I am very glad to see this farm. Develop it nicely, live peacefully, and chant Hare Krsna.

Thank you very much.

Devotees: Jaya Srila Prabhupada. (end)
Srimad-Bhagavatam 6.1.49 -- New Orleans Farm, August 1, 1975

"Live Happily and Go Back"  BY SRILA PRABHUPADA.

Nitai: (leads chanting, etc.) "The mind is the sixteenth item, and above the mind, the soul is the seventeenth item. He is the living being; therefore he is one only. In cooperation with the other fifteen items along with the mind, the living entity is enjoying the material world alone. The instruments are the five sense organs, the five working organs, and the five objects of the senses. Thus the mind is sixteen and the living entity himself is seventeen. In this way the living entity is enjoying different situations of three types, namely happiness, distress, or a mixture of both."


pancabhih kurute svarthan
panca vedatha pancabhih
ekas tu sodasena trin
svayam saptadaso 'snute
 [SB 6.1.50]

So we are fallen into great ocean of nescience, covered. First of all the five senses, knowledge-acquiring senses, jnanendriya and karmendriya, working senses, ten, and sense object... We have got eyes; therefore eyes are engaged for seeing something beautiful, rupa. Rasa. Rasa means taste. That is the business of the tongue. And to see beautiful thing, that is the business of the eyes. Rupa, rasa, sabda. Sabda means sound. The ear, we have got ear. We want to hear nice songs, music, radio, television. So ear is there; the objects are there. Rupa, rasa, sabda, gandha, smelling. There is good odor also, bad odor also. Rupa, rasa, gandha, sabda, sparsa. In this way we are entangled, completely under the laws of material nature. I am the spirit soul. Saptadasah. I have given my power of attorney to the mind, and mind is creating different varieties of the sabda, sparsa, rupa, rasa, gandha, sabda, sparsa. In this way, life after life, as it is explained in the previous verse,

yathajnas tamasa
upaste vyaktam eva hi
na veda purvam aparam
nasta-janma-smrtis tatha

So nasta-jan... I do not know. I do not know means I cannot remember what I did in my past life and what is going to happen in the next life, in ignorance, tamasa. Ajnas tamasa upaste. This is tamo-guna. The present life as it is, we try to enjoy -- that's all -- without caring for the next life, or without understanding what was my past life. But human being should be intelligent enough that "Why...? I am enjoying or I am suffering. The other person, he is differently enjoying or suffering differently. Why the differences are there?" This is intelligence. Why not one kind of enjoyment? Why not everyone millionaire? Why not everyone pauper, or poor? There are varieties. So they do not consider it. They are so fool, they... They should, that "Why I am put into this condition? Why he is put into another condition? Why the other is put in another condition?" That is called tamasa. They do not care to know also. Tamasa. Tamase ca.

So this is not life. This is animal life. Therefore Vedic injunction is, "Don't keep in this animal life." Tamasi ma: "Don't keep yourself in this darkness." Jyotir gama: "Come to the light." So jyotir gama means... That is tapasya. To come to the platform of light, it requires tapasya, austerity. That is required. The human life is meant for tapasya, to come to the life platform. Tapo divyam putraka yena suddhyet sattva [SB 5.5.1]. Tamasic or tamas, or darkness, means just like a person is attacked with tuberculosis, but he doesn't care for it. But intelligent man goes to the physician, asks that "Why I am suffering? What is the medicine?" That is intelligence. So human life begins when one is inquisitive to know, "Why I am suffering?" That is human life. And if he keeps himself in darkness -- "Oh, this is... Suffering is suffering. Let me enjoy..." Sometimes they want to forget the suffering by another suffering, drinking or LSD, to forget suffering. That is another suffering, another suffering so much so that one becomes crazy and commits suicide. This is going on, a very precarious life. And human life is the only opportunity to rectify these mistakes and come to his original position, constitutional position, means the spiritual platform.

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
 [Bg. 18.54]

That is wanted. Brahma-bhutah. As soon as one becomes brahma-bhutah, then immediately he becomes prasannatma, jubilant, just like one is suffering from a disease, and some way or other, when he is relieved from that disease, immediately he becomes jubilant. That is required. That is wanted. Brahma-bhutah prasannatma [Bg. 18.54]. And when one becomes jubilant, then, in that attitude, one can enter into devotional service of the Lord, not in the material condition, which is always suffering. Duhkhalayam asasvatam [Bg. 8.15]. But we go on suffering just like animal. Animal is being taken to the slaughterhouse; still, he is eating very jubilantly. Next item, he will be killed. So this kind of consciousness is called animal consciousness.

