740413 - Lecture BG 04.24 - Bombay

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His Divine Grace A. C. Bhaktivedanta Swami Prabhupada



740413BG-BOMBAY - April 13, 1974 - 42:12 Minutes



Pradyumna: Translation: ("A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom) ...because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature."

Prabhupāda:

brahmārpaṇaṁ brahma havir
brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ
brahma-karma-samādhinā
(BG 4.24)

This is Kṛṣṇa consciousness, sarvaṁ khalv idaṁ brahma (Chānd. Up. 3.14.1). Actually, there is nothing as material. Because the energy and the energetic, there is a verse in Viṣṇu Purāṇa.

eka-sthāni sthitasyāgner
jyotsnā vistāriṇī yathā
tativa brahmaṇaḥśaktis
sarvedam akhilaṁ jagat
(Viṣṇu Purāṇa 1.22.52)

What is this jagat? Manifestation, the manifestation is, energy, energy of Kṛṣṇa. Energy of the supreme Brahma. The whole atmosphere is just like the sunshine. We can exactly understand what is the position of this material world. What is the Supreme Personality of Godhead, what is the spiritual world. By nature study you can understand. As it is explained in the Viṣṇu Purāṇa, eka-sthāni sthitasyāgner. Just like fire it is situated in one place, eka-sthāni sthitasyāgner, jyotsnā vistāriṇī yathā, but it is illuminating. Everyone, we can understand the same thing, just like the sun glow is situated in one corner of the sky but the sunshine is illuminating, eka-sthāni sthitasyāgner. The agni, or the fire is situated in one place but the elimination is distributing. So, just like the sunshine is spread all over the universe, but it is that we can see every day that the sun globe is situated in one place. Not that the sun glow is distributed, spread all over the universe. The sunshine, similarly there is fire the elimination is distributing, the heat also. Two energies of the fire, so because the energy of the fire is distributed all over the universe it does not mean the fire is finished. No. Fire is there, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. (ISO Invocation) That is Kṛṣṇa, Kṛṣṇa is expanding himself. Just like the heat and light but that does not mean Kṛṣṇa is finished. It is not material, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. Kṛṣṇa is spread in so many ways by his energy, by his personal expansion. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. (Bs. 5.33) He is not finished, this is material idea that if Brahma is spread everywhere then where is the existence of Brahma in one place? This is the Māyāvādī idea, just like you take a big paper, a newspaper and tear it into pieces and throw all over the original newspaper is finished.

Kṛṣṇa is not like that because Kṛṣṇa is spread by his energies, prakṛti. Energy means prakṛti, that does not mean Kṛṣṇa is finished. This is Māyāvādī philosophy, that when Brahma the supreme is distributed everywhere the original form or the fact is finished. No. That is not being done. That Īśopaniṣad is said that, He is so perfect and complete, even complete is taken away from complete it is still complete, that is Brahma. We have got this limited idea, I have got balance say $1000 in the bank and if it is taken little by little the whole balance is finished. It is not like that. Pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. You have got $1,000 you take $1,000 and is still $1,000, this is spiritual. One plus one equal to one. One minus one equal to one. That is described here that brahmārpaṇaṁ brahma havir, brahmāgnau brahmaṇā hutam. Actually, the sacrificer, the ingredients, just like grains, and gee is being offered in the fire. So, the fire is also Brahma, the ingredients are also Brahma, the person who is offering ingredients, he is also Brahma. But in different categories. Not that because everything is being Brahma, therefore everything is God. No. Everything is, this is called Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva. The example can be given, just like a drop of seawater and the sea. Chemical composition is the same, but the drop of seawater is not equal to the sea. This is Vaiṣṇava philosophy.

The Māyāvādī philosophy is, the drop when it is taken then it is separate and again if you put it there then it is one. So, the Vaiṣṇava philosophy accepts it is one and separate. Both. That is Caitanya Mahāprabhu's philosophy, acintya-bhedābheda, simultaneously one and different. And it is explained in the Bhagavad-gītā that, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. (BG 9.4) I am spread all over the universe, jagad avyakta-mūrtinā. Nonmanifested mūrti, He has got his mūrti. He says mayā, by Me, Me means person, mayā. So, how He is spread? Just like we are person, I am here but I am not in my apartment. You are here, you are not in your house. That is the difference between Kṛṣṇa and me. Kṛṣṇa is also a person, I am also person but Kṛṣṇa can remain anywhere and everywhere and still he remains His personality, that is Kṛṣṇa. Akhilātma-bhūto. (Bs 5.37) That is stated in Brahma-saṁhitā.

