720319 - Lecture - Bombay

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His Divine Grace A. C. Bhaktivedanta Swami Prabhupada



720319LE-BOMBAY - March 19, 1972 - 49:20 Minutes



Prabhupāda: Now when I was coming on the dais, one gentleman remarked that "Your this movement will help forgetful Indians who are trying to forget God." Not only in India; throughout the whole world they are trying to forget God. And this forgetfulness of our relationship with God is material condition. Material life and spiritual life, the difference is that when we forget God, that is material. And when we are fully conscious of God, that is spiritual life.

(aside:) Why they are allowed to sit here? (indistinct)

Śyāmasundara: All the children should leave? Should I ask? All the children should leave?

Prabhupāda: Not leave; just keep them quiet.

Śyāmasundara: Would all the children kindly be very quiet during tonight's lecture, please? Can your parents have their children here, kindly keep them quiet so that Śrīla Prabhupāda can be heard by everyone, please.

Prabhupāda: The real disease is, as it is stated by a Vaiṣṇava poet,

kṛṣṇa bhuliya jīva bhoga vañcha kare
pāśate māyā tāre jāpaṭiyā dhare
(Prema-vivarta)

When we forget Kṛṣṇa and want to lord it over the material nature, this is called māyā. Māyā means which has no factual existence. So this idea that "I shall lord it over the material nature," this is māyā.

kṛṣṇa bhuliya jīva bhoga vañcha kare
pāśate māyā tāre jāpaṭiyā dhare
(Prema-vivarta)

As soon as we think of becoming the Lord or lording it over the Lord's creation, that is called māyā. And Kṛṣṇa consciousness movement is just an attempt to revive the original consciousness that "I am not the Lord, but I am the servant of the Lord." This is Kṛṣṇa consciousness.

So our program is to speak on Śrīmad-Bhāgavatam in the evening and to speak in English, and in the morning we speak on Bhagavad-gītā in Hindi. So we are very much grateful to you that you are kindly trying to cooperate with this movement and hear about Kṛṣṇa. Your cooperation means you please hear about Kṛṣṇa. Bhaktivinoda Ṭhākura said, rādhā-kṛṣṇa bolo saṅge calo ei-mātra duhkhā cāi (from Gītāvalī). We are simply begging you that you chant Hare Kṛṣṇa and please come along with us. This much begging we are submitting.

Śyāmasundara: Śrīla Prabhupāda? The slide show is ready for the children if they would like to go.

Prabhupāda: So why not? Yes?

Śyāmasundara: (making announcement) There is, in this tent on this side, there is a slide show for the children, which is beginning just now. So if all of the children would like to go there, they can see many nice pictures of Kṛṣṇa and of all our activities all over the world. Very nice show.

(aside:) It's working. (noise as children leave)

Prabhupāda: Hmm. Hare Kṛṣṇa. So māyā, or illusion... There are two platforms: māyā and Kṛṣṇa. Kṛṣṇa is just like sun. It is said that Kṛṣṇa is just like the sun, and māyā is just like the darkness. So whenever there is sun, there is no more darkness. Just like at the present moment it is dark night because the sun is absent from our vision. This is called māyā. Sun is always there in the sky, but when the sun is not visible, that is called darkness. Similarly, Kṛṣṇa is present always within our heart, everywhere.

It is said in the Brahmā-saṁhitā,

aṇḍāntara-sthaṁ paramāṇu-cayāntara-sthaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.35)

Aṇḍāntara-sthaṁ. Kṛṣṇa is within the universe, Kṛṣṇa is within your heart, Kṛṣṇa is within the atom. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-sthaṁ. You can take it from the śāstras, from the Vedas, that Kṛṣṇa is always present everywhere; therefore He's God, the original Viṣṇu, all-pervasive.

This is also stated in the Brahmā-saṁhitā:

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-bilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.48)

The Mahā-Viṣṇu, from whose breathing period millions of universes are coming out, and when He is inhaling, the millions of universes are going within Him, He is called Mahā-Viṣṇu. That Mahā-Viṣṇu is described in the Brahmā-saṁhitā. That Brahmā, Lord Brahmā, who exists only on the breathing period of Mahā-Viṣṇu, that Mahā-Viṣṇu is partial expansion of Kṛṣṇa.

