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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:661002 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>
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Prabhupāda: Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. Last day we have been discussing four classes of men who come to God and four classes of men who do not come to God. The four classes of men who do not come to God, they are impious, foolish, lowest of the mankind, and their knowledge is taken away by the illusory energy and they are atheists.
 
  
<div class="lec_verse">
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<div class="code">661002BG.NY - October 02, 1966</div>
na māṁ duṣkṛtino mūḍhāḥ<br />
 
prapadyante narādhamāḥ<br />
 
māyayāpahṛta-jñānā<br />
 
āsuraṁ bhāvam āśritāḥ<br />
 
[[BG 7.15]] </div>
 
  
  
We have discussed this point in detail. The next, that four classes of men, ārto arthārthī jñānī ca bharatarṣabha... Ārto jijñāsur arthārthī jñānī ca bharatarṣa... [[BG 7.16]]. Four classes of men who are pious but at the same time distressed, poverty-stricken, and inquirous, and inquisitive of transcendental knowledge, and jñānī, and philosopher, jijñāsu, inquisitive and philosopher—these four classes of men, they come to God.
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661003BG-NEW_YORK.mp3</mp3player>
  
Now, so far the four classes of men who do not come to God... That means the impious, the foolish, the lowest of the mankind, whose knowledge has been taken away by the illusory energy, and the atheists. Apart from these classes of men, the four classes of men who come to God, just like ārta, distressed, inquisitive, arthārthī... Arthārthī means poverty-stricken. And jñānī means philosopher. Now, out of these four classes, Lord Kṛṣṇa says, teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate: "Out of these four classes, men, one who is philosophically trying to understand the nature of God with devotion, with Kṛṣṇa consciousness, he is viśiṣyate. "
 
  
Viśiṣyate means he's specially qualified. He's specially qualified. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. The... "For a person who is Kṛṣṇa conscious, at the same time philosophically trying to understand what is the nature of God, so he is very dear to Me," Kṛṣṇa says. "He is very dear to Me because he has no other business than to understand what is God." Others, just like a distressed man, he is in distress, but because he's pious, therefore he believes in God, he goes to the churches or to the temple or to the mosque and prays, "My dear Lord, I am very much distressed. Kindly help me." But the difficulty of this person is that God does not require to be prayed for, asking anything. He is... He is pious, he is distressed, but at the same time, he is foolish. Why he is foolish? Because he does not know that "God is with me, within my heart. He's sitting along with me. The soul and the Supersoul, both of them are sitting together. And God knows everything about me. So I do not require to pray from God to get me out of this distress. He knows everything. Why shall I pray?" He leaves everything to God. He does not pray. He prays..., he prays to glorify the God, "How great You are," not for his personal interest—"O God, give me my bread. Give me my dress. Give me my shelter." That is also good. He is better than the person, that mūḍha, the foolish, the atheist and the lowest of the mankind. He's far better. Even he is going and asking in the church, "O God, give me my daily bread." But at the same time, he is less intelligent because he does not know that "God is with me, and He knows everything about me."
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Prabhupāda:
  
Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says, "O Lord, it is Your kindness. You have put me in distress just to rectify me. I would have been put into more and more, thousand times in distress, but You are giving me little. That's all. That is Your great mercy." That is his vision. He does not... He's not disturbed. Tulyārthāpamānayoḥ(?). A person who is in Kṛṣṇa consciousness, he doesn't care for all this material distress or insult or honor, because he is aloof from this. He doesn't... He knows very well that "This designation, this honor, or this insult, they are pertaining to my body, but I am not this body." Just like Socrates. Socrates was condemned to death because he believed in the..., an immortality of the soul. So he was condemned to death, and he was asked to take hemlock or something like that, poison. And the judge wanted: "Well, Socrates, how do you want to be put into the grave?" He replied, "First of all, you catch me. Then you put me into the grave. (laughter) You are dealing with my body, nonsense. I am out of this. So you kill me or you put me into the grave or whatever you like, I don't mind. First of all, you catch me. Then you put me into the grave."
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:''raso 'ham apsu kaunteya''
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:''prabhāsmi śaśi-sūryayoḥ''
 +
:''praṇavaḥ sarva-vedeṣu''
 +
:''śabdaḥ khe pauruṣaṁ nṛṣu''
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:([[BG 7.8 (1972)|BG 7.8]])
  
So this is... One who is completely conversant with Kṛṣṇa science, he knows very well, "I am not this body. I am part and parcel of Kṛṣṇa. My eternal relation is with Kṛṣṇa. But some way or other, I have been put into this entanglement of this material body. All right. Now I am in sense. I get aloof from you. I am not going to be associated with the three qualities of this material nature," as we are discussing this morning. "I am not concerned with the modes of goodness or modes of passion or modes of ignorance. I am concerned with Kṛṣṇa." Therefore such a learned and who has understood his real position and his relationship with Kṛṣṇa, he is jñānī. He knows. Therefore he is very much dear to Kṛṣṇa. And Kṛṣṇa always guides him. This man, who is in distress, goes and prays to God. That praying of God is an asset to him, but it may be, when he is put into opulence, he forgets God. There is defect in that. But a jñānī, one who knows, he'll never forget God. His business will go on, continue.
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Now, Lord Kṛṣṇa is describing how you become Kṛṣṇa conscious fully, in every step of your life. This verse we have been discussing last day, that ''raso 'ham apsu kaunteya''. This glass of water, the taste, the juice of this water, is Kṛṣṇa. You cannot, when you are thirsty . . . this water given by God; there is no other replacement. If somebody offers me, "Instead of water, you drink gold," no, this water is required. The taste of the water is so nice that when I am thirsty, I require water. No manufacturer can create this taste of the water. Therefore, which is not possible to produce by any human being, that is God.
  
Then, therefore, Kṛṣṇa says, teṣāṁ jñānī nitya-yuktaḥ. Jñānī is nitya-yukta. Jñānī is not a... He is not a jñānī, or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are... There is a class of jñānī, impersonalists. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not jñānīs; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer, iconographer. There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days. There were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque. Therefore I have broken their God." These are foolishness. In another case... I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the post boxes on the street. They thought by breaking the post boxes they are finishing the post office.
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So ''raso 'ham apsu kaunteya''. We can remember Kṛṣṇa, or God, when we drink water, because nobody can avoid drinking water. So the God consciousness is there. How can you forget? ''Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ''. When there is some illumination, when there is some illumination . . .
  
So these are foolishness. They are not jñānī. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian-non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such. God is such and such." That is imagination. That is called iconographer. So they are not jñānī. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he said, nārāyaṇaḥ paraḥ avyaktāt. And in the morning also we have discussed the point that one who knows God transcendental, above this material qualities, he knows.
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(aside) You want to come here? I ask this . . .
  
So therefore Kṛṣṇa says here, priyo hi jñānino 'tyartham. The man who is actually in knowledge of the science of God is very dear to God. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. That is the personal relationship with the devotee and God. The devotee, he does not know anything beyond God, and God also does not know anything beyond His devotee. So sweet relation. God is always after me, as we have discussed many times, that He is sitting in the same tree, in this heart. I am sitting, and my friend, God, is also sitting, Supersoul, eternally. Wherever I am taking my transmigration, when I leave this body and enter into another body, God also goes there just to see what I am doing. When I shall turn my face towards Him—He is simply waiting. And as soon as I turn my face towards God, oh, He says, "My dear son, come on." Sa ca mama priyaḥ. Lord says, "You are eternally dear to Me. Now you are turning your face to Me. So I am very glad."
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(indistinct) . . . all right.
  
So therefore jñānī —one who understands the science of God. Simply God, "God is good," that is also very good. But one should understand what is the... That science of God is Śrīmad-Bhāgavata, Bhagavad-gītā and Śrīmad-Bhāgavata. Bhagavad-gītā is the preliminary study of the science of God. So anyone who is actually interested in God, they should study the science of God, Bhagavad-gītā. Vijñānam. Vijñānam means science. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. In the Bhāgavata there is a statement like this. Jñānam. Jñānam means knowledge. Parama-guhyam, very confidential, very subtle and confidential. Parama-guhyam. Yad vijñāna-samanvitam, which is full of scientific knowledge. Sa-rahasyam. It is full of mystery also. Jñānam me parama-guhyaṁ yad vijñāna-samanvitam, sa-rahasyaṁ tad-aṅgaṁ ca, and how to understand the different departmental knowledge of God. Gṛhāṇa gaditaṁ mayā. That knowledge can be imparted by God Himself. You cannot manufacture the knowledge of God. As..., as you discover some scientific knowledge of this material world, similarly you cannot discover God by such knowledge. That is not possible. The knowledge of God can be had when it is explained by God Himself or a bona fide representative of God. That is the process.
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When there is some illumination, that illumination is also Kṛṣṇa. The original effulgence is ''brahma-jyoti''. That is in the spiritual sky. This material sky is covered; therefore the nature of this material sky is darkness. Now, at night we are experiencing the real nature of this material world—it is darkness. Artificially, it is being illuminated by the sun, by the moon, by the electricity. Otherwise, it is darkness. So this illumination is God, we have to understand. This illumination.
  