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
(janesu abhijnesu) sa eva go-kharah
 [SB 10.84.13]


So this Krsna consciousness movement means to deliver people from this ignorant ignorance platform and bring him to the light platform, or..., and knowledge platform, so that one can understand what is his constitutional position, how he can stop the sufferings of life, and how one can become eternally blissful life of knowledge. [break] ...ness. Caitanya Mahaprabhu, He has given us the Siksastaka. Ceto-darpana-marjanam [Cc. Antya 20.12]. By chanting the Hare Krsna mantra... [break] In the Bhagavata says tapasa. Tapasa means "by undergoing severe austerities, penances." Tapasa brahmacaryena samena damena va [SB 6.1.13]. This is the instruction in the sastra. One has to become perfect by tapasa, by austerities. Tapasa brahmacaryena. And becoming brahmacari, celibate. What is called? Celibate life? Eh?

Jagadisa: Celibacy.

Prabhupada: Celibacy, yes. Life of celibacy, controlling the sex desire. This is tapasya. Tapasa brahmacaryena samena damena va [SB 6.1.13]. These things are education. And what is this nonsense education how to become a big mechanics of motorcar parts? This is not education. This is sudra, sudra education. It is not education. It is called silpa. Silpa-vidya, brahma-vidya. Vidya means brahma-vidya. Therefore, in the Vedic society, education was meant for the brahmanas. Education was not meant for the sudras. Education was meant for the brahmanas, and partially of the ksatriyas, neither of the vaisyas nor of the sudras. What education? Vaisyas livelihood is, or his occupational duty is, how to produce food, how to give protection to the cows, and if there is excess stock, how to trade with it. So anyone can learn by seeing only. It doesn't require any high education. If the father is tilling the field, the son can learn it by seeing it. If the father... Just like in Vrndavana, we... Krsna... Krsna was going to tend the cows and calves of Nanda Maharaja. There was no education. It can be learned simply by seeing others doing that. So at the present moment education means many Indians are coming to America to learn how to polish motorcar parts or how to create technology. So this is not education. This is not ed... But the Europeans and Americans, they are going to India for learning brahma-vidya. That is education. The Europeans and Americans, when they go to Vrndavana and Mayapur, they do not go there to see how we have manufacturd cycle and machine for sewing. They have seen enough of this. We may be very proud in India: "Now we are manufacturing cycle and sewing machine or some motor parts, advanced." This is not advanced. Education means how to make one brahmana, how to teach him how he become sense controlled, sama, dama, mind control, how to become truthful, how to become clean, how to become simple, how to become full of knowledge, how to apply knowledge in practical life, how to know God. This is education. This is education.

So the present situation of the human civilization is very, very dark, tamasa. They want to live in the city without working for producing their food. And there are butchers, they kill innocent animals. And in the city they eat the meat, and to digest they drink and work like hogs and dogs whole day and night. This is civilization. This is not civilization. This is darkness, darkness of life. So we are in the darkness of life at the present moment because it is Kali-yuga, and... The system is always there so long the material world is there and the living entities are fallen in this material world. So they are implicated more or less. So in the Satya-yuga, Treta-yuga, Dvapara-yuga, they were not so implicated as they are implicated at this moment, Kali-yuga, because the age of misunderstanding... And the duration of age is also very short. Prayena alpa ayusah. In this age people are living not very long. Although the limit is hundred years, nobody is living hundred years. It is reduced, reduced, more and more. In the Kali-yuga the memory will be reduced, the duration of life will be reduced, the strength of the body will be reduced, people's sense of mercifulness will be reduced. In this way there are eight items mentioned in the Srimad-Bhagavatam, it will be reduced.
So this is the age of Kali, and we are in darkness, and a mode of life just like animals. So this is our position. But the Supreme Personality of Godhead, Krsna, He is sympathetic. He comes, therefore. He comes... He came in the Dvapara-yuga, by the end of Dvapara-yuga, and He left behind Him this Bhagavad-gita, being merciful upon these conditioned soul, that "You make your life perfect by reading this Bhagavad-gita. I am leaving behind him. Arjuna is My friend." So in the way of questions or answers and in the way of Arjuna's falling in difficulty... Arjuna was not difficulty. He is personal friend of Krsna. But in order to derive the instruction of Bhagavad-gita, he showed himself as in ignorance. The benefit is our, that we have got this Bhagavad-gita. But still, we are so fallen. Because Krsna said that sarva-dharman parityajya mam ekam saranam vraja, therefore people misunderstood. Again Krsna came in this Kali-yuga as Caitanya Mahaprabhu. Krsnaya krsna-caitanya namne. The Rupa Gosvami, he prayed to Caitanya Mahaprabhu, namo maha-vadanyaya. Krsna came. That's all right. But He was not so liberal. He wanted first of all surrender.

