760408 - Lecture SB 07.09.53 - Vrndavana

Lectures by Date, 1976

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

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760408SB-VRNDAVAN - April 08, 1976 - 33.30 Minutes

Śāstrījī: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (Prabhupāda and devotees repeat) Śrīmad-Bhāgavatam, 7.9.53 (chants verse; Prabhupāda and devotees respond) (break)

mām aprīṇata āyuṣman

darśanaṁ durlabhaṁ hi me

dṛṣṭvā māṁ na punar jantur

ātmānaṁ taptum arhati

(SB 7.9.53)

Puṣṭa Kṛṣṇa: Translation: (05:18) "My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen Me or pleased Me has nothing for which to lament for his own personal self."

Prabhupāda: (corrects) "His own personal satisfaction."

mām aprīṇata āyuṣman

darśanaṁ durlabhaṁ hi me

dṛṣṭvā māṁ na punar jantur

ātmānaṁ taptum arhati

(SB 7.9.53)

There are two common questions. Everyone, so many people, come to us. Their first question is that "I am not getting peace in my mind. How can I get peace?" Yes, how can you get peace? You have no connection with the Supreme Person. Kuto śānty ayuktasya, in the Bhagavad-gītā it is . . . how you can get peace? It is impossible.

Many examples we have given many times. A child is crying. Everyone is trying to pacify the child—still crying. But as soon as the mother takes the child on the breast, immediately pacified. This is the . . . you are searching after peace life after life, moment after mo . . . hour after . . . you cannot have peace unless you come to the Supreme Personality of Godhead. It is not possible. Therefore it is advised, tasyaiva hetoḥ prayateta kovido (SB 1.5.18). For that purpose, how you can see God or you can please God, tasyaiva, hetoḥ, for that purpose only, prayateta, one should endeavor. No other endeavor. Human life is meant for . . . that is Vedānta-sūtra. Athāto brahma jijñāsā. Where is Brahman? Where is the Absolute Truth? Where is God? Govinda-viraheṇa me (Śikṣāṣṭaka 7).

Kṛṣṇa . . . Caitanya Mahāprabhu, practical example, He is showing how to become anxious, mad: "Where is God? Where is Kṛṣṇa?" Yugāyitaṁ nimeṣeṇa cakṣuṣa prāvi . . . (CC Antya 20.39, Śikṣāṣṭaka 7). This is the ultimate hankering, how to, yugāyitaṁ nimeṣeṇa. One should be mad after Kṛṣṇa. Then he'll see Kṛṣṇa.

Sometimes they say, "Can you show me God?" Have you become mad after God? Then you can see. Otherwise God is not so cheap thing. You become mad after God and you'll see immediately. Premāñ . . . who can become mad after somebody unless there is love? If you love somebody, if you cannot see, you become mad, "How can I see? How can I see?" This madness, sometimes we can see example. Suppose a man's son has died, so he became mad. So that anxiety is required. And . . . We are now . . . at the present moment we are hankering after material sense enjoyment, "Where is sense enjoyment? Where is sense enjoyment?"

So similarly, the example is given by Rūpa Gosvāmī, the hankering. He has given very nice example. Just like a young man is hankering after young woman. Natural. That is not artificial. Or a young woman is hankering after a young man. This hankering . . . therefore, according to Vedic system, before the hankering becomes madly and one becomes spoiled by sex indulgence, he should be married. This is the psychology.

A certain age—twelve, thirteen years, woman, and fifteen, sixteen years, man—they become very, very much sexually hankering. Therefore the system is that at that time, psychological moment, the young girl and young boy should be married so that unity will endure. It will never break. There will be no more divorce. But when the hankering is exploited, then the whole life is spoiled.

So Rūpa Gosvāmī is giving this example, that "When my hankering will be like the young man, young woman, hankering after one another?" It is very practically given. Yugāyitaṁ nimeṣeṇa cakṣuṣa prāvṛṣāyitam śūnyāyitam jagat sarvam (CC Antya 20.39, Śikṣāṣṭaka 7). When that hankering is there, he sees everything vacant. This is psychological.