Therefore in the Bhagavad-gītā you'll find:
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Now, how this illumination is coming? Originally, in the spiritual sky, just like the sun has the shining force which we call sunshine, similarly in the . . . from the kingdom of God, there is a shining which is called ''brahma-jyoti''. The ''brahma-jyoti'' is reflected by the sun; the moon is reflected by the sun. I mean to say, sun is reflection of ''brahma-jyoti'', and moon is reflection of the sun. Everyone, you know, the stars, glittering stars, they are also reflection of the sun. Similarly, this electricity is also reflection of sun. The diamond, the jewels, everything, that is reflection of sun.
  
<div class="lec_verse">
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(aside) That's all right.
yadā yadā hi dharmasya<br />
 
glānir bhavati bhārata<br />
 
abhyutthānam adharmasya<br />
 
tadātmānaṁ sṛjāmy aham<br />
 
[[BG 4.7]] </div>
 
  
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So Kṛṣṇa says, ''prabhāsmi śaśi-sūryayoḥ''. ''Śaśi''. ''Śaśi'' means the moon, and ''sūrya'' . . . ''sūrya'' means the sun. And in the spiritual world there is no need of sun and moon. ''Na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ'' ([[BG 15.6 (1972)|BG 15.6]]).
  
"Whenever there is discrepancy in the matter of understanding the science of God, at that time I incarnate Myself." Because the whole system is like that, that it is an opportunity to the conditioned soul to recoup themselves to come back to God. This whole material creation is there, manifestation is there, to give the conditioned soul an opportunity to recoup himself and to understand what is his relationship with God and come back to God. So anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a jñānī, a man in knowledge, and he is very dear to Kṛṣṇa. It is not a sentiment. By sentiment you talk some nonsense. That is not bhakti. That is not devotion. Devotion is not sentiment. It is a science. Rūpa Gosvāmī says,
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In the spiritual world there is no need of sun, there is no need of moon, there is no need of electricity. Because in the spiritual sky everything is illuminated, so there is no need. So we can remember God, or Kṛṣṇa, when you see some illuminating property.
  
<div class="lec_verse">
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''Praṇavaḥ sarva-vedeṣu''. When we chant Vedic ''mantra'', ''oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ'' (''Ṛg-veda'' 1.22.20). ''Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi'' (''Gāyatrī mantra'').
śruti-smṛti-purāṇādi-<br />
 
pañcarātra-vidhiṁ vinā<br />
 
aikāntikī harer bhaktir<br />
 
utpātāyaiva kalpate<br />
 
[Brs. 1.2.101] </div>
 
  
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Now, this ''oṁkāra, oṁ'', that is the beginning. This ''oṁkāra'' is addressing. Just like we are addressing, ''"Hare Kṛṣṇa,"'' this is also addressing, "O Harā, O Kṛṣṇa." This ''oṁkāra'' is also addressing. So this ''oṁkāra'' is Kṛṣṇa, is God. ''Praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu'' ([[BG 7.8 (1972)|BG 7.8]]).
  
He says that "A show of devotion, a show of spiritual," I mean to say, spirituality, "a show of devotion, a show of spirituality, without reference to the Vedic knowledge, śruti, smṛti, and corollaries to the Vedas, pañcarātra-vidhim, and the definition of bhakti-sūtras like Nārada-bhakti-sūtra and such authoritative books," aikāntikī harer bhaktiḥ, "if a man is showing himself that he is very great devotee, and a man in knowledge, without any reference of the authoritative śāstra, books—oḥ, that is simply disturbance," Utpāta. Utpāta means disturbance. A man showing that he is a great devotee, he's great man of knowledge, but he has no reference with the books of knowledge, or the authoritative books, oh, that is simply creating disturbance. That is not religiosity, neither devotion, nothing else.
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And ''śabda'' means sound. Whenever you hear some sound, you should know, "This is vibration of the transcendental sound." The sound which we are vibrating, that is pure spiritual sound. But any sound in the material world, that is reflection of that spiritual sound.
  
So this Kṛṣṇa consciousness is a science. You have to take it scientifically, as they are described in the authoritative books, and test it by your reason and argument and knowledge, and follow it. It is science. It is not sentiment. Whatever we are doing here, the dancing, singing and everything, that is all scientific. Simply you have to understand it. Therefore jñānī, only a person who is in knowledge, who is in knowledge of the science of Kṛṣṇa, he can make an rapid advancement, and he is very dear to Kṛṣṇa. Because slow but sure, he is making sure progress. It is no sentiment. So jñānī. Priyo hi jñāninaḥ atyartham. Atyartham means very... Aham. Kṛṣṇa is very dear to the person in knowledge, and that man is also very dear to Kṛṣṇa. Reciprocal. If you love Kṛṣṇa, then Kṛṣṇa will love more than you. You can... What capacity you have got to love Kṛṣṇa? But Kṛṣṇa will love. He has got immense capacity. So that is a science.
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So when you hear sound, you can remember God. When you drink water, you can remember God. When you see some illumination, you can remember God. And when you chant some ''mantra'', some hymn, that also you can remember God. So where you cannot remember God? Everywhere. This is Kṛṣṇa consciousness, God consciousness. Always, twenty-four hours, we can remember Kṛṣṇa. That remembrance means that Kṛṣṇa is with me. Kṛṣṇa is already with me, but as soon as we remember, that is factual. Because the devotional service:
  
And what is the next? Now Kṛṣṇa says,
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:''śravaṇaṁ kīrtanaṁ viṣṇoḥ''
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:''smaraṇaṁ pāda-sevanam''
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:''arcanaṁ vandanaṁ dāsyam''
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:([[SB 7.5.23-24|SB 7.5.23]])
  
<div class="lec_verse">
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There are nine different process of associating with God. The first, preliminary association is ''śravaṇam''. Just like you are hearing. You are kindly hearing the speeches of Lord Kṛṣṇa. That means you are associating with Kṛṣṇa, or God. Always remember when we speak of Kṛṣṇa, Kṛṣṇa means God. So because we are hearing, we are associating with God. And as we are associating with God, then our material contamination is being reduced. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17]]).
udārāḥ sarva evaite<br />
 
jñānī tv ātmaiva me matam<br />
 
āsthitaḥ sa hi yuktātmā<br />
 
mām evānuttamāṁ gatim<br />
 
[[BG 7.18]] </div>
 
  
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As you go on hearing, then the contamination which we have acquired in this material world, that is being reduced.
  
Now, those persons, those who are distressed and those who are poverty-stricken, they go to God. They pray to God. Now Kṛṣṇa is accepting their endeavor. Udārāḥ sarva evaite: "They are, all of them, these four classes of men, either he is..., he is coming to Me in distress or being poverty-stricken or as inquisitive or as real man of knowledge, they are welcome. They are welcome." Udārāḥ: "They are very good." Sarva evaite. "But, out of them," jñānī tu ātmaiva me matam, "still, that person who is in knowledge is very dear to Me, still." He is confirming it.
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So by the association of God in this way, by consciousness that, "Here is God, here is Kṛṣṇa. In sound there is Kṛṣṇa, in the taste of the water there is Kṛṣṇa, in the illumination there is Kṛṣṇa," so how you can avoid Kṛṣṇa? Every step you can remember Kṛṣṇa. And if you can remember in that way, then your association is permanent, twenty-four hours, your association with Kṛṣṇa.
  
So one should be in knowledge. Devotional service, it is a science. And why others are welcome? Those who are distressed, has come to God, and those who are in poverty-stricken, has come to God, why they are also welcome? They are welcome in the sense that because they have come to God, in course of time, they will also become as good as the man in knowledge—if they continue. But generally it happens: one who goes to the church for some profit, if the profit is not there, he'll say, "It is nonsense." He gives up all connection with church. I have got information from one of my Godbrothers. He is German. He told me that during wartime many Germans, they went to war, and their wives, sister, all woman class, they went to church and prayed for the return of their husband, brother or son. But they did not return, and all of them became atheists: "Oh, there is no God. There is no God." Sometimes it happens like that, that "We want God as my order-supplier. If He does not supply the order, then He becomes no God. There is no God." That is the defect of this kind of prayer. But if they continue...
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So association with Kṛṣṇa means just like association with daylight, sunshine, there is no question of contamination. If you get sunshine always, oh, you will never be . . . ultraviolet rays, that is scientific truth. If you are always in the sunshine, there will be no disease. This is a practical point. This is a practical fact, that modern medical science, they approve a disease uncurable. They recommend, "Just lie down on the sunshine." Yes. It is a fact. And the Vedic rules, one man who is diseased, he worships sun. That means he has to come into the sunshine, and naturally his disease will be cured.
  