This is also confirmed in the Bhagavad-gītā. Kṛṣṇa says that there are many manifestations of the Supreme Lord, Viṣṇu. Just like candles: there are many candles; each candle has got the illuminating power. Similarly, eko bahu syām, Viṣṇu expands Himself in many, many millions of forms. Those forms are called svāṁśa and vibhinnāṁśa. Svāṁśa, personal expansion, and separated expansion.

The separated expansions are we, we living entities. As it is stated in the Bhagavad-gītā, mamaivāṁso jīva bhūta (BG 15.7). So we are also expansions of Viṣṇu, or Kṛṣṇa, but we are separated. Means we are not personal expansion. The personal expansion is called viṣṇu-tattva, and the separated expansion is called jīva-tattva. And jīva-tattva is also śakti-tattva. Viṣṇu is śaktimān, and we are śakti.

That is also stated in the Bhagavad-gītā:

apareyam itas tu viddhi
me prakṛti parām
jīva-bhutāṁ mahā-baho
yayedaṁ dhāryate jagat
(BG 7.5)

So we are śakti-tattva. We are not śaktimān-tattva. It is not corroborated. One who thinks that "I am God," śaktimān-tattva, that is false. We are śakti-tattva. Śaktimān means the powerful, one who possesses the power, and śakti means the power, or energy. Or one who controls the energy, He is called śaktimān, and the energy acts in different way. Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). There are different kinds of, millions of energies, of the śaktimān.

So we are energy of Kṛṣṇa. We cannot be Kṛṣṇa. Just like fire and heat or light: heat is not different from fire, but heat is not fire. If you feel heat, it does not mean that you're touching the fire or you are being burned. So simultaneously one and different. This philosophy of Caitanya Mahāprabhu, acintya-bhedābheda-tattva: simul..., inconceivable one and different, that is Caitanya Mahāprabhu's philosophy, Vaiṣṇava philosophy. We are neither different nor one—simultaneously—and therefore it is called inconceivable, acintya. In our material conception we cannot think that one thing may be simultaneously one with another and different from another.

So this is our position: jīva is śakti-tattva, and bhagavān is śaktimān-tattva. But śakti, śaktimān abheda, there is no difference. There are many other examples. Just like the sun and sunlight. Sunlight is not different from the sun, and still the sunlight is not the sun. In the morning, when you find that there is sunlight within your room, you can say the sun is within your room. You can say that, but the actual sun is far, far away, 93,000,000's miles away from us. So there are so many examples that we are energy of the Supreme Lord, we living entities.

So the Śrīmad-Bhāgavatam therefore begins with the first aphorism of Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1), the Absolute Truth. Vyāsadeva is giving you Śrīmad-Bhāgavatam after his mature experience. He wrote all the Vedic literatures, but he was not happy. So when he was not in his mood(?), he was deeply thinking that "What is the defect in my writings that after writing so many Vedic literatures I am not feeling very happy?" At that time his spiritual master happened to appear before him, and he explained that why he was not happy. He explained that "You have touched many subject matters about dharma, artha, kāma, mokṣa—religion, economic development, sense gratification and liberation—but you have not explained about the Supreme Personality of Godhead; therefore you are feeling unhappy."

So Vyāsadeva, after writing Vedānta-sūtra, he, by the instruction of Nārada Muni, his spiritual master, he compiled this Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is explanation of the Vedānta-sūtra. Śrīmad-Bhāgavatam is explanation by the same author. Vyāsadeva is the author of the Vedānta-sūtra, and he explains what does he mean by the Sūtras. That is very nice. The author explains his mind. That is perfect explanation. I cannot understand the author's mind. I may imagine something, but you cannot understand the author's mind, what does he want to explain. Therefore Vyāsadeva explains himself about the Vedānta-sūtra: athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1).

