690217 - Lecture BG 06.16-24 - Los Angeles
Revision as of 02:06, 22 July 2020 by RasaRasika
Devotees: All glories to Śrī Guru and Gaurāṅga.
Tamal Kṛṣṇa: Verse sixteen: "There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough." (BG 6.16)
Prabhupāda: Yes. This is very nice. (laughs) Nothing is prohibited, because after all, you have to execute the yoga process with your this body. "To make the best use of a bad bargain." You see? This material body is the source of all miseries. Actually, the spirit soul has no misery. Just like normal condition of a living entity is healthy life. Disease takes place by certain contamination, infection. Disease is not our life.
Similarly, the present position of material existence is a diseased condition of the soul. And what is that disease? The disease is this body. Because this body is not meant for me, it is not my body. Just like your dress, you are not the dress. But we are differently dressed here—somebody red color, somebody white color, somebody yellow color. But that color, I am not this color. Similarly this body, I am white man, black man, Indian, American or this, Hindu, Muslim, Christian—this is not my position. This is all diseased condition. Diseased condition. And we are trying to get out of the disease. That is yoga system. To connect again with the Supreme, because I am part and parcel.
The same example: Somehow or other the finger is cut off, and it is falling on the ground; it has no value. My finger, when it is cut off and it is lying on the ground, it has no value. But as soon as the finger is joined with this body, it has got millions and trillions of dollars' value. Invaluable. Similarly, we are now disconnected with God, or Kṛṣṇa, by this material condition. Forget . . . not disconnected. Connection is there. God is supplying our all necessities. Just like a state prisoner is disconnected from the civil department; he has come to the criminal department. Actually not disconnected. The government is still taking care, but legally disconnected.
Similarly, we are not disconnected. We cannot be disconnected, because there is no existence of anything without Kṛṣṇa. So how can I be disconnected? Disconnection is that by forgetting Kṛṣṇa, instead of engaging myself in Kṛṣṇa consciousness, I am engaged in so many nonsense consciousness. That is disconnection. Instead of thinking myself that, "I am eternal servant of God, or Kṛṣṇa," I am thinking, "I am servant of my society," " I am servant of my country," "I am servant of my husband," "I am servant of my wife," "I am servant of my dog," or so many. This is forgetfulness.
So how it has happened? Due to this body, whole thing. Whole mis-consciousness has come into existence due to this body. Because I am born in America, I am thinking American. And because I am thinking American, the American government claims, "Yes, you come and fight, give your life," draft board. Why? This body. Therefore the intelligent person should know that "I am suffering all miserable condition of my life due to this body."
So we should not act in such a way that this imprisonment with this material body will continue birth after birth, either American body, Indian body, dog's body, hog's body, so many—8,400,000's of body. That is called yoga, how to get out of this contamination of body. But the first instruction is to understand that "I am not this body." That is the basic principle of Bhagavad-gītā teaching. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11):
"My dear Arjuna, you are talking very nicely, just like a very advanced, learned man. But you are talking on the bodily platform—all nonsense, 'I am father of this. Oh, they are my relatives, they are my this, they are my this. How can I kill? How can I do? I cannot.' " The whole atmosphere consciousness is body.
Therefore Kṛṣṇa, just after Arjuna's accepting Him his spiritual master, He's immediately chastising him as a master chastises his disciple, "You nonsense, you are talking very wisely, as if you know so many things. But your position is this body."
So the whole world, they are posing themselves as highly advanced in education—science, philosophy, this, that, politics, so many things. But their position is this body. Just like, an example, a vulture. A vulture rises very high, seven miles, eight miles up. Wonderful. You cannot do that. And he has got wonderful eyes also. There are small eyes, vulture.
It is so powerful that it can see from seven mile distance where there is a carcass, dead body. So he has got good qualification. He can rise very high, he can see from a distant place. Oh, but what is his object? A dead body, that's all. His perfection is to find out a carcass, dead body, and to eat. That's all.
So similarly, we may go up very high education, but what is our objective? What are we seeing? How to enjoy sense, this body, that's all. And advertisement? "Oh, he has gone with sputnik seven hundred miles up." But what you do? What is your occupation? Sense gratification, that's all. That is animal. So people are not considering how they're implicated with this bodily concept of life.
