660819 - Lecture BG 04.39-5.3 - New York
(Redirected from 660824 - Lecture BG 04.39-5.3 - New York)
Prabhupāda: (kīrtana) (prema-dhvani)
Thank you very much. Get the light. Just like the roaring of a lion drives away the big elephants from the forest—whenever there is roaring of a lion, even the big animals like elephants, they go away—similarly, this vibration of transcendental sound will cleanse the elephants of dirtiness in the mind. We have accumulated dirtiness in our mind after many, many births, and that is a huge garbage. For this transcendental sound is just like the roaring of lion, and it will clear all the garbages accumulated.
- śraddhāvāl labhate jñānaṁ
- tat-paraḥ saṁyatendriyaḥ
- jñānaṁ labdhvā parāṁ śāntim
- (BG 4.39)
Now Lord Kṛṣṇa says that faithful, those who are faithful, they can acquire transcendental knowledge. This subject matter we have discussed in the last meeting, that without faith we cannot make any progress. In any field of activities we must have faith. For example, I cited the other day, just like we go to your barber shop, and we spread our neck, and the barber has got a sharp razor in his hand. If he likes, he can at once cut my throat; he has got the weapon ready. But because I have got faith he'll not do it—he'll simply shave my beard or moustaches.
So this faith is required in every activity. Without faith we cannot step forward even in our daily life. So if we have got so, so faith in ordinary dealings, don't you think that we must have very good faith when we are making progress in spiritual life?
But faith should not be blind. Blind faith is useless. Now, we have already discussed that one should go to the spiritual master with surrender and question and service—three things. First of all, for acquiring knowledge we have to find out the suitable personality, and if we are fortunate enough to find out such suitable personality, then first thing is to surrender. And that, after that surrender, there are questions. One must be very intelligent to put questions to the spiritual master. Without questions you cannot make progress.
So blind faith is never required, neither questions should be in a mood of challenge. That should not. Questions or answers should be just to understand. And that should be accompanied with service. This is the mood. Whole Vedic process . . . nobody can deny in the Vedic process that there is no need of spiritual master. There is. So śraddhāvān. Therefore the faithful, the faithful can acquire knowledge.
And tat-paraḥ. Tat-paraḥ means we have to follow the faith favorably, not unfavorably. Just like the physician gives us some prescription, and he says that, "You do this, and do not do," so we have to follow the do-not's and the do's. In every field of action there are certain dont's and certain do's. So we have to follow.
Tat-paraḥ saṁyatendriyaḥ. And result of my knowledge is that one should be restrained in the matter of sense gratification. You cannot become progressive in spiritual life if you indulge in unrestricted sense gratification, because sense gratification is the cause of our bondage in this material world. And the whole treatment, progressive in spiritual life, is regulated. Of course, we have got senses, and the senses require some satisfaction. That is all right. There is no question of stopping the senses. It is not possible. If you want to stop the work of the senses, that is not possible. Simply we have to purify the senses.
Just like when you are diseased, your senses are under certain symptoms of the disease. Just like I am feeling the tongue. Whatever I am eating, the tongue is tasting bitter. Bitter. That is the symptom of my disease. So we haven't got to cut this tongue altogether, but we have to make treatment so that we can taste properly.
There is practical example. One who is suffering from jaundice, if you give him something sweet, sugar candy, he will taste it bitter. Although sugar candy is not bitter, but due to his illness, due to his jaundice disease . . . you'll . . . you can make a practical test of it. But at the same time, that sugar candy is the medicine for jaundice. If a man is suffering from jaundice, if you simply give him water of sugar candy . . . you just moisten sugar candy at night, and just early in the morning you get a glass of sweet sugar candy water, oh, within very short time you'll be cured from jaundice disease.
Similarly, this restriction, do not . . . when we make spiritual life progressive, there are certain restriction, and they may seem at the present stage very bitter. Very bitter. But that is the way. We have to accept. Therefore it is called saṁyatendriyaḥ. And if we can make progress in that way, restrained sense gratification and following the rules and regulation, then we are sure to acquire the knowledge.
Labdhvā jñānaṁ parāṁ śāntim. And when you . . . when you are situated in that perfectional stage of knowledge, then you get parāṁ śānti, perfect peacefulness, perfect peacefulness of mind. Parāṁ śāntim adhigacchati. So, these are the prescription laid down by Kṛṣṇa, Lord Kṛṣṇa.
So we must have faith in Kṛṣṇa. Kṛṣṇa is not ordinary man like me. I am speaking not from my own account; I am speaking on account of Kṛṣṇa. So Kṛṣṇa is accepted as the supreme authority by great scholars, great philosophers, religionists, and if you have any respect for Indian spiritual culture, you may know it that in India, whatever sect they may be—there are many sects—but every one, each and every one, all, all sects, including the Muhammadans, they have got great respect for Kṛṣṇa.
