710201 - Lecture CC Hindi - Allahabad

Lectures by Date, 1971

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

710201CC-ALLAHABAD - February 1, 1971 - 42:25 Minutes

Prabhupāda:

. . . yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

(I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the Six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.)

he kṛṣṇa karuṇā-sindho

dīna-bandho jagat-pate

gopeśa gopikā-kānta

rādhā-kānta namo 'stu te

(O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherd men and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.)

tapta-kāñcana-gaurāṅgi

rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi

praṇamāmi hari-priye

(I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.)

śrī-kṛṣṇa-caitanya

prabhu-nityānanda

śrī-advaita gadādhara

śrīvāsādi-gaura-bhakta-vṛnda

(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

(My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.)

Kṛṣṇa-bhakta niṣkāma, ataeva 'śānta' bhukti-mukti-siddhi-kāmī — sakali 'aśānta (CC Madhya 19.149) . . . (indistinct) . . . it happened that Śrī Caitanya Mahāprabhu gave Rūpa Gosvāmī the teachings in this Prayag Kṣetra, on that topic we are discussing . . . Chaitanya Mahprabhu says that if anybody is peaceful in this world, he would be a Kṛṣṇa bhakta and no one else. This has been said by Chaitanya Mahprabhu and also by Bhagavān Kṛṣṇa.

Everyone wants peace . . . big big politicians . . . like in New York, America where our temple is located there is also an office of the United Nations and when we cross it in our vehicles we notice that despite the United Nations was created for bringing peace in the world, it has thousands of different flags on it. Everyone is saying that my flag should fly high . . . this is their peace. Everyone just wants his flag to fly high, that's all. Now you tell me how there will be any peace? But they say we are there for peace. Such things are going on in the world

Saccha bole to mare lattha jhuta jagat me . . . tell lies that's all . . . will be very happy. For the last twenty-five years since 1947 this United Nations has been functioning and where is the peace . . . every day the flags are increasing. Like earlier we had one Indian flag and now there are two, with creation of Pakistan, a few days later Sikhisthan will be there and then some more days later something else will be there. So the flags are increasing, because everyone wants to rule over the world, then how will there be any peace? If everyone wants to become the king, then where will the subjects come from? This is the rule of this material world, that everyone desires to become the greatest and if my brother or my neighbour is growing, then how do I subdue him. This is the effort.

They want peace, but peace can't be there, that is why Caitanya Mahāprabhu says kṛṣṇa-bhakta śānta (CC Madhya 19.149). The Kṛṣṇa bhakta do not want anything else, neither do they don't want to suppress anyone nor do they want to become big people of this world. They do what Caitanya Mahāprabhu has taught in his instructions on how a Kṛṣṇa bhakta should be . . . na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye (CC Antya 20.29): "I don't want wealth, I don't want lot of followers to follow me or to become a leader" . . . and then there is bullet. This is what we are wanting, to become leaders and then die by the bullets of the followers.

This bungalow . . . the poet says, pisaci paile yena mati-channa haya, māyā grasta jivera haya sei bhava udaya (Prema-vivarta), through māyā . . . meaning what is the condition of someone who has been caught by māyā? The condition is like that of a man who has been caught by a ghost and you all might have seen too that such a person starts speaking all sorts of nonsense things. Similarly, a person who has been caught by māyā, will only say things which don't mean anything and which are not true, but all lies . . . when māyā itself is a liar . . . then after it the jīva will also lie. In this way peace can't be there.

Why is Kṛṣṇa-bhakta niṣkāma? because he doesn't ask God for anything. Even if it has been seen that devotees go to God to pray, like how Dhruva Mahārāja went . . . and God also says this himself catur-vidhā bhajante māṁ janāḥ su-kṛtino (BG 7.16), so if someone goes to God even to ask for something, he is to be considered a good man and a pious man. He may be unhappy because of an illness and he is praying to God, he is not a bad person because at least he went to God. Whereas the duṣkṛtinaḥ say that, what can God do for us? Leave God, let's kill all these big men who have a lot of wealth . . . (indistinct) . . . What can God do? Why did God make us unhappy? We don't want such a God, this is called duṣkṛtinaḥ.