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
 [Bg. 18.66]

Krsna made condition. Krsna is personal Supreme Personality of Godhead Himself. He came to show His mercy, and therefore He left Bhagavad-gita to be read by common... Any common man can understand. But the rascals are so rigid that they will misinterpret. Krsna left it for reading it by everyone. Any common man can understand. Dharma-ksetre kuru-ksetre samaveta yuyutsavah [Bg. 1.1]. This is the beginning. Any common man can understand. The Kuruksetra is still there, and it is dharma-ksetra. Still people go there to take bath in the Brahma-kunda during lunar and solar eclipse. It is a great dharma-ksetra. But they will interpret, "Dharma-ksetra kuru-ksetra means this body." Where they get this meaning? Where is the dictionary? No, because he is scholar, he has invented some meaning. This is going on, and people are misled.

So the time is very, very, bad, and even there is attempt to deliver them, they are so rigid and so stubborn, dog obstinacy, they want to remain in the doggish condition of life. It is very, very difficult. But Caitanya Mahaprabhu is so kind. Krsna said in the Bhagavad-gita,

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascid vetti mam tattvatah
 [Bg. 7.3]

To understand Krsna is not so easy thing. Manusyanam sahasresu After many, many millions of persons, one tries to become siddha. Siddha means to understand what he is, jnana. That is brahma-bhutah prasannatma [Bg. 18.54]. And yatatam api siddhanam... [Bg. 7.3]. Just like there are two classes of transcendentalists: the Mayavadi and the Vaisnava. That is all over the world. So Mayavadi, they are supposed to be siddhas. They are not siddha, but they are trying to become siddha, to understand the spiritual position. Neti neti: "I am not this; I am not this; I am not this." But they are not siddhas. Siddhas, when they will understand that vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19], when they will understand Krsna, that "Krsna is everything," sa mahatma, that mahatma, not this ordinary mahatma, "Narayana, namo narayana..." He is ordinary. Sa mahatma sudurlabhah. Very rare mahatma. Who is? Vasudevah sarvam iti sa mahatma: [Bg. 7.19] "Vasudeva, Krsna, is everything." That is siddha. Siddha. And again, yatatam api siddhanam kascid vetti mam tattvatah [Bg. 7.3].

So Sri Caitanya Mahaprabhu is very kind that without considering whether he is a siddha or viddha or anything else -- "Let them take Krsna-prema." Therefore Rupa Gosvami prayed to Caitanya Mahaprabhu,

namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah
 [Cc. Madhya 19.53]

He understood that "Here is Krsna, but He has come now in the most liberal way. Everyone He is giving krsna-prema." How? "Chant Hare Krsna, dance, and become a lover of Krsna." So nice. Simply by chanting and dancing, one is becoming... Practical it is. All these boys and girls, four or five years ago they did not know who is Krsna. That is surprising to everyone. The whole world is praising this movement because they see practically that how these European-American boys and girls are so much absorbed in the thought of Krsna. That is Caitanya Mahaprabhu's gift. Namo maha-vadanyaya krsna-prema-pradaya te, krsnaya krsna-caitanya-namne [Cc. Madhya 19.53]. So very simple thing. Don't think I have played something wonder. No, it is not my wonder. The process is wonderful, the process itself. You have to simply accept; then your life will be successful. It is not that "Bhaktivedanta Swami has brought this." They say. They give me the credit. That is my good fortune also. But actually I am just like a peon. I have brought, but I am delivering it without any adulteration. That may be my credit. And if you take it without any adulteration and practice it, then your life is successful. This is the secret of success. Chant, dance, take prasadam, live very happily, and look very brilliant, and next life go to home, back to Godhead.

