720214 - Lecture BG 07.01 - Madras

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720214BG-MADRAS - February 14, 1972 - 35:39 Minutes

Prabhupāda:

mayy āsakta-manaḥ pārtha . . . pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

(BG 7.1)

Prabhupāda:

Mr. Justice . . . (indistinct) . . . Swami, Ladies and Gentlemen, first of all, I thank you very much for your kindly coming here and participating in this Kṛṣṇa consciousness movement. As I have already explained last night, that originally we are all Kṛṣṇa conscious. Just like each of . . . each of every one of us is conscious of our father. Everyone knows, "I am the son of such-and-such gentleman."

Similarly, originally we were all Kṛṣṇa conscious, originally, because Kṛṣṇa said that mamaivāṁso jīva bhūta (BG 15.7): "All the living entities, they are My part and parcel." In another place Kṛṣṇa said, aham bīja-pradaḥ pitā. Sarva-yoniṣu kaunteya (BG 14.4). All the forms of living entities that are manifest, they are all sons of the supreme father, Kṛṣṇa. In other religion, just like Christian religion, they accept the supreme father: "O Father, give us our daily bread," they pray in the church. But they do not know the name of the father. That is difficulty.

But one who is Kṛṣṇa conscious, he knows what is the name of his original father, what does He do, where He lives, what is His personal feature, what is His pastime—everything. Therefore Kṛṣṇa says here, asaṁśayaṁ samagraṁ mām yathā jñāsyasi tac chṛṇu (BG 7.1). Everyone is anxious to know, at least intelligent men, what is God, what is our relationship with Him, how He looks, where He lives. These are naturally inquisitiveness of any sane man. So here in the Bhagavad-gītā the Personality of Godhead Himself speaks about Himself. We have to simply accept it, that's all. You haven't got to make any research where is God, what is God, where does He live, what does He do. Here is everything.

So unfortunately, God is canvassing Himself personally, and still we are unaware of Him. Why? Because there is one verse which you will see in Caitanya-caritāmṛta. Caitanya-caritāmṛta . . . here, two honorable Justices are present, and I can recite that verse. It is in Bengali. It is said there caitanya-dayā katha karaha vicāra (CC Adi 8.15). The author is placing the quality of mercy as given by Caitanya Mahāprabhu to the judgement of the public. Caitanya-dayā katha karaha vicāra. It is not something we have accepted blindly, as faith. No. It is a fact. It is a science. It is an authority. Therefore we place before the Justices for judgement:

caitanya-dayā katha karaha vicāra

vicāra karite citte pābe camatkāra

(CC Adi 8.15)

If you wait for the judgement, then when you hear the judgement you will find, "Ah," a great ecstasy you will enjoy yourself. This is Kṛṣṇa consciousness. If you kindly try to understand the Kṛṣṇa consciousness movement with cool head, I mean, I mean to say right judgement, you will find ecstasy. Otherwise Kṛṣṇa . . . to understand Kṛṣṇa is very difficult. Kṛṣṇa says Himself:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

To understand Kṛṣṇa is not very easy task. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: "Out of millions and millions persons, kaścid, someone may try to make his life successful, human life." Kaścid yatati siddhaye.

This human form of life is especially meant for God realization, not for any other business. But people do not try for it. In the Śrīmad-Bhāgavatam it is said, nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1), that we should not, especially this human form of body . . . there are 8,400,000 forms of body—cats, dogs, trees, plants, insects—so many. So this form of life, human form of life, it is warned that nāyaṁ dehaḥ, nṛ-loke, which is . . . which you are born in the human society.

Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Kaṣṭān means we have to satisfy the necessities of our body. That is a fact. Āhāra-nidrā-bhaya-maithunaṁ ca—these are the necessities of the body. So we have to satisfy them, that is a fact, but not with great difficulty, kaṣṭān kāmān. Kaṣṭān kāmān means . . . kāmān means the demands of the body. But we should not take up a civilization which teaches to fulfill the necessities of our life with great labour, kaṣṭān kāmān. Because that kind of civilization is existing amongst the hogs and dogs. They are working whole day and night.