goloka-nāmni nija-dhāmni tale ca tasya
devi maheśa-hari-dhāmasu teṣu teṣu
te te prabhāva-nicayā vihitāś ca yena
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs 5.43)

In the Bhagavad-gītā also it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. (BG 18.61) Īśvaraḥ, the supreme Lord is situated in everyone's heart. Your heart, my heart, it is particularly mentioned in the heart. We are searching out, where is the soul, where is the Supersoul but it is in the heart. And we see also so long the heart is going on beating the living condition is there as soon as the heart stops everything finished. And the śastra says also, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Now you find out where is the Supersoul and the soul but because you cannot find out it does not mean that there is no soul, no Supersoul. That does not mean. That is your imperfectness of knowledge, or process of knowledge. And how you can find out? The magnitude of the soul is stated in the śastra, 1/10000 part of the tip of the hair. We cannot measure even the tip of the hair, and why, how we can measure it? And because we cannot find out we say there is no soul. No. There is soul.

keśāgra-śata-bhāgasya
śatadhā kalpitasya ca
jīvaḥ bhāgo sa vijñeyaḥ
sa cānantyāya kalpate
(CC Madhya 19.140)

Therefore we have to see through the śastra, not by our blunt eyes and senses, that is useless. adukik(?) Those who are bringing spiritual master as spiritual matter to be, to be subjected to the experimental knowledge, it is not possible. Experimental knowledge is defective, therefore we have to understand spiritual subject matter, śastra-yonitvāt. The Vedānta-sūtra says, you have to learn from the śastra. So here Kṛṣṇa says that everything can be converted into Brahma. It is a fact, sarvaṁ khalv idaṁ brahma. How to realise, that is Kṛṣṇa consciousness. That is described in the Bhagavad-gītā very nicely. Just like Kṛṣṇa says, everything is Kṛṣṇa, how to realise? The Kṛṣṇa says those who are not very advanced they have been advised to understand Kṛṣṇa, how? Raso 'ham apsu kaunteya, (BG 7.8) my dear Arjuna, I am the taste of the water. Begin like that. Raso 'ham apsu kaunteya, apsu, in liquid, any liquid thing you have some taste, otherwise how you will drink the liquid things. You have got some, everything has got taste. The whole world is full of taste, unless there is taste no one can be inclined to enjoy something. Anything you take. Therefore sex life is called ādi-rasa, the original taste. So in the water, when we drink water, or milk, or even wine, any liquid thing, if you simply try to practice this, that this taste of water that I am enjoying that is Kṛṣṇa. That begins Kṛṣṇa consciousness. It is not very difficult, everyone can do that. If you cannot chant, if you cannot hear about Kṛṣṇa, if you cannot understand about Kṛṣṇa because the devotional method is, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam. (SB 7.5.23-24)

So to hear about Kṛṣṇa it does not appeal to everyone. Kṛṣṇa is fighting in the battlefield of Kurukṣetra and Kṛṣṇa is playing on the courtyard of Yaśodāmayī. There are so many description in the Śrīmad-Bhāgavatam, ordinary less intelligent man they cannot understand that the Paraṁ Brahma, supreme Brahma can crawl in the courtyard of mother Yaśodā. It is very difficult for them to understand. Therefore the 10th Canto of Śrīmad-Bhāgavatam there is description of Kṛṣṇa's activities because unless one understands what is Kṛṣṇa, he is not interested in the activities of Kṛṣṇa. But those who are devotees they know that Kṛṣṇa and Kṛṣṇa's activities are one and the same. Absolute. So if we cannot understand Kṛṣṇa, Kṛṣṇa is so kind that he descends and plays in so many ways, if we simply hear about Kṛṣṇa, then that means that we associate with Kṛṣṇa, chanting of Kṛṣṇa, Hare Krishna nāma is Kṛṣṇa, nāma-cintāmaṇi-kṛṣṇaḥ caitanya-rasa-vigrahaḥ. (CC Madhya 17.133) these are the statement of the śastra. Kṛṣṇa's name, cintāmaṇi is spiritual, it is not material. You cannot go on chanting on any material name. Mr John, Mr John, Mr John, you will be tired. But you go on chanting Hare Krishna, 24 hours you will never be tired. That is the difference, they do not understand. And the more you chant you relish, otherwise these European and American boys and girls four or five years ago. They did not know what is Kṛṣṇa or what is Kṛṣṇa's name, and now they are chanting all over the world. It is a fact. One priest, Christian priest he was astonished, in Boston. He issued one pamphlet, he said, that these boys they are our boys some of them are coming from Christian family or Jewish family. But before this, before they are taking to Kṛṣṇa consciousness they did not care for anything, Bible or church or... Never. Now how is that, these boys are mad after God?

