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[[Category:1968 - Lectures]]
<div class="lec_code">680611LE.MON</div>
[[Category:1968 - Lectures and Conversations]]
[[Category:1968 - Lectures, Conversations and Letters]]
[[Category:1968-06 - Lectures, Conversations and Letters]]
[[Category:Lectures - Canada]]
[[Category:Lectures - Canada, Montreal]]
[[Category:Lectures, Conversations and Letters - Canada]]
[[Category:Lectures, Conversations and Letters - Canada, Montreal]]
[[Category:Lectures - General]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1968 - New Audio - Released in December 2017]]
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Prabhupāda: Is it working?


Devotee: Yes.
<div class="code">680611LE-MONTREAL - June 11, 1968 - 31:06 Minutes</div>


Prabhupāda: So one intelligent boy should come forward. Who is intelligent, most intelligent boy? You come forward? Come on. Eh? Somebody come forward, some of the boys. Come on. You come on. No? All right. Very good. Stand up here. Can you say what is this? What is this?


Boy: Hand.  
<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680611LE-MONTREAL.mp3</mp3player>
 
Prabhupāda: Whose hand?
 
Boy: Your hand.  
 
Prabhupāda: Your hand. And what is this?
 
Boy: Your head.
 
Prabhupāda: My head. Yes. And what is this?
 
Boy: Your knee.
 
Prabhupāda: Yes. My leg. And what is this?
 
Boy: Your clothes.
 
Prabhupāda: My cloth. Similarly, you have got your head, you have got your hand, you have got your leg, you have got your coat, you have got your pant, but do you know where you are?
 
Boy: I am here. (laughter)
 
Prabhupāda: You are here, but that is your coat, that is your pant, that is your hand, that is your leg, that is your head. But where you are? It is your coat, it is your pant, it is your hand, it is your leg. Where you are? Do you know that? Can you say, any of the boys or girls here, where you are?
 
Boy: No.
 
Prabhupāda: No? Oh. So you are not taught in this school where you are? Then what is that education? You do not know where you are.
 
Boy: I do know where I am. I'm in this school.
 
Prabhupāda: You do not know, because as you say you are here, here your coat is there, your pant is there, your hand is there, your body is there, but you cannot explain where you are. All right. Sit down. I shall explain. (laughter) This is the defect of modern education. We are educated in a way in which we have misunderstood, "This is my body. This is my hand. This is my leg. This is my country. This is my mother. This is my father. This is my school." "This is my," I know. I have the concept of "my." But who is conceiving "my"? We have no information where it is. In Śrīmad-Bhāgavatam it is said that yasyātma-buddhiḥ kuṇape tri-dhātuke [[SB 10.84.13]] . Under misconception we understand my body as myself. I say, "It is my body," but I misidentify my body with myself. Is it not?
 
So the basic principle of mistake... Yasyātma-buddhiḥ kuṇape tri-dhātuke. According to Vedic literature, this body is prepared in three elements: fire, water, and clay. So I am not the combination of fire, water, and clay. Then I am this house, I am this room. So yasyātma-buddhiḥ kuṇape tri-dhātuke [[SB 10.84.13]] . So basic principle of my knowledge is false, that I am considering this material body as "I am." And if the basic principle is wrong, then, in relationship with this body, because I am born in this land of America... "I am born" means my body is born. Or because my body is born from another body, my father and mother, so I think that "This body is my kinsman, and this country is mine," and so on. But the basic principle is false, that "I am considering, falsely identifying myself with this body. But I am within this body." That is a fact. And how can I understand how I am within this body? I can understand I am within this body by my feeling. If there is some pain or pleasure on my body, I can feel. I am conscious that I am there. In consciousness, I am there. And what is this consciousness? This consciousness is the reflection of real myself. Myself means soul. So as soon as the soul is within this body, there is perception of pains and pleasure, heat and cold, and so many things. That is consciousness. And as soon as the soul is out of this body, there is no more pain, pleasure, or heat and cold. A dead body, if you cut it into pieces, it will not protest. Therefore the soul, or consciousness, the symptom of soul, consciousness, is my self. My consciousness is the symptom of my real self. Similarly, there is another consciousness.
 
In the Bhagavad-gītā there are description of two consciousness. Just like I am conscious throughout my body. If you pinch any part of my body, then I feel. That is my consciousness. So I am spread, my consciousness is spread, all over my body. This is explained in the Bhagavad-gītā, avināśi tad viddhi yena sarvam idaṁ tatam: "That consciousness which is spread all over this body, that is eternal." And antavanta ime dehā nityasyoktāḥ śarīriṇaḥ: [[BG 2.18]] "But this body is antavat, " means imperishable. "This body is perishable, but that consciousness is imperishable, eternal." And that consciousness, or the soul, is transmigrating from one body to another. Just like we are changing dress. I may have this dress. You may have another dress. I may exchange your dress with me. So this changing of dress going on every moment. How? Now, these children, they are now so small. When they'll become young, this body will grow. We do not know... We say, "It is growing," but growing or not growing, this body will not remain. This body will go; another body will come. Medical science also says that every second we are changing blood corpuscles, and therefore change in the body is going on. So you say or I say that "Body is growing," but in the Vedic language it is said that "Body is changing." Just like a child is born so small from the mother's womb, and it changes body every second. Then he becomes a young child or a boy, then young man, then old man like me, and so on. In this way this changing, body changing, is going on. And the final change is called death. Death means... Just like the too much old garments cannot be used, similarly, this body is the garment of the soul. When it is..., no longer can be used, we have to accept another body. This is called transmigration of the soul.
 