So perfection of human life is not increase our industrial enterprise or economic development or so many things we are now planning. The perfection of human life is to understand Kṛṣṇa, to understand God. If you have got any objection to speak "Kṛṣṇa" as the name of God—you may have—but actually, if there can be any name of God, that is "Kṛṣṇa." "Kṛṣṇa" means all-attractive. All-attractive. That is defined in the śāstra. So Kṛṣṇa, when He was present as a historical person . . .

Kṛṣṇa is also a historical person, because five thousand years ago He appeared on this planet and He took His birth in Mathurā, and He was raised as a cowherd boy Vṛndāvana, then He went to Dvārakā. In this way His life is explained in the Śrīmad-Bhāgavatam. So Kṛṣṇa, the Supreme Personality of Godhead, comes here, yadā yadā hi dharmasya glānir bhavati (BG 4.7). That's a fact. He comes in one day of Brahmā after millions of years. These have been described in the sastras.

But unfortunately, although Kṛṣṇa, the Supreme Personality of Godhead, explains Himself, we unfortunate creature, we take Him as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). That we should know. That is taught by Kṛṣṇa Himself in the form of Lord Caitanya. He has given such a nice program that although it is very difficult to understand Kṛṣṇa, as Kṛṣṇa says Himself:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

To understand Kṛṣṇa as a historical person, that He took His birth in the family of Yadu-vaṁśa, Yadu dynasty, and then He was carried to His foster father, Nanda Mahārāja, and He was raised there—this is also one understanding. But the understanding of Him as the Supreme Personality of Godhead is very difficult. It is very difficult.

So by the grace of Lord Caitanya, who is not different from Kṛṣṇa . . . so Rūpa Gosvāmī detected this fact. When Rūpa Goswāmī first met Lord Caitanya at Prayāg, he offered his obeisances in this way:

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmine gaura-tviṣe namaḥ

(CC Madhya 19.53)

He detected, "My dear Lord, You are Kṛṣṇa Himself. Now You have taken the form in the disguise of Caitanya, Śrī Kṛṣṇa Caitanya. You are chanting Hare Kṛṣṇa mantra. Your mission is to distribute kṛṣṇa-prema." Kṛṣṇa-prema. Kṛṣṇa . . . Caitanya Mahāprabhu's mission was to distribute Kṛṣṇa-prema. Premā pum-artho mahān (Caitanya-manjusa). He distributed love of God, how to love God. That is the highest perfection.

What is said here in the Bhagavad-gītā, manuṣyāṇāṁ sahareṣu kaścit yatati siddhaye . . . siddhaye. Siddhaye means how to obtain the perfection of life. The perfection of life is not dharma artha kāma mokṣa (SB 4.8.41, CC Adi 1.90). That is described in the beginning of Śrīmad-Bhāgavatam: dharmaḥ projjhita-atra kaitavaḥ (SB 1.1.2). Dharmaḥ projjhita-kaitavaḥ atra paramaḥ nirmatsarāṇāṁ.

In the beginning, introduction of Śrīmad-Bhāgavatam, the author, Vyāsadeva, says that all kinds of kaitavaḥ . . . kaitavaḥ. Śrīdhara Swami has commented upon it, kalaḥ niṣandi rūpa. Any religion which is seeking after some result of action . . . generally we perform religion, dharma-artha, we perform religion for getting some economic benefit, artha. And why artha is required? For kāma, dharma artha kāma.

For, for satisfying our sense gratification we require money, and generally we perform religious rites, ritualistic ceremony, yajña, dharma, for getting some economic development. Dharma artha kāma. Artha is required; money is required for fulfilling our sense gratification, and when we are baffled in gratifying our senses . . . because here the whole struggle is going on. Everyone is trying to be the "Lord of all I survey."

So there is baffle, there is confusion sometimes, and at that time they want mokṣa, relief for all these struggle for existence. But Śrīmad-Bhāgavatam says that in the Śrīmad-Bhāgavatam these four things are rejected: dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Śrīdhara Swami has commented that mokṣa-vañcapa yajñaṁ nirastam. Then what it is for? It is for simply developing your lost consciousness, Kṛṣṇa consciousness. That is Śrīmad-Bhāgavatam. Because originally we are Kṛṣṇa conscious.