Sukṛtinaḥ and duṣkṛtinaḥ . . . na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15) there are four types of duṣkṛtinaḥ and four types of sukṛtinaḥ. Who is sukṛtinaḥ? He who has done some pious work previously is called sukṛtinaḥ. Like in the śāstra it is instructed that a bath should be taken in Prayaga kṣetra; the puṇya which will be accumulated by it then one day manifests in the form of bhagavad-bhakti.

By slowly accumulating puṇya when the sins get be completely destroyed yeṣāṁ tv anta-gataṁ pāpaṁ (BG 7.28): "Whose sins are completely finished." Janānāṁ puṇya-karmaṇām (BG 7.28) this is puṇya karma.

This material life of ours is only for doing sins, that is why in scriptures it is said, do this pious activity, take a bath like this, fast in this manner, atleast give some charity, do such and such yajña . . . yajña-dāna-tapaḥ-karma na tyājyaṁ (BG 18.5) in the Bhagavad-gītā . . . if somebody is a renunciant, is a sannyāsī, it doesn't means that he has to leave these three things, doing yajña, giving charity and performing austerities. The brahmacārī, gṛhastha, vānaprastha and sannyās . . . the brahmacārī and gṛhastha perform yajña, the gṛhastha also gives charity and the sannyāsī does tapasya. These are the rules of the śāstra. It is not that because sannyās has been taken, so tapasya has also been left . . . everything has been left, the world has also been left and tapasya has also been left. God says, yajña-dāna-tapaḥ-karma na tyājyaṁ, these things are not to be left. Whether one is a sannyāsī or a gṛhastha, these three things you should do.

Those who do all these things correctly as per śāstra are called sukṛtiman. By being sukṛtiman when they have some sorrow . . . (indistinct) . . . By leaving God no one can be sukṛtiman. He doesn't believe in God, but is sukṛtiman; is puṇyavān?. . . He is a great sinner, how can he be puṇyavān? Those who don't believe in God are great sinners. How can they be sukṛtiman? That is why God says, catur-vidhā bhajante māṁ janāḥ su-kṛtino 'rjuna (BG 7.16).

However, in this too there is no peace, because if the sukṛtiman go to God and asks for something . . . then there is no peace in it either because their aim is to do bhagavad-bhajana to get this thing, that's all. No not this . . . niṣkāmane, I don't ask God for anything, this is our duty . . . God is the master and I'm a servant, which is why serving God is our only duty, completely pure devotion; anyābhilāṣitā-śūnyaṁ (CC Madhya 19.167). If there is a desire to do bhagavad-bhajana and then to achieve something by it . . . "I have sorrow, I am troubled by disease, Oh God please give me some comfort and I will chant the Hare Kṛṣṇa mahamantra." No, this is also an offence . . . (indistinct) . . . it is one of the ten offences. For doing of bhagavad-nāma kirtan there are ten types of offences and amongst them one offence is śubha-kriyā-sāmyam api pramādaḥ (Śrī Padma Purāṇa). If someone does Hari nāma like a śubha-kriyā, like the jñāna yajña śubha-kriyā which are done . . . The procedures are there in the śāstra, but one shouldn't consider it as a part of the śubha-kriyā.

The fruit of nāma japa is Love of God and nothing else. Love of God, premā pumartho (Caitanya-manjusa), that is what is wanted. We have love within us and I wish to give it to others; It's simply my heart's desire. the children, animals, birds and old, ā-bāla-vṛddha . . . (indistinct) . . . inside everyone there is a thing called premā, which we want to give someone. But because of not being given in the right place, all the love that we create breaks down within two days. Actual love can only happen with God and not with this world. But when you achieve love for God, the love for the world happens naturally, because by bhagavad-darsana one understands that everything belongs to God, all the living entities are parts and parcels of God. Because of which they naturally have love for everyone, that is why bhagavad-premā should be there. People have created various kinds of love, the love for country, love for the society and various other kinds too, but since bhagavad-prema is not there in them, all these kinds of love eventually end. That is why Caitanya Mahāprabhu says, premā pumartho mahān (Caitanya-manjusa) and to give such love Chaitanya avatar was there, which is why Rūpa Gosvāmī said, mahā-vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53). In this Prayaga kṣetra when Rūpa Gosvāmī had a conversation with Caitanya Mahāprabhu, Rūpa Gosvāmī first he offered daṇḍavat obeisances,

