720305 - Lecture SB 07.09.08 - Calcutta

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720305SB-CALCUTTA - March 05, 1972 - 56:37 Minutes

Prabhupāda: English. Yesterday I spoke in Bengali, is that alright?

Devotee: Apnar ashirbad . . . apnar ashirbad. (All your blessings . . . all your blessings.)

Prabhupāda: What shall I say?

Tamāla Kṛṣṇa: Speak English. English.

Prabhupāda: You requested me to speak in English.

Tamāla Kṛṣṇa: What did you want? (break)

Prabhupāda: Prahlāda Mahārāja says, brahmādayaḥ sura-ganā munayo 'tha siddhāḥ (SB 7.9.8). Brahmādayaḥ: amongst the demigods the head is Lord Brahmā, brahma ādayaḥ. Ādi-kavi. Brahmā is known as ādi-kavi, the first living creature within this universe. Because when this universe was created, the first living being visible was Brahmā. Then from Brahmā, Lord Śiva appeared. Brahmā śiva viriñci. And Viṣṇu is the origin. From Viṣṇu's navel, lotus flower, Brahmā appeared; and from Brahmā, Lord Śiva appeared. Lord Śiva's another name is Rudra.

When Lord Brahmā created the four Kumāras—Sanaka, Sanātana, Sananda, Sanat-kumāra—so Brahmā asked them, "My dear boys, you just marry and advance the progeny, create more sons and grandsons." They refused. They said: "My dear father, we are not going to marry. We shall remain brahmacārī." So naturally, when father's order is disobeyed, he becomes angry. So Brahmā became angry, and his eyes became red.

At that time, from the red eyes the Rudra, Lord Śiva, appeared. So he was asked to increase the progeny, and he begot many thousands of demons. Then he was stopped, that "No more your progeny." Then Dakṣa and others, they were asked. Dakṣa Mahārāja was very expert in giving birth. He was giving birth hundred children at a time. Therefore his name is Dakṣa, "very expert in giving birth to children." So in this way, creation was there, sons and grandsons. Manu is also one of the sons of Brahmā.

So brahmādayaḥ, Brahmā is ādi, ādi-kavi. He was instructed by Kṛṣṇa, tene brahma ādi-kavaye. Lord Kṛṣṇa, He instructed Brahmā to spread knowledge, Vedic knowledge, all over the universe. Tene. Tene means broadcasted, expanded. So tene brahma, brahma means śabda-brahma, Vedas. Hṛda. One may question how Brahmā was instructed. So that is also stated: hṛda. Hṛda means from within the heart. So therefore, Kṛṣṇa is also caitya-guru, a guru, spiritual master, within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭhaḥ.

In the Bhagavad-gītā, Kṛṣṇa says that "I am situated in everyone's heart." Sarvasya ca ahaṁ hṛdi sanniviṣṭaḥ. Sarvasya cāham hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15): "From Me one can remember, one can forget." How is that? Kṛṣṇa helps one to remember and one's helps . . . one helps . . . He helps one to forget. That is also replied in the Bhagavad-gītā: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). If you want to forget Kṛṣṇa, Kṛṣṇa will give you facilities to forget Him forever. And if you want to remember Kṛṣṇa, He will give you facilities to remember Him.

That means Kṛṣṇa has given us little independence. Independence, because we are part and parcel of Kṛṣṇa, and Kṛṣṇa is fully independent, sva-rāṭ. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). He is fully independent. But we are, because we are part and parcel of Kṛṣṇa, we have got also little independence. That quality is there. Kṛṣṇa does not touch that independence quality. You can utilize it. You can use it properly; you can misuse it also. That is independence.

Kṛṣṇa does not force that "You must do this." He can give you instruction. Just like Kṛṣṇa gives instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Now it is my independence: I can give up everything, all other engagements, and I can simply surrender to Kṛṣṇa; and I cannot also, I may not. If I don't like, Kṛṣṇa does not interfere. Kṛṣṇa says, "Whatever you like, you do." Yathecchasi tathā kuru (BG 18.63). That is, Kṛṣṇa says to Arjuna, "Now whatever you like, you do." So this independence is always there.