Now, I'll give you one example. There was a little boy, five years old, in royal family, Mahārāja Dhruva. He was insulted by his stepmother. The little boy was sitting on the lap of his father, and the stepmother dragged the boy: "Oh, you cannot sit down, sit on the father's, on the lap of your father, because you are not born of me." Oh, the boy became very much, I mean to say, aggrieved at the... Because he was the son of a kṣatriya —they are in modes of passion—so he took it a great insult, and he went to his own mother. The king had two queens. The, I mean to, the senior queen had this boy, and the junior queen had no son. So junior queen was very much envious of this boy. And so he... She dragged the boy from the lap of his father, but the boy felt insulted. He went to his mother and cried, "Mother, my," I mean to say, "junior mother has insulted me in this way. I was sitting."
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Similarly, as you associate with sunshine you are cured of all diseases, similarly, if you associate with Kṛṣṇa always by consciousness, there is no trouble. There is no material trouble. Try it. Simply by sounding ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''. Not only sounding; this is also going on at the same time, this consciousness, "This water is Kṛṣṇa. The taste of the water is Kṛṣṇa. The sound is Kṛṣṇa. This illumination is Kṛṣṇa." In this way you have to practice.
  
"Oh, yes, my boy. What can I do? I am helpless. Your father does not like me."
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The only thing is that our present stage is forgetfulness. We have forgotten, that's all. So we have to revive. We have to revive our spiritual life, our spiritual consciousness. And the simple process is this ''śravaṇam''. This act, which you are performing, is approved by Lord Caitanya. ''Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ'' ([[SB 10.14.3]]).
  
"Then how can I take revenge?"
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When Lord Caitanya was speaking with Rāmānanda Rāya . . . he is a great friend of Lord Caitanya and great devotee, just like Kṛṣṇa and Arjuna. So Rāmānanda Rāya was explaining about gradual development of spiritual life. So he recommended so many things—varṇāśrama-dharma, sannyāsa, and renunciation of work. Lord Caitanya says, "No, it is not so good. It is not so good. It is not so good."
  
"My dear boy, you are helpless. If God helps you, then you can take revenge." Because womanly character...
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In this way, when he was . . . Rāmānanda Rāya, he was proposing something that, "This is the system of promoting spiritual consciousness," and Caitanya Mahāprabhu was rejecting, "No, no. You say something more, better than." Then he was proposing another, another, another. When the eighth stage, when Rāmānanda Rāya cited one verse from the Vedic literature... This literature is:
  
"Oh, where is God?"
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:''jñāne prayāsam udapāsya namanta eva''
 +
:''jīvanti san-mukharitāṁ bhavadīya-vārtām''
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:''sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir''
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:''ye prāyaśo 'jita jito 'py asi tais tri-lokyām''
 +
:([[SB 10.14.3]])
  
She said, "Oh, I understand so many great sages and saints, they go to the jungle and forest. They see God there. They undergo penances and austerity and then find God there."
+
The purport of this verse is that ''jñāne prayāsam udapāsya'': "One should give up his unnecessary endeavor for philosophical speculation about God." One should give it up, ''jñāne prayāsam'', because by speculation you cannot reach to the ultimate truth.  
  
Oh, he at once went to the forest. Then he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" In this way, when Nārāyaṇa saw, "Oh, this boy is very much inquisitive," so He sent Nārada that "Go and see what is the condition of this boy."
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How far . . . how can you . . . just suppose we are speculating . . . very great scientists are speculating about the nature of the moon from here. But they are speculating. They have not come to any conclusion. So you go on speculating which you have no experience. You go on speculating, but the real nature of that thing will never come to you.
  
So Nārada came. Nārada is the agent of God. "My dear boy, you are royal... You belong to the royal family. You cannot suffer all this penance and austerity. Please go back to your home. Your father is very much anxious for you. Your mother is very much anxious for you."
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So ''jñāne prayāsam''. Especially for understanding God, or God consciousness, speculation is useless. So Lord Caitanya, I mean to say the ''Bhāgavata'', says that ''jñāne prayāsam udapāsya'', that that sort of endeavor, speculating, should be given up. ''Namanta eva''; "You just become submissive."
  
The boy said, "My dear sir, you don't try to dissuade me in that way. If you know something about God, how can I see God, then tell me. Otherwise you go away. Don't disturb me." So he was firmly determined.
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Just become submissive that, "What I am? I am insignificant creature in this universe." This world, this earth, is an insignificant point in the universe. And within this earth, the America is a small spot. And within America, this New York City is another small spot. And in this New York City, I am there. So what is my importance?
  
Now, this boy was initiated by Nārada. When he saw that "This boy is determined," then he initiated him and gave him mantra, that namo bhagavate vāsudevāya. He chanted that mantra and became perfect, and God came before him.
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So we should understand that we are very insignificant in comparison to the creation of the whole cosmic situation and God. So we should be very submissive. We should understand our position. Artificially, we should not be puffed up, the frog philosophy.
  
Now, when God came before him, God offered him: "My dear Dhruva, what do you want? Take whatever you like." Then Dhruva said, "My dear Sir," sthānābhilāṣī tapasi sthito 'ham, "oḥ, I was situated in this severe type of penance simply for the matter of my father's kingdom, a land." Sthānābhilāṣī tapasi sthito 'haṁ tvāṁ prāptavān deva-munīndra-guhyam: "But I have now seen You, and You who is impossible to be seen even by the great sages and great saints. So I have seen You. So what is my profit?"
+
The frog philosophy is that a frog in the well, he was informed about the Atlantic Ocean by his friend, and the frog inquired from him, "Oh, what is that Atlantic Ocean?" "Oh, it is a huge, vast span of water." Now, the frog is in the well, he is thinking, "Oh, it may be double than this well or it may be triple than this well, or a hundred times," in this way, calculating. But do you think by such calculation the frog will ever come to the conclusion how length and breadth is of an Atlantic Ocean?
  
Now, kācaṁ vicinvann api divya-ratnam: "As if I came out of my home to find out some particles of glass, but I have found out a very valuable diamond." Svāmin kṛtārtho 'smi varaṁ na yāce: [[CC Madhya 22.42]] "Oh, I am satisfied. I have no necessity of asking from You."
+
So this is all frog philosophy. We are very teeny. Our knowledge, power of speculating, is limited always. So we cannot speculate about the Supreme. It is a useless waste of time. Therefore Bhāgavata says: "You give up this. You give up this process of speculating." ''Jñāne prayāsam udapāsya'': "Give it up." Then what is next? "Now, be submissive. Be submissive." Then? "All right, let me become submissive. Then next?" ''Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām''; "You just try to understand, just try to hear the message of God." The message of God is just like ''Bhagavad-gītā'' or Bible, any, as you like. Just try to hear, ''san-mukharitāṁ vārtām'', from realized soul.
  
So if anyone, either in distressed condition or in poverty-stricken, if he goes to God and just like the same determination like Dhruva, that "I must see God and take this benediction from God," and if he happens to God..., see God, if he understands God, then he is, he no more, no more wants to have anything material. He understands that "All this material nonsense is foolishness. I have got the real thing." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: "Which gaining," you'll find in the Bhagavad-gītā, "when one actually in Kṛṣṇa consciousness, he does not want anything." Just like Dhruva Mahārāja. Svāmin kṛtārtho 'smi varaṁ na yāce: [[CC Madhya 22.42]] "My dear Lord, I am fully satisfied. I don't want anything. I have no distress. I am not poverty-stricken. I am the wealthiest. There is no comparison of my assets." That position he comes to.
+
Just like the truths of Bible were spoken by Lord Jesus Christ, or Kṛṣṇa. Any, whatever you like, you hear. ''Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām'' ([[SB 10.14.3]]). But you must hear about the Supreme Personality of Godhead and nothing more. That should be your profession.
  
Therefore Kṛṣṇa says that udārāḥ: "They are also good, because gradually they will come to this understanding." Because a jñānī knows that "What are these material things? They are only flickering, flickering. Suppose I get too much wealth and too much everything. What is this mighty lābha? " Lābha, pūjā, pratiṣṭhā. These material assets are three. Something, I want some gain out of my work, profit. And pūjā. Pūjā means people will adore me: "Oh, you are such a rich man. You are so great man." Lābha, pūjā, and pratiṣṭhā, and fame: "People may know me that 'I am Carnegie,' 'I am Rockefeller,' 'I am Birla.' " But he does not know that Birla or Rockefeller is this body. As soon as this body is finished, all Birla or Rockefeller is finished. Then I do not know whether I am entering into cat or dog. Because after finishing this body, you are neither Birla, neither Rockefeller—you are spirit soul. And according to your own karma, according to your own work, your own work, you have to enter another body, which is different from Birla and Carnegie. A jñānī knows, "So why shall I bother myself for these temporary designations?" That is jñānī. He is jñānī. He is man in knowledge. "I am pure soul. My eternal connection—with Kṛṣṇa, the Supreme Lord. Let me establish that connection very firmly so that Kṛṣṇa may take me back into His kingdom. That is my business." So this is the preference to the jñānī that although...
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Then what will be the result? The result will be ''sthāne sthitāḥ'': in whatever condition you are, that doesn't matter. "Oh, I am a very poor man." That doesn't matter. "Oh, I am a very rich man." That doesn't matter. "Oh, I am European." It doesn't matter. "I am Indian." Doesn't matter. "I am born very low." Oh, doesn't matter. Anything, unconditional.
  