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ

(CC Madhya 19.53)

It is said that Mahāprabhu you are prema-avatāra, you are Kṛṣṇa's prema-avatāra, because when Kṛṣṇa was himself present he said to everyone to leave everything and surrender unto me,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

(BG 18.66)

But no one agreed to it, the point was simple that without getting trapped here and there just surrender your life unto the lotus feet of Kṛṣṇa. But No, they do not agree. Some of them said that "Kṛṣṇa has a lot of pride, because of which he is telling me leave everything and surrender unto him." He is God. He doesn't need anything from this. No. By surrendering your soul to the feet of God, will bring auspiciousness to you. You surrender or not, what is his gain? God has nothing to gain, he is . . . (indistinct) . . . siddha. However, if I surrender my life to the feet of God, then it will be auspicious to me, that is why God says . . . (indistinct) . . . that I'm speaking for your benefit, to make you understand.

They say Kṛṣṇa has a lot of pride . . . (indistinct) . . . this is Kṛṣṇa, that is Kṛṣṇa, that is deva, that is devī, leaving all of this why will we accept Kṛṣṇa. No. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11) human has forgotten and is still forgetting, he does not understand Kṛṣṇa.

That is why Caitanya Mahāprabhu who is Kṛṣṇa himself, kṛṣṇāya kṛṣṇa-caitanya-nāmne (CC Madhya 19.53). Rūpa Gosvāmī says you are Kṛṣṇa, but you have taken the avatar with the name of kṛṣṇa-caitanya, but amongst all the avatars which are there till date, you are the most vadānyāya. Vadānyāya means who gives lots of charity and very expensive charity, he gives each person one crore rupees, that is called mahā-vadānyāya.

. . . (indistinct) . . . like Mahārāja Daśaratha when he used to give charity, it used to be like how the clouds distribute rain everywhere without differentiating, even in those locations where it is not required like even on the ocean . . . (indistinct) . . . did not think, just give to whoever comes and asks. That is called mahā-vadānyāya and that too is given very nicely. So Caitanya Mahāprabhu's charity is similar, he even gave Kṛṣṇa prema to someone who did not have any qualification. It is very difficult to get Kṛṣṇa prema. When Kṛṣṇa was himself present, he did not give Kṛṣṇa prema, he commanded sarva-dharmān parityajya: "You surrender at my feet and I will protect you." But did not forcefully give prema. But Caitanya Mahāprabhu gave it forcefully. That is why Rūpa Gosvāmī says mahā-vadānyāya.

Caitanya Mahāprabhu himself teaches Rūpa Gosvāmī that if there is any person in the world who is peaceful; he is a Kṛṣṇa bhakta. In this way Kṛṣṇa bhakta,

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

(CC Madhya 19.167)

He has no desire and is ahead of karma and jñāna. Karma means to do some . . . (indistinct) . . . -yajña, to do some pious activities and then wanting live in Svargaloka, wanting to be born in a brāhmaṇa's house. The four things which are available in this world are, janmaiśvarya-śruta śrībhir (ŚB 1.8.26), janma . . . taking birth in a good family happens due to pious activities. By the thought process of a karma-kāṇḍi, all the pious activities which are done by . . . (indistinct) . . . -yajña leads to their birth in a good family, in a rich family, in an exalted brāhmaṇa's house, in a demigod's house. In all these places the birth is there and opulence is also there, a lot of money is there janmaiśvarya-śruta. They are also intelligent, they are also good looking and this is achieved due to pious activities. By the karma-kāṇḍi thought process, these four things are achieved by Karma kāṇḍa.

But the bhakti which is there, it is not by karma. Say by Karma you get a birth in Svargaloka, but what's the use? In Bhagavad-gītā it is said kṣīṇe puṇye martya-lokaṁ viśanti (BG 9.21): "When the results of the pious activities are finished then you have to come here." God himself says, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16): "Arjun even if you go to Brahmaloka, from there too you will have to return back." Punar āvartino 'rjuna. But if you go to my abode, then you won't have to come back. Therefore, why is a Kṛṣṇa bhakta niṣkāma? Because in the world, in this brahmāṇḍa he doesn't need anything. He doesn't need Svargaloka, he doesn't need Brahmaloka or Pātālaloka or Narakaloka, all the lokas are rejected. They only wants Kṛṣṇa and nothing else, that is why they are niṣkāma. He doesn't need anything, God give me this, give me this, give me that . . .