So Kṛṣṇa is, can be seen. It is not that Kṛṣṇa cannot be seen. He can be . . . He is present everywhere. Āṇḍāntara-sthaṁ paramāṇu-cayāntara-stham (BS 5.35). He is not only within this universe, but He is within your heart. He is within the atom. Why you cannot see Kṛṣṇa? Because you have no eyes to see Him. That is the difficulty. Premāñjana-cchurita (BS 5.38). That eyes can be prepared by the smearing the ointment of love.

So Prahlāda Mahārāja was chastised by his father so many ways, but he could not forget Kṛṣṇa. The love was fixed up. Therefore Kṛṣṇa became very much pleased, prīto 'ham. Prīto 'ham. Prahlāda bhadram. So mām aprīṇata āyuṣman. Āyuṣman, blessing: "Now you can live long," or "eternally live," āyuṣman. Āyuṣ means duration of life. When one approaches Kṛṣṇa . . . mām upetya kaunteya duḥkhālayam aśāśvatam, nāpnuvanti (BG 8.15). Duḥkhālayam. So long we have got this material body, material world, it is duḥkhālayam aśāśvatam. It is full of miserable condition, and at the same time not permanent. Even if we accept miserable condition . . .

Everyone is trying to live. A old man does not like to die. He goes to the doctor, takes some medicine so that he can continue his life. But he will not be allowed to live. Aśāśvatam. You may be very rich man, you may take many pills, many injection to prolong your life, but that is not possible. That is not possible. But as soon as you see Kṛṣṇa, then you get your eternal life. Eternal life we have got. We are eternal. Na hanyate hanyamāne śarīre (BG 2.20). We do not die after the destruction of the body. We get another body. This is the disease. And when you see Kṛṣṇa, when you understand Kṛṣṇa, even without seeing, if you simply understand Kṛṣṇa, then you become eternal.

janma karma ca me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti . . .

(BG 4.9)

Kṛṣṇa says. Simply try to understand Kṛṣṇa. To understand Kṛṣṇa is also seeing Kṛṣṇa, because He is absolute. There is no difference, as in the material world you understand something but you cannot see it. This is duality. But in the Absolute, if you understand Kṛṣṇa, if you hear Kṛṣṇa, if you see Kṛṣṇa, if you play with Kṛṣṇa, they are all one. This is called absolute. There is no duality.

So if you simply understand Kṛṣṇa, divyam, divine nature . . . simply you understand that Kṛṣṇa is not like us: Kṛṣṇa has no material body, Kṛṣṇa is not unhappy, Kṛṣṇa is always happy—simply a few things, if you become convinced that's Kṛṣṇa's nature, immediately you become eligible to be transferred back to home, back to Godhead. This is Kṛṣṇa consciousness, so nice.

Kṛṣṇa is explaining Himself, and if you become convinced, "Yes, what Kṛṣṇa says, it is all right . . ." Just like Arjuna said, sarvam etam ṛtaṁ manye yad vadasi keśava (BG 10.14): "Whatever You have said I accept in total. No reduction, no . . ." Sarvam etam ṛtaṁ manye: "Whatever You have said, I believe. I have taken. I have under . . ." That is Kṛṣṇa. Kṛṣṇa says something, and I understand something. That you go on with your millions of years; it will never be possible. You have to understand Kṛṣṇa as He says. Therefore we are presenting Bhagavad-gītā as it is. That is real understanding. Arjuna says, sarvam etam ṛtaṁ manye. Ṛtam means fact. "Everything, whatever You have said." Not that "I cut this side and that side . . ."

There is a nonsense swāmījī in India. He says, "We can take up what is beneficial verses. Otherwise I reject." This is called ardha-kukkuṭī-nyāya (CC Ādi-līlā 5.176). Ardha-kukkuṭī-nyāya means . . . I have several times explained, one man had one chicken. So, and he was getting one egg daily. So he thought that "The rear side of the chicken is very nice. It is giving one egg daily, and the front side, it is eating, expensive, so cut it. (laughter) Cut the mouth and simply take the egg." (laughter) The rascal does not know that if he cuts the mouth, there will be no egg.

Similarly, if you make . . . (indistinct) . . . of Bhagavad-gītā according to your whims, you'll never understand what is Bhagavad-gītā. You have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Arjuna understood. Sarvam etam ṛtaṁ manye (BG 10.14): "Whatever You have said, I understand. I have accepted it." So you accept it blindly even; then you are benefited. We may not understand.