So these persons who come to the shelter of God being distressed or being poverty-stricken, they are also welcome because there may be chance that one day he may be fully in knowledge: "No, I don't want all these material things. I want simply You. That is my mission. That is my life's mission." One should take it like that. Then that is perfect life. The whole, I mean to say, natu..., cosmic situation, is giving us all facility that you should enjoy. So far body is concerned, you get all things supplied by you, er, supplied by God. You have got enough grains. You have got enough fruit. You have got enough milk. You have got everything enough. You eat it, live peacefully. Because what is my want of this body? Āhāra-nidrā-bhaya-maithunaṁ ca. Oh, you can eat. Āhāra means eating. So you can eating suffi..., you can eat sufficiently. Nidrā. You can make shelter. God has given you so many wood, so many, I mean to say, planks you can get. Make your home. That's all right. Sleep there peacefully. And āhāra-nidrā-bhaya. And you can defend as far as possible. Then you want sex life? All right. There are so many women. Get them married. Live peacefully and culture God consciousness, Kṛṣṇa consciousness. That arrangement is there. Why don't you do it? Why do you want more and more, more and more, more and more? This is foolishness.
+
You remain whatever you are; that doesn't matter. If you simply hear, ''sthāne sthitāḥ śruti-gatām'', if you simply give your aural reception to these transcendental words, the result will be that God, who can never be conquered, you'll conquer God. How you'll conquer? You will conquer by love. God cannot be conquered, but He can be conquered by love.
  
So far your material necessities are concerned, oh, there is enough. All right, you are eating? Can your manufacturing process can supply eating from the factories? No. Then why do you bother about the factory? Why you spoil your energy? Just eat. Be satisfied, whatever God has given you, and culture, devote your time for reviving your eternal relationship with God. Plain living and high thinking—that is the best type of civilization. You want sex? Can you manufacture sex in the factory? No. Then? It is supplied by God. So everything, whatever you require, that is supplied by God. You take advantage of it and be God conscious or Kṛṣṇa conscious. That is your business.
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Just like Arjuna. Arjuna was a friend of Kṛṣṇa. How he conquered? That Kṛṣṇa become his driver. The Personality of Godhead, who is the Supreme, everyone's master, He became a menial servant of Arjuna. So God is so lovable, and He reciprocates His love in this way. So you can conquer. Just like Kṛṣṇa became the son of Nanda Mahārāja, and when He was child, He took the shoes of Nanda Mahārāja on His head just like child play. You see?
  
So God has given us all facilities to come to Him, but we are unfortunate. And He has given us still more facilities in this age, because in this age we are all unfortunate, short-living. So even we have no facilities for the primary necessities of life, āhāra-nidrā-bhaya-maithuna: eating, sleeping and defending and mating. These things are, I mean to say, absolutely necessary for keeping the body fit. But we have no such arrangement even that, you see, in this age. There are so many people who have no shelter, so many people who have no food, so many people who have no married life, no sex life, and there are so many people not defended from the onslaught of nature or anything. This age is like that.
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So these are symptoms of conquering God. What you. . . because you are trying to become one with God. Oh, you can become father of God. You can become father of God. God has no father, but He accepts His devotee, His lover, "Oh, you are My father." So that is the question. So if this process is followed, simply hearing, aural reception, sincerely, then by this process, whatever position I may be, in whatever position I may be, I can conquer the Supreme Lord. He agrees to be conquered.
  
Therefore, in this age, Lord Caitanya recommended... But because I have no facility even for my material body, still I have to make progress in the spiritual life. How to do it?
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This Kṛṣṇa consciousness should be spread. It is very easy. You drink water—oh, you remember Kṛṣṇa. You hear something—oh. Suppose there are . . . so many sounds are occurring in the street, but if you know that "This sound is Kṛṣṇa," then in every step you will feel Kṛṣṇa. Then again He says:
  
<div class="lec_verse">
+
:''puṇyo gandhaḥ pṛthivyāṁ ca''
harer nāma harer nāma harer nāmaiva kevalam<br />
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:''tejaś cāsmi vibhāvasau''
kalau nāsty eva nāsty eva nāsty eva gatir anyathā<br />
+
:''jīvanaṁ sarva-bhūteṣu''
[[CC Adi 17.21]] </div>
+
:''tapaś cāsmi tapasviṣu''
 +
:([[BG 7.9 (1972)|BG 7.9]])
  
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He is describing more elaborately. How is that? Now, ''puṇyo gandhaḥ pṛthivyāṁ ca. Puṇyo gandhaḥ'' means flavor, the flavor. Any flavor, that is Kṛṣṇa, that is God. You cannot create any flavor. Synthetically we may create some scent, but that is not as good as natural scent. So that is . . . when you have a good flavor, you can remember, "Oh, here is God. Here is Kṛṣṇa." When there is some natural beauty, oh, you can understand, "Here is Kṛṣṇa." And when there is something uncommon, very powerful, wonderful, oh, you can understand, "Here is Kṛṣṇa." And when there is life, jīvanam . . . as long a tree lives, as long a man lives, as long a animal lives, so you understand, "This life, this life is part and parcel of Kṛṣṇa."
  
You just always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa. Never mind you are in factory. Never mind you are (in) hell. Never mind you are in the skyscraper houses. Go on chanting Hare Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There is no expense. There is no bar. There is no caste. There is no creed. There is no color. Anyone: chant and hear; chant and hear.
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As soon as the part and parcel of Kṛṣṇa, the spark, is taken away from that body, oh, everything goes. No meaning. So nice brain, we are acting—Sir Isaac Newton, Sir Jagadish Chandra Bose. But as soon as that small particle of Kṛṣṇa's part and parcel is removed from this body, no more Sir Isaac Newton working. Finish.
  
<div class="lec_verse">
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So ''jīvanaṁ sarva-bhūtānām'': He is the life. He is the life. We can see in every step God. People say, "Can you show me God?" Yes. God is seen in so many ways. You just try to see. If you close your eyes that, "I shall not see God," then who can show you? But you can see God in every step. ''Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu''. ''Tapaś cāsmi'', any kind of penance, any kind of perseverance, that is also God. ''Tapaś cāsmi tapasviṣu''. ''Bījaṁ māṁ sarva-bhūtānāṁ, viddhi pārtha sanātanam'' ([[BG 7.10 (1972)|BG 7.10]]).
udārāḥ sarva evaite<br />
 
jñānī tv ātmaiva me matam<br />
 
āsthitaḥ sa hi yuktātmā<br />
 
mām evānuttamāṁ gatim<br />
 
[[BG 7.18]] </div>
 
  
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And ''bījam''. ''Bījam'' means seed. The seed is ''sanātana'', that is eternal. ''Sanātana'' means eternal. There is a gigantic tree, but what is the platform, what is the background of this gigantic tree? Seed. That small seed, that mustard like grain, seed. That is the background of this large tree.
  
So some way or other, if anyone comes in contact with God, God consciousness, or Kṛṣṇa consciousness, and he prosecutes the energy rightly under the direction of a bona fide guide, then he is sure to go back to home.
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''Bījaṁ māṁ . . . bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam''. And that seed is eternal. The seed within me, within you, everyone, the seed is there. And as soon as the seed takes place in the mother's womb, the seed begins to fructify, little by little. Then it comes out. When it is properly developed, with hands and legs and eyes, it comes out from the mother's womb. Then again develop, again develop. He becomes a boy, he becomes a youth, he becomes a . . . so many things, changes everything. But that seed is permanent. The body is changing, but the seed is there. Therefore it is ''sanātana''.
  
What is time now? All right. Any question? (end)
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It is very easy to understand how we change our body. We are changing our body every moment, imperceptibly. Imperceptibly, we are changing our body every . . . every moment, every second. So change of body is a fact. Therefore that ''bījam'', that small particle, spark of spirit, that is ''sanātana''. This body is changing. Now, when it is changed to another body, that means transmigration of the soul from one body to another. This is a fact, and it is not very difficult to understand.
  