Because we are all sons of Kṛṣṇa or part and parcel of Kṛṣṇa; therefore Kṛṣṇa and our relationship cannot be, I mean, eliminated. It is eternal. But that, at the present moment, we have forgotten. That is our present position, māyā. By the pressure of māyā we have forgotten our relationship. That is also explained in Caitanya-caritāmṛta:

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

When we forget, when you become other than Kṛṣṇa conscious, at that time māyā captures. That is māyā. Forgetful of Krsna means maya—forgetting Kṛṣṇa and trying to become here a big businessman or big minister, big this, that, or so many things . . . ultimately I am trying to become God. When I fail with all these things, then I try to become God. So all these things are māyā.

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā (dhare)

(Prema-vivarta)

And Sri Caitanya Mahāprabhu says that actual constitutional position of living entity is jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109), a living entity is eternally servant of Kṛṣṇa, part and parcel. Just like this finger is the part and parcel of this body. What is the business of this finger? It is to serve this, serve this body always. I want, "Mr. Finger, easy please come here," that is it, part and parcel means to serve the whole.

That is also explained in the Śrīmad-Bhāgavatam, that these brahmin is the facial part of the universal form of the Lord, the kṣatriya is the arms of the universal form, the vaiśyas are the belly of the universal form of the Lord, and the śūdras, they are the legs of the universal form of the Lord. So the leg . . . the head may be very important part of the body, but you cannot neglect the legs.

If you want to keep the body in fitness, then the brain must work nicely, the hand must work nicely, the belly must work nicely, and the legs also must. Catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). So actually classless society means when these brāhmaṇa, kṣatriya, vaiśya, śūdra, they work for Kṛṣṇa. That is classless. That is Kṛṣṇa consciousness. The idea of classless society can be achieved when people become Kṛṣṇa conscious. It is so important movement.

Therefore I am speaking that the matter is placed before two Justices. Just try to understand. And for the benefit of the society, for the human society, for the human being, this Kṛṣṇa consciousness movement must be very seriously taken up and introduced. That is my point. Kṛṣṇa bhuliya jīva bhoga. Here, either you become this party or that party, the real purpose of forming party is to enjoy, and they bluff the people that "I shall give you this thing, that thing."

But actually I want somehow or other the post, and I, bhoga vañcha . . . either you become Communist, Socialist or Capitalist or this "ist" or that "ist," the real disease is bhoga-vañcha, "How I shall enjoy this world." That is the real disease.

So you can change from one party to another, but the real disease is there. The real disease can be cured here by Kṛṣṇa consciousness movement. I am eternal servant of Kṛṣṇa. Everything belongs to Kṛṣṇa. Kṛṣṇa says:

bhoktāraṁ yajña-tapasaṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

(BG 5.29)

Actually if the world wants peace and prosperity, tranquillity, you must have to take this Kṛṣṇa consciousness; otherwise there is no possibility. Kṛṣṇa, the Supreme Lord, He is actually the proprietor. No land belongs to me or you. It is artificially. Just like I say to my American student, two hundred years ago the American land was there. Somebody was claiming, "America is ours." Now immigration from Europe, now they have captured. They are thinking, "It is our country."

But actually no land belongs to me or you. Everything belongs to Kṛṣṇa, or God. Īśāvāsyam idaṁ sarvaṁ yat kiñcid (ISO 1). Everything is God's property. We have got right to use the God's property because we are sons, but tena tyaktena bhuñjīthā: whatever He allows you, you can take that. Mā gṛdhaḥ kasya svid dhanam. Don't encroach upon others' property. This is Kṛṣṇa consciousness philosophy, that you should always understand that Kṛṣṇa is the real bhoktā, or enjoyer.

Kṛṣṇa is the proprietor of all the lokas. Kṛṣṇa is the real friend of everyone. We are seeking friendship from so many persons to improve our material condition, but you do not know the real friend is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). The real friend is living in everyone's heart—Kṛṣṇa—and if you take shelter of Him . . . "Shelter of Him" means simply hear about Him.

śṛṇvataṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

(SB 1.2.17)

If you simply hear about Kṛṣṇa, just like you are kindly hearing now, then gradually the dirty things within your heart will be cleansed.

That . . . this thing has been offered by Caitanya Mahāprabhu. Caitanya Mahāprabhu has introduced this chanting of Hare Kṛṣṇa mantra. That is not whimsically; that is according to śāstra. In the Bṛhan-nāradīya Purāṇa it is said:

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

If anyone wants the God realization, then they . . . he must take to this process of chanting, kīrtanīyaḥ sadā (CC Adi 17.31).