Now when we misuse this independence . . . our relationship with Kṛṣṇa: to serve. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (CC Madhya 20.108-109). Therefore Kṛṣṇa orders, "You surrender!" Just like we sometimes order our servants or subordinates, sons, disciples, "You do this! Don't talk!" So Kṛṣṇa can order that, because He is the Supreme. Any superior personality can order like that. But unfortunately, we misuse. We don't carry out the order of the superior. That is misuse.

So any subordinate who does not carry the order of the master, he is dangerous. He is dangerous. That is spoken by Cānakya Paṇḍita: bhṛtyaś cottara-dāyakaḥ. Bhṛtyaś cottara-dāyakaḥ. Bhṛtyaḥ, subordinate, servant, if he is giving reply . . . Cānakya Paṇḍita, you know Cāṇakya-śloka; he is a great politician as well as moral instructor. So he has said, duṣṭā bhāryā, his wife is duṣṭa, polluted.

Wife becomes polluted if she is attracted by somebody else more than her husband. She is called polluted. Duṣṭā bhāryā ṣaṭhaṁ mitram: and friend playing duplicity. Duṣṭā bhāryā śaṭhaṁ mitraṁ bhṛtyaś cottara-dāyakaḥ: and servant replying to the order. Master says: "You do this first!" "Sir, we have got so many business, this and that, we shall do it." Oh, that is a dangerous thing.

duṣṭā-bhāryā śaṭhaṁ mitraṁ

bhṛtyaś ca uttara-dāyakaḥ

sa-sarpe ca gṛhe vāso

mṛtyur eva na saṁśayaḥ

(Cāṇakya Paṇḍita)

So these four things: unfaithful wife, a duplic . . . I mean, a cheating friend, and servant disobeying order, and a snake within the room, all these things are causes or the . . . will cause death at any time. At any time, they can do anything. There are many instances. So these moral instruction are very nice, given by Cānakya Paṇḍita. So all living entities who have disobeyed the order of Kṛṣṇa, sarva-dharmān parityajya . . . (BG 18.66) That is the principle. Every living entity must be obedient to Kṛṣṇa. But by misuse of his little independence, if he does not obey the orders of Kṛṣṇa, he immediately becomes arrested by māyā.

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

Immediately. That is the law. daivī hi eṣā guṇamayī mama māyā duratyayā (BG 7.14). He has to obey. But if he disobeys the order of Kṛṣṇa, he must come down to the jurisdiction of māyā to be forced to obey the orders of material nature.

So brahmādayaḥ. Everyone, everyone is servant of Kṛṣṇa. That is stated in the Caitanya-caritāmṛta, ekale īśvara kṛṣṇa. Īśvara means controller, order-giver. That is one. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). All others, they are . . . (break) . . . it is said, śiva-viriñci-nutaṁ śaraṇyam bhṛtyārti-ham, vande mahā-puruṣa te caraṇāravindam (SB 11.5.33). Śiva-viriñci-nutaṁ. Brahmā. Viriñci means Brahmā, and śivaḥ means Lord Śiva. They also offer obeisances unto the lotus feet of Kṛṣṇa, Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padam. That is Ṛg Veda mantra, that Viṣṇu is paraṁ padam, supreme. And Viṣṇu is partial expansion of Lord Kṛṣṇa—Mahā-viṣṇu, not ordinary Viṣṇu.