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We are changing our body every moment. ''Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam, buddhir buddhimatām asmi'' ([[BG 7.10 (1972)|BG 7.10]]). One who is very intelligent, that intelligence, extraordinary intelligence, must be considered, "Oh, he is Kṛṣṇa." Without being especially favored by Kṛṣṇa, nobody can become extraordinarily intelligent. Anyone . . . everyone is trying that, "I shall be more intelligent than my friend, my others," but without Kṛṣṇa's, I mean to say, special favor, nobody can become extraordinarily intelligent. Therefore, wherever you find extraordinary intelligence, you should consider, "Oh, there is Kṛṣṇa." This is Kṛṣṇa consciousness.
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''Buddhir buddhimatām asmi tejas tejasvinām aham''. One who is very influential, that influence is Kṛṣṇa. That influence, that particular influence of a particular man, that is also Kṛṣṇa. ''Balaṁ balavatāṁ cāham'' ([[BG 7.11 (1972)|BG 7.11]]).
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And one is very strong, stout and strong, that particular strength is also Kṛṣṇa. Just like an elephant is very strong. And more than elephant, the gorilla is still more strong. That strength, wherefrom . . . wherefrom he gets strength? Now, suppose I am a human being. I cannot get such strength by my own endeavor, but I can get strength ten thousand times more than the elephant if Kṛṣṇa favors. Therefore strength.
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Just like Bhīma. Bhīma had strength ten thousand times than an elephant. He was so strong. There is no question of not believing. Because as I find you are stronger than me and he is stronger than you, oh, similarly, there are many degrees of strength. Now, these degrees of strength is Kṛṣṇa. So you can understand Kṛṣṇa. Without Kṛṣṇa's favor, nobody can be stronger than the others. So ''balaṁ balavatām asmi''.
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Hmm. ''Kāma-rāga-vivarjitam''. ''Kāma''. ''Kāma'' means desire. ''Rāga-vivarjitam'': without attraction. Desire with(out) attraction, that is Kṛṣṇa. Desire with(out) attraction, how it can be possible? Desire with(out) attraction. Whenever we desire something . . . I want some young girl; I desire. Desire means I have got attraction. But desire without attraction, how it is possible? Can you explain? Yes. Desire without attraction means Kṛṣṇa consciousness. I desire for Kṛṣṇa's benefit, not for my benefit. That is desire without attraction. So that ''kāma-rāga-vivarjitam''.
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''Kāma-rāga-vivarjitam, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha'': "And lust, lust which is not against religious principle, that is also I am." What is that lust? Lust means, generally means, sex, sex life. Sex life which is not against religious principle, that is Kṛṣṇa. How it is religious principle, sex life? Yes. Sex life is religious principle in this way, that when you want a good child, in that sense if you undertake sex life, that is sanctioned. That is religion. And without that, everything sex life is nonreligion. If you can produce a good child, you can have thousand times sexual intercourse. But if you produce cats and dogs, don't take. That is irreligious.
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So here it is stated that ''dharmāviruddho bhūteṣu''. Therefore, for sex life, dharma is marriage. In the human society there is marriage. In the animal society there is no marriage. They indulge in sex life any way, because they are animal. But in human society, either Hindu society or Muslim society or Christian society or any society, any civilized society, there is the marriage. So the marriage, sex life by marriage, is religious, and sex life without marriage, that is irreligious. So here Kṛṣṇa says that "Sex life," ''dharmāviruddhaḥ'', "which is not against religious principle, that is I am."
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So there is no harm to become a householder. It is not that . . . I am a ''sannyāsī''; I have given up household life. And one person who is a householder . . . there is no difference, provided it is on the principle of religion. I am a ''sannyāsī''. I am forbidden to make any association with woman. I cannot talk even with woman in a lonely place. That is forbidden. I cannot talk with a woman.
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I give you one practical example. When my Guru Mahārāja, my spiritual master, was living . . . I am speaking about fifty years before. We were all young men at that time, and one of my Godbrother, he was also young man, Dr. Oudh Bihari Kapoor, and his wife was also young. So his wife wanted to speak with my Guru Mahārāja. My Guru Mahārāja was at that time not less than sixty, or more than that, and the girl, my friend's wife, (s)he was not more than twenty-two years. But actually, she was just like his granddaughter. But she proposed, "Sir, I wanted to speak with you something confidentially."
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My Guru Mahārāja said: "Oh, no, no. I cannot speak with you confidentially. You can speak whatever you like here." Just see. "I cannot speak." Now the so much age difference, so much, I mean to say, affection, still, he refused: "No, no. I cannot talk with you confidentially, because you are woman."
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So a ''sannyāsī'' is forbidden not to talk even in private place with woman. But a householder, he, if he associates woman under marriage tie, then it is religious. And without this, this is irreligious. And that religious sex life is God. Religious sex life is God. This should be followed. If we, every one of us reading ''Bhagavad-gītā'', every one of us, at least. . . so far India is concerned, that is a different thing. In America also, I find so many American gentlemen, they read ''Bhagavad-gītā''. But I am afraid if they are reading ''Bhagavad-gītā'' so scrutinizingly, as it is stated here, ''dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha'': "Sex life which is not against religious principle, that is I am." So in, I mean to say, regulated sex life, married life, that is Kṛṣṇa. So that is not without Kṛṣṇa. That is Kṛṣṇa. Then He says:
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:''ye caiva sāttvikā bhāvā''
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:''rājasās tāmasāś ca ye''
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:''matta eveti tān viddhi''
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:''na tv ahaṁ teṣu te mayi''
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:([[BG 7.12 (1972)|BG 7.12]])
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Now, one may question, "Then if You are particularly—You are Personality of Godhead, Supreme God—You are speaking that You are sound, You are this light, You are this ''praṇava'', You are this ''bīja'', You are also ''kāma'', so many things. So do You mean to say that You are simply in goodness? And what about the other things?" Because there are three qualities of the material world: the modes of goodness and the modes of passion and the modes of darkness. Now, so far Kṛṣṇa has described Himself, that any good thing . . . just like sex life with marriage is a good. "That's all right. You are. What about other things?"
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Then Kṛṣṇa replies. He automatically says that, that'' ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye''. Whatever there are in this material world, we find interaction of three qualities only; goodness, passion and ignorance. All manifestations that you are observing, they are different combination of these three qualities. Now that can be made into nine. Three into three equal to nine; nine into nine equal to eighty-one; and so on—go on diluting. But the main background is that three qualities.
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So Lord says that "Whatever qualities are there,"''ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye'', "either goodness or passion or ignorance," ''matta eveti tān viddhi'': "They are all produced from Me." "They are all produced from Me." How is that? ''Na tv ahaṁ teṣu te mayi'', that "Because they are produced from Me, therefore they are standing, their position is in Me, but I am not there. I am transcendental." So in another sense, even the bad thing, evil things, which is produced out of ignorance, that is also Kṛṣṇa. But when? When it is applied by Kṛṣṇa.
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How it is that? Practical example: Now, an electrical engineer, he is producing electricity, energy. Now, you are feeling at your home in the refrigerator it is cold and in the heater it is hot. But in the original generating station, it is electricity. It is neither cold, neither hot. So these qualitative manifestation of the world, they are different for me. For Kṛṣṇa, there is no difference. Therefore sometimes, if Kṛṣṇa acts on the principle of this ignorance, for Kṛṣṇa it is Kṛṣṇa. Just like for the electric engineer—the whole energy is electricity. Nothing. He has no distinction, "This is cold and this is hot." This is the philosophy. ''Matta eveti tān viddhi na tu, na tv ahaṁ teṣu te mayi'' ([[BG 7.12 (1972)|BG 7.12]]).
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Everything is being generated. And the ''Vedānta-sūtra'' confirms it: ''janmādy asya yataḥ'' ([[SB 1.1.1]]). Everything. "That is the Supreme Truth from where everything is emanating." That is Supreme Truth. So what we are thinking bad, good, that is bad and good for me, because I am conditioned. But because He is not conditioned, therefore for Him, there is no bad and good. He is not conditioned. I am conditioned—therefore I am feeling heat and cold. But because He is not conditioned, everything is all right for Him. So such is Kṛṣṇa.
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Now how Kṛṣṇa has described Himself as He is. But why we are not attracted to Kṛṣṇa? That is explained in the next:
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:''tribhir guṇamayair bhāvair''
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:''ebhiḥ sarvam idaṁ jagat''
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:''mohitaṁ nābhijānāti''
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:''mām ebhyaḥ param avyayam''
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:([[BG 7.13 (1972)|BG 7.13]])
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"Because they are illusioned by the intermixture of these three qualities . . ." Mohita: "They are illusioned." ''Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat''. ''Idaṁ jagat''. This material world is spread all over with these three guṇas, or three qualities of material nature.
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Now, from here you can understand that the division of social orders, as it is confirmed in the ''Bhagavad-gītā'', ''cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.1 (1972)|BG 4.1]]): that "The four division of human society is made by Me." How it is that? That ''guṇa-karma-vibhāgaśaḥ''; "According to the material qualities and work." So in the Vedic literature in India you find there are four division of human society: the ''brāhmaṇa'', the ''kṣatriya'', the ''vaiśya'' and the ''śūdra''. So that is natural. That is not artificial.
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 +
People misunderstand that Indians have created a caste system. No. That caste system is everywhere—''sarvam idaṁ jagat''. Not only India; all universe is being conducted by that process. Even here also, you have got that caste system. Some of you are in the modes of goodness, some of you are in the modes of passion, some of you are in the modes of ignorance and some of you are in the mixed quality.
 +
 
 +
So that is prevailing all over the world. And those who are in the modes of goodness, they are ''brāhmaṇa''. Oh, name may be another thing. You may say, "Oh, this person, this man is very intelligent, very moralist." That means he is a ''brāhmaṇa''. Or "This man is very good administrator." Oh, that means he is ''kṣatriya''. "Oh, this man is very good industrialist, merchant." Oh, that means he is ''vaiśya''. "This man cannot do anything." Oh, he is ''śūdra''.
 +
 