Just like Kṛṣṇa says, aham ādir hi devānām (BG 10.2). Aham ādir hi devānām. Devānām means all the demigods, beginning with Brahmā. So Kṛṣṇa says, "I am prior to Brahmā," ādi. Ādi means at the beginning. So who will understand Him? Even one who believes in the śāstra, believes in the Brahmā's āyuḥ . . . sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). His one day, twelve hours, is forty-three lakhs of years multiplied by one thousand—means forty-three crores of years, our calculation.

So Kṛṣṇa says, aham ādir hi devānām (BG 10.2). We cannot calculate the duration of life of Brahmā. And when Kṛṣṇa says, aham ādiḥ, "I am the father of Brahmā," so ordinary man, how he'll understand? He'll not understand. He cannot understand. Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1): "Some forty millions of years ago I spoke this philosophy to the sun-god." So ordinary man, how he'll understand? They'll say "mythology." It is not mythology; it is fact.

This was cleared by Kṛṣṇa, er, Arjuna, "My dear Kṛṣṇa, You said that You have spoken . . . you had spoken so many years ago to the sun god. How can I believe it? You are my contemporary, of my age. How can I believe it?" Kṛṣṇa said that "Yes, you cannot believe it, but you and, both you and Me, because you are My eternal friend, so you were also present that time when I spoke to sun god. But you have forgotten; I have not forgotten." That is the difference. The difference is, man and God—so God knows everything eternally and we forget. This is our nature.

Therefore sometimes we forget Kṛṣṇa. And therefore Kṛṣṇa comes to remind that "Why you are forgetting Me? We are eternally related. So forgetting Me, you are suffering here. Give up all this nonsense." Sarva-dharmān parityajya mām ekam (BG 18.66). That is wanted. This is Kṛṣṇa consciousness.

So our Kṛṣṇa consciousness movement is trying to educate people to cure his disease of forgetfulness. He has forgotten simply. Just like a madman forgets who is his father, who is his mother; he talks nonsense, sometimes he calls ill names. Mad. Similarly, we in this material world, without any Kṛṣṇa consciousness we are all mad, forgetful. This disease has to be cured. The best medicine is this Kṛṣṇa consciousness. Nature's way, we have got this human form of life, but because on account of lack of proper education, we remain in forgetful condition from the animal life. But there is chance. That is said in the Caitanya-caritāmṛta. Anādi bahir-mukha jīva kṛṣṇa bhuli gela (CC Madhya 20.117), ataeva kṛṣṇa veda-purāṇa karilā (CC Madhya 20.122). These rascals, from time immemorial they have forgotten Kṛṣṇa. And just to remind him, these Vedas, the Purāṇas, they are there.

But there is no education of these Vedas and Purāṇas. They are interested in Freud philosophy, Darwin's theory, all this nonsense. The Vedas, Purāṇas, are there; they are neglectful. But the rascal philosophy, they are interested. Their life is spoiled. This is spoiling civilization. One has got the opportunity of understanding himself. He has forgotten himself, and there is bona fide literature how to understand himself. Athāto brahma jijñāsā. The Vedānta is there: "Now you inquire what you are." The inquiry must be there. Unless you inquire, automatically it will not be, because God has given you independence. Very little independence, but we are misusing. We are misusing. Therefore unless by using properly our little independence we accept Kṛṣṇa, the Supreme Lord, and surrender unto Him, there is no liberation. Kṛṣṇa can force you, but He does not do that. Because you have misused your independence—you have forgotten Kṛṣṇa—again you have to use properly your independence and accept Kṛṣṇa. That is wanted. That is wanted. This is the process.

Otherwise why Kṛṣṇa is coming, reminding? He does not touch on your little independence. He says, mām ekaṁ śaraṇaṁ vraja (BG 18.66). He can capture you immediately. Just like a naughty boy is doing something. The mother immediately capture and hits him. But Kṛṣṇa does not want to do that, force. No. You do it voluntarily. That is wanted. So we must voluntarily come to Kṛṣṇa. Then He'll been seen.