Now, consciousness, the symptom... The presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasures of your body, but I do not know the pains and pleasure of your body; neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body. Similarly, there is another consciousness and another body. That body is universal body, and that consciousness is universal. That universal consciousness knows your pains and pleasure, my pains and pleasure, and millions and trillions of living entities and bodies. He knows the pains and pleasures of everyone. These are the statements in the Bhagavad-gītā. Kṣetrajñaṁ ca māṁ viddhi sarva-kṣetreṣu bhārata: "As individual soul is conscious, is, only of his body, similarly, I am also conscious of everyone's body." The Supreme Personality of Godhead says that "I am conscious of everyone's body," because He is all-pervading. He is all-pervading. That is all-pervading consciousness. So this all-pervading consciousness, or Kṛṣṇa consciousness, we are preaching, consciousness, all-pervading consciousness, universal consciousness. So our consciousness, when it is dovetailed with universal consciousness, them our consciousness also becomes universal consciousness. What is that? I will give you one example. Just like a motorcar is running at hundred miles speed, and you are running on your cycle at ten miles speed. But if you catch that motorcar, you will also run in hundred miles speed. Although your capacity of bicycle is only ten miles speed, you also run at hundred miles speed. So unless we dovetail our activities with the supreme consciousness, or God consciousness, there cannot be equality, fraternity, or universality as we are hankering after. It is not possible. You can go on crying in the wilderness for universal fraternity, friendship, equality, but if you keep your individuality, individual consciousness, selfish consciousness, there is no possibility of peace or tranquillity in the world. Therefore people are very much anxious at the present moment for peace and tranquillity over the world, but they do not know how that peace can be attained. Peace can be attained. The formula is there in the Bhagavad-gītā. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [[BG 5.29]] . You can attain peace only when you understand that God is the proprietor of everything.
 
Actually, God is proprietor of everything. Now, take for example this house. This house is made of wood, stone, clay, sand, and everything, materials. But who is the proprietor of this wood, sand, clay? God is the proprietor. You cannot produce wood. You cannot produce sand. You cannot produce clay. You can simply work as a laborer to bring the clay, to bring the wood, to bring the stone and collect them and stand, make, construct a very big skyscraper house. But actually, the proprietor is God. This land, this land, America, it was lying before you came from Europe, before you colonized. And it may be, some days after, it will be lying here, and you shall have to go. Therefore who is the proprietor of this land? God is the proprietor. In this way, if we study that "Everything belongs to God. I also belong to God, my self, my body, my mind, my activity, my energy, everything..." Just take for example. I am claiming that "This is my hand," but if God withdraws the energy of the hand, your claim for "my hand" at once goes. So we have to develop that God consciousness and Kṛṣṇa consciousness. When we speak of Kṛṣṇa consciousness, it is God consciousness. People have become degenerated, forgetting God consciousness. Therefore in the present world there is no peace. Materially, they are very much advanced. They are advanced in so-called education, but they do not know what is "I." The everything, they are claiming, "my and mine," but they do not know what is "I."
 
So this consciousness, Kṛṣṇa consciousness, is scientifically presented. It is not a sentiment. It is not a sentimental movement. It is very scientific movement. And the easiest process to come to this Kṛṣṇa consciousness is by chanting this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So we are presenting very easy formula for coming to the Kṛṣṇa consciousness platform. Just a moment before, we were dancing and chanting equally, the boys, the girls, the men, the women. So there is no distinction. Even if we do not understand the language, what is the meaning of Hare Kṛṣṇa, but because it is transcendental, because it is spiritual, from the spiritual platform, everything is equal. We forget that we are American, or we are Indian, we are child, we are youth, or man, or woman, because in the spiritual platform there is no such bodily distinction. So our request to all the guardians of the boys and girls present here, or the teachers, that they should teach from the very beginning this Kṛṣṇa consciousness, or God consciousness. Otherwise the future of the world is not very bright. It is recommended in the Śrīmad-Bhāgavatam. We are having our class in our temple: the instruction of Prahlāda Mahārāja. Prahlāda Mahārāja was a five-years-old boy, and he was agitating this Kṛṣṇa conscious movement in his school. The schoolteacher would not allow him to speak about God, but as soon as there was some recess and the child, the boy, five-years-old boy, he would take the opportunity, call his friends and speak on Kṛṣṇa consciousness. And he said, kaumāra ācaret prājño dharmān bhāgavatān iha [[SB 7.6.1]] . The Kṛṣṇa consciousness, or God consciousness, should be taught from the very beginning of education. This is the greatest drawback of modern education, that not only in your country or any country they have completely neglected what is meant by God. And in India, they are especially... Now, as soon as there is any question of God, they see phobia: "Oh, this is all nonsense." They have become so clever.
 
So anyway, my appeal to you, American people, that you are considered to be the leader of all nations of the world. You should take this Kṛṣṇa conscious movement very seriously. It is good for you. It is good for the whole world. It is individually, collectively, without any consideration of caste, creed, or color. Everyone can chant Hare Kṛṣṇa, anyone and everyone, at home, on the street. There is no expenditure. Suppose while walking if you chant Hare Kṛṣṇa, there is no loss, there is no expenditure, but you see how much you are profited by chanting Hare Kṛṣṇa. This is practical. We don't say that "You come to our temple and give us some subscription. Become our member." That is a secondary question. Our primary movement is that everyone may take advantage of this movement and simply chant wherever possible, at home, at work, on the street, anywhere. There is no regulation where you have to chant and how you have to chant. It is spontaneous. Simply chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There are only three words there: Hare, Kṛṣṇa, and Rāma, but they are adjusted in a different position. There are sixteen words. So it is not very difficult. You can make an experiment. The children also may take pleasure. We have got our records. If you play those records and chant with it, you will find a transcendental pleasure in you. These are facts. So our request to you, that you take this movement a little seriously, and you will be happy by grace of Kṛṣṇa.
 
Thank you very much. If you have got any question, you can ask. (pause)
 
Devotee: We should chant about five minutes. Then we'll serve milk.
 
Prabhupāda: Yes. No, let, if there is any question, we shall answer. That is not yet one hour.
 
Devotee: Some of the older boys want to stay after, and you can discuss with them then. They may have some questions.
 
Prabhupāda: So first of all you have to chant? All right. Please join with us and chant Hare Kṛṣṇa. Yes?
 