There are different types of Viṣṇu also. Mahā-viṣṇu . . . from Mahā-viṣṇu there is Garbhodak . . . Mahā-viṣṇu is called Kāraṇodakaśāyī Viṣṇu. And this Kāraṇodakaśāyī Viṣṇu enters in every universe as Garbhodakaśāyī Viṣṇu. And this Garbhodakaśāyī Viṣṇu again expands as Kṣīrodakaśāyī Viṣṇu. These are viṣṇu-tattvas. But this original Kāraṇodakaśāyī Viṣṇu is plenary expansion of Kṛṣṇa. That is explained 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)

Viṣṇu, Mahā-viṣṇu, His description is given, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ. Mahā-viṣṇu is so big—He is lying in the Causal Ocean—that many innumerable quantity of universes are coming out by His exhaling and in . . . exhaling. And from the pores of His body, innumerable universes are coming. And the Brahmā lives only during the exhaling and inhaling time, that's all. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ, viṣṇur mahān sa iha yasya kāla-viśeṣo (Bs. 5.48). This Mahā-viṣṇu is portion of the portion of Kṛṣṇa's expansion.

Just like Kṛṣṇa says . . . this . . . this Mahā-viṣṇu and Garbhodakaśāyī Viṣṇu is explained in the Bhagavad-gītā. When Kṛṣṇa . . . when Arjuna was asking Kṛṣṇa about His vibhūti, about His power, so He summarized, athavā bahunaitena kim jñātena tavārjuna: "How much I shall explain about My power and energy?" Vistabhya aham ekamsena sthito jagat (BG 10.42). Aham, "I enter in one of My plenary portion, that is Garbhodakaśāyī Viṣṇu. I maintain the whole material cosmic manifestation." Ekāṁśena sthito jagat.

So there are innumerable, numberless universes. We cannot account for one universe even. We do not know how many planets and stars are there. When we are very much advanced in scientific knowledge, we are trying to go to the moon planet after spending millions and trillions of dollars. But still we could not fix up anything in the moon planet. That is the nearest planet. And what to speak of other planets. There are innumerable planets. Yasya prabhā prabhavato jagadaṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam (Bs. 5.40). So these are the explanation.

So the Brahmā, you have one Brahmā; there are innumerable Brahmas and innumerable Śivas and innumerable demigods, as many universes are there. Innumerable suns and moons and planet. Innumerable. And all this taken together, that becomes one fourth of the whole creation of God. Ekāṁśena sthito jagat (BG 10.42). The three-fourth portion of Kṛṣṇa's creation, God's creation, is in the Vaikuṇṭha jagat. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20).

There is another nature, that is stated in the Bhagavad-gītā, which is permanent. Within this material nature, all these universes, they stay during the lifetime of Brahmā; and as soon as Brahmā dies, everything is finished. Such Brahmā, such powerful Brahmā, they also offer obeisances to Kṛṣṇa. Therefore, here it is said, brahmādayaḥ sura-gaṇā. Brahmādayaḥ: not only Brahmā, but others—Brahmā, Śiva, and Indra, Candra, Varuna, so many. There are many crores of demigods, as many planets there are.

So they offered Narasiṁha-deva their prayers to pacify Him, but they could not. Therefore, Prahlāda Mahārāja says that if brahmādayaḥ sura-gaṇā siddhāḥ . . . here Śrīdhara Swami says, munayo manana śīla siddhyaḥ jñānino 'pi . Manano śīla. Manano śīla means speculators, philosophers. Muni means one who can think very deeply, manano śīla. Those who can expand by thinking, feeling and willing can write volumes of books. There are many you know in our country, they are called manano śīla.

They take pleasure by mental speculation, manano śīla, and they are men of knowledge also, jñanino 'pi. Munayo manana śīla siddhyaḥ jñānino 'pi (Śrīdhara Swami). And what kind of . . . these great sages and saintly persons, what is their qualification? They are situated in knowledge, in sattva-guṇa, in light. They are not in darkness. Although they are not in darkness, but without being in the platform of sattva-guṇa, nobody can become very intelligent person, philosopher, or mental speculator also. Their position is very high in the material calculation. So such persons, api, (Sanskrit) (Śrīdhara Swami), they are also unable to satisfy.