So how you can satisfy Him? He says that "You satisfy Me. You surrender to Me; I'll be satisfied." Ahaṁ tvāṁ sarva-pāpebhyo mokṣa . . . (BG 18.66). "Immediately I'll excuse from all reaction of sinful activities." Because He becomes pleased. He wants your surrender. And if you surrender, immediately He becomes pleased. Just like a son might have committed so many offenses to the father, and immediately if he comes, "Father, I have done wrong. Please excuse," immediately becomes. Immediately. That is the relationship of father and son. The father wants that "Somehow or other, if this rascal surrenders to me, I excuse him and immediately give my property to him." This is natural. So we have to surrender. That will please Kṛṣṇa.

And without pleasing Him? Darśanaṁ durlabhaṁ hi me. You cannot see Kṛṣṇa. You may have your eyes, big, big eyes, but you cannot see Kṛṣṇa. You have to please Him. That pleasing activity is bhakti. Bhakti. And bhakti means the activities which will please Kṛṣṇa. Without that bhakti, means sitting down silently . . . no. "No, no. I am chanting. I do not want to go out. I am busy." Means excuse. What you will chant? You will think of money and woman, that's all. Just work. Go to sell books and work hard. That is wanted. Therefore we do not give that opportunity. My Guru Mahārāja did not give this opportunity, and we are following the same principle: no opportunity of sitting idly. No. You must work. That will rectify. Yes. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).

So in this way, if we . . . simply if we accept, this is the . . . we change the name. Why? We change the name that "Now, from this point of initiation, you accept that you are kṛṣṇa dāsa. You are trying to become master of the world. That is nonsense. You try to become kṛṣṇa dāsa." Therefore we add this word, dāsa. This dāsa, that dāsa—everything Kṛṣṇa's name. So we have to accept, kṛṣṇa dāsa. Jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108).

So if we accept this principle, that "This is my nonsense activities, that I am trying to become very big in this material world . . . that will not satisfy us. Even Brahmā has no satisfaction. He is also full of anxiety. This material world is like that. You may be very, very, very, very, very big man, but anxiety you cannot escape. That is not possible. That is material world. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Samudvigna-dhiyām. Everyone in this material world, even this bird, a small bird, he is also always anxious that "So many people are here, and there is so many daṇḍas. They may not kill me." Therefore they're very cautious. As soon as you raise the daṇḍa, immediately they go away because anxiety is there. Or either in Brahmā's life or ant's life—this is the material nature. Sadā samudvigna-dhiyām asat . . . why? Asad-grahāt. Because you have accepted this material body, this means you have accepted anxiety.

So we have to do in such a way that no more material body. And that is Kṛṣṇa's advice. Tyaktvā dehaṁ punar janma naiti (BG 4.9). And if you have got a pinch of material desire, Kṛṣṇa is ready to give you a type of body so you can satisfy your desires. But the material desire is never satisfied—one after another, one after another, one after another. In this way at the time of the death we are not satisfied. We desire some thing . . . (break)

. . . and then it is to be very easy. Mām aprīṇata āyuṣman darśanaṁ durlabhaṁ hi me. If somehow or other, if you can see Kṛṣṇa, dṛṣṭvā māṁ na punar janma. Punar jantur ātmānaṁ taptum arhati. There is no more necessity of undergoing austerities, and everything is free. Ārādhito yadi haris tapasā tataḥ kim (Nārada Pañcarātra). If you have got Kṛṣṇa, there is no need of tapasya. You are free. And nārādhito yadi haris tapasā tataḥ kim, and if you cannot understand Kṛṣṇa, then what is the use of your becoming so much religious, austere sannyāsī and yogī? The whole nonsense. All nonsense. Yadi . . . ārādhito yadi haris tapasā tataḥ kim, nārādhito yadi haris tapasā. There is no meaning of tapasya if you cannot see Kṛṣṇa. And if you can see Kṛṣṇa, there is no meaning of tapasya. That is . . . ārādhito yadi haris tapasā tataḥ kim. Antar-bahir yadi haris tapasā tataḥ kim, nāntar-bahir yadi haris tapasā . . . (Nārada Pañcarātra) If you can see Kṛṣṇa always, outside and inside, then you have nothing to do, tapasya. Enjoy life by seeing Kṛṣṇa always. Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42, Hari-bhakti-sudhodaya 7.28): "I don't want anything. Please allow me to see You continually."

Thank you very much.

Devotees: Jaya! (end)