Yamunā: Swamijī, may I say something before we chant?


Prabhupāda: . . . do, whatever he eats, everything, then he becomes perfect. Perfect. Simply by understanding God perfectly . . . not perfectly, preliminarily. Nobody can understand God perfectly. That is not possible. That is not in our capacity. God is so great, we are so small. But to our small understanding whatever we can know, that are described in different kinds of scripture, and ''Bhagavad-gītā'' is also another description of the truth, Absolute Truth.
So here Kṛṣṇa says that anyone who understands this Absolute Truth or the activity or the purpose or the appearance, disappearance about God, what is God, what are His activities . . . just like we have got our activities, we have got our identification, similarly, God has got His identification, His activity, His form, everything. Now one has to understand what is that. It is called ''divyam''. ''Divyam'' means it is not like this material thing. It is spiritual. So that is a spiritual science.
So the result will be that ''janma karma ca me divyam evam yo vetti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]). ''Tattvataḥ'' means truth, scientifically. Two plus two equal to four. This is called ''tattvataḥ'', truth. Similarly, anyone who understands the science of God, then the result will be ''tyaktvā deham''. By quitting this body . . . we have to quit, leave this body, that is a fact. You'll also not remain in this body, I'll not also remain in this body. But before quitting this body, before leaving this body, if we can simply understand what is God . . . doesn't matter whatever you are doing. You remain occupied in your duties, you remain what you are. It doesn't matter. Simply try to understand what is God and what are His activities. Then you'll become liberated.
So much facility is offered. And the ''Bhagavad-gītā'' is there. You can understand with all your reason, with all your argument, with all your senses what is God. It is nothing dogmatic. It is all reasonable, philosophical. Unfortunately they have decided that God is dead. How God can be dead? This is another rascaldom. You are not dead, how God can be dead? So there is no question of God's being dead. He is always present, just like sun is always present. Only the rascals, they say there is no sun. There is sun. It is out of your sight, that's all. Similarly, "Because we cannot see God, therefore God is dead," these are rascaldom. It is not very good conclusion.
So one has to understand what is God, ''divyam''. So Kṛṣṇa says anyone who understands this philosophy or science of God, philosophy . . . 
(break) . . . called the science of sciences. So therefore I use this word "science." So science of God. Then, after leaving this body, ''tyaktvā dehaṁ punar janma na eti'' ([[BG 4.9 (1972)|BG 4.9]]), he does not come back again to take this conditional material body. Then, he's finished? No. He says, ''mām eti so 'rjuna'': "My dear Arjuna, that person comes to Me." That means you are transferred to the spiritual kingdom, or God's kingdom. Just like we are present here, face to face, you can go there and see and talk. Everything is there simply by understanding. And for that understanding, here is ''Bhagavad-gītā''.
So why don't you take this advantage? We are trying to place before you ''Bhagavad-gītā''. We are not charging anything, fees from you, that, "You give me thirty-five dollars" or "fifty dollars." No. We are distributing this knowledge free. Please come and take . . . there is no loss on your part, but there is so much gain. And try to understand it nicely. The result will be ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). If you simply can understand this preliminary thing, what is God, that's all.
Then you have got duty. As soon as you know your relationship with God, then you have got some duties. Oh, when you're engaged in such duties then you are already in the liberated stage. You are already in the liberated stage. Simply by understanding God you become liberated. Your certificate is there, you can enter. ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]).
Thank you very much.
(pause) Is that clear?
Devotee: You stated that the reason that we forget is that we change, the body changes. Now when we chant, we remember. What correlation is there between this . . . I talked to Janārdana before about the horizontal memory and the vertical memory, and I understand . . . so I wish you could sort of elaborate on why we forget. I don't completely understand.
Prabhupāda: Yes. It is intelligent question. You forget because you have got this material body, and because the material body is changing every moment, every second, therefore we forget. Is it not? You are forgetting. You do not know what exactly you were doing at this time, because your body has changed. Similarly, you do not exactly remember last year on this date at this time what you were doing, because body has changed. Similarly, it is the nature of the body to change, and you forget. That is the nature of this material body. But if you constantly remain in Kṛṣṇa consciousness, that means you stand on the spiritual platform.
Devotee: . . . (indistinct)
Prabhupāda: In the spiritual platform you don't forget Kṛṣṇa. In the material platform you forget so many things, but in the spiritual platform you don't forget Kṛṣṇa and Kṛṣṇa's duties. So if you can continue in that way, then you continue in spiritual platform, and the result will be that after getting out of this body, you are spiritually situated.
So we have to continue the spiritual stand on spiritual platform by Kṛṣṇa consciousness, always remembering Kṛṣṇa. ''Smartavyaḥ satataṁ viṣṇuḥ vismartavyo na jātucit'' (''Padma Purāṇa''). This is the process. You have to remember always Kṛṣṇa, Viṣṇu. That is called meditation. That is called ''samādhi''. The ''samādhi'', the meditation which is going on, some rascaldom, that is not meditation. Meditation means always thinking of Viṣṇu. That is meditation.
So this Kṛṣṇa consciousness is perfect meditation. Always thinking of. And it is certified in ''Bhagavad-gītā'':