The human life, atha, now it is the time for inquiring about the Supreme Absolute Truth. Not in other life. "Other" means other than the human life: animal life, beast life, plant life, aquatic life, insect life. There are so many, 8,400,000's of species of life. By evolutionary process, when we come to the human form of life, it is our duty to understand and inquire about Brahman. Athāto brahma jijñāsā. That Brahman is explained by the author, that Brahman is that from where everything emanates, janmādy asya yataḥ. Janma, śiti and loi(?). Janma means birth, śiti means stay, and loi(?) means annihilation. So wherefrom everything is coming out, and from whom everything is staying, and after annihilation, where everything is entering—that is Brahman. Janmādy asya (SB 1.1.1). Janma ādi.

Now, that source of energy wherefrom everything is emanating, then what is the actual position of that thing? Is it inanimate or animate? Just like some scientist explains the theory of creation that "There was a chunk that was inanimate. From inanimate things animation has developed under certain condition." That is not possible. We have no such experience that from inanimate things some animation has developed. Sometimes we see, it is called vṛścika taṇḍula nyāya. Sometimes we see that from heap of rice stock, one scorpion is coming out. It does not mean that the inanimate rice has given birth to a scorpion. No. The actual fact is the scorpion lays down eggs within the rice; by fermentation they develop, and then it comes out.

So there are different types of emanation. That is biological subject matter. But here in the Śrīmad-Bhāgavatam Vyāsadeva says that origin of the emanation of everything, He is sentient, conscious. He is not like matter, unconscious. Janmādy asya yataḥ 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ. He says that the origin of creation must be conscious, abhijñaḥ. Abhijñaḥ means conscious. Unless the origin of creation is conscious, how things are so happening so rightly and nicely? How all the planets are rotating in their orbit, there is no collision, there is no fall-down?

So there is a great plan. Therefore the creator must be conscious, a person. That is the verdict of Vyāsadeva. And anyone who is also conscious and intelligent can understand. He says, janmādy asya yataḥ anvayād. Anvayād: directly and indirectly. Directly He's conscious of the creation, and indirectly, as we are, we are also conscious because we are part and parcel of the Supreme. Another explanation is that my birth has taken place from my father. My father's birth has taken place from his father. In this way you go on researching—his father, his father, his father. So everyone is a conscious personality. So why the original source of everything should not be conscious personality? This is another reason. Conscious and person.

Just like my father is conscious and person, his father is conscious and person. In this way you go on researching according to our Vedic knowledge, we come to Brahmā. Brahmā is considered to be the original creature within the universe, ādi-kavi. So now this Brahmā is also born from the navel lotus of Viṣṇu; the Viṣṇu, He must be conscious. Viṣṇu is conscious, abhijñaḥ. So the origin of creation cannot be unconscious. Origin of creation must be conscious. That is the version of the Vedas, Vedic literature. Janmādy asya yataḥ, this is the Vedānta-sūtra verse. He must be conscious.

Now Vyāsadeva is explaining that supreme consciousness. He has already offered his respect, oṁ namo bhagavate vāsudevāya, janmādy asya yataḥ. Śrīpāda Śrīdhara Svāmī has commented on this oṁ namo bhagavate vāsudevāya that Vāsudeva means kṛṣṇāya. Cinma karundaya kṛṣṇāya, he has said in his comment. Oṁ namo bhagavate parama..., paramahaṁsa asādhika caraṇa kamala.(?) Paramahaṁsa.

This consciousness, supreme consciousness, can be realized by the paramahaṁsa asādhi. The paramahaṁsas can taste what is that supreme consciousness. Paramahaṁsa asādhika caraṇa kamala cinmakarundaya bhaktajana manasa nivasaya śrī kṛṣṇāya. Bhaktajana manasaya nivasaya. That Supreme Absolute Truth, cinmakarundaya, the blissful lotus within the heart, He lives there. He lives in everyone's heart.

Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Kṛṣṇa has explained that Īśvara, the Supreme Lord... He is the Supreme Lord. He says that Īśvara, the Supreme Lord, lives in everyone's heart, and He also lives there as Paramātmā, cinmakarundaya. So the Paramātmā and ātmā, both are living within the heart. Cinmakarundaya kṛṣṇāya. So Paramātmā is partial expansion of Kṛṣṇa, and jīvātmā is separated part and parcel of Kṛṣṇa. And Kṛṣṇa is the original person, Supreme Personality of Godhead.