 +
So Lord Kṛṣṇa says that ''tribhir guṇamayair bhāvaiḥ'': "By these three qualities, everywhere, all over the universe . . ." You must know whenever Kṛṣṇa says something, it is nothing limited. Universally true, He says. When He says ''sarva-yoniṣu kaunteya'' ([[BG 14.4 (1972)|BG 14.4]]). He claims to be father of all living entities. Even the animals, even the aquatics, even the trees, plants, worms, birds, beasts, this human being, that human being—all He claims. He's the father of everyone.
 +
 
 +
So similarly, ''tribhir guṇamayair bhāvaiḥ, mohitaṁ sarva-jagat'' ([[BG 7.13 (1972)|BG 7.13]]): "The whole world is," I mean to say, "illusioned, or covered by these reactions of these three qualities." And we are under the spell of that illusion; therefore we cannot understand what is God. What is God.
 +
 
 +
''Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat, mohitaṁ nābhijānāti'': "Because they are now illusioned, under the spell of the intermixture of these three qualities, they cannot understand Me, Kṛṣṇa." ''Mām ebhyaḥ param avyayam'': "I am the supreme eternal being. Oh, they cannot understand." So this illusion . . . what is the nature of this illusion? How it can be overcome? That is also explained here.
 +
 
 +
:''daivī hy eṣā guṇamayī''
 +
:''mama māyā duratyayā''
 +
:''mām eva ye prapadyante''
 +
:''māyām etāṁ taranti te''
 +
:([[BG 7.14 (1972)|BG 7.14]])
 +
 
 +
Oh, you cannot do it by mental speculation. You cannot get rid of this entanglement of three qualities. It is not possible. It is very strong. Don't you think how we are in the grip of the material nature? It is not possible. ''Daivī hy eṣā guṇamayī mama māyā''. ''Guṇa''. ''Guṇa'' means this quality, and another meaning of ''guṇa'' is rope. Just like we have seen rope: one rope, two rope, three rope. When three ropes are, I mean to say, bound up, twisted in one, oh, that becomes very strong. So ''guṇa ''means rope also.
 +
 
 +
So we are tied up hands and feet with that rope of these qualities, three. You see? It is very difficult to get out of it. Then? Hopelessness? No. No hopelessness. How can I get rid out of it? ''Mām eva ye prapadyante māyām etāṁ taranti te'': "Anyone who surrenders unto Me, he is at once free." Anyone who becomes Kṛṣṇa conscious by this way or that way, he becomes free.
 +
 
 +
Thank you very much. Any question?
 +
 
 +
Yes.
 +
 
 +
Student: Did you say you're supposed to have sex . . . (end)

Latest revision as of 17:17, 18 September 2020

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada



661002BG.NY - October 02, 1966



Prabhupāda:

raso 'ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu
(BG 7.8)

Now, Lord Kṛṣṇa is describing how you become Kṛṣṇa conscious fully, in every step of your life. This verse we have been discussing last day, that raso 'ham apsu kaunteya. This glass of water, the taste, the juice of this water, is Kṛṣṇa. You cannot, when you are thirsty . . . this water given by God; there is no other replacement. If somebody offers me, "Instead of water, you drink gold," no, this water is required. The taste of the water is so nice that when I am thirsty, I require water. No manufacturer can create this taste of the water. Therefore, which is not possible to produce by any human being, that is God.

So raso 'ham apsu kaunteya. We can remember Kṛṣṇa, or God, when we drink water, because nobody can avoid drinking water. So the God consciousness is there. How can you forget? Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ. When there is some illumination, when there is some illumination . . .

(aside) You want to come here? I ask this . . .

(indistinct) . . . all right.

When there is some illumination, that illumination is also Kṛṣṇa. The original effulgence is brahma-jyoti. That is in the spiritual sky. This material sky is covered; therefore the nature of this material sky is darkness. Now, at night we are experiencing the real nature of this material world—it is darkness. Artificially, it is being illuminated by the sun, by the moon, by the electricity. Otherwise, it is darkness. So this illumination is God, we have to understand. This illumination.

Now, how this illumination is coming? Originally, in the spiritual sky, just like the sun has the shining force which we call sunshine, similarly in the . . . from the kingdom of God, there is a shining which is called brahma-jyoti. The brahma-jyoti is reflected by the sun; the moon is reflected by the sun. I mean to say, sun is reflection of brahma-jyoti, and moon is reflection of the sun. Everyone, you know, the stars, glittering stars, they are also reflection of the sun. Similarly, this electricity is also reflection of sun. The diamond, the jewels, everything, that is reflection of sun.

(aside) That's all right.

So Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ. Śaśi. Śaśi means the moon, and sūrya . . . sūrya means the sun. And in the spiritual world there is no need of sun and moon. Na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ (BG 15.6).

In the spiritual world there is no need of sun, there is no need of moon, there is no need of electricity. Because in the spiritual sky everything is illuminated, so there is no need. So we can remember God, or Kṛṣṇa, when you see some illuminating property.

Praṇavaḥ sarva-vedeṣu. When we chant Vedic mantra, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ (Ṛg-veda 1.22.20). Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi (Gāyatrī mantra).

Now, this oṁkāra, oṁ, that is the beginning. This oṁkāra is addressing. Just like we are addressing, "Hare Kṛṣṇa," this is also addressing, "O Harā, O Kṛṣṇa." This oṁkāra is also addressing. So this oṁkāra is Kṛṣṇa, is God. Praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu (BG 7.8).

And śabda means sound. Whenever you hear some sound, you should know, "This is vibration of the transcendental sound." The sound which we are vibrating, that is pure spiritual sound. But any sound in the material world, that is reflection of that spiritual sound.

So when you hear sound, you can remember God. When you drink water, you can remember God. When you see some illumination, you can remember God. And when you chant some mantra, some hymn, that also you can remember God. So where you cannot remember God? Everywhere. This is Kṛṣṇa consciousness, God consciousness. Always, twenty-four hours, we can remember Kṛṣṇa. That remembrance means that Kṛṣṇa is with me. Kṛṣṇa is already with me, but as soon as we remember, that is factual. Because the devotional service:

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyam
(SB 7.5.23)

There are nine different process of associating with God. The first, preliminary association is śravaṇam. Just like you are hearing. You are kindly hearing the speeches of Lord Kṛṣṇa. That means you are associating with Kṛṣṇa, or God. Always remember when we speak of Kṛṣṇa, Kṛṣṇa means God. So because we are hearing, we are associating with God. And as we are associating with God, then our material contamination is being reduced. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17).

As you go on hearing, then the contamination which we have acquired in this material world, that is being reduced.

So by the association of God in this way, by consciousness that, "Here is God, here is Kṛṣṇa. In sound there is Kṛṣṇa, in the taste of the water there is Kṛṣṇa, in the illumination there is Kṛṣṇa," so how you can avoid Kṛṣṇa? Every step you can remember Kṛṣṇa. And if you can remember in that way, then your association is permanent, twenty-four hours, your association with Kṛṣṇa.

So association with Kṛṣṇa means just like association with daylight, sunshine, there is no question of contamination. If you get sunshine always, oh, you will never be . . . ultraviolet rays, that is scientific truth. If you are always in the sunshine, there will be no disease. This is a practical point. This is a practical fact, that modern medical science, they approve a disease uncurable. They recommend, "Just lie down on the sunshine." Yes. It is a fact. And the Vedic rules, one man who is diseased, he worships sun. That means he has to come into the sunshine, and naturally his disease will be cured.

Similarly, as you associate with sunshine you are cured of all diseases, similarly, if you associate with Kṛṣṇa always by consciousness, there is no trouble. There is no material trouble. Try it. Simply by sounding Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Not only sounding; this is also going on at the same time, this consciousness, "This water is Kṛṣṇa. The taste of the water is Kṛṣṇa. The sound is Kṛṣṇa. This illumination is Kṛṣṇa." In this way you have to practice.

The only thing is that our present stage is forgetfulness. We have forgotten, that's all. So we have to revive. We have to revive our spiritual life, our spiritual consciousness. And the simple process is this śravaṇam. This act, which you are performing, is approved by Lord Caitanya. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ (SB 10.14.3).

When Lord Caitanya was speaking with Rāmānanda Rāya . . . he is a great friend of Lord Caitanya and great devotee, just like Kṛṣṇa and Arjuna. So Rāmānanda Rāya was explaining about gradual development of spiritual life. So he recommended so many things—varṇāśrama-dharma, sannyāsa, and renunciation of work. Lord Caitanya says, "No, it is not so good. It is not so good. It is not so good."

In this way, when he was . . . Rāmānanda Rāya, he was proposing something that, "This is the system of promoting spiritual consciousness," and Caitanya Mahāprabhu was rejecting, "No, no. You say something more, better than." Then he was proposing another, another, another. When the eighth stage, when Rāmānanda Rāya cited one verse from the Vedic literature... This literature is:

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām
(SB 10.14.3)

The purport of this verse is that jñāne prayāsam udapāsya: "One should give up his unnecessary endeavor for philosophical speculation about God." One should give it up, jñāne prayāsam, because by speculation you cannot reach to the ultimate truth.