:''yoginām api sarveṣāṁ''
:''mad-gatenāntarātmanā''
:''mad-gatenāntarātmanā''
:ś''raddhāvān bhajate yo māṁ''
:''sa me yuktatamo mataḥ.''
:([[BG 6.47 (1972)|BG 6.47]])
So Kṛṣṇa said he is first-class ''yogī'' who is constantly in Kṛṣṇa consciousness. ''Śraddhāvān bhajate yo mām''. With faith and devotion, always remembering Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, ''sa me yuktatamo mataḥ''. ''Yoginām api sarveṣām'', of all the ''yogis'' . . .
They have opened so many classes of ''yoga'' class. Somebody is advertising that you can remain young, you can have better sex power or you can reduce your bodily fat. So that is also possible. That you can do by ordinary exercise. But real purpose of ''yoga'' is to concentrate the mind on Viṣṇu always. That is ''yoga''. So that is Kṛṣṇa consciousness. So Kṛṣṇa consciousness is the highest perfectional stage of ''yoga'' practice.
Devotee: When we associate with Kṛṣṇa through His name . . .
Prabhupāda: Kṛṣṇa and Kṛṣṇa's name is nondifferent.
Devotee: Yes, right. Sometimes we forget to do our duty very attentively. Sometimes we forget to do the floor. By associating with Kṛṣṇa through His name, then we can remember our duty? Or . . . (indistinct)
Prabhupāda: Yes, you remember. If you remember Kṛṣṇa, then you'll remember all duties of Kṛṣṇa. If you remember . . . suppose you are working in an office. If you remember that you have to go to such office at such-and-such time, that means you'll remember all the duties of the office. That is automatic. It is not that while you are going in the office, on the way you know what you have to do there. But because you are remembering the office, that means automatically they are there in dormant stage.
Guest: . . . (indistinct)
Prabhupāda: Viṣṇu means all-pervading God. God is everywhere. Just like the sun: the sun is a planet, and there is a sun god also. In each and every planet there is a predominating deity. Just like in this planet you have got a predominating man, president. Similarly, in each and every planet there is a predominating living creature. In the sun planet the predominating living creature is called sun god. In the moon planet the predominating deity is called moon god. And similarly, there are millions of millions of planets, and there is a predominating deity.
So similarly, the original planet, Kṛṣṇaloka, the predominating Deity is Kṛṣṇa, who is Viṣṇu. So just like the sun is situated in the particular planet but the sunshine is spread all over the universe, similarly, Kṛṣṇa or Viṣṇu, although He's in His planet, His energy is distributed all over the creation. Therefore He is all-pervading. Viṣṇu means all-pervading God. He is everywhere. ''Aṇḍāntara-stha-paramāṇu-cayāntara-stham'' (Bs. 5.35). He's within this universe, He is within the atom also. He's within you also. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). So Viṣṇu means all-pervading. But by our material conception we think that anything which is all-pervading, how it can be localized personally? That is our material conception. Just like I am sitting here, you are sitting here. You cannot be all-pervading. But your mind, because it is finer, the mind can be in so many places. Similarly, when you are still finer intelligence, you are still finer, a spirit soul, you can also become all-pervading.
At the present moment we are hampered, conditioned, by the covering of this material body. Therefore our endeavor should be how we get out of this material body. That formula I've already explained that, ''tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9 (1972)|BG 4.9]]). If you simply understand what is God, simply by this understanding, ''tyaktvā deham'', after leaving this body, ''punar janma naiti'', you don't get any more this material body. Simply try to understand (break) what is Viṣṇu, then you become as good as Viṣṇu.
Guest: . . . (indistinct)
Prabhupāda: First of all you understand Viṣṇu, that He is all-pervading. So Viṣṇu, because He has got spiritual body, similarly, when you get your spiritual body . . . how you can get? By understanding Viṣṇu. Therefore in the Vedic ''mantra'', ''Ṛg mantra'', it is, ''tad viṣṇoḥ paramaṁ padaṁ sada paśyanti sūrayaḥ'' (''Ṛg Veda'' 1.22.20). The ''sūraya'', those who are demigods or Āryans, they are . . . their destination is Viṣṇu. But ordinary men, they do not know that. ''Na te viduḥ svārtha-gatiṁ hi viṣṇum'' ([[SB 7.5.31]]). They do not know that their ultimate goal of life is to understand Viṣṇu. Why? ''Durāśayā ye bahir-artha-māninaḥ'': they are trying to become perfect this material condition. That is not possible. You have to know Viṣṇu. Then you become perfect. Otherwise, you have to change this body one after another. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19]]).
You have one body, you remain for some time, then it is destroyed, you get immediately another body, again enter into the womb of mother, again form your body from little . . . a pulse-like body to this body and grow to your higher status in your younger age. Then again become dwindled, become old man, and again vanish. So ''bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). Everything material will have to change like this. And there are 8,400,000's of different kinds of bodies, and you have to evolve in the cycle of such body. So if you want to get out of this circulation, continually, then here is the formula: ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya''. Simply try to understand what is God, or Viṣṇu, then you get that opportunity.
(pause)
Devotee: When you say "understand," do you . . . (indistinct)
Prabhupāda: What do you mean, "understanding"? Simply hear hear and get out from the other.
Devotee: But I mean . . . (indistinct) . . . we can't understand Kṛṣṇa with our mind.