īśvaraḥ paramaḥ kṛṣṇah
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)

Sarva-kāraṇa-kāraṇam. In the Bhagavad-gītā also it is said, ahaṁ sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate (BG 10.8). Sarvam means the creative deities: Brahmā, Viṣṇu, Maheśvara. They are also from Kṛṣṇa. The Brahmā, Viṣṇu, Maheśvara are called guṇa-avatāra of Kṛṣṇa, incarnation of the material qualities. Brahmā is incarnation of the material quality passion, rajo-guṇa, and Viṣṇu is incarnation of the quality of sattva-guṇa, and Lord Śiva is the incarnation of the Supreme Personality of Godhead in tamo-guṇa.

So the example is explained in Śrīmad-Bhāgavatam also, what is the difference between Lord Śiva, Lord Brahmā and Lord Viṣṇu. The difference is they are one, but they are different manifestation. Just like firewood. In the wood there is fire. So in the beginning there is no fire, but when there is little fire, there is smoke, then there is ignition, flame. But we are concerned with the flame, neither with the wood nor with the smoke. Similarly, although Lord Śiva, Lord Viṣṇu and Lord Brahmā are different manifestation of the same thing, Absolute Truth, still we are concerned with the fire of Viṣṇu, not with the wood, nor with the fire.., er, smoke. This is the conclusion of Śrīmad-Bhāgavatam.

Therefore Vyāsadeva says that the original person, or the Absolute Truth, must be conscious, anvayād (indistinct). Directly and indirectly He knows everything. In the Bhagavad-gītā it is also said, vedāhaṁ samatītāni (BG 7.26): Kṛṣṇa knows everything, past, present and future. That is also explained in the Fourth Chapter of Bhagavad-gītā, when Kṛṣṇa said that "Long, long ago I spoke this philosophy of Bhagavad-gītā to the sun-god." Vivasvān manave prāha, imaṁ ivasvate yogaṁ proktavān aham avyayam. "This version of Bhagavad-gītā, avyayam, inexhaustible knowledge, was first spoken by Me to the sun-god."

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
(BG 4.1)

So at that time Arjuna inquired from Kṛṣṇa for clearance how Kṛṣṇa spoke millions of years ago this Bhagavad-gītā, or about this Kṛṣṇa consciousness, to the sun-god. He inquired as an ordinary man, "My dear Kṛṣṇa"—Kṛṣṇa was his friend and cousin-brother also—that "how can I believe that You spoke this Bhagavad-gītā millions and trillions of years ago to the sun-god?" What was the reply by Kṛṣṇa? The reply was, Kṛṣṇa said,

(break) "...have forgotten. I remember all of it." "I remember all of it."

That is the difference between Kṛṣṇa, or God, and the ordinary living entity. We have forgotten. If I ask you what you were doing last evening at this time, you will have to remember, "Yes. I was doing like that." I forget. But Kṛṣṇa will not forget. Therefore, this is described here, (indistinct Sanskrit). He knows everything. (break) "I am sitting in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). "From Me there is remembrance; jñāna, knowledge; and forgetfulness." Kṛṣṇa... (break) Helps one to remember. He helps everyone to remember and He also helps... (break) That is also explained in the Bhagavad-gītā:

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
(BG 4.11)

So Kṛṣṇa is very kind, as I have already explained. Two spiritual identities, namely the ātmā and the Paramātmā, are there within your heart. The Paramātmā is giving you direction. Paramātmā is giving you direction. What kind of direction? Because I wanted to forget Kṛṣṇa, He sometimes gives me direction that "Yes, you forget like this." And anyone who wants to remember Kṛṣṇa, to revive Kṛṣṇa consciousness, He helps you also. This is Kṛṣṇa.