So one should first of all know that our miserable condition of material existence is due to this body. At the same time, this body is not permanent. Supposing I identify everything with this body—family, society, country, this, that, so many things. But how long? It is not permanent. Asan. Asan means it will not exist. Asann api kleśada āsa dehaḥ (SB 5.5.4).
Simply troublesome. Not permanent, and simply giving trouble. That is intelligence: how to get out of this body.
People come, says that, "I am not in peace. I am in trouble. My mind is not peace." But when the medicine is offered, he does not accept. You see? He wants something palatable, what he has understood, that's all. Many people come to us, "Swāmījī, oh, this is my position." And as soon as we suggest the medicine, he'll not accept. Because he wants some medicine which will be acceptable by him. So how we can offer? Then why do you go to a physician? You make your own treatment. You see?
So here the suggestion is that this body is useless. But that does not mean we shall not take care. Just like you are going from one place to another place on your car. The car . . . you are not this car, but because you have to use the car for your work, you have to take care of the car also—but not much care that you simply become absorbed in the car business and no other business. Just like somebody, too much attachment to the car, is polishing the car whole day, you see, polishing.
So we should not be too much attached to this body. But because with this body we have to execute Kṛṣṇa consciousness, therefore we should keep it fit also. That is called yukta-vairāgya. We shall not neglect. We shall take regular bath, we shall . . . regular nice food, kṛṣṇa-prasādam, keep our mind and body healthy. That is required.
So Kṛṣṇa consciousness movement does not say that artificially you simply make some renouncement, all nonsense, and to recompensate we take to some drugs, take to some intoxication. No. You take nice food. Kṛṣṇa has given nice food. Fruits, grains, milk, you can prepare hundreds and thousands of preparation nice with these food grains, and we are doing that. Our purpose for inviting you in the Love Feast is that: replace with kṛṣṇa-prasādam with your all nonsense foodstuff. They are not healthy. These are healthy food. Healthy food. Palatable, healthy food.
So, eat kṛṣṇa-prasādam, nice prasādam. If your tongue wants some nice, palatable dishes, we can supply you hundreds, thousands, offered to Kṛṣṇa. Samosā and this sweetball, rasagullā, these so many things we can supply. You are not prohibited. But don't take too much. "Oh, it is very palatable. Let me take one dozen of rasagullā." No, don't take that. (laughs) Then that is not good. That is greediness. You should simply take so much as will keep your body fit, that's all. You should sleep so much as will keep your body fit, that's all. Nothing more. Yuktāhāra vihārasya yogo bhavati siddha (BG 6.17).
This is called yukta. We should eat simply for keeping healthy condition. We shall sleep simply for keeping healthy condition. But if you can reduce, that's nice. But not at the risk of becoming sick.
Because in the beginning, because we are accustomed to eat voraciously, so don't try to eat less artificially. You eat, but try to minimize it. The more . . . therefore there are prescription of fasting: at least two compulsory fastings in a month. And there are other fasting days. The more you can reduce your sleep and eating, you keep good health, especially for spiritual purpose. But not artificially. Not artificially. But when you advance, naturally you'll not feel.
Just like Raghunātha dāsa Gosvāmī. There are examples. Raghunātha dāsa Gosvāmī was very rich man's son, and he left home. So he joined Lord Caitanya. So his father . . . he was the only son, very beloved son, very nice wife. Left everything. So his . . . and left means stealing, without saying anything. Somehow or other he left home. And the father could understand he has gone to Lord Caitanya at Purī. So he sent four servants, because he was very rich man, and four hundred rupees. Five hundred years ago, four hundred rupees means twenty times at the present value.
So first of all he accepted that, "Oh, father has sent, all right." So how he was spending money? So he was inviting all the sannyāsīns—in Jagannātha Purī there were many sannyāsīns, renounced order—and every month he was offering feasting. Then after few days, Lord Caitanya inquired His secretary, Svarūpa Dāmodara, "Oh, nowadays I don't get any invitation from Raghunātha. What happened?" "Oh, Sir, he has stopped accepting his father's money."
"Oh, that's very nice." "He thought that 'I have renounced everything, and I am enjoying my father's money. This is all nonsense.' He refused. He asked the man, 'You go home. I don't want money.' " "Then how he is living?" "Oh, he's standing on the staircase of Jagannātha temple, and when the priest go home with their prasādam, they offer something and he's satisfied in that way." So Caitanya Mahāprabhu said, "Oh, this is all right, very nice."