Prabhupāda: With your material mind. When you are Kṛṣṇa consciousness, your quality of mind is changed. The mind . . . the understanding of God is simply purification of the senses. ''Ataḥ śrī-kṛṣṇa-nāmadi na bhaved grāhyam indriyaiḥ'' ([[CC Madhya 17.136]]). By the present senses you cannot understand what is God, what is His name, what is His quality, what is His form, what are activities. You have to learn this. The ''Bhagavad-gītā'' says ''vetti tattvataḥ''. You have to learn.
So now, as you say, that mind . . . of course, with this mind you cannot understand. You cannot think of Kṛṣṇa. With this tongue you cannot chant Hare Kṛṣṇa. With these ears you cannot hear what is Hare Kṛṣṇa. With these eyes you cannot see what is Kṛṣṇa. But if you purify . . . just like cataractic eyes cannot see, but if you purify the eyes, then you can see everything. The eyes will remain as it is, but you have to purify. The process is purification. ''Sevonmukhe hi jihvādau'' ([[CC Madhya 17.136]]). That purification takes place when you engage yourself in the service of Kṛṣṇa.
So this Kṛṣṇa consciousness movement means to engage a person in the service of Kṛṣṇa. Just like the temple is Kṛṣṇa's. You wipe out the floors, you decorate it, collect flowers, engage your eyes to hear about Kṛṣṇa, engage your tongue for chanting Hare Kṛṣṇa. So engage your eyes to see the Deity, engage your legs to go to the temple. In this way, if you engage your senses, present senses for Kṛṣṇa consciousness, then it becomes gradually purified and you . . . Kṛṣṇa becomes revealed. ''Sevonmukhe hi jihvādau svayam eva''.
You cannot see Kṛṣṇa, but when you are anxious, when you are purified, Kṛṣṇa reveals Himself to you, by your eyes or . . . if you say, "Kṛṣṇa, please come, I'll see You," that is not possible. Kṛṣṇa is not your order-supplier. He wants to see you how much you are qualified to see Him. When you are qualified, He'll reveal to you. He is everywhere. Simply you have to make your eyes to see Him. That's all. This is the process, Kṛṣṇa consciousness. ''Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ'' ([[CC Madhya 17.136]]). He reveals.
Similarly, it is confirmed in the ''Nārada Pañcarātra'', ''sarvopādhi-vinirmuktam''. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170]]). We have to become first of all free from all designation. If I think I'm American, if I think I am Christian, if I think I am Indian, if I think I am Hindu, if I think I am Muslim, if I think I am this, I am that, these are all designation. When you are free from the designation, ''sarvopādhi-vinirmuktam'' . . . and what is that freedom? "I am Kṛṣṇa's." That's all. I am not American, not Indian, not Hindu, not Muslim, not Christian.
I am Kṛṣṇa's, or God's. That is ''sarvopādhi-vinirmuktam''. And as you are convinced that you are God's, or Kṛṣṇa's, then engage yourself not in the designated service, but Kṛṣṇa's service. ''Tat-paratvena nirmalam''. Then everything will be purified. Your eyes will be purified, your ears will be purified, your legs, everything, all senses will be purified.
When your senses are purified, ''hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate''. When with that purified senses . . . ''Hṛṣīkena'' means senses. Kṛṣṇa's name is Hṛṣīkeśa. ''Hṛṣīkeśa'' means the master of the senses, Govinda. ''Govinda'' also means the master of the senses. So the senses which you have got—this hand, leg, eyes, everything—I am not the proprietor.
Practically the proprietor is Kṛṣṇa. So when you engage your all the senses in the service of the master of the senses, that is called ''bhakti''. ''Hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate'' ([[CC Madhya 19.170]]). That ''hṛṣīkena'', that senses, must be purified. How? ''Sarvopādhi-vinirmuktam'': being relieved, freed, from all designation.
So the difficulty is that we are not free from designation. We are thinking, "Oh, I am Christian" "Oh, I am Hindu," "I am this," "I am that." Nobody's thinking that, "I am Kṛṣṇa's. I am God's." So this designation disease has to be first of all cured. Then you become pure. So long you keep your designation, you are not pure; you are in the material condition. Therefore:
:''sarvopādhi-vinirmuktam''
:''tat-paratvena nirmalam''
:''hṛṣīkena hṛṣīkeśa-''
:''sevanaṁ bhaktir ucyate''
:([[CC Madhya 19.170]])
That is ''bhakti''. You have to be free from all designation. Then when you begin service, then Kṛṣṇa reveals Himself. ''Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ tam'' ([[BG 10.10 (1972)|BG 10.10]]). He is within you. He'll give you intelligence, "This is this. This is this. This is this. This is this." Why? When? ''Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-purvakam''. "When he's in love and faith engaged in My service." Then. Why, otherwise, why Kṛṣṇa will talk with you? He is within you. That's all right. But He'll talk with you when you are qualified.
So this Kṛṣṇa consciousness means to make you qualified—qualified to talk with Kṛṣṇa, to see Kṛṣṇa, to understand Kṛṣṇa. And then, ''tyaktvā dehaṁ punar janma'' ([[BG 4.9 (1972)|BG 4.9]]). Then you, by quitting this body, no more you are going to accept any material body. You are directly transferred to Kṛṣṇa. ''Mām eti kaunteya''. This is the simple process.
Devotee: Someone asked me today what was Candra's function . . .
Prabhupāda: What is this?
Devotee: Candra's function. I wondered what it was.
Prabhupāda: You say that . . . that you are not dictionary. So you have to answer all these questions, what Candra's function? What business you have got, Candra's function?
Devotee: But somebody asked me.
Prabhupāda: It doesn't you ask for Kṛṣṇa. Candra's function, don't you know? It is giving light. That is his function. Candra means moon. You mean to say? Then moon is giving the light. That's all. Everyone knows. A child knows Candra's function. What is that? Candra's function is to give light at night. That's all. Any fool knows.
That is not question. You must put some intelligent question, to understand Kṛṣṇa. Candra's function . . . Candra means moon. The moon function everyone knows. What is difficulty? You should have at least this common sense to reply. The Candra's function is to give light, that's all.
Guest: Indra's function is to carry water?
Prabhupāda: Yes.  
Prabhupāda: Yes.  
 