So kindly... I am very pleased that you are doing nicely. But don't be proud. Always remain humble, meek, that "I am nothing. I cannot..." That will be nice. And if you think, "Now I have become liberated. I can chant and dance," no, don't think like that. Just like even Caitanya-caritamrta author, he says, purisera kita haite muni se laghistha: [Cc. Adi 5.205] "I am lower than the worm in the stool." Jagai madhai haite muni se papistha: "I am more sinner than Jagai-Madhai." In this way... That is not artificial. A Vaisnava must think like that, that "I am rotten. I have no value." Don't be proud. Then the things will go on nicely. And as soon as you become proud, then maya -- "Yes, you are God. Come on. I will kick you on your face. Come on." (laughter) These rascals becomes God, and the maya kicks on the face, and they think that they have become God. Don't become like that. Always remain humble servant and you will be happy.

Thank you very much.

Devotees: Jaya Prabhupada! (end)
Srimad-Bhagavatam 6.1.50 -- Detroit, August 3, 1975

"Medicine for Conditioned Mind"  BY SRILA PRABHUPADA.

Devotee: (leads chanting, etc.) Translation: "Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situation, namely happy, distressful and mixed."


pancabhih kurute svarthan
panca vedatha pancabhih
ekas tu sodasena trin
svayam saptadaso 'snute
 [SB 6.1.50]

This is the analytical study of our material position. Very clear analysis. We, pancabhih, with five working senses, voice, vak, pani, payu, udara, upastha... Voice, arms, legs, anus, and genital. There are twenty-four, the total material constituent parts are twenty-five, sometimes twenty-six they say. These seventeen and the five elements gross and three subtle elements, in this way, altogether twenty-five including the soul. The soul is pure spirit, and other twenty-four elements, they are different varieties of material covering. In this way we are entangled and we are desiring and nature is giving us facility to enjoy our desires. This is the material world.

So unless we are free from all kinds of desires, we shall be entangled with these elements. Therefore bhakti, bhakti-marga, devotional service, means no more material desire. It is difficult because we are associated with the material desires life after life, from time immemorial. Bhaktivinoda Thakura sings therefore: anadi karama phale pori bhavarnava-jale toribare na dekhi upay. Anadi karama, time immemorial I am fallen in this ocean of fruitive activities and I have no rescue from this ocean. Toribare na dekhi upay. This is our position. Very, very difficult to come out of these elements. But if we practice, that is possible. Abhyasa-yoga-yuktena cetasa nanya-gamina [Bg. 8.8]. Cetasa nanya-gamina, this is practice. Mind is going somewhere. When we sit down the mind is manufacturing so many ideas. All of a sudden mind is attracted by something which has no connection with my present position, still, mind is dragging me. Therefore Arjuna said, when he was advised by Krsna that "You concentrate your mind..." That is the yoga practice. Yoga-indriya-samyaya. So Arjuna said, "Krsna it is not possible for me."

cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva suduskaram
 [Bg. 6.34]

"It is not possible for me." But if we concentrate our mind on Krsna, then it is possible. Otherwise, it is not. Sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18]. If we engage our senses only on Krsna, always fixed up in Krsna, then it is possible.

So to engage the mind means, as it is said here, that pancabhih, the mind means controlling all the senses. So if you control the mind, then all the other senses will be controlled. So therefore it is advised that you engage your mind in Krsna. Vacamsi vaikuntha-gunanuvarnane. And vak, vani, payu, the voice, voice, arms, legs, anus and genitals. So voice should be engaged in vibrating Krsna activities. You read Bhagavad-gita, read Srimad-Bhagavatam and talk about Krsna. Then voice is engaged. Vacamsi vaikuntha-gunanuvarnane. Always engage your voice in chanting or speaking about Krsna. The mind is engaged automatically. Then arms, the hands, engaged in cleansing the temple. Sri-vigraharadhana-nitya-nana-srngara-tan-mandira marjanadau **. This is the advice. This is business of guru, to engage. How the arms can be engaged? You can engage your arms for decorating the Deity, for sewing the clothing, dress, garland. In this way you can engage your arms. Voice in speaking about Krsna, eyes to see Krsna, how nicely decorated, come to the temple. For coming to the temple your legs will be used. And after coming to the temple, your hands will be used, your eyes will be used, your ear will be used, your tongue will be used. Chant Hare Krsna, take prasada. In this way, if we engage all our senses in Krsna consciousness, then we are victorious. Otherwise, it is not possible. Sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18]. We have got our senses. Senses cannot be stopped working, that is not possible. The Mayavadi philosophers, they stay that stop, nirvana. Buddha philosophy: stop sense activity. That is not possible. That is impossible. Then how we can control the senses? You can control the senses by engaging all of them in Krsna's service. Then it is controlled. Otherwise not.