Therefore it is a fact, that Kṛṣṇa and Kṛṣṇa's name there is no difference. Here in the material world, if you want, if you are thirsty, if you want water, if you simply chant, water, water, water. That will not satisfy you. You require water, the fact. But spiritually when you chant Kṛṣṇa, you relish Kṛṣṇa. Nāma-cintāmaṇi-kṛṣṇaḥ. That is because Kṛṣṇa and Kṛṣṇa's name is not different. So, as we advance in realisation then we can understand that everything is Kṛṣṇa, that is described here. Brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam (BG 4.24). Because everything is Kṛṣṇa's energy, the same example. Just like the fire, has got two energies. Heat and light. So whenever there is heat there must be fire and wherever there is light there must be fire. You cannot say that heat is here, light is here but fire is not here. That you cannot say. As soon as, even smoke is there, the fire is there. Even the smoke, this māyā external energy is considered as the smoke of the fire but in the smoke also you can perceive fire. And in the light also you can perceive fire, in heat also you can perceive fire. There are three things, smoke, light and heat from fire. So one who is realised soul he sees everywhere the connection of fire, nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate (Bhakti-rasāmṛta-sindhu 1.2.255–56). He can see, this is advancement. Just like, we are offering Kṛṣṇa something prepared, so how it becomes prasādam? Others will see that the same dāl, bharata, sūjīor halvā. We are also preparing how these people are calling it prasādam? And why they take with so respect, the prasādam, that is also Kṛṣṇa. This is the process to understand, as I have already said, raso 'ham apsu kaunteya. For the neophytes by taking prasādam, by thinking the taste of water, Kṛṣṇa, he will gradually develop his Kṛṣṇa consciousness that is dormant. It is not artificial simply by certain process it has to be awakened. It is not something foreign. In the Caitanya-caritāmṛta it is said, nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya śravaṇādi-śuddha-citte karaye udaya. (CC Madhya 22.107) Sādhya means practice. It is not, we practice so many things by association but we forget but once you... (distortion)....premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. (Bs 5.38) Santaḥ sadā.

So we have to become santaḥ, saintly person by devotional service, this is the process. The beginning is, hearing. This centre is made for giving chance to people to hear about Kṛṣṇa. That is the beginning. There is no loss but if there is any gain, why not take it? Anyone who is coming here it is not necessary that one has to pay some fees, or there is some loss. There is no loss, everything is gained, simply by hearing. And Kṛṣṇa is speaking about himself. So we should take advantage of this Kṛṣṇa consciousness movement that will be beneficial for us. So, Kṛṣṇa and Kṛṣṇa's name, or anything in this world, sarvaṁ khalv idaṁ brahma, that is Kṛṣṇa because it is energy of Kṛṣṇa. And you cannot separate the energy from the energetic. I have already explained, that you cannot separate fire, or heat, or smoke from the fire because the three things are emanating from the fire. Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ, the first quote is, athāto brahma jijñāsā. Now this human life is meant for enquiring about the absolute truth. In cats and dogs lives, we cannot. By evolution process when you come to human form of life, there is chance of understanding Kṛṣṇa. Therefore, when we get this human form of life, if you do not understand Kṛṣṇa then you are committing suicide, ātma-hā, cutting one's throat himself. So, we should not be ātma-hā, labdhvā su-durlabham idaṁ bahu-sambhavānte, mānuṣyam artha-dam. (SB 11.9.29)

This human form of life is purposeful, don't waste. That is the injunction of the śastra, therefore there are so many Vedic literatures just to awaken this humanity or human society to the point of Kṛṣṇa consciousness so that he may be relieved from this business of, janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam (BG 13.8-12) this is required. So this is, brahmārpaṇaṁ, brahmārpaṇaṁ Kṛṣṇa is brahma, paraṁ-brahma. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. (BG 10.12-13) Arjuna has accepted, who directly heard from Kṛṣṇa about Bhagavad-gītā and he is experienced about Kṛṣṇa. He expressed, you will find it in the 10th chapter, paraṁ brahma paraṁ dhā paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. My dear Kṛṣṇa you are the paraṁ brahma, everything is brahma but he is paraṁ brahma. That is the distinction, sarvaṁ khalv idaṁ brahma. This all right but where from this Brahma is emanating? That paraṁ brahma, janmādy asya yataḥ. Brahma is also emanating, brahma ahaṁ pratiṣṭhāya(?) Everything Brahma is situated on paraṁ-brahma, therefore he is described as paraṁ dhāma, dhāma means the platform. Just like we stand on the surface of the globe, so similarly there must be some standing, just like the light is coming. Where from the light is coming? The standing is the lamp, if the lamp is broken there is no more light. Similarly, the brahma-jyoti, where from it is coming? Where is the source? Brahma-jyoti, the impersonal brahma-jyoti, is not ultimate, brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(SB 1.2.11)