Just like if a man becomes angry, so somebody tries to satisfy him. Just like somebody . . . sometimes our small child becomes angry and cries very loudly, and the parents satisfy, "My dear boy, you are so nice. Why you are crying? You can take this," just to pacify. Similarly, when Narasiṁha-deva became very angry for killing . . . because He was angry because Hiraṇyakaśipu teased his devotee, Prahlāda, so much. Therefore, He was very, very angry. Vaiṣṇava-aparādha. If anyone offends a Vaiṣṇava, a pure devotee of Kṛṣṇa, he is the greatest offender. Kṛṣṇa never excuses. That I explained yesterday. It is very . . . Vaiṣṇava-aparādha is the greatest dangerous offense.

Therefore, Caitanya Mahāprabhu, in His teaching to Sri Rūpa Goswāmī, He has especially, vaiṣṇava-aparādha hātī mātā (CC Madhya 19.156). You are doing everything . . . he has compared vaiṣṇava-aparādha as mad elephant. He has very nicely metaphorically explained this. Just like you have a nice garden, very good garden, you are watering, you are giving protection, giving manure, everything. But if in that garden a mad elephant enters, then it will destroy everything; all your labor will go to hell immediately. It will destroy everything.

Similarly, you may do anything very nicely; but if you commit offense at the feet of a pure Vaiṣṇava, then all your assets will be immediately vanquished. Vaiṣṇava-aparādha. Because Kṛṣṇa is very angry. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram yoniṣu (BG 16.19), in the Bhagavad-gītā it is said. Kṛṣṇa said, dviṣataḥ krūrān. Dviṣataḥ, those who are envious upon Vaiṣṇava and Viṣṇu, the more dangerous position is to be envious of a Vaiṣṇava. Viṣṇu-aparādha can be excused—God is very kind—but He never excuses vaiṣṇava-aparādha. That is His vow.

So because He was very angry, therefore all the Brahmās and other demigods offered Him prayer: "Sir, be pacified. The demon is now killed. Now You can become peaceful," but they could not satisfy. Hiraṇyakaśipu after killing, He was so roaring in anger. So Prahlāda Mahārāja was pushed on, "My dear Prahlāda," all the Brahmās and other demigods that, "you pacify your master. We have failed." So Prahlāda Mahārāja said that, "When these big, big stalwart demigods have failed . . . they are situated in sattva-guṇa, in the modes of goodness, and they offered so nice prayers, they failed. What I can do? I am born of a father who is full of rājo-guṇa and tamo-guṇa."

He therefore said that kiṁ toṣṭum arhati sa me harir ugra-jāteḥ (SB 7.9.8). Ugra-jāteḥ, "I am born of ugra, strong, strong qualities." Not strong quality. What do you call? Pungent. These rājo-guṇa and tamo-guṇa is called pungent. Just like you take chili. Chili is tamo-guṇa that is the symptom of tamo-guṇa. As soon as you chew, it becomes hot, everything. You see? So ugra, ugra. And sattva-guṇa is sweetness, so sweetness. Therefore, ordinarily in India it is stated that a Brāhmin is known who can eat more sweets. (laughter) Yes.

It is said that there was a king, he was giving shelter to all the Brāhmins. He had a guesthouse. Guesthouse, so any Brāhmin can stay there. So many non-Brāhmins also were coming. So the order was that the Brāhmin can stay there, and there was a store, he can take his supplies from the store and eat and live there peacefully. And the storekeeper was submitting bill to the king that "Your guest has taken so many things. Kindly pay." So he was paying. So he was testing by the bill. If he would see the bill contains more spices and chilis, he will ask immediately, "Drag this man. He is not a Brāhmin." (laughter)

"Drag this man. He is not a Brāhmin." So be careful, don't take much. I know you don't take much. But if you take too much chilis and spices, then you will be considered amongst the non-Brāhmins. You can take more sweets. (laughter) (laughs) So if the bill was submitted containing more sugar, then he would accept, "Yes, that man is Brāhmin." (laughter) (laughs) So these three guṇas means sweet, salt and chili. Sattva-guṇa is sweet, and rājo-guṇa is salt, and tamo-guṇa is chili.