Then Caitanya Mahāprabhu was inquiring how he's standing there. So he . . . saw he is standing. So Raghunātha dāsa Gosvāmī, after a few days, he stopped that standing also. Then Caitanya Mahāprabhu inquired his secretary, "I don't see Raghunātha standing there. What he is doing?" "No, Sir, he has given up that standing, because he thought, 'Oh, I'm standing just like a prostitute, somebody will come and give me some. No, no, I don't like it.' " "Oh, that's very nice. Then how he is eating?" "Oh, he's collecting some rejected rice in the kitchen, and that he is eating."
So to encourage Raghunātha dāsa Gosvāmī, one day Caitanya Mahāprabhu went to his room. "Raghunātha? I heard that you are eating very nice foodstuff and you are not inviting Me?" So he was not replying. So He was finding out where he has kept that rice, and He took and immediately began to eat. "Sir, You do not eat. This is not fit for You." "Oh! It is Jagannātha's prasādam! How do you say it is not fit?" Just to encourage him. He may not think that "I am eating this rejected," you see?
In this way Raghunātha dāsa Gosvāmī reduced his foodstuff, ultimately, every alternate day only one piece of, what is called, butter, so much. And he was offering even bowing down hundreds times and chanting so many times. Saṅkhyā-pūrvaka-nāma—you have heard it while singing six Gosvāmīs' song. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau (Ṣaḍ-gosvāmy-aṣṭaka).
So there are very nice examples of minimizing—minimizing all material necessities up to the point nil. You see? But that is not possible for everyone. Don't try to imitate Raghunātha dāsa Gosvāmī. But because they were associates of Lord Caitanya, each one of them showed some example, unique example how Kṛṣṇa consciousness can be advanced. But our business is not to imitate them, but try to follow them. Try to follow as far as possible. Not artificially.
Therefore here it is said: "There is no possibility of one's becoming a yogī . . ." If you try to become immediately Raghunātha dāsa Gosvāmī by imitating, you'll fail. Whatever progress you have made, that will be finished. No. Not that. You eat, but don't eat more. That's all. Eating more is no good. You eat. If you are elephant, you eat hundred pounds, but if you are ant you eat one grain. Don't eat hundred pounds, imitating the elephant. You see? God has given food to the elephant and to the ant. But if you are actually elephant, then you eat like elephant. But if you are ant, don't eat like elephant; then you'll be in trouble (chuckles).
So here it is said: "There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little." Very nice program. Don't eat too little. You eat whatever you require, but don't eat more. Similarly, don't sleep more. If you can keep your health perfect, but try to reduce it. Suppose you are sleeping ten hours. But if I keep myself fit by sleeping five hours, why should I sleep ten hours? So this is the process. Don't do anything artificially.
In the . . . so far the body is concerned, we have got four demands: eating, sleeping, mating and defending. The defect is that, modern civilization, that they are thinking that, "This eating process, sleeping process, if we can increase, that is very nice. If we can sleep the whole day and night on Saturday and Sunday, oh, it is great profit, enjoyment." You see? That is the civilization. They think it is an opportunity to enjoy life to sleep thirty hours a day. You see? No. Don't do that. Reduce it. Try to reduce it, but not artificially.
Tamal Kṛṣṇa: Verse number seventeen: "He who is regulated in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system."
Prabhupāda: Yes. You simply . . . there is no question of attending a so-called yoga class and pay five rupees' or five dollars' fee to keep yourself reduced fat and so on, keeping your health fit. You simply practice. This practice—eat what you need, sleep what you need. Your health will be excellent. There is no need of any extraneous help. Simply by practicing this you'll have everything all right.
Tamal Kṛṣṇa: Verse number eighteen: "When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence, devoid of all material desires, he is said to have attained yoga."
Prabhupāda: Yes. To keep the mind in equilibrium. That is yoga perfection. To keep the mind, that how you can do if you . . . in the material field you cannot keep your mind in equilibrium. That is not possible. Take for example this Bhagavad-gītā. If you read daily four times, you'll not get tired. But take any other book, after reading one hour you'll get tired. This chanting Hare Kṛṣṇa, you chant whole day and night and dance, you'll never get tired. But take another name: just after half an hour, finished. It is botheration. You see?
Therefore to fix up the mind means to keep your mind in Kṛṣṇa, then finished, all yoga. You are perfect yogī. You haven't got to do anything. Simply fix up your mind. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha (SB 9.4.18).