The absolute truth is one either you say Brahma or Paramātmā or Bhagavan but still there is a grace of realisation. Brahma realisation is impersonal realisation, Paramātmā realisation is localised and Bhagavan realisation is the perfect ultimate realisation, brahmeti paramātmeti bhagavān. The same example, just like you are in the sunshine that is also light, it is not darkness. Similarly, those who are realised impersonal Brahma that is also light. Those who are realised localised Paramātmā, īśvaraḥ sarva-bhūtānāṁ, the yogīs. The yogīs realised Paramātmā, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino. (SB 12.13.1) Yogīs business is in meditation to see Kṛṣṇa within the heart and the jñānīs they realise impersonal feature, brahma-jyoti. But the bhaktas they directly come to the original source of Brahma and Paramātmā. Bhagavan, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati, (BG 18.61) īśvaraḥ has expanded in everyone's heart and who is that īśvaraḥ? Īśvaraḥ paramaḥ kṛṣṇaḥ.

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

So if we understand Kṛṣṇa and Kṛṣṇa's energies then we can realise the Vedic slogan, sarvaṁ khalv idaṁ brahma. But without understanding Kṛṣṇa it is not possible, without understanding Kṛṣṇa there will be fall down. Therefore we see so many impersonalists they cannot give up their attachment for this material world. That is not possible. That is described in the Śrīmad-Bhāgavatam, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ. (SB 10.2.32) Anyone who has neglected your personality, aravindākṣa, oh the lotus eyed Kṛṣṇa, aravinda, ye 'nye he aravindākṣa tvayy asta-bhāvāt. They cannot understand what you are, aviśuddha-buddhayaḥ. Their intelligence is still contaminated, not purified aviśuddha. Then what is the result? The result is, āruhya kṛcchreṇa paraṁ padaṁ tataḥ, after severe austerities, penances they may come to the impersonal understanding of your brahma-jyoti. But patanti adhaḥ, again comes to the material world. Therefore the impersonalist without understanding of Kṛṣṇa even very much advanced they do not get any occupation they come down again to the material platform to open hospital, school, college, why? Because the impersonalist says that this material world is false. If the material world is false why you come down again to the false platform to open schools and hospitals? That means, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ.

Just like if you go very high with your aeroplane, just like they are trying to go to the moon planet because they are not getting any shelter they are coming back again. And if you are going to the moon planet why you do not stay there? But they cannot stay. Similarly these so-called Brahma realisation or actual Brahma realisation that will not help, you must stay some year(?), that is lotus feet of Kṛṣṇa. Samāśritā ye pada-pallava-plavaṁ, (SB 10.14.58) we have to take shelter that is Kṛṣṇa's aim paramaṁ guhyaṁ, you take shelter of my lotus feet. Sarva dharmān parityajya mām ekaṁśaraṇaṁ vraja (BG 18.66) that is Kṛṣṇa's advice. Not sarva-dharmān means there are so many system of religion. But any system of religion if it does not lead you to the platform of devotional service to the Supreme Personality of Godhead, that is defective. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. (SB 1.2.6) That is first class system of religion. What is that? Which teaches one how to become unalloyed, unflinching devotee of the Supreme Personality of Godhead. That is first class, all others they are defective. Sometimes they are described as cheating. Just in the beginning of the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2), kaitavaḥ means cheating. So anything and going in the name of religion but it is cheating that is rejected here, dharmaḥ projjhita, projjhita means prakṛṣṭa-rūpeṇa ujjhita. Just like a sweep with a broomstick you cleans all the dust, throwaway. Similarly in the Śrīmad-Bhāgavatam in the beginning it is said that cheating type of religious system is some completely swept away, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ. Then for whom it is meant? For paramo nirmatsarāṇāṁ.