In the Śrīmad-Bhāgavatam also, it is said by Śukadeva Goswāmī when he was teaching it, Mahārāja Parīkṣit, about the symptoms of this Kali-yuga. There are many symptom, just like you know how in the Twelfth Canto, Second, Third Chapter (SB 12.2.3), the different types of faulty condition of this yuga are mentioned there. For example, there . . . there is statement, svīkāra eva ca udvāhe: "In this Kali-yuga, simply by agreement the marriage ceremony will be performed."

That is actually happening, especially in European country. Then, lāvaṇyaṁ keśa-dhāraṇam. In the Kali-yuga . . . just see how five thousand years they predicted that are happening now. Lāvaṇyaṁ keśa-dhāraṇam: "If one keeps long hair, then he thinks that 'I have become very beautiful.' " So these things have been ensured, as practically these are being, European and American countries, boys . . . the boys are keeping long hair. They have . . . (indistinct) . . . hair. Lāvaṇyaṁ keśa-dhāraṇam.

So there are so many symptoms, everything. Now we have to wait for the last symptom, when there will be no milk, no sugar and no grains. That day, we shall have it. The Kali-yuga is so serious. But Sri Śukadeva Goswāmī said to Parīkṣit Mahārāja, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "My dear King, although I have described so many faulty things in this age, there is one great benefit." Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Simply by chanting "Kṛṣṇa," kīrtanād eva kṛṣṇasya. Especially it is mentioned, kīrtanād eva kṛṣṇasya nāma. Not that, as you say something, any nāma you can do. No. Kṛṣṇasya. In another place also it is stated, śravaṇaṁ kīrtanaṁ viṣṇoḥ.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyam

sakhyam ātma-nivedanam

(SB 7.5.23)

These are the nine different types of executing devotional service. So kṛṣṇasya, viṣṇoḥ. The Ṛg Veda also says, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ (Ṛg Veda 1.22.20). So the chanting means not that any name I select, I can chant. No. Chanting means kīrtanād eva kṛṣṇasya. Śravaṇaṁ kīrtanam viṣṇoḥ. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

So this prescription has been given by Lord Caitanya. He has described, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam.

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

(sarvātmā-snapanaṁ) paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

(CC Antya 20.12)

So my appeal is to you, and especially the two Justices, please try to understand, serious vicāra, not that whimsically to accept by sentiment. No. Vicāra. Vicāra means śāstra-vicāra. We have to accept the Vedic authorities, what the Vedic injunction is there. The Vedic injunction is,

harer nāma harer nāma harer nāmaiva kevalaṁ

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

So that is Vedic injunction. Just like from law book when you give evidence before the Justice, it is accepted, law. That is in the law. Similarly, whenever there is reference in the Vedic literature, we have to accept. And practically we have seen people did not know the name of Kṛṣṇa three, four years ago, they are mad after Kṛṣṇa, the European, American. This is the practical fact.

Therefore through the grace of Lord Caitanya, through the method given by Lord Caitanya, if we approach Kṛṣṇa it becomes very easy. That was the . . . detected by Rūpa Goswāmī: namo mahā-vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53). Kṛṣṇa-prema. To attain Kṛṣṇa, to understand Kṛṣṇa is very difficult. Kṛṣṇa Himself says so.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

(BG 7.3)

So one does not understand what is Kṛṣṇa, then what to speak of loving Kṛṣṇa? If you don't understand somebody, how you will love him? But through the method given by Lord Caitanya, if we accept, it becomes so easy that even mlecchas and yavanas, who never heard of Kṛṣṇa, they are dancing in ecstasy for kṛṣṇa-prema. So if we actually want that siddhi, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3), that perfection of life, we must take to this Kṛṣṇa consciousness movement, which teaches how to surrender unto Kṛṣṇa. If we surrender to dog, forgetting Kṛṣṇa, we are under the clutches of māyā. Now if we surrender, Kṛṣṇa says:

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

(BG 18.66)

Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). These are the statement. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). You have been captured by māyā. You have forgotten Kṛṣṇa. Just try to surrender unto Me. This is the teachings of Lord Caitanya. And they are accepting it, these Western outsiders, because they have no hodgepodge in their mind, you see. They have cleansed. So I have said that kṛṣṇas tu bhagavān svayam (SB 1.3.28), that, and they are getting the result. Chant Kṛṣṇa's name. Kṛṣṇa and Kṛṣṇa's name, nondifferent . . . (indistinct) . . . nāma nāmāni. There is no difference. Kṛṣṇa is the Absolute. Kṛṣṇa, Kṛṣṇa's name, Kṛṣṇa's quality, Kṛṣṇa's form, Kṛṣṇa's entourage, they're all the same. Anything in relationship with Kṛṣṇa is Kṛṣṇa. That is absolute knowledge.