If you talk, talk of Kṛṣṇa. If you eat, eat of Kṛṣṇa. If you think, think of Kṛṣṇa. If you work, work for Kṛṣṇa. So in this way, this yoga practice will be perfect. Not otherwise. And that is the perfection of yoga. Devoid of all material desires. If you are simply desiring for Kṛṣṇa, where is the scope of material desire? Finished. All material desire finished.
You haven't got to try for it artificially, "Oh, I shall not see any nice girl. I shall close my eyes." That you cannot do. But if you fix up your mind in Kṛṣṇa consciousness, you are dancing with so many beautiful girls, that's all right. As brother and sister, there is no question. This is practical perfection of yoga. Artificially you cannot do. Simply in Kṛṣṇa consciousness all perfection is there. Try to understand it. All perfection. Because that is spiritual platform. Spiritual platform is eternal, blissful and full of knowledge. Therefore there is no misgivings.
Yes, go on.
Tamal Kṛṣṇa: Verse number nineteen: "As a lamp in a windless place does not waver . . ."
Prabhupāda: Here is the example, just see.
Tamal Kṛṣṇa: ". . . so the transcendentalist, whose mind has been controlled, remains always steady in his meditation on the transcendent Self."
Prabhupāda: In this room, because there is no air waving, just see, the lamp is . . . the flame is steady. Similarly, if the flame of your mind will remain as steady as this flame if you absorb the mind in Kṛṣṇa consciousness. Then as the flame is not agitating, your mind will not be agitated. And that is perfection of yoga.
Tamal Kṛṣṇa: Verse 20 through 23: "The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga."
Prabhupāda: Samādhi means . . . samādhi means not to make void. That is impossible. Kleśo 'dhikaratas teṣām avyaktāsakta-cetasām (BG 12.5).
Some yogī says that you stop yourself, make yourself motionless. How it is possible to make me motionless? I am moving spirit. This is not possible. Motionless means when you are fixed up in Kṛṣṇa, there is no more material motion. That is motionless. This material propensities will not anymore disturb you. That is called motionless. But your motion for Kṛṣṇa activities will increase. The more you increase your motion or activities in Kṛṣṇa consciousness, you become automatically motionless in material activities. That is the process. But if you want to make motionless . . .
Just the same example—a child, a child is restless. You cannot make the child motionless. You give him something, plaything, some nice picture, he will see, engaged, and motionless. That is the way. So people are motionless . . . not motionless. What is called? Moving. But if you want to make him motionless, then give him Kṛṣṇa engagement. Then he'll be motionless. And that is realization. Why he should be engaged in Kṛṣṇa consciousness unless he realizes that, "I am Kṛṣṇa's. I am not this matter's, I am not this nation's, I am not this society's, I am not this rascal's, I am simply Kṛṣṇa's." Motionless. His full knowledge.
That is my position. I am part and parcel. Mamaivāṁśo jīva (BG 15.7):
"All these living entities are My part and parcel." So as soon as you understand that "I am part and parcel of Kṛṣṇa," immediately you become motionless to material activities.
Tamal Kṛṣṇa: "This is characterized by one's ability to see the self by the pure mind and to relish and rejoice . . ."
Prabhupāda: Pure mind. This is pure mind. Pure mind means to understand oneself that "I belong to Kṛṣṇa." That is pure mind. Mind . . . at the present moment my mind is contaminated. Why? That I am thinking that "I belong to this," "I belong to that," "I belong to this." But when my mind is fixed up, "I am Kṛṣṇa's," that is my perfection. Yes.
Tamal Kṛṣṇa: ". . . and to relish and rejoice in the self. In that joyous state one is situated in . . ."
Prabhupāda: This joyous in the self, that means Kṛṣṇa is the Superself. Yoga practice, that "I am individual self." When I am in samādhi with Viṣṇu, Superself, that is my steadiness of the mind. So Superself and self, when they enjoy . . . enjoyment cannot be alone. There must be two. Have you got any experience of enjoyment alone? No. So enjoyment alone is not possible. Enjoyment means two—Kṛṣṇa and you, the Supersoul and the individual soul. That is the way. You cannot enjoy alone. That is not your position.
Yes. Go on.
Tamal Kṛṣṇa: "One is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this, he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of the greatest difficulty. This in . . ."