How far . . . how can you . . . just suppose we are speculating . . . very great scientists are speculating about the nature of the moon from here. But they are speculating. They have not come to any conclusion. So you go on speculating which you have no experience. You go on speculating, but the real nature of that thing will never come to you.

So jñāne prayāsam. Especially for understanding God, or God consciousness, speculation is useless. So Lord Caitanya, I mean to say the Bhāgavata, says that jñāne prayāsam udapāsya, that that sort of endeavor, speculating, should be given up. Namanta eva; "You just become submissive."

Just become submissive that, "What I am? I am insignificant creature in this universe." This world, this earth, is an insignificant point in the universe. And within this earth, the America is a small spot. And within America, this New York City is another small spot. And in this New York City, I am there. So what is my importance?

So we should understand that we are very insignificant in comparison to the creation of the whole cosmic situation and God. So we should be very submissive. We should understand our position. Artificially, we should not be puffed up, the frog philosophy.

The frog philosophy is that a frog in the well, he was informed about the Atlantic Ocean by his friend, and the frog inquired from him, "Oh, what is that Atlantic Ocean?" "Oh, it is a huge, vast span of water." Now, the frog is in the well, he is thinking, "Oh, it may be double than this well or it may be triple than this well, or a hundred times," in this way, calculating. But do you think by such calculation the frog will ever come to the conclusion how length and breadth is of an Atlantic Ocean?

So this is all frog philosophy. We are very teeny. Our knowledge, power of speculating, is limited always. So we cannot speculate about the Supreme. It is a useless waste of time. Therefore Bhāgavata says: "You give up this. You give up this process of speculating." Jñāne prayāsam udapāsya: "Give it up." Then what is next? "Now, be submissive. Be submissive." Then? "All right, let me become submissive. Then next?" Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām; "You just try to understand, just try to hear the message of God." The message of God is just like Bhagavad-gītā or Bible, any, as you like. Just try to hear, san-mukharitāṁ vārtām, from realized soul.

Just like the truths of Bible were spoken by Lord Jesus Christ, or Kṛṣṇa. Any, whatever you like, you hear. Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām (SB 10.14.3). But you must hear about the Supreme Personality of Godhead and nothing more. That should be your profession.

Then what will be the result? The result will be sthāne sthitāḥ: in whatever condition you are, that doesn't matter. "Oh, I am a very poor man." That doesn't matter. "Oh, I am a very rich man." That doesn't matter. "Oh, I am European." It doesn't matter. "I am Indian." Doesn't matter. "I am born very low." Oh, doesn't matter. Anything, unconditional.

You remain whatever you are; that doesn't matter. If you simply hear, sthāne sthitāḥ śruti-gatām, if you simply give your aural reception to these transcendental words, the result will be that God, who can never be conquered, you'll conquer God. How you'll conquer? You will conquer by love. God cannot be conquered, but He can be conquered by love.

Just like Arjuna. Arjuna was a friend of Kṛṣṇa. How he conquered? That Kṛṣṇa become his driver. The Personality of Godhead, who is the Supreme, everyone's master, He became a menial servant of Arjuna. So God is so lovable, and He reciprocates His love in this way. So you can conquer. Just like Kṛṣṇa became the son of Nanda Mahārāja, and when He was child, He took the shoes of Nanda Mahārāja on His head just like child play. You see?

So these are symptoms of conquering God. What you. . . because you are trying to become one with God. Oh, you can become father of God. You can become father of God. God has no father, but He accepts His devotee, His lover, "Oh, you are My father." So that is the question. So if this process is followed, simply hearing, aural reception, sincerely, then by this process, whatever position I may be, in whatever position I may be, I can conquer the Supreme Lord. He agrees to be conquered.

This Kṛṣṇa consciousness should be spread. It is very easy. You drink water—oh, you remember Kṛṣṇa. You hear something—oh. Suppose there are . . . so many sounds are occurring in the street, but if you know that "This sound is Kṛṣṇa," then in every step you will feel Kṛṣṇa. Then again He says:

puṇyo gandhaḥ pṛthivyāṁ ca
tejaś cāsmi vibhāvasau
jīvanaṁ sarva-bhūteṣu
tapaś cāsmi tapasviṣu
(BG 7.9)

He is describing more elaborately. How is that? Now, puṇyo gandhaḥ pṛthivyāṁ ca. Puṇyo gandhaḥ means flavor, the flavor. Any flavor, that is Kṛṣṇa, that is God. You cannot create any flavor. Synthetically we may create some scent, but that is not as good as natural scent. So that is . . . when you have a good flavor, you can remember, "Oh, here is God. Here is Kṛṣṇa." When there is some natural beauty, oh, you can understand, "Here is Kṛṣṇa." And when there is something uncommon, very powerful, wonderful, oh, you can understand, "Here is Kṛṣṇa." And when there is life, jīvanam . . . as long a tree lives, as long a man lives, as long a animal lives, so you understand, "This life, this life is part and parcel of Kṛṣṇa."

As soon as the part and parcel of Kṛṣṇa, the spark, is taken away from that body, oh, everything goes. No meaning. So nice brain, we are acting—Sir Isaac Newton, Sir Jagadish Chandra Bose. But as soon as that small particle of Kṛṣṇa's part and parcel is removed from this body, no more Sir Isaac Newton working. Finish.

So jīvanaṁ sarva-bhūtānām: He is the life. He is the life. We can see in every step God. People say, "Can you show me God?" Yes. God is seen in so many ways. You just try to see. If you close your eyes that, "I shall not see God," then who can show you? But you can see God in every step. Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu. Tapaś cāsmi, any kind of penance, any kind of perseverance, that is also God. Tapaś cāsmi tapasviṣu. Bījaṁ māṁ sarva-bhūtānāṁ, viddhi pārtha sanātanam (BG 7.10).

And bījam. Bījam means seed. The seed is sanātana, that is eternal. Sanātana means eternal. There is a gigantic tree, but what is the platform, what is the background of this gigantic tree? Seed. That small seed, that mustard like grain, seed. That is the background of this large tree.

Bījaṁ māṁ . . . bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam. And that seed is eternal. The seed within me, within you, everyone, the seed is there. And as soon as the seed takes place in the mother's womb, the seed begins to fructify, little by little. Then it comes out. When it is properly developed, with hands and legs and eyes, it comes out from the mother's womb. Then again develop, again develop. He becomes a boy, he becomes a youth, he becomes a . . . so many things, changes everything. But that seed is permanent. The body is changing, but the seed is there. Therefore it is sanātana.

It is very easy to understand how we change our body. We are changing our body every moment, imperceptibly. Imperceptibly, we are changing our body every . . . every moment, every second. So change of body is a fact. Therefore that bījam, that small particle, spark of spirit, that is sanātana. This body is changing. Now, when it is changed to another body, that means transmigration of the soul from one body to another. This is a fact, and it is not very difficult to understand.

We are changing our body every moment. Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam, buddhir buddhimatām asmi (BG 7.10). One who is very intelligent, that intelligence, extraordinary intelligence, must be considered, "Oh, he is Kṛṣṇa." Without being especially favored by Kṛṣṇa, nobody can become extraordinarily intelligent. Anyone . . . everyone is trying that, "I shall be more intelligent than my friend, my others," but without Kṛṣṇa's, I mean to say, special favor, nobody can become extraordinarily intelligent. Therefore, wherever you find extraordinary intelligence, you should consider, "Oh, there is Kṛṣṇa." This is Kṛṣṇa consciousness.

Buddhir buddhimatām asmi tejas tejasvinām aham. One who is very influential, that influence is Kṛṣṇa. That influence, that particular influence of a particular man, that is also Kṛṣṇa. Balaṁ balavatāṁ cāham (BG 7.11).

And one is very strong, stout and strong, that particular strength is also Kṛṣṇa. Just like an elephant is very strong. And more than elephant, the gorilla is still more strong. That strength, wherefrom . . . wherefrom he gets strength? Now, suppose I am a human being. I cannot get such strength by my own endeavor, but I can get strength ten thousand times more than the elephant if Kṛṣṇa favors. Therefore strength.

Just like Bhīma. Bhīma had strength ten thousand times than an elephant. He was so strong. There is no question of not believing. Because as I find you are stronger than me and he is stronger than you, oh, similarly, there are many degrees of strength. Now, these degrees of strength is Kṛṣṇa. So you can understand Kṛṣṇa. Without Kṛṣṇa's favor, nobody can be stronger than the others. So balaṁ balavatām asmi.

Hmm. Kāma-rāga-vivarjitam. Kāma. Kāma means desire. Rāga-vivarjitam: without attraction. Desire with(out) attraction, that is Kṛṣṇa. Desire with(out) attraction, how it can be possible? Desire with(out) attraction. Whenever we desire something . . . I want some young girl; I desire. Desire means I have got attraction. But desire without attraction, how it is possible? Can you explain? Yes. Desire without attraction means Kṛṣṇa consciousness. I desire for Kṛṣṇa's benefit, not for my benefit. That is desire without attraction. So that kāma-rāga-vivarjitam.