That is why bhakti which is there it is anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, it is not bhakti-miśra or karma-miśra-bhakti or jñāna-miśra-bhakti or many others like these. They discuss about jñāna, in that they add a little bhakti too, but their aim is to merge with God. That is not bhakti, it's not śuddha-bhakti. Śuddha-bhakti is that in which at all times God is the master and the devotee is a servant, Nitya-yuktā upāsate (BG 12.2). Nitya-yuktā, nitya means one who's already liberated, such a person is always serving God. It is not that now I have got liberation so I have nothing to do with God . . . (indistinct) . . . I've merged with God. This is not śuddha-bhakti, this is . . . (indistinct) . . . Śuddha-bhakti is that, what Caitanya Mahāprabhu is telling, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi . . . na dhanaṁ na janaṁ na sundarīṁ kavitāṁ (CC Antya 20.29).

The karmīs desire is: "I should get a lot of wealth, I should get a good woman, I should get a lot of followers." They want all this. Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ this is . . . (indistinct) . . . as told by Caitanya Mahāprabhu and what is a jñānai's thought process? That I should get liberated and merged with God. That is why Caitanya Mahāprabhu says mama janmani janmanī, because those who are liberated by merging with God or by . . . There are five types of liberation, one of them is sāyujya-mukti, in which if someone wants, he can merge into the impersonal effulgence of God. The jñānai's thought process is that this material cycle of life and death should be finished and then one should merge with God. Caitanya Mahāprabhu says no, mama janmani janmanī . . . if one gets liberation then how will there be a janma? Caitanya Mahāprabhu mama janmani janmanī: "Let there be many births I don't care, but whatever birth is there I should have immense bhakti at your feet; this is what I want". Like how Bhakti Vinod Ṭhākur a vaiṣṇava ācārya says, kīṭa-janma hau jathā tuwā dās (Song Manasa Deho Geho Jo Kichu in Śaraṇāgati book), Oh God I pray to you, that if I have to take a birth again, then give me a birth where there are devotees, even if in that birth I am an insect there . . . (indistinct) . . . Bahir-mukha brahma janme nāhi āś (Song Manasa Deho Geho Jo Kichu in Śaraṇāgati book), even if I get a birth like Brahma but if bhakti is not there, then I don't want such a birth. This is a devotee's . . . (indistinct) . . .

Being a devotee is not an ordinary thing, that is why Caitanya Mahāprabhu explains to Rūpa Gosvāmī, that amongst crores who are liberated, there may be a devotee, a Kṛṣṇa-bhakta. So it's not an ordinary thing. Amongst crores who have been liberated, who have become māyā-mukta there will be one. . . (indistinct) . . . person, who is a śuddha bhakta a Kṛṣṇa-bhakta. The position of a Kṛṣṇa-bhakta . . . his place is very high because he has bought God, God is in his fist. Vedeṣu durlabham adurlabham ātma-bhaktau (Śrī brahma-saṁhitā 5.33) after reading the Veda and Vedānta and after doing discussions . . . (indistinct) . . . you will not be able to understand what God is. But if you get association with a pure devotee then he can . . . (indistinct) . . . God, because he has that power. The devotee has so much power, the devotee has so much strength, that if you satisfy a devotee and if he wants he can pick God with his hands and . . . (indistinct) . . . this is the statement of the śāstra . . . (indistinct) . . .