Prabhupāda: "In the greatest difficulty." If you are convinced that "I am part and parcel of Kṛṣṇa," then even there is greatest difficult position of your life, that is surrender. You'll know Kṛṣṇa will give you protection. You try your best, you use your intelligence, but believe in Kṛṣṇa. Varasa neha pitaro nṛsiṁha. If Kṛṣṇa neglects, no other remedy can protect.
No other measure can protect. Don't think . . . suppose one is diseased; many expert physician treating him, nice medicine is offered. Is that guarantee for his life? No. That is not guarantee. If Kṛṣṇa neglects, in spite of all these good physician and medicines he will die. And if Kṛṣṇa protects him, even if he has no expert treatment, he'll still survive.
So one who is fixed up in Kṛṣṇa, fully surrendered, and one of the point of surrender is that "Kṛṣṇa will protect me," then you are happy. Just like the child—he's fully surrendered to the parents, and he is confident that, "My father is there, my mother is there," so he's happy. Kadāham aikāntika-nitya-kiṅkaraḥ (Stotra-ratna 43).
If you know that, "Somebody is there who is my patron, who is my savior," are you not very happy? But if you do everything on your own account, at your own responsibility, are you happy? Similarly, if you are convinced in Kṛṣṇa consciousness that, "Kṛṣṇa will give me protection," and if you are true to Kṛṣṇa, that is the standard of happiness. You cannot be happy otherwise. That is not possible. Eko bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13).
That is the fact. Even in your rebellious condition, Kṛṣṇa is giving you protection. Without Kṛṣṇa's protection you cannot live for even for a second. He's so kind. But when you admit it, when you recognize it, then you become happy. Now Kṛṣṇa is giving you protection, but you do not know it, because you have taken your life at your own risk.
Therefore He has given you freedom, "All right, do whatever you like. As far as possible I will give you protection." But when you fully surrender, the whole charge is to Kṛṣṇa. That is special. That is special protection. Just like a father. The child who has grown up doesn't care for the father, he's acting freely, what the father can do? "All right, do whatever you like." But the child who is fully under the protection of the father, he takes more care.
That is stated in the Bhagavad-gītā, you'll find, samo 'haṁ sarva-bhūteṣu (BG 9.29):
"I am equal to everyone." Na me dveṣyaḥ, "Nobody is My enemy." How He can be enemy-ous? Everyone is Kṛṣṇa's son. How he can become enemy to Kṛṣṇa? He is son. That is not possible. He is friend of everyone. But we are not taking advantage of His friendship. That is our disease. That is our disease. He is friend to everyone. Samo 'haṁ sarva-bhūteṣu. But one who is recognizing, he can understand that "Kṛṣṇa is giving me protection in this way." This is the way of happiness.
Tamal Kṛṣṇa: "This indeed is actual freedom from all miseries arising from material contact. This yoga is to be practiced with determination and an undaunted heart."
Twenty-four: "One should engage oneself in the practice of yoga with undeviated determination and faith. One should abandon, without exception, all material desires born of ego and thus control all the senses on all sides by the mind."
Purport: "The yoga practitioner should be determined and should patiently prosecute the practice without deviation."
Prabhupāda: Now, this determination can be, I mean, actually practiced or can be actually attained by one who does not indulge in sex life. His determination is strong. Therefore in the beginning it was said that without sex life, the determination. Or controlled sex life. If you indulge in sex life, then this determination will not come. Flickering determination. You see? Therefore the sex life should be controlled or given up. If it is possible to give up altogether; if not, controlled. Then you'll get determination. Because after all, this determination is bodily affair. So these are the methods how to get determination.
Tamal Kṛṣṇa: "One should be sure of success at the end and pursue his course with great perseverance, not becoming discouraged if there is any delay in the attainment of success."
Prabhupāda: Determination means that one has to continue with patience and perseverance. I'm not getting the desired result, "Oh, what is this Kṛṣṇa consciousness? I give up," no. Determination. It is a fact. Because Kṛṣṇa is saying this, it must happen. There is nice example, that a girl is married to a husband; she's hankering after a child. So if she thinks that "Now I am married, I must have immediately a child," is it possible? Just have patience.
You just become faithful wife, serve your husband and let your love grown up, and because you are husband and wife, it is sure you'll have children. But don't be impatient. Similarly, when you are in Kṛṣṇa consciousness, your perfection is guaranteed. But you'll have patience, determination that, "I must execute. I should not be impatient." That impatience is due to loss of determination. And how that loss of determination is there? Due to excessive sex life. These are all consequences.