So here it is said that, "All the siddhas, all these demigods, they are on the sattvaikatāna-gatayo, they are all situated in the modes of goodness, and they have offered their prayers but could not pacify the Lord, then what I can do? I am born of a person ugra-jāteḥ, born of chili father." (laughter) "What I can do, I mean to say, because I am born of a chili father." (laughter) Then he considers that gunair api, jam nārādhituṁ na pipruḥ tat purna saktai tyaktva sa harir me katham toṣṭum praptam arhati (SB 7.9.8). Sa hareḥ, "That Supreme Personality of Godhead, how He can be pacified by me?" Toṣṭum arhati.

In other words, that God consciousness, Kṛṣṇa consciousness, cannot be achieved by persons who are polluted by the chili quality and salt quality, or tamo-guṇa and rajo-guṇa , rajas tamaḥ. Rajas tamo bhāvāḥ (SB 1.2.19). If we are infected with . . . there are three qualities within this material world: sattva-guṇa, rajo-guṇa , tamo-guṇa . So generally people are infected with tamo-guṇa and rajo-guṇa . There are very few persons who are under the sattva-guṇa. But Kṛṣṇa says that one can overcome the influence of rajo-guṇa and tamo-guṇa by simply hearing about Kṛṣṇa in the Bhagavad-gītā or from the Śrīmad-Bhāgavatam. That is the recommendation.

The recommendation is, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Śṛṇvataṁ sva-kathāḥ kṛṣṇaḥ. Kṛṣṇa, as I already told you, Kṛṣṇa is situated in everyone's heart. So when people are anxious to hear about Kṛṣṇa, this is the only qualification. Just like you are so kind, you are anxious to hear about Kṛṣṇa because here there is no other business than Kṛṣṇa. All of you who have come here, it is due to your anxiousness to hear about Kṛṣṇa. Because our Society's name is "Kṛṣṇa Consciousness." When I registered this society, some friend suggested that, "Why don't you make it 'God Consciousness'?"

I said "No. God means Kṛṣṇa." Īśvaraḥ paramaḥ kṛṣṇah (Bs. 5.1). God means . . . the Supreme God means Kṛṣṇa. Mattaḥ parataraṁ nānyat (BG 7.7). So Kṛṣṇa is the Supreme God. If we say 'God,' it remains a vague thing. It is not clearly understood. Everyone can be God. 'God,' this word can be applied to everyone. God means controller. So everyone can be controller. Therefore, we have distinctly mentioned Kṛṣṇa, Kṛṣṇa consciousness.

So in our Society, anyone who joins, that means he is interested in Kṛṣṇa, little. May not be very much. At least, they come here out of inquisitiveness to hear what they speak about Kṛṣṇa, what do they do about Kṛṣṇa. But our . . . everything is open. There is no secrecy. We worship Kṛṣṇa, we think of Kṛṣṇa, we work for Kṛṣṇa, we glorify Kṛṣṇa, we chant for Kṛṣṇa, we dedicate our life for Kṛṣṇa. That's all. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).

Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mām eva ye prapadyante māyām etām taran . . . this is our philosophy. We think of Kṛṣṇa, as Kṛṣṇa says; we are devotees of Kṛṣṇa, man-manā bhava mad-bhaktaḥ; we worship Kṛṣṇa, mad-yājī; we offer our obeisance to Kṛṣṇa, māṁ namaskuru. This is our . . . sarva-dharmān parityajya, we have no other religion. We don't approve any other religion except Kṛṣṇa consciousness. This is our philosophy.

So anyone who comes to this Kṛṣṇa consciousness movement or contributes something for pushing on this movement, he becomes immediately benefited. Immediately. Because Kṛṣṇa, about Kṛṣṇa it is said, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Kṛṣṇa is there within your heart. As soon as He sees that you are trying to do something for Kṛṣṇa, immediately he becomes favorably disposed upon you. Even if you don't get anything, you become pious, puṇya-śravaṇa-kīrtanaḥ. Even if you don't . . .