Yamunā: I want everybody to listen very carefully. This is a new song that... It would be very nice if you should learn how to sing and learn how to sing it very well. And the only way you can do it is by listening very carefully, everybody, So give your attention to these words: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, if everybody will do this, and stand up, close your eyes very tight, put your hands up in the air and sing this song, so you really learn the words, and you can go home and teach it to your brothers and sisters and your mother and your father, and tell them what you learned today. You have to say you learned something. So if you teach them this song, that would be very nice. But you must learn it by listening. So listen to the words. Then get up, close your eyes and just sing. And you'll find it's a very nice song. But unless you try it, you won't learn it. Just like all the other songs you learn in your class. So try it. So I'm going to say the words, and then you say the words after me. We're going to practice it once. Okay. (with children repeating) Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Okay. Now we're going to clap our hands too. [break]
Guest: . . . (indistinct)
 
Devotee: Do you want this? It's pineapple.  
Prabhupāda: The sanitary engineers' functions, they are coming here, everyone knows. They are called sanitary engineers? The scavengers? Similarly, they are like that, different kinds of engineers. Sanitary engineer, waterworks engineer, light department engineer. That's all. First of all, try to understand what is your function, then try to understand what is other's function. (chuckles) Your function is to become servant of Kṛṣṇa. That's it. How you can know—there are millions and trillions of other beings—what is the function? Here you have to see what is your function. That is:
 
Prabhupāda: Distribute prasāda. What is this?
:''sarvopādhi-vinirmuktaṁ''
 
:''tat-paratvena nirmalam''
Devotee: Pineapple. There's apples too.
:''hṛṣīkena hṛṣīkeśa-''
 
:''sevanaṁ bhaktir ucyate''
Prabhupāda: Pineapple? Oh. There is what? What is that?
:([[CC Madhya 19.170]])
 
Devotee: Oh, this is milk and bananas.  
You have to purify your senses and be engaged in the service of Kṛṣṇa. We have to first of all see whether I am actually in my own function. That is the ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). That is the function. We have to give up all other functions. Simply to be engaged in Kṛṣṇa's function. That is my duty. So everyone's function is that. Candra's function, he is giving light under the order of Kṛṣṇa. He is servant of Kṛṣṇa. (break) (end)
 
Prabhupāda: Oh!
 
Devotee: Warm milk and bananas. (end)  
 
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Revision as of 23:15, 13 July 2020

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada



680611LE-MONTREAL - June 11, 1968 - 31:06 Minutes


Prabhupāda: . . . do, whatever he eats, everything, then he becomes perfect. Perfect. Simply by understanding God perfectly . . . not perfectly, preliminarily. Nobody can understand God perfectly. That is not possible. That is not in our capacity. God is so great, we are so small. But to our small understanding whatever we can know, that are described in different kinds of scripture, and Bhagavad-gītā is also another description of the truth, Absolute Truth.

So here Kṛṣṇa says that anyone who understands this Absolute Truth or the activity or the purpose or the appearance, disappearance about God, what is God, what are His activities . . . just like we have got our activities, we have got our identification, similarly, God has got His identification, His activity, His form, everything. Now one has to understand what is that. It is called divyam. Divyam means it is not like this material thing. It is spiritual. So that is a spiritual science.

So the result will be that janma karma ca me divyam evam yo vetti tattvataḥ (BG 4.9). Tattvataḥ means truth, scientifically. Two plus two equal to four. This is called tattvataḥ, truth. Similarly, anyone who understands the science of God, then the result will be tyaktvā deham. By quitting this body . . . we have to quit, leave this body, that is a fact. You'll also not remain in this body, I'll not also remain in this body. But before quitting this body, before leaving this body, if we can simply understand what is God . . . doesn't matter whatever you are doing. You remain occupied in your duties, you remain what you are. It doesn't matter. Simply try to understand what is God and what are His activities. Then you'll become liberated.

So much facility is offered. And the Bhagavad-gītā is there. You can understand with all your reason, with all your argument, with all your senses what is God. It is nothing dogmatic. It is all reasonable, philosophical. Unfortunately they have decided that God is dead. How God can be dead? This is another rascaldom. You are not dead, how God can be dead? So there is no question of God's being dead. He is always present, just like sun is always present. Only the rascals, they say there is no sun. There is sun. It is out of your sight, that's all. Similarly, "Because we cannot see God, therefore God is dead," these are rascaldom. It is not very good conclusion.

So one has to understand what is God, divyam. So Kṛṣṇa says anyone who understands this philosophy or science of God, philosophy . . .

(break) . . . called the science of sciences. So therefore I use this word "science." So science of God. Then, after leaving this body, tyaktvā dehaṁ punar janma na eti (BG 4.9), he does not come back again to take this conditional material body. Then, he's finished? No. He says, mām eti so 'rjuna: "My dear Arjuna, that person comes to Me." That means you are transferred to the spiritual kingdom, or God's kingdom. Just like we are present here, face to face, you can go there and see and talk. Everything is there simply by understanding. And for that understanding, here is Bhagavad-gītā.

So why don't you take this advantage? We are trying to place before you Bhagavad-gītā. We are not charging anything, fees from you, that, "You give me thirty-five dollars" or "fifty dollars." No. We are distributing this knowledge free. Please come and take . . . there is no loss on your part, but there is so much gain. And try to understand it nicely. The result will be tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). If you simply can understand this preliminary thing, what is God, that's all.

Then you have got duty. As soon as you know your relationship with God, then you have got some duties. Oh, when you're engaged in such duties then you are already in the liberated stage. You are already in the liberated stage. Simply by understanding God you become liberated. Your certificate is there, you can enter. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9).

Thank you very much.

(pause) Is that clear?

Devotee: You stated that the reason that we forget is that we change, the body changes. Now when we chant, we remember. What correlation is there between this . . . I talked to Janārdana before about the horizontal memory and the vertical memory, and I understand . . . so I wish you could sort of elaborate on why we forget. I don't completely understand.

Prabhupāda: Yes. It is intelligent question. You forget because you have got this material body, and because the material body is changing every moment, every second, therefore we forget. Is it not? You are forgetting. You do not know what exactly you were doing at this time, because your body has changed. Similarly, you do not exactly remember last year on this date at this time what you were doing, because body has changed. Similarly, it is the nature of the body to change, and you forget. That is the nature of this material body. But if you constantly remain in Kṛṣṇa consciousness, that means you stand on the spiritual platform.

Devotee: . . . (indistinct)

Prabhupāda: In the spiritual platform you don't forget Kṛṣṇa. In the material platform you forget so many things, but in the spiritual platform you don't forget Kṛṣṇa and Kṛṣṇa's duties. So if you can continue in that way, then you continue in spiritual platform, and the result will be that after getting out of this body, you are spiritually situated.