In the Brahma-saṁhitā it is said . . . (indistinct) . . . advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Śrī brahma-saṁhitā 5.33) God has many forms and . . . (indistinct) . . . advaita, in it there is no dvaita-bhava and Advaitam acyutam, God never falls down. The Māyāvādīs say that God has been trapped by māyā, this is a complete lie. Why will God be trapped by māyā? Then māyā will be bigger . . . (indistinct) . . . Māyā is under God's control, then how can God be trapped by māyā? This is totally incorrect. God does not get trapped by māyā, but those who are part of God, the jīvas, they get trapped. Advaitam acyutam anādim, God is anādi, and we all are ādi. Our birth has been from the father; whose birth was from his father . . . (indistinct) . . . but God has no father. God makes his devotee as his father and like an ordinary human takes avatar, otherwise he has no father. He is Svayambhu, advaitam acyutam anādim ananta-rūpam. Like God Kṛṣṇa he had 16,108 queens so he expanded himself into 16,108, but even if he had to expand to 16 crores that would have also been less because īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61) within all living entities God is sitting, so is sixteen thousand or 16 crore very difficult for him? That is why it is said ananta-rūpam, If God wants he can expand himself into unlimited numbers. There is one difference . . . advaitam acyutam anādim ananta-rūpam ādyaṁ. Janmādy asya yataḥ (Vedānta-sūtra 1.1.2), it is in the Vedānta-sūtra. Ādyaṁ, the original person, aham ādir hi devānāṁ (BG 10.2) God said this in the Bhagavad-gītā. All the big demigods Brahma, Maheshwar, Candra, Indra, many are there, but who is their ādi? Lord Viṣṇu . . . (indistinct) . . . ādyaṁ purāṇa-puruṣaṁ and he is the oldest, because he's ādi. He is the oldest, but despite being the oldest he always looks nava-yauvanaṁ at all times nava-yauvanaṁ. He looks like a boy between 16 to 20 years of age. You will never see him looking old. These are the statements of the śāstra, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ, this is God.

If God is like this, then all the Veda vedānti should try and find him. No, the śāstra say vedeṣu durlabham (Śrī brahma-saṁhitā 5.33) that is why a lot of people enquire, that the worship of God Rāma and Kṛṣṇa must have started after the birth of Rāma and after the birth of Kṛṣṇa. Because they don't know that he is ādyaṁ puruṣaṁ, that this is the evidence of śāstra, that the names of Kṛṣṇa and Rāma are in the Vedas. That is why it's stated vedeṣu durlabham.

Who is a Veda-vādī? veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ (BG 2.42), those who only speak about the vedas but they actually don't know anything about the vedas. Whereas the objective of the vedas is told by God himself vedaiś ca sarvair aham eva vedyo (BG 15.15). What is the objective of the Vedas? All the Veda are there to understand God. In the Upaniṣad which is a Veda, it is being categorically explained what is God. That is why few people start thinking that God is formless. God is not formless; he doesn't have a form like you. If it was said that the form is like you, then they will immediately start thinking, that the form is something like me only. No, God is sac-cid-ānanda-vigrahaḥ (Śrī brahma-saṁhitā 5.1): "His form is sac-cid-ānanda." Is our body sac-cid-ānanda? This is not sat, it is not cit and there is no ānanda. So how will God have your form? That is why God says avajānanti māṁ mūḍhā, those who are donkeys think that God's body and an ordinary human body is same. Mūḍhā. Try and understand this, God is sac-cid-ānanda-vigrahaḥ, his guṇa is cit guṇa, it is not bhautik guṇa that is why God is nirguṇa. Nirguṇa doesn't mean that God doesn't have any guṇa, this is not the case. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca vedeṣu durlabham adurlabham ātma-bhaktau (Śrī brahma-saṁhitā 5.33) so God has . . . to understand God, one has to go to his devotee. So God . . . (indistinct) . . . vedeṣu durlabham adurlabham ātma-bhaktau, God to you that is why to you we . . . in the Gurv-aṣṭakam by Viśvanātha Cakravartī it is said yasya prasādād bhagavat-prasādo. If the devotee of God is satisfied, then God will have to agree. Because he will understand that his devotee wants me to give him devotion, so God agrees.