Just like I am speaking in English. There are many audience here, they may not understand English. But even if you do not understand, because you are hearing, you are getting the result of pious activities. Puṇya-śravaṇa-kīrtanaḥ. It does not mean that you have to understand each and every word. Because you are allowing your ear to receive the sound vibration, you are being benefited. Puṇya-śravaṇa-kīrtanaḥ. Śṛṇvataṁ sva-kathāḥ kṛṣṇaḥ.

So if you . . . please, simply hear what is going on here. That is also beneficial, puṇya. Puṇya-śravaṇa-kīrtanaḥ. Simply hearing, chanting, you join with us chanting Hare Kṛṣṇa, you hear Hare Kṛṣṇa, then you become pious. Puṇya-śravaṇa-kīrtanaḥ. Kṛṣṇa is so nice. Bhavadbhir loka-maṅgalam (SB 1.2.5). Suta Gosvāmī said that the kṛṣṇa-sampraśna, because you have inquired about Kṛṣṇa, so it is loka-maṅgalam, it is very much beneficial to the whole world. This saṅkīrtana movement is like that.

Anywhere we are going, we are making the whole atmosphere purified. It is not here in India; we have got branches all over the world. In Africa, even those black men, they are also. Because in the spiritual world there is no such consideration the black, white, because it is the spiritual platform. The spirit soul is neither black, neither white, neither yellow. This is dress. Just like within the dress we are everyone. The dress may be black, white, yellow; that does not matter.

So our this movement invites everyone, because it is Kṛṣṇa consciousness. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). If you please come and hear about Kṛṣṇa, then Kṛṣṇa becomes favorably disposed that, "Now this soul, this individual soul, is now inclined to hear about Me." So He gives facilities. What is that facility? The facility is that within our heart there are so many dirty things. Therefore, we cannot understand Kṛṣṇa. So Kṛṣṇa helps in washing the dirty matter within our heart. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho abhadrāṇi (SB 1.2.17). Abhadrāṇi.

Abhadrāṇi means especially this rajo-guṇa and tamo-guṇa. This is abhadrāṇi. And sattva-guṇa is bhadrāṇi. Therefore, those who are on the platform of sattva-guṇa, goodness, they are gentlemen. Before coming to the platform of sattva-guṇa, nobody can be gentleman. Gentleman means cool-headed, who can understand things as they are. He is called gentleman.

So abhadrāṇi, in this human society, because these abhadrani, rajo-guṇa and tamo-guṇa , has increased, practically we can say there is no gentlemen. There is no gentlemen. Because they cannot understand what is life, what is the value of life. Just like the animal cannot understand what is the value of life. Animals, they are generally in tamo-guṇa, and some animals in rajo-guṇa. Just like lion. Lion is rajo-guṇa, and the hog and dog and others, they are in the tamo-guṇa. So animals are in the rajo-guṇa, tamo-guṇa.

So the formula is . . . Caitanya Mahāprabhu gives this formula, that if you hear Hare Kṛṣṇa mantra, then ceto-darpaṇa-mārjanam (CC Antya 20.12), then Kṛṣṇa will help you in washing the abominable things, rajo-guṇa and tamo-guṇa. The rajo-guṇa and tamo-guṇa, if it is washed, then you become situated in sattva-guṇa. You are promoted. But if you are promoted directly to Kṛṣṇa consciousness, then you transcend all the three qualities, tamo-guṇa, rajo-guṇa and sattva-guṇa. That is also stated by Kṛṣṇa: sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Who? Māṁ ca 'vyabhicāriṇa bhakti-yogena yaḥ sevate. Avyabhicāreṇa, not mixed quality; pure.

These boys, European and American boys, people admire because they have been given immediately lift to the position of transcendental life. Sa guṇān samatītyaitan (BG 14.26). They have been helped to jump over the transcendental platform. How? Viddhi-bhakti, avyabhicāriṇi-bhakti. Avyabhicāriṇi-bhakti. Vyabhicāriṇi means some day I do something, some day I do not do that. That is called vyabhicāriṇi: not fixed up. But if you follow regularly the rules and regulation, viddhi-bhakti, to rise early in the morning, to offer maṅgala-ārati, then read granthas, chant Hare Kṛṣṇa, then dress the Deity, then again offer something, in this way that there is regular, routine work, that is called viddhi-bhakti. Viddhi, viddhi means he must; he cannot neglect it.