Tamal Kṛṣṇa: "Success is sure for the rigid practitioner. Regarding bhakti-yoga, Rūpa Gosvāmī says, 'The process of bhakti-yoga can be executed successfully with full-hearted enthusiasm, perseverance and determination by following the prescribed duties in the association of devotees and by engaging completely in activities of goodness.' "
Prabhupāda: Yes, go on.
Tamal Kṛṣṇa: "As for determination, one should follow the example of the sparrow who lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore of the ocean, but the big ocean carried them away on its waves. The sparrow became very upset and asked the ocean to return her eggs. The ocean did not even consider her appeal, and so she decided to dry up the ocean. She began to . . ."
Prabhupāda: Just see, a sparrow is trying to dry up the ocean. (laughs) This is called real determination. Just like our Gandhi. He declared war against the Britishers. War is that non-violent, non-cooperation. You see? But the determination was there that, "I must drive away the Britishers." And he did it. And what is the weapon?
Nonviolence: "All right, you fight, you kill me, I shall not attack you." You see? He became . . . what is that? Determination. People laughed: "Gandhi is declaring war with the Britishers, so powerful British Empire." And actually, after the Britishers lost India, they lost all Empire, because that was the jewel of British Empire. They lost all possession in the Far East, they lost possession in Egypt, they lost possession on Suez Canal—everything lost. So determination is so nice thing.
Tamal Kṛṣṇa: "She began to pick out the water in her small beak, and everyone laughed at her for her impossible determination. The news of her activity spread, and at last Garuḍa, the gigantic bird carrier of Lord Viṣṇu, heard it."
Madhudviṣa: "He became compassionate toward his small sister bird, and so he came to see the small sparrow, and He promised His help. Thus Garuda at once asked the ocean to return her eggs, lest He Himself take up the work of the sparrow. The ocean was frightened at this, and returned the eggs. Thus the sparrow became happy by the grace of Garuda." (BG 6.24 purport)
Madhudviṣa: "Si . . ."
Prabhupāda: So Garuda came to his rescue, yes . . . go on.
Madhudviṣa: "Similarly, the practice of yoga, especially bhakti-yoga in Krishna consciousness, may appear to be a very difficult job. But if anyone follows the principles with great determination the Lord will surely help, for God helps those who help themselves."
Prabhupāda: That's all. Thank you. Any question?
Viṣṇujana: Prabhupāda, when you said that determination is the important factor for achieving success and I just want to keep this enthusiasm always. I mean how does one feed the fire of this enthusiasm and determination always? When dealing with so many things that can frust . . .
Prabhupāda: Well determination means you will be enthusiastic also. That is one of the part of determination. That's all. Utsāhād dhairyāt, tat-tat-karma (NOI 3).
Utsāha, that enthusiasm is the real beginning of determination. Unless you are enthusiastic, how your determination can continue? So determination, your enthusiasm, patience, working in the regulative principle. These are the different function of determination. Determination means one word of all these things, enthusiasm, patience, working hard, with confidence. These are different features of determination.
Madhudviṣa: Prabhupāda, are we capable of determining, what is enough sleep for ourselves and what is enough food?
Madhudviṣa: When we try to experiment, we try to cut down until we, we feel we can't maintain our health . . . because many times we fool ourselves. We say: "yes I need this much food, I need my seven or eight hours sleep," but really, you know, it is just we are rationalising . . . (indistinct)
Prabhupāda: Determination of taking food?
Prabhupāda: No. What is your question I . . .
Madhudviṣa: Can we, can we trust our own, our own rationalisation. Can we trust our own self to try to determine how much food we need.
Prabhupāda: Well that must be, rationalisation must be there but if you commit mistake by taking less food that mistake is not bad.
Prabhupāda: (laughter) Don't be determined to take more. Suppose you have taken some food which is less than what you ought to take, so that mistake is not bad. (laughter) but rather if you take more, that mistake is bad. So rationalisation, if you think that you're rational activities are not proper. Then you commit mistake to this side, less. Don't commit mistake to the other side. Yes.
Hm. No, that confidence, just like rationalisation is always there but one should be intelligent enough how much he requires to eat to keep his body fit. That is there in everyone, generally there is no mistake.
Hmm. So any other question? All right chant. (end)