Why? Because we are part and parcel of Kṛṣṇa. Kṛṣṇa is fully independent. That is also explained here—abhijñaḥ svarāṭ. Svarāṭ means fully independent. The Absolute Truth, the Supreme Person, is fully independent. Not only conscious, abhijñaḥ, but He is independent. But we are part and parcel of Kṛṣṇa; therefore the quality of independence of Kṛṣṇa is there, but in minute quantity.

Our independence and Kṛṣṇa's independence is not the same. Just like here is the Arabian Sea. You take a drop of water from the Arabian Sea, you taste it, you'll find it is salty. The salt is there in a drop of the Arabian Sea water, and salt is there in the Arabian Sea. But the quantity of salt in the whole Arabian Sea and the quantity of salt in the drop of water, they are different. Similarly, because we are part and parcel of Kṛṣṇa, all the qualities of Kṛṣṇa, they are also present within us in minute quantity. And because it is in minute quantity, sometimes it becomes lost.

Therefore our consciousness, originally, because we are part and parcel of Kṛṣṇa, our original consciousness is Kṛṣṇa consciousness, but somehow or other, being in contact with this matter, we have lost our Kṛṣṇa consciousness. Therefore this movement is to revive Kṛṣṇa consciousness. That is our original constitutional position. That I was explaining, quoting the Bengali poet:

kṛṣṇa bhuliya jīva bhoga vañcha kare
pāśate māyā tāre jāpaṭiyā dhare
(Prema-vivarta)

Because somehow or other in material contact we have lost our Kṛṣṇa consciousness, it has to be revived. It has to be revived; then we shall be happy.

That is the particular point we want to stress on this Kṛṣṇa consciousness movement—revival of the original consciousness. Caitanya Mahāprabhu has explained this as ceto-darpaṇa-mārjanam (CC Antya 20.12), cleansing the heart. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ. If we cleanse our heart, that means if we come to the original Kṛṣṇa consciousness, then bhava-mahā-dāvāgni-nirvāpanaṁ: this blazing fire of material consciousness will immediately extinguish. That is the process. Every one of us trying to be happy, peaceful and blissful also, but unless we revive our original Kṛṣṇa consciousness, it is not possible.

So this movement is very important movement, that we are attempting to revive one's original consciousness. The original consciousness is clean. Just like the water: originally, when it drops from the clouds, it is distilled water, clean, but as soon as it comes in touch with the muddy earth, it becomes unclean. Similarly, originally our consciousness was Kṛṣṇa consciousness. Now, in touch with the material modes of nature, we have formed different types of consciousness.

Kāraṇaṁ guṇa-saṅgo asya sad-asad-yoni-janmaṣu (BG 13.22). This is stated in the Bhagavad-gītā. Kāraṇam—the cause, the cause of our tribulation. What is that tribulation? Sad-asad-janma-yoniṣu. We are taking repeatedly birth, one after another, sometimes very good birth and sometimes very bad, sad asad. There are 8,400,000 species of life. Sometimes I may become Brahmā and sometimes I become the insect or the germ in the stool. That is my position.

Kāraṇaṁ guṇa-saṅgo 'sya. Because we have lost the original consciousness, I am being in contact with the material modes of nature, means sattva-guṇa, rajo-guṇa, tamo-guṇa. Kāraṇaṁ guṇa-saṅgaḥ. We are mixing with the different types of material qualities, and as such we are developing different modes of material nature in our consciousness.

This consciousness has to be cleared. This consciousness... Even our consciousness is goodness... Just like there are many people who are very charitably disposed: they want to make charity, they want to open schools, that want to open hospitals. That is goodness. That is all right. But still it is material; it is not spiritual. Similarly, there are others also who are contacting the modes of passion, just like big, big kings, they are very much anxious or very much ambitious to expand their kingdom. This is called association with the modes of passion. Similarly, there are mixture also, mixture of goodness, passion and ignorance.

So according to these different types of mixture, or original quality, there are different classes of men. That is also explained in the Bhagavad-gītā: cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). These three qualities, when one is developed in the modes of goodness, he is very intelligent, or he is brāhmaṇa. When we are developed..., our consciousness is passion, that is called kṣatriya—brāhmaṇa, kṣatriya. And when it is mixed up, it is called vaiśya. And when it is ignorance, it is called śūdra. These are the divisions. So here Kṛṣṇa says, "If you want to transcend these qualitative situation of material life, then you have to come to Me."