Just like your legislative assembly is called Vidhan Sabha. Vidhan Sabha means whatever is enacted there, you must follow. That is the state order. Similarly, there are rules and regulation which one must follow. Then viddhi-bhakti. As soon as he accepts these rules and regulation and offers Kṛṣṇa service under that rules and regulation, immediately he is in the transcendental platform. Immediately.

Sa guṇān samatītyaitan (BG 14.26). Etan means all these three qualities, tamo-guṇa, rajo-guṇa and sattva-guṇa. Sattva-guṇa is good so far material consideration is there, but that is not perfect. Because from sattva-guṇa, if you are not very strict . . . just like we have seen. Sattva-guṇa means the quality of Brāhmin. Now the brahminical qualification is now fallen. They are not so very strict following the brahminical principles. So there is chance of falling down. But if you keep yourself on the transcendental platform, aprakṛti, that is, beyond the material world, then there is no falldown. Brahmā-bhuyāya kalpate. Falldown there is, if you are neglectful, but generally there is no chance of falldown. Sa guṇān samatītyaitān brahma-bhūyāya kalpate.

So you have to situate yourself in the Brahman platform. Brahman platform means pure, uncontaminated by the material qualities. That is called Brahman platform. Brahmā-bhutaḥ prasannātmā (BG 18.54). There are many such statements. So this is Brahman platform. The brahma-jñāni, impersonalist, they think simply by coming to the Brahman platform, business is finished now. Ahaṁ brahmāsmi. No. Ahaṁ brahmāsmi is there, but what is the duty of the Brahman? That they do not know. Just like again I say the same example. Just like you are going to the moon planet. So the so-called aeronautics, they are going: "Now we have come to moon planet." That's nice, but stay there. Unless you stay there, it is useless. It is useless. Actually, they could not stay there. Why they come back? Why they come back? That is either false or they have no qualification to stay there.

So who cannot stay in the Brahman platform? The nondevotee. That is stated. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Just like as you go to the moon planet but if you cannot stay there, you must have to come down again to this planet, similarly, one may rise up to the Brahman platform, paraṁ-pada, which is called paraṁ-pada, but if you cannot stay there, then again you fall down. Just like many so-called sannyāsīs, they rise to the brahma-pada, ahaṁ brahmāsmi, but because they cannot stay there, they come down again to this material world and they are busy for opening hospitals, schools and philanthropism. And why? You have left already all this nonsense, you say that this world is mithyā, brahma satyaṁ jagan mithyā. So if you have ascended to the brahma-pada, why you come down again to the mithyā-pada? That means you have no taste.

Actually you have not arrived. The same thing: You are going, the so-called advertisement, "I am going to the moon planet," but because you cannot stay there, you come down. So we have to stay there, brahma-pada. That brahma-pada staying means devotional service. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So brahma-pada, you can rise up. But if you do not engage yourself in the service of Bhagavān, then again you come down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because they could not engage their service to the lotus feet of Kṛṣṇa, therefore, these so-called sannyāsīs again come down to this material platform and engage their service to the mithyā. Because they rejected this world, mithyā. Why they come down again to this mithyā platform—politics, sociology, humanity—if this is mithyā?

But our philosophy is not that. We don't say that this world is mithyā. Why shall I say? It is creation of Kṛṣṇa. If Kṛṣṇa is truth, His creation is also truth. We employ everything to the service of Kṛṣṇa. Therefore, anyone who is engaged in the service of the Lord is always situated in the transcendental platform. They will never come down. Because it is so sweet, it is so nice, they will never agree. Any student of this institution, if you ask him, if you try to cheat him that "You give up this idol worship. Come down. Go and worship the poor, the leper, and this and that," so many things, they will not agree. They will not agree. They will not come down. They will engage themselves always in the service of the Lord. Although the atheist class of men may think that they are engaged in idol worship, it is not idol. Those who are atheist, they may see idol, stone. But those who are devotees, they see sākṣād brajendranandana hari.