Therefore our business is... "Artificially, I shall not see anything." Now how it is possible? You'll see in the mind. Suppose you close your eyes, but there are so many impressions, they will come within the mind. Even if you close your eyes. The so-called meditation means he has closed his eyes but he's thinking of his beloved or his business or something like, something like that. So is not possible. First of all, you have to fix up your mind in Krsna. Always think of Krsna. That is advised by Krsna. Man-mana bhava mad-bhakto mad-yaji mam namaskuru. These four principles guarantees, Krsna says. Mam evaisyasi asamsayah [Bg. 18.65]. If you simply execute these four things, then Krsna guarantees, asamsaya, without any doubt you are coming back to me, back to home, back to Godhead. It is so nice. So mind engaged in Krsna. Always think of Krsna. We are seeing Krsna here so nicely dressed, decorated, and immediately there is impression with the mind and you can think the whole day. And Krsna says he is first-class yogi who,

yoginam api sarvesam
sraddhavan bhajate yo mam
sa me yuktatamo matah
 [Bg. 6.47]

He is first-class yogi. There are different types of yogis. Krsna says yoginam api sarvesam. Sarvesam means all different kinds of yogis. There are many. "But one yogi, bhakta-yogi or dhyana-yogi, who is always thinking of Me within the mind, he is first class." He is first class. That we have to practice. We have got our senses and the sense... We are covered by the network of the senses. The knowledge gathering senses, the working senses, the sense objects... Everything is explained here.

pancabhih kurute svarthan
panca vedatha pancabhih
ekas tu sodasena trin
svayam saptadaso 'snute

This is practice. This is called bhakti-yoga, practice. Engage your senses, all senses, working senses and perceiving senses, everything in Krsna, and that will make you perfect.

So the mind, as it is said here... Similarly, Krsna personally says that sa vai, yoginam api sarvesam [Bg. 6.47], sa vai manah krsna, mind, engage always mind. Do something for Krsna. Then the mind automatically will be engaged. Something. Just like a nationalist, a family man, he is doing always something for the welfare of the family. Or for the welfare of the society. Or a big, big nationalist, leaders. Why they become big leaders? Why they are worshiped? Because they are thinking always of the nation, of the community. That is good. But a Vaisnava is not only thinking of the community or society or family, he is thinking of all living entities. That is Vaisnava. Lokanam hita-karinau, all planets. That is Vaisnava. Nana-sastra vicaranaika nipunau sad-dharma-samsthapakau lokanam hita-karinau tri-bhuvane manyau saranyakarau. This is Vaisnava business. They are not thinking for a particular... That includes, Krsna includes everything. So if you think of Krsna, then automatically you'll think of everything. The same process, watering the root. Why we are preaching? Why, what was the necessity to come in the Western country? No. Krsna wants, Caitanya Mahaprabhu wants. Therefore devotee goes from town to town, village to village. Prthivite ache yata nagaradi-grama. This is Vaisnava. He is thinking for everyone. Because it is a fact, without Krsna consciousness, everyone is suffering. That's a fact. So therefore preaching is so important -- to awaken them. Jiva jago, jiva jago, gauracand... This is Gauracand, Caitanya Mahaprabhu's mission, to awaken everyone from this material entanglement. That is preaching.