Those who have achieved the stage of nirmatsarātaḥ, without any jealousy because the material disease is jealousy. I am jealous of you, you are jealous of me. This is the business here. Here however I may be a very great personality but in the material affair there are many instances they become very, very jealous. That is material disease, material disease means we are all jealous therefore this bhāgavata-dharma, Kṛṣṇa consciousness movement is meant for paramo nirmatsarāṇāṁ, who is not jealous. For him it is meant for, paramo nirmatsarāṇāṁ, vāstavam vedyaṁ atra. These are described there and actually our jealousy begins from Kṛṣṇa. Kṛṣṇa is asking, sarva dharmān parityajya mām ekaṁśaraṇaṁ vraja but I am jealous, why shall I surrendered to Kṛṣṇa? Why? He is also as good as I am, maybe a little learned, avajānanti māṁ mūḍhā mānuṣīṁ... because he is asking, demanding your surrender and I am thinking he is an ordinary man. So I am losing the chance, avajānanti māṁ mūḍhā. So our jealousy business has begun from Kṛṣṇa. Oh why shall I am accept Kṛṣṇa, as the supreme person although in the śastra's Kṛṣṇa says personally, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7) there is no more superior truth than me. But we don't believe it although we read Bhagavad-gītā but we don't accept Kṛṣṇa's person. This is our disease because jealous. Jealousy, why shall I except Kṛṣṇa as the supreme. This is jealous, therefore so long we are jealous we cannot understand Kṛṣṇa, paramo nirmatsarāṇāṁ, satāṁ, and who is not jealous? Satāṁ, satāṁ those who are devotees.

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā bhaktir ratir anukramiṣyati
(SB 3.25.25)

So we have to discuss about Kṛṣṇa amongst the Kṛṣṇa's devotees, not outsiders, outsiders they cannot understand Kṛṣṇa. They simply waste their time by commenting on Bhagavad-gītā because they are mūḍhās they cannot understand Kṛṣṇa. Kṛṣṇa says to Arjuna, I shall explain Bhagavad-gītā because you are my bhakta, bhakto 'si priyo 'si me (BG 4.3). So who can understand Bhagavad-gītā unless he is a bhakta of Kṛṣṇa? And therefore Kṛṣṇa selected Arjuna. Arjuna was not a Vedāntist, he was a householder, kṣatriya, fighter, soldier. A soldier is not expected to be Vedāntist. Neither very much well versed in all the Vedic literature. That is not the business of kṣatriya, that is the business of the brāhmaṇa. Brāhmaṇa is paṇḍita but kṣatriya is not supposed to become a paṇḍita. But still Kṛṣṇa selected him. Kṛṣṇa: "Arjuna I shall speak to you the same old story which I spoke to, imaṁ vivasvate yogaṁ proktavān aham avyayam, (BG 4.1) that is now lost. Therefore I shall revive it again, and I shall speak to you because you are my bhakta you are my friend." So this is the qualification of understanding of Bhagavad-gītā. First of all to become a devotee of Kṛṣṇa otherwise it is licking the bottle of honey. Here is honey, oh it is honey, and if you go on licking at the bottle what taste you will get? It must be opened then inside, rahasyaṁ hy etad uttamam, (BG 4.3) and who can open? The devotee can open. Otherwise lick up go on by licking the bottle for many thousands of years you will never taste what is within.

So those who are actually advanced in Kṛṣṇa consciousness they can understand that everything is Kṛṣṇa, that is really Brahma realisation. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti. (Muṇḍaka Upaniṣad 1.3) this is the Upaniṣad, if you simply understand Kṛṣṇa then you understand what is Paramātmā, what is Brahma, what is material cosmic manifestation. Everything you understand. And when you understand Kṛṣṇa properly then you will see that everything is Kṛṣṇa because everything is Kṛṣṇa's energy. Just like heat and light I have already explained. That is sarvaṁ khalv idaṁ brahma, that understanding but does not mean the supreme Brahma Kṛṣṇa is lost. No. Kṛṣṇa in spite of expanding in so many ways as Paramātmā as Brahma, as cosmic manifestation, material energy, everything, still Kṛṣṇa is there. Person. So, there are so many ways explained in the Bhagavad-gītā to understand Kṛṣṇa and if we get this opportunity to understand Kṛṣṇa. If we cannot understand Kṛṣṇa by reading Bhagavad-gītā and śastra. Kṛṣṇa is therefore giving us the very easiest method. All right, you cannot understand me, you are drinking water every day, four times, three times, you just remember this taste is Kṛṣṇa. That is all. Smaraṇaṁ. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ (SB 7.5.23) because you'll remember Kṛṣṇa, your life will be successful. Simply by drinking water, it is so easy. You don't required to undergo very severe austerities and patience. Simply try to follow one instruction of Kṛṣṇa. That while drinking water the taste is Kṛṣṇa. Begin this life and your life will be successful, you will be successful. (end)