Just like Caitanya Mahāprabhu, when He entered the Jagannātha temple, as soon as He saw Jagannātha, immediately fainted, "O My Lord, here You are." So it is a question of vision. Somebody is going to Jagannātha temple, he is seeing a wooden carved statue. That's all. And he is surprised, "Why for this wooden carved statue so many people are coming?" Because they are not devotee, they cannot understand. But one devotee . . . thousands and millions of devotees are going every year. Are they going to worship an idol? So this is the difference between the devotee and the nondevotee. A devotee knows that everything belongs to Kṛṣṇa and everything is the manifestation of Kṛṣṇa's energy. Therefore, they want to employ everything to the service of the Lord, and they remain always blissful, transcendental.

Thank you very much. Hare Kṛṣṇa. (break)

Devotees: Haribol. (break)

Irish Guest (1): Some yogīs harness energies and claim to use these energies to benefit humanity. Is there any value in their work? Is there any real consequence?

Prabhupāda: Yes, that I have already explained, that they employ their energies, but if they do not reach the ultimate goal, Kṛṣṇa, they fall down. There is chance of falling down. Because Kṛṣṇa is the ultimate goal. So they are employing their energies, that's all right, but they have to employ their energies more and more to approach Kṛṣṇa. If you do not approach Kṛṣṇa, then they fall down.

Āruhya kṛcchreṇa. If they simply . . . just like the same example, just like sunshine. Sunshine is also sun. But if you simply try to remain in the sunshine and don't go to the sun planet or any other planet, then again you come back. So the energy employed for realizing the Absolute Truth is good. But if he does not approach or if he is unable to approach the Supreme, then he will fall down.

Guest (2): Is any knowledge other than ultimate knowledge of the Supreme of any value at all?

Prabhupāda: Any knowledge, there are so many subject matter of knowledge in the material world.

Guest (2): Is this material knowledge of any value?

Prabhupāda: No. Material is valuable so far your material existence is concerned. That is also not valuable. Because if you try to protect this body by all kinds of knowledge, but it will not stay. And after giving up your this body, you have to accept another body. Then what is the value of material knowledge? This time you may have this human form of body; next time you may not have. Then what is the value of material knowledge?

Because you cannot change the order of transmigration of the soul from one body to another. That you have to accept according to your karma. So therefore material knowledge will not help me. Therefore they struggle so. You are under the grip of natural laws, daivi hy eṣā guṇamayī (BG 7.14). Natural . . . nature's law are very stringent. You cannot interfere with the . . . Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). The prakṛti, the nature, material nature is so strong that you cannot interfere with her business. That is not possible.

So your material knowledge will not help you, unless you have got Kṛṣṇa consciousness knowledge. You can . . . anyone can understand. Suppose if I want to protect this body with all hygienic principles, soaps and pumice and injection and medicine and so many things, does it mean that you shall live? Can you overcome the laws of nature? No, that is not possible. Can you overcome the laws of nature that you will not fall sick? No, that you cannot. Can you make any material laws or scientific knowledge that you will not become old? No. You cannot stop death, you cannot stop birth, you cannot stop old age, you cannot stop disease. So what is the value of your material knowledge? And these are the troubles.

Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Any intelligent man will see that, "What is the value of my material knowledge? I have to die. I have to be victim of disease and old age. Then what is value?" The best thing is that so long this material body is there, you have got the opportunity to develop your Kṛṣṇa consciousness, do that. That will save you from all dangers. Otherwise, nothing will save you. Simply śrama eva hi kevalam (SB 1.2.8), simply waste of time.

Chant Hare Kṛṣṇa.

Devotees: Haribol. Hare Kṛṣṇa. (end)