Actually, they are suffering. Bhutva bhutva praliyate [Bg. 8.19]. We are getting these elements according to the circumstances, according to the body. The same encagement, but quality. A dog has got body, I have got body. The body is made of the same ingredients, but according to the body or quality of the body, the thinking, feeling, willing and activities are different. Because mind, mind's sphere of activities is thinking, feeling and willing, psychology. So according to the body... Just like a child. His thinking, feeling, willing is different from the child's father. Why? Because he has got a body, child, and the father has got a different body. People cannot understand. We are changing. Child is the father of man. So the same child, he has become now father, but he's not talking nonsense now because the body has changed. The child is talking so many nonsense things. People laugh, enjoy. But if the father talks nonsense, then he'll be called, "Here is a rascal." Because the body has changed. So in this way, body is being changed. The child is becoming father, the body has changed. Still, you cannot understand how the change of body, transformation of the body, does not make any transformation of the owner of the body. Dehino 'smin yatha dehe kaumaram yauvanam [Bg. 2.13]. He is there, but according to the body he is behaving differently. When he's in the cat's body, he's behaving differently. When he's in a dog's body, he's behaving differently. When he's human body, he's behaving differently. When he's child's body... This is all due to the body.

So therefore when we come to the full-fledged human form of life, developed consciousness, we must utilize it, as it is advised by Krsna Himself, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. "Always think of Me, man-mana," And who can think of Krsna unless he's devotee? Man-mana bhava mad-bhakto. Who is nondevotee, he'll think of something else. "Why I think of Krsna?" Therefore to stick to this principle, to apply the mind always in Krsna, that means he's devotee. This is devotee. Devotee means not with four hands or four legs, no. The hands, legs are the same. But his mode of thinking different. That's all. That is devotee. Devotee does not depend on the country, color or religion or circumstance. Devotee means the mind. Anyone who is always thinking of Krsna, he is devotee. That is the first qualification of devotee. Man-mana bhava mad-bhakto. Therefore we have to practice. Abhyasa yoga-yuktena... [Bg. 8.8]. This is called abhyasa. Mind is going out of my control. I want to think of Krsna, but mind is thinking something else. This is called yoga practice. So we have to catch again mind: "Why you are going there? Come here. Think of Krsna." Then that is practice. That is called yoga. You cannot allow the mind. And when you can control the mind... Generally, we are controlled by the mind. That is the position of our conditional life. Baddha-jiva, mukta-jiva. Liberated soul and conditioned soul. What is the difference? Conditioned soul means who is becoming conditioned by the mind or controlled by the mind, he is conditioned soul. And liberated soul means who is not conditioned by the mind. Mind says, "Why not smoke one cigarette?" And when you'll be able to say, "No cigarette!" then you've controlled the mind. Mind will say always for some sense gratification. But when you control the mind, then you are liberated person. Therefore the svami, svami means controller or gosvami. Svami does not mean you simply stamp over your name "Svami." No, svami means the controller of the mind. He is not controlled by the mind; he controls the mind. Then he is svami. Gosvami. Go means senses and svami means master. When you are able to control your senses, then you are a gosvami or svami, the same thing. Otherwise, godasa. Dasa means servant. Everyone in this material world, he's godasa. Godasa means servant of the mind, servant of the senses. Everyone, servant of the senses. He may be very big man, but he's servant of the senses.

So the spiritual process, spiritual advancement means that at the present moment we are all servants of the senses or of the mind. Mind is the master of the senses, central point. Therefore if you can control the mind, then you can control the senses. So among the senses, the tongue is the most formidable, very difficult to control. So Bhaktivinoda Thakura said, tar madhye jihva ati, lobhamoy sudurmati ta 'ke jeta kothina samsare. Of all the senses, the tongue is the strongest enemy, always proposing, "Eat this, eat this, eat this, eat this, eat this." Just see, for tongue, only one person eats little bit of beef only, not much. No, I have seen. A piece of beef. But for the satisfaction of the senses, thousands of innocent animals are being killed. Just see. They cannot control this, a bit of beef. They cannot control. If they decide that we shall not... We are prohibiting, "No meat-eating." So this is controlling the sense. Because unless you bring the senses under control, there is no question of spiritual advancement. Tar madhye jihva ati. Yan maithunadi-grhamedhi-sukham hi tuccham [SB 7.9.45]. Trpyanti neha krpana bahu-duhkha-bhajah. The sense, the tongue, the belly, the straight line, and then the genital. If you can control the tongue, then you can control your belly and then control your genital. And that is required. Unless you can control the genital, there is no question of liberation from this material bondage. This is the principle.