Because these are..., all these qualities are different modes of material nature, which is called māyā. So we are now compact in the association of māyā, in different qualities, and Kṛṣṇa says that mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). If you actually want to revive your own consciousness, original consciousness, then you have to surrender. That is being explained by Vyāsadeva here, satyaṁ paraṁ dhīmahi (SB 1.1.1). He says, satyaṁ paraṁ dhīmahi. Dhīmahi is gāyatrī-mantra: oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi.

So by brahminical culture, by chanting the gāyatrī-mantra or the Hare Kṛṣṇa mantra, gradually we become purified. That is explained by Caitanya Mahāprabhu, ceto-darpaṇa-mārjanam (CC Antya 20.12). Come to the original consciousness, Kṛṣṇa consciousness, then you'll become happy. Original consciousness, the beginning of original consciousness: to understand one's self as Brahman, not matter. Brahman means spirit. Ahaṁ brahmāsmi: "I'm not matter, I'm spirit soul." This is the beginning of spiritual consciousness, or Kṛṣṇa consciousness. That is also explained in the Bhagavad-gītā:

brahma bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
(BG 18.54)

Unless you come to the platform of brahma bhūta consciousness, you cannot treat everyone on the same level. It is not possible. The so-called universal brotherhood is not possible on this material condition of life. Therefore you can see that materially there are so many attempts to find out a platform of universal brotherhood. But there is no universal brotherhood. There is simply platform of enemy. The United Nation is trying to come to the platform of universal brotherhood.

When I go to New York, I see the great institution. There are hundreds and thousands of flags. Instead of being united, the flags are increasing, because this universal brotherhood, this equality, fraternity, cannot be established on this material platform. That is not possible. You have to come to the point, to the platform of Kṛṣṇa consciousness, or brahma bhūta stage, then it is possible.

brahma bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
(BG 18.54)

So everything is scientifically described in the Vedic literature. You haven't got to make any research. It is already there. You have to simply accept it and take it. Then your life will be sublime, your life will be successful. Caitanya Mahāprabhu's mission is that, to make everyone's life successful. Sarve sukhino bhavantu: everyone become happy. That is the mission of everyone. "Everyone" means those who are devotees.

How people will be happy? That is their mission. It is not that we start a mission just to make some money and to fill up our belly, hungry belly. No. It is a mission to see that everyone is happy in Kṛṣṇa consciousness. This is the mission. Our ācāryas, just like Rūpa Goswāmī, about him Śrinivāsācarya writes,

nana-śāstra-vicaraṇaika-nipunau sad-dharma-pravarthakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-kṛṣṇa ... bhajananandena-mattalikau
vande rupa-sanātana raghu-yugau śrī-jīva-gopālakau
(Ṣaḍ-gosvāmy-aṣṭaka)

They engaged themselves. They were ministers. Rūpa Goswāmī and Sanātana Goswāmī, they were two great ministers in the government of Pathan kingdom in Bengal. And they resigned the post just for the benefit of the mass of people. They became mendicant, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ.

So this is the mission of all who is born in India. That is the statement by Lord Caitanya Mahāprabhu,

bhārata bhumite haila manuṣya-janma yāra
janma sārthaka kari kara para-upakāra
(CC Adi 9.41)

So this Kṛṣṇa consciousness movement is for para-upakāra, for doing good to others—this best welfare activities in the world. And it is India's duty, it is India's prerogative to take this knowledge and broadcast all over the world for para-upakāra. And actually it is happening. All these European and American boys and girls, they are trying to understand this Kṛṣṇa conscious movement very seriously.

So it is very scientific, authorized and practical also. So we hope that all of you who are present here will try to cooperate with this movement, and let us meet at least so long as I am here. That will be very much beneficial.

Thank you very much. Hare Kṛṣṇa.

Devotee: All glories to Śrīla Prabhupāda. (end)