Kāma-rāga-vivarjitam, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha: "And lust, lust which is not against religious principle, that is also I am." What is that lust? Lust means, generally means, sex, sex life. Sex life which is not against religious principle, that is Kṛṣṇa. How it is religious principle, sex life? Yes. Sex life is religious principle in this way, that when you want a good child, in that sense if you undertake sex life, that is sanctioned. That is religion. And without that, everything sex life is nonreligion. If you can produce a good child, you can have thousand times sexual intercourse. But if you produce cats and dogs, don't take. That is irreligious.

So here it is stated that dharmāviruddho bhūteṣu. Therefore, for sex life, dharma is marriage. In the human society there is marriage. In the animal society there is no marriage. They indulge in sex life any way, because they are animal. But in human society, either Hindu society or Muslim society or Christian society or any society, any civilized society, there is the marriage. So the marriage, sex life by marriage, is religious, and sex life without marriage, that is irreligious. So here Kṛṣṇa says that "Sex life," dharmāviruddhaḥ, "which is not against religious principle, that is I am."

So there is no harm to become a householder. It is not that . . . I am a sannyāsī; I have given up household life. And one person who is a householder . . . there is no difference, provided it is on the principle of religion. I am a sannyāsī. I am forbidden to make any association with woman. I cannot talk even with woman in a lonely place. That is forbidden. I cannot talk with a woman.

I give you one practical example. When my Guru Mahārāja, my spiritual master, was living . . . I am speaking about fifty years before. We were all young men at that time, and one of my Godbrother, he was also young man, Dr. Oudh Bihari Kapoor, and his wife was also young. So his wife wanted to speak with my Guru Mahārāja. My Guru Mahārāja was at that time not less than sixty, or more than that, and the girl, my friend's wife, (s)he was not more than twenty-two years. But actually, she was just like his granddaughter. But she proposed, "Sir, I wanted to speak with you something confidentially."

My Guru Mahārāja said: "Oh, no, no. I cannot speak with you confidentially. You can speak whatever you like here." Just see. "I cannot speak." Now the so much age difference, so much, I mean to say, affection, still, he refused: "No, no. I cannot talk with you confidentially, because you are woman."

So a sannyāsī is forbidden not to talk even in private place with woman. But a householder, he, if he associates woman under marriage tie, then it is religious. And without this, this is irreligious. And that religious sex life is God. Religious sex life is God. This should be followed. If we, every one of us reading Bhagavad-gītā, every one of us, at least. . . so far India is concerned, that is a different thing. In America also, I find so many American gentlemen, they read Bhagavad-gītā. But I am afraid if they are reading Bhagavad-gītā so scrutinizingly, as it is stated here, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha: "Sex life which is not against religious principle, that is I am." So in, I mean to say, regulated sex life, married life, that is Kṛṣṇa. So that is not without Kṛṣṇa. That is Kṛṣṇa. Then He says:

ye caiva sāttvikā bhāvā
rājasās tāmasāś ca ye
matta eveti tān viddhi
na tv ahaṁ teṣu te mayi
(BG 7.12)

Now, one may question, "Then if You are particularly—You are Personality of Godhead, Supreme God—You are speaking that You are sound, You are this light, You are this praṇava, You are this bīja, You are also kāma, so many things. So do You mean to say that You are simply in goodness? And what about the other things?" Because there are three qualities of the material world: the modes of goodness and the modes of passion and the modes of darkness. Now, so far Kṛṣṇa has described Himself, that any good thing . . . just like sex life with marriage is a good. "That's all right. You are. What about other things?"

Then Kṛṣṇa replies. He automatically says that, that ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye. Whatever there are in this material world, we find interaction of three qualities only; goodness, passion and ignorance. All manifestations that you are observing, they are different combination of these three qualities. Now that can be made into nine. Three into three equal to nine; nine into nine equal to eighty-one; and so on—go on diluting. But the main background is that three qualities.

So Lord says that "Whatever qualities are there,"ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye, "either goodness or passion or ignorance," matta eveti tān viddhi: "They are all produced from Me." "They are all produced from Me." How is that? Na tv ahaṁ teṣu te mayi, that "Because they are produced from Me, therefore they are standing, their position is in Me, but I am not there. I am transcendental." So in another sense, even the bad thing, evil things, which is produced out of ignorance, that is also Kṛṣṇa. But when? When it is applied by Kṛṣṇa.

How it is that? Practical example: Now, an electrical engineer, he is producing electricity, energy. Now, you are feeling at your home in the refrigerator it is cold and in the heater it is hot. But in the original generating station, it is electricity. It is neither cold, neither hot. So these qualitative manifestation of the world, they are different for me. For Kṛṣṇa, there is no difference. Therefore sometimes, if Kṛṣṇa acts on the principle of this ignorance, for Kṛṣṇa it is Kṛṣṇa. Just like for the electric engineer—the whole energy is electricity. Nothing. He has no distinction, "This is cold and this is hot." This is the philosophy. Matta eveti tān viddhi na tu, na tv ahaṁ teṣu te mayi (BG 7.12).

Everything is being generated. And the Vedānta-sūtra confirms it: janmādy asya yataḥ (SB 1.1.1). Everything. "That is the Supreme Truth from where everything is emanating." That is Supreme Truth. So what we are thinking bad, good, that is bad and good for me, because I am conditioned. But because He is not conditioned, therefore for Him, there is no bad and good. He is not conditioned. I am conditioned—therefore I am feeling heat and cold. But because He is not conditioned, everything is all right for Him. So such is Kṛṣṇa.

Now how Kṛṣṇa has described Himself as He is. But why we are not attracted to Kṛṣṇa? That is explained in the next:

tribhir guṇamayair bhāvair
ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
mām ebhyaḥ param avyayam
(BG 7.13)

"Because they are illusioned by the intermixture of these three qualities . . ." Mohita: "They are illusioned." Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat. Idaṁ jagat. This material world is spread all over with these three guṇas, or three qualities of material nature.

Now, from here you can understand that the division of social orders, as it is confirmed in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.1): that "The four division of human society is made by Me." How it is that? That guṇa-karma-vibhāgaśaḥ; "According to the material qualities and work." So in the Vedic literature in India you find there are four division of human society: the brāhmaṇa, the kṣatriya, the vaiśya and the śūdra. So that is natural. That is not artificial.

People misunderstand that Indians have created a caste system. No. That caste system is everywhere—sarvam idaṁ jagat. Not only India; all universe is being conducted by that process. Even here also, you have got that caste system. Some of you are in the modes of goodness, some of you are in the modes of passion, some of you are in the modes of ignorance and some of you are in the mixed quality.

So that is prevailing all over the world. And those who are in the modes of goodness, they are brāhmaṇa. Oh, name may be another thing. You may say, "Oh, this person, this man is very intelligent, very moralist." That means he is a brāhmaṇa. Or "This man is very good administrator." Oh, that means he is kṣatriya. "Oh, this man is very good industrialist, merchant." Oh, that means he is vaiśya. "This man cannot do anything." Oh, he is śūdra.

So Lord Kṛṣṇa says that tribhir guṇamayair bhāvaiḥ: "By these three qualities, everywhere, all over the universe . . ." You must know whenever Kṛṣṇa says something, it is nothing limited. Universally true, He says. When He says sarva-yoniṣu kaunteya (BG 14.4). He claims to be father of all living entities. Even the animals, even the aquatics, even the trees, plants, worms, birds, beasts, this human being, that human being—all He claims. He's the father of everyone.

So similarly, tribhir guṇamayair bhāvaiḥ, mohitaṁ sarva-jagat (BG 7.13): "The whole world is," I mean to say, "illusioned, or covered by these reactions of these three qualities." And we are under the spell of that illusion; therefore we cannot understand what is God. What is God.

Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat, mohitaṁ nābhijānāti: "Because they are now illusioned, under the spell of the intermixture of these three qualities, they cannot understand Me, Kṛṣṇa." Mām ebhyaḥ param avyayam: "I am the supreme eternal being. Oh, they cannot understand." So this illusion . . . what is the nature of this illusion? How it can be overcome? That is also explained here.

daivī hy eṣā guṇamayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
(BG 7.14)

Oh, you cannot do it by mental speculation. You cannot get rid of this entanglement of three qualities. It is not possible. It is very strong. Don't you think how we are in the grip of the material nature? It is not possible. Daivī hy eṣā guṇamayī mama māyā. Guṇa. Guṇa means this quality, and another meaning of guṇa is rope. Just like we have seen rope: one rope, two rope, three rope. When three ropes are, I mean to say, bound up, twisted in one, oh, that becomes very strong. So guṇa means rope also.

So we are tied up hands and feet with that rope of these qualities, three. You see? It is very difficult to get out of it. Then? Hopelessness? No. No hopelessness. How can I get rid out of it? Mām eva ye prapadyante māyām etāṁ taranti te: "Anyone who surrenders unto Me, he is at once free." Anyone who becomes Kṛṣṇa conscious by this way or that way, he becomes free.

Thank you very much. Any question?

Yes.

Student: Did you say you're supposed to have sex . . . (end)