This is not a difficult thing to understand, like if you want to meet a big man and there is a peon who stands at the door. Now if you are able to satisfy this peon, then he will get your meeting done quickly. In the same way if someone is God's servant and God has confidence in him, he has complete faith in him, then by association of such a devotee, you will meet God, you will get bhagavad-bhakti and you will become peaceful. Without bhagavad-bhakti, without contacting God, no one can be peaceful. That is why Caitanya Mahāprabhu says:

kṛṣṇa-bhakta — niṣkāma, ataeva 'śānta'

bhukti-mukti-siddhi-kāmī — sakali 'aśānta'

(CC Madhya 19.149)

Who is Bhukti? They are the karmīs, they all want to enjoy themselves, but they are not peaceful. There are these very rich people, millionaires. We are in touch . . . (indistinct) . . . with these very rich people and we recently sent them a letter saying that all of you come to the Kumbha-mela . . . (indistinct) . . . they wrote back that we are very busy, how will we be able to go? But thank you Swāmījī for inviting us. You are understanding . . . they are not peaceful, they have crores of rupees . . . (indistinct) . . . that they can't even come to Kumbha-mela for two days. All of them don't have any peace. The bhukti and mukti are also not peaceful, they want to be brahma-līna and they are always very cautious . . . "Have I fallen into māyā? Have I fallen into māyā?"

Whereas for the bhakta it doesn't matter whether it is Māyā or brahma, they don't know all this, they just want to meditate on the feet of God . . . finished. They don't want anything and neither are they scared of māyā. Why will they fear māyā? Māyā is scared of them. God says mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14) . . . (indistinct) . . . Many such stories are there, wherein māyā couldn't subdue a devotee. Māyā will only subdue someone who doesn't have bhagavad-bhakti. God himself says mām eva ye prapadyante, those who surrender themselves at the feet of God, māyā will not touch them, it won't even go there. That is why they are liberated. A baddha-jīva is under māyā, that is why God himself says:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

they don't need to put any effort separately for bhramanu-bhuti, because by being engaged in Bhagavad-bhakti they are already brahma-bhūta. He doesn't need to separately do bhramanu-bhuti, he is way ahead. That is why in the Bhāgavata it is said, dharmaḥ projjhita-kaitavo (SB 1.1.2). The actual brahman has . . . (indistinct) . . . unto the feet of God. God himself is coming and teaching us sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, this is a simple thing, but if you will not accept the simple thing and as per your brain you will accept things from here and there, then we will have to take suffering, what can be done? The one and only solution for peace is to surrender oneself unto the feet of God and then as God says ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi, this is the opinion of all scriptures. Nobody has . . . (indistinct) . . . this is also told in the scriptures,

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kartam

(SB 11.5.41)

Here all of us have many debts . . . indebted to the demigods. The Sun and moon give you light . . . you all give so much electric bill, but to the sun you are indebted and to the moon you are indebted. That is why the procedure for doing Yajña for demigods exists; you can satisfy them, you take so much from them. But no one understands this. That is why there is sin, bhuñjate te tv aghaṁ pāpā (BG 3.13): "Whatever is being eaten is only sin."

They don't understand this, that all this has been received, by the mercy of God. The servants of Gods, the demigods, they all help us and we are indebted. We are indebted to demigods, similarly we are indebted to Ṛṣis. The big Ṛṣis like Vyāsadeva who have given us so many books: Veda, Vedānta, Purāṇas, Upaniṣads, Mahābhārata etc., like Vālmīki-ji has given the Rāmāyaṇa. We take Jñāna from them and get benefited, are you not indebted? You are indebted. Indebted to demigods, indebted to Ṛṣis and in this way you are also indebted to the jīv-jantu. In this way everyone is indebted and it has to be . . . (indistinct) . . . this is the rule of the śāstra. But if someone surrenders unto the feet of God then for him it is said, nāyam ṛṇī na kiṅkaro: "He is not the servant of anyone's father and is he is not indebted to anyone." . . . (indistinct) . . . because God has taken his charge, this all should be understood.

That is why Kṛṣṇa's devotees don't have any desires, for example you are a father . . . A small child depends on his father and the father knows what the child needs, what should be given to him to eat, what clothes he needs and he will see to all this. In this way if you actually surrender yourself to the feet of God, then you don't need to think of anything. That is why he is niṣkāma, he is peaceful. Only he can be peaceful who has surrendered his life unto the feet of God, neither the yogī nor the Jñāni, nor the karmi, this is the verdict of the śāstra.

Thank you very much. Hare Kṛṣṇa. (end)