Therefore by practicing bhakti-yoga, gradually,... Immediately it is not possible. But gradually, by sticking to the regulative principles and chanting Hare Krsna, we shall be able to control the senses, and the first sense is the tongue. Sevonmukhe hi jihvadau svayam eva sphuraty adah. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. The senses are so strong, they'll not allow me to become Krsna conscious. They'll not allow me. Atah sri-krsna-namadi. Krsna consciousness means to understand Krsna, His name, His form, His pastimes, His paraphernalia, so many things. Krsna is the Supreme Lord. How much we have to learn about Him, just imagine. So all these things cannot be understood by these blunt senses engaged in material sense enjoyment. That is not possible. Therefore we have to control the senses. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. Our indriyas... We are now habituated to use this indriya for material sense enjoyment. Therefore these indriyas, senses, is not fit for understanding Krsna. It has to be purified. The senses, you cannot stop the activities of the senses, but you have to purify. That is recommended. That purification of the senses begins from the tongue. Therefore we have recommended that don't eat meat, don't taste intoxication, don't, and illicit sex. From the tongue, it goes to... Sex is not prohibited, but illicit sex, that is controlled, that is controlled. If one is allowed to have unlimited, unrestricted sex, then he is doomed. Better restrict your sex in one wife, woman (indistinct). That means gradually it will be controlled.

So we have to follow this. If we are actually serious about Krsna consciousness and going back to home, back to Godhead, make our lives successful in this very life, then... Life successful means mukti, to be not entangled again with this material body. Tyaktva deham punar janma naiti mam eti [Bg. 4.9]. That is success. That after giving up this body... This body means the combination of the so many, twenty-four elements. So long we'll be entangled within this network of twenty-four elements, it is called conditioned life. And mukti, liberated, means no more entanglement. Muktir hitva anyatha rupam. We are now entangled in these twenty-four elements, and mukti means we are not entangled. Muktir hitva anyatha rupam. Because we are entangled, we are thinking otherwise. "I am American," "I am Indian," "I am this," "I am that," "I am that," "I have got so many duties." These things. But when one understands that these so-called duties and entanglement of these twenty-four elements of matter, "I do not belong this. I am aloof, I aloof," this understanding is called brahma-bhutah prasannatma [Bg. 18.54]. At least theoretically if we understand, then our duty changes. Prasannatma, fixed up. That whatever I am doing now, I am doing with this material, for the benefit of this material, not for my personal benefit. I am not these twenty-four elements. This is called mukti.

So we have to practice. We are accustomed to this material entanglement. This practice is there. Then gradually we shall be freed from this entanglement. Sarvopadhi vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. That is purification, when we become free from this designation. Then hrsikena hrsikesa-sevanam bhaktir ucyate. And when you are freed from this... Therefore bhakti actually begins after liberation. Bhakti is not... Nivrtta-tarsair-upagiyamana. Nivrtta means one who has ceased trsna. Trsna means aspiration. We have got so many aspirations. So this transcendental life or chanting of Hare Krsna is means for the liberated person. Nivrtta-tarsair-upagiyamanad bhavausadhac-chrotra-mano 'bhiramat [SB 10.1.4]. This chanting is the medicine for our conditioned stage.

bhavausadhac-chrotra-mano 'bhiramat
ka uttama-sloka-gunanuvadat
virajyati puman vina pasughnat
 [SB 10.1.4]

Pasughnat, animal killer. Pasughnat has two meanings. One who is killing himself, he's also pasughnat. And one who is killing animals, he is also pasughnat. Therefore meat-eating is prohibited, that if you remain a killer of animals, then you cannot be purified. That is essential. No meat-eating. So in this way... You cannot stop the activities of the senses. That is not possible. Because I am living being. If the sense activities are stopped, then where is my life? I'm finished. So that cannot be. This is impossible. The Buddha philosophy is stop, nirvana: "Stop the activities of the senses." That is not possible. Stop means you stop material activities. A boy is, when he's child, he is simply doing all nonsense and creating some disturbance. The same boy, when he's engaged in reading and writing, going to school, he's a good boy, Similarly, you cannot stop the activities of your senses, but when you engage your senses in the activities of Krsna, that is perfection of life.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.50 -- Detroit, June 16, 1976


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