So it has become easier for them, because they are accepting as they are stated in the śāstra. If we neglect the śāstra-vidhi, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, na siddhim sa va (BG 16.23). So the defect at the present moment: that we are manufacturing our own, own concoctions. This should be stopped. You take as it is stated in the śāstra. Kṛṣṇa says that, "I am the Supreme," mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

We accept Kṛṣṇa as the Supreme. Ahaṁ sarvasya prabhavaḥ (BG 10.8): "I am the origin of everything." The Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1). So why don't you accept? Why you comment in different way? No. Why you comment like this? When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī (BG 18.65), "Oh, it is not to Kṛṣṇa, it is something within Kṛṣṇa." Kṛṣṇa is not divided in that way—"something within and something without." He is absolute. We are divided within our soul, outside of this material body, but not Kṛṣṇa.

Therefore Kṛṣṇa says one who thinks Him as ordinary human being, he is a mūḍhāḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum . . . (BG 9.11). "Because I appeared as a human being, mūḍhās, those who are rascals, they think Me as ordinary human being." No. Paraṁ bhāvam ajānanto. He does not know what is the immense power behind. That Kṛṣṇa showed. Kṛṣṇa, when He was present, when He was seven years old, He lifted the Govardhana Hill. We have to accept that, not that we make some comment upon it, because we think Kṛṣṇa is ordinary boy, "How seven-years-old boy can lift?" But we forget that He is Kṛṣṇa. If Kṛṣṇa can throw so many innumerable planets in the sky, floating just like cotton swab, is it very difficult for Kṛṣṇa to lift a mountain?

But they do not accept Kṛṣṇa as God. That is the difficulty. You do not accept Kṛṣṇa as God, but you accept Kṛṣṇa as ordinary human being; therefore you are mūḍhāḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Na māṁ duṣkṛtino mūḍhāh. Again the same thing, mūḍhāḥ. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. He has used very strong word to tell you, because He is the father, and the father can chastise the son using very strong word. Similarly, He is the original father; therefore He is trying to chastise you:

na mām duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

(BG 7.15)

Because they have taken to the āsuraṁ bhāva . . . āsuraṁ bhāva means, Śrīpāda Rāmānujācārya has explained, that āsuraṁ bhāva means disobedience to the order of God. That is āsurīm. And devānām means obedience to the order of God. There are two kinds of men: daiva āsura eva. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ (Padma Purāṇa). Simply one who carries out the order of Kṛṣṇa, he is devatāḥ, and who does not carry out the orders of Kṛṣṇa, he is āsura. These things are explained in the Bhagavad-gītā very nicely.

So I am only requesting that Kṛṣṇa consciousness movement, that originally we are all Kṛṣṇa conscious, just like the water when it falls down on the ground it is distilled, clear water, but as soon as it touches the earth it becomes muddy. Similarly, because we are part and parcel of Kṛṣṇa, we are all as pure as Kṛṣṇa. Kṛṣṇa is accepted in the Bhagavad-gītā by the statement of Arjuna: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Kṛṣṇa is paraṁ pavitra, pure, the purest, apāpa-viddha. So we, being part and parcel of Kṛṣṇa, we are also paraṁ pavitra, but due to the material contact of these three modes of nature we have become polluted. The exact, in the same way, as we are part.

So how we have fallen down, why you have come to this material world, how we can revive our again Kṛṣṇa consciousness, these are the subject matter of this Kṛṣṇa consciousness movement. We appeal to you: try to understand this movement. Enjoy with full heart, and do some welfare activity to the human society.

Thank you very much. Hare Kṛṣṇa.

Devotees: Hare Kṛṣṇa. (applause) (end)