So we have to continue the spiritual stand on spiritual platform by Kṛṣṇa consciousness, always remembering Kṛṣṇa. Smartavyaḥ satataṁ viṣṇuḥ vismartavyo na jātucit (Padma Purāṇa). This is the process. You have to remember always Kṛṣṇa, Viṣṇu. That is called meditation. That is called samādhi. The samādhi, the meditation which is going on, some rascaldom, that is not meditation. Meditation means always thinking of Viṣṇu. That is meditation.

So this Kṛṣṇa consciousness is perfect meditation. Always thinking of. And it is certified in Bhagavad-gītā:

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ.
(BG 6.47)

So Kṛṣṇa said he is first-class yogī who is constantly in Kṛṣṇa consciousness. Śraddhāvān bhajate yo mām. With faith and devotion, always remembering Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, sa me yuktatamo mataḥ. Yoginām api sarveṣām, of all the yogis . . .

They have opened so many classes of yoga class. Somebody is advertising that you can remain young, you can have better sex power or you can reduce your bodily fat. So that is also possible. That you can do by ordinary exercise. But real purpose of yoga is to concentrate the mind on Viṣṇu always. That is yoga. So that is Kṛṣṇa consciousness. So Kṛṣṇa consciousness is the highest perfectional stage of yoga practice.

Devotee: When we associate with Kṛṣṇa through His name . . .

Prabhupāda: Kṛṣṇa and Kṛṣṇa's name is nondifferent.

Devotee: Yes, right. Sometimes we forget to do our duty very attentively. Sometimes we forget to do the floor. By associating with Kṛṣṇa through His name, then we can remember our duty? Or . . . (indistinct)

Prabhupāda: Yes, you remember. If you remember Kṛṣṇa, then you'll remember all duties of Kṛṣṇa. If you remember . . . suppose you are working in an office. If you remember that you have to go to such office at such-and-such time, that means you'll remember all the duties of the office. That is automatic. It is not that while you are going in the office, on the way you know what you have to do there. But because you are remembering the office, that means automatically they are there in dormant stage.

Guest: . . . (indistinct)

Prabhupāda: Viṣṇu means all-pervading God. God is everywhere. Just like the sun: the sun is a planet, and there is a sun god also. In each and every planet there is a predominating deity. Just like in this planet you have got a predominating man, president. Similarly, in each and every planet there is a predominating living creature. In the sun planet the predominating living creature is called sun god. In the moon planet the predominating deity is called moon god. And similarly, there are millions of millions of planets, and there is a predominating deity.

So similarly, the original planet, Kṛṣṇaloka, the predominating Deity is Kṛṣṇa, who is Viṣṇu. So just like the sun is situated in the particular planet but the sunshine is spread all over the universe, similarly, Kṛṣṇa or Viṣṇu, although He's in His planet, His energy is distributed all over the creation. Therefore He is all-pervading. Viṣṇu means all-pervading God. He is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He's within this universe, He is within the atom also. He's within you also. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So Viṣṇu means all-pervading. But by our material conception we think that anything which is all-pervading, how it can be localized personally? That is our material conception. Just like I am sitting here, you are sitting here. You cannot be all-pervading. But your mind, because it is finer, the mind can be in so many places. Similarly, when you are still finer intelligence, you are still finer, a spirit soul, you can also become all-pervading.

At the present moment we are hampered, conditioned, by the covering of this material body. Therefore our endeavor should be how we get out of this material body. That formula I've already explained that, tyaktvā dehaṁ punar janma naiti (BG 4.9). If you simply understand what is God, simply by this understanding, tyaktvā deham, after leaving this body, punar janma naiti, you don't get any more this material body. Simply try to understand (break) what is Viṣṇu, then you become as good as Viṣṇu.

Guest: . . . (indistinct)

Prabhupāda: First of all you understand Viṣṇu, that He is all-pervading. So Viṣṇu, because He has got spiritual body, similarly, when you get your spiritual body . . . how you can get? By understanding Viṣṇu. Therefore in the Vedic mantra, Ṛg mantra, it is, tad viṣṇoḥ paramaṁ padaṁ sada paśyanti sūrayaḥ (Ṛg Veda 1.22.20). The sūraya, those who are demigods or Āryans, they are . . . their destination is Viṣṇu. But ordinary men, they do not know that. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know that their ultimate goal of life is to understand Viṣṇu. Why? Durāśayā ye bahir-artha-māninaḥ: they are trying to become perfect this material condition. That is not possible. You have to know Viṣṇu. Then you become perfect. Otherwise, you have to change this body one after another. Bhūtvā bhūtvā pralīyate (BG 8.19).

You have one body, you remain for some time, then it is destroyed, you get immediately another body, again enter into the womb of mother, again form your body from little . . . a pulse-like body to this body and grow to your higher status in your younger age. Then again become dwindled, become old man, and again vanish. So bhūtvā bhūtvā pralīyate (BG 8.19). Everything material will have to change like this. And there are 8,400,000's of different kinds of bodies, and you have to evolve in the cycle of such body. So if you want to get out of this circulation, continually, then here is the formula: tyaktvā dehaṁ punar janma naiti mām eti kaunteya. Simply try to understand what is God, or Viṣṇu, then you get that opportunity.

(pause)

Devotee: When you say "understand," do you . . . (indistinct)

Prabhupāda: What do you mean, "understanding"? Simply hear hear and get out from the other.

Devotee: But I mean . . . (indistinct) . . . we can't understand Kṛṣṇa with our mind.

Prabhupāda: With your material mind. When you are Kṛṣṇa consciousness, your quality of mind is changed. The mind . . . the understanding of God is simply purification of the senses. Ataḥ śrī-kṛṣṇa-nāmadi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By the present senses you cannot understand what is God, what is His name, what is His quality, what is His form, what are activities. You have to learn this. The Bhagavad-gītā says vetti tattvataḥ. You have to learn.

So now, as you say, that mind . . . of course, with this mind you cannot understand. You cannot think of Kṛṣṇa. With this tongue you cannot chant Hare Kṛṣṇa. With these ears you cannot hear what is Hare Kṛṣṇa. With these eyes you cannot see what is Kṛṣṇa. But if you purify . . . just like cataractic eyes cannot see, but if you purify the eyes, then you can see everything. The eyes will remain as it is, but you have to purify. The process is purification. Sevonmukhe hi jihvādau (CC Madhya 17.136). That purification takes place when you engage yourself in the service of Kṛṣṇa.

So this Kṛṣṇa consciousness movement means to engage a person in the service of Kṛṣṇa. Just like the temple is Kṛṣṇa's. You wipe out the floors, you decorate it, collect flowers, engage your eyes to hear about Kṛṣṇa, engage your tongue for chanting Hare Kṛṣṇa. So engage your eyes to see the Deity, engage your legs to go to the temple. In this way, if you engage your senses, present senses for Kṛṣṇa consciousness, then it becomes gradually purified and you . . . Kṛṣṇa becomes revealed. Sevonmukhe hi jihvādau svayam eva.

You cannot see Kṛṣṇa, but when you are anxious, when you are purified, Kṛṣṇa reveals Himself to you, by your eyes or . . . if you say, "Kṛṣṇa, please come, I'll see You," that is not possible. Kṛṣṇa is not your order-supplier. He wants to see you how much you are qualified to see Him. When you are qualified, He'll reveal to you. He is everywhere. Simply you have to make your eyes to see Him. That's all. This is the process, Kṛṣṇa consciousness. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (CC Madhya 17.136). He reveals.

Similarly, it is confirmed in the Nārada Pañcarātra, sarvopādhi-vinirmuktam. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). We have to become first of all free from all designation. If I think I'm American, if I think I am Christian, if I think I am Indian, if I think I am Hindu, if I think I am Muslim, if I think I am this, I am that, these are all designation. When you are free from the designation, sarvopādhi-vinirmuktam . . . and what is that freedom? "I am Kṛṣṇa's." That's all. I am not American, not Indian, not Hindu, not Muslim, not Christian.

I am Kṛṣṇa's, or God's. That is sarvopādhi-vinirmuktam. And as you are convinced that you are God's, or Kṛṣṇa's, then engage yourself not in the designated service, but Kṛṣṇa's service. Tat-paratvena nirmalam. Then everything will be purified. Your eyes will be purified, your ears will be purified, your legs, everything, all senses will be purified.

When your senses are purified, hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate. When with that purified senses . . . Hṛṣīkena means senses. Kṛṣṇa's name is Hṛṣīkeśa. Hṛṣīkeśa means the master of the senses, Govinda. Govinda also means the master of the senses. So the senses which you have got—this hand, leg, eyes, everything—I am not the proprietor.

Practically the proprietor is Kṛṣṇa. So when you engage your all the senses in the service of the master of the senses, that is called bhakti. Hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). That hṛṣīkena, that senses, must be purified. How? Sarvopādhi-vinirmuktam: being relieved, freed, from all designation.

So the difficulty is that we are not free from designation. We are thinking, "Oh, I am Christian" "Oh, I am Hindu," "I am this," "I am that." Nobody's thinking that, "I am Kṛṣṇa's. I am God's." So this designation disease has to be first of all cured. Then you become pure. So long you keep your designation, you are not pure; you are in the material condition. Therefore:

sarvopādhi-vinirmuktam
tat-paratvena nirmalam
hṛṣīkena hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(CC Madhya 19.170)

That is bhakti. You have to be free from all designation. Then when you begin service, then Kṛṣṇa reveals Himself. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ tam (BG 10.10). He is within you. He'll give you intelligence, "This is this. This is this. This is this. This is this." Why? When? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-purvakam. "When he's in love and faith engaged in My service." Then. Why, otherwise, why Kṛṣṇa will talk with you? He is within you. That's all right. But He'll talk with you when you are qualified.

So this Kṛṣṇa consciousness means to make you qualified—qualified to talk with Kṛṣṇa, to see Kṛṣṇa, to understand Kṛṣṇa. And then, tyaktvā dehaṁ punar janma (BG 4.9). Then you, by quitting this body, no more you are going to accept any material body. You are directly transferred to Kṛṣṇa. Mām eti kaunteya. This is the simple process.

Devotee: Someone asked me today what was Candra's function . . .

Prabhupāda: What is this?

Devotee: Candra's function. I wondered what it was.

Prabhupāda: You say that . . . that you are not dictionary. So you have to answer all these questions, what Candra's function? What business you have got, Candra's function?

Devotee: But somebody asked me.

Prabhupāda: It doesn't you ask for Kṛṣṇa. Candra's function, don't you know? It is giving light. That is his function. Candra means moon. You mean to say? Then moon is giving the light. That's all. Everyone knows. A child knows Candra's function. What is that? Candra's function is to give light at night. That's all. Any fool knows.

That is not question. You must put some intelligent question, to understand Kṛṣṇa. Candra's function . . . Candra means moon. The moon function everyone knows. What is difficulty? You should have at least this common sense to reply. The Candra's function is to give light, that's all.

Guest: Indra's function is to carry water?

Prabhupāda: Yes.

Guest: . . . (indistinct)

Prabhupāda: The sanitary engineers' functions, they are coming here, everyone knows. They are called sanitary engineers? The scavengers? Similarly, they are like that, different kinds of engineers. Sanitary engineer, waterworks engineer, light department engineer. That's all. First of all, try to understand what is your function, then try to understand what is other's function. (chuckles) Your function is to become servant of Kṛṣṇa. That's it. How you can know—there are millions and trillions of other beings—what is the function? Here you have to see what is your function. That is:

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkena hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(CC Madhya 19.170)

You have to purify your senses and be engaged in the service of Kṛṣṇa. We have to first of all see whether I am actually in my own function. That is the sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is the function. We have to give up all other functions. Simply to be engaged in Kṛṣṇa's function. That is my duty. So everyone's function is that. Candra's function, he is giving light under the order of Kṛṣṇa. He is servant of Kṛṣṇa. (break) (end)