Now, the Kṛṣṇa Janmāṣṭamī is just approaching on the 8th September, the birthday of Kṛṣṇa we observe in India, and probably we may also make a program for observing the birthday ceremony here. So you will find that just like in your country in Christmas day you all observe the birthday of Lord Christ, similarly, Kṛṣṇa, the birthday of Kṛṣṇa, will be observed in India, cent percent people.
So Kṛṣṇa is a great authority, undoubtedly. That is accepted. So here Kṛṣṇa gives us a prescription, and if we try to follow, then surely we shall achieve the stage of perfect knowledge, and the result will be that we shall be perfectly peaceful in life. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).
That is the perfect knowledge, when we understand that the Supreme Lord, He is the supreme enjoyer—bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram—He is the supreme proprietor. And if we think very, I mean to say, scrutinizingly with cool head, then we can understand that everything, whatever there is in our presence, the actual proprietor is God, or Kṛṣṇa. We are not proprietor. We have got the right to use them, the things which are given by God to us. We shall have the right to use them, but we are not proprietor. So that is real knowledge.
- ajñaś cāśraddadhānaś ca
- saṁśayātmā vinaśyati
- nāyaṁ loko 'sti na paro
- na sukhaṁ saṁśayātmanaḥ
- (BG 4.40)
So this faith is very essential, and one who hasn't got such faith, for him, it is stated here that vinaśyati. Vinaśyati means he is put into the wilderness of this material world. Now, what is that wilderness? Oh, there are 8,400,000's different species of life. Now, if we miss this opportunity, this human form of life. . . it is the developed, conscious life, and if we miss the opportunity, then we shall be again thrown into the cycle of birth of death in that 8,400,000's of species of life. So there is comparative. Vinaśyati. Vinaśyati means where you shall be put up, oh, there is no certainty. So you must make proper utilization.
So one who hasn't got faith, for him it is stated, nāyaṁ loko 'sti na paro na sukhaṁ saṁśayātmanaḥ: "Anyone who has no faith, for him there is no profit even during this life, and what to speak of the next life."
- ātmavantaṁ na karmāṇi
- nibadhnanti dhanañjaya
- (BG 4.41)
Now, Lord Kṛṣṇa says: "O Dhanañjaya, Arjuna, anyone who is working in the Kṛṣṇa consciousness, or yoga . . ." Yoga means God conscious, or Kṛṣṇa conscious. Everything, anything, any attempt which you perform which you do for spiritual realization, is called yoga. Yoga. So there are many different kinds of yoga, but they have been divided into three: the jñāna-yoga, karma-yoga and bhakti-yoga. Jñāna-yoga means realization of self by culture of philosophical discussion. That is called jñāna-yoga. And dhyāna-yoga . . . oh, and karma- yoga . . . Karma-yoga means that the ordinary persons who are engaged in working . . . that we have got experience, that these people in New York City, they are working day and night. And karma means work and get some profit. That is called karma.
Karma . . . nobody is going to work without any remuneration. Everyone is working for getting some profit. That is called karma. But that ordinary karma and karma-yoga is different. You can engage yourself in ordinary work, but, at the same time, you can become a yogī. How that is possible? When your consciousness is changed. Your consciousness . . .
Now I am thinking that I am working for my maintenance or for my family maintenance or for my society's maintenance or for my country's maintenance. You can go on, widening. Even if you work for international maintenization, maintenance, still, it is not perfect. Even if you work for the whole planetary system, that is imperfect. But when you work for Kṛṣṇa, Kṛṣṇa consciousness, that is the most perfect work. So we have to work with Kṛṣṇa consciousness. That is the perfection.
Just like several times I have discussed this point, that a big tree, if you have to pour water, then you have to pour water on the root. The tree has millions and billions of leaves, and if you go on pouring water in each and every leaf, neither you'll be able to pour water to all the leaves, neither it is possible to maintain the tree by pouring water on the leaves. You have to pour water on the root. Similarly, our work, our endeavor, whatever we may do, good work or bad work, if it is not done on account of Kṛṣṇa, then that will remain always imperfect. Always imperfect.
Therefore it is advised, yoga . . . yoga-sannyasta-karmāṇam: "You just give up your work or place your working capacity, energy." We have got some energy. We'll work or we'll do anything with our energy. So spiritual self-realization means that energy should be transferred for Kṛṣṇa, or God. That's all. Energy. We have got some stock of energy. That energy should be transferred. You can transfer that energy in so many ways. In whatever way you can do it, it doesn't matter; you have to transfer your energy for Kṛṣṇa.
Just like Arjuna. Arjuna was military man. He had his energy—to fight. So he fought for Kṛṣṇa. That means he engaged his energy for Kṛṣṇa. He did not change his military position. So we haven't got to change our position. Simply we have to transfer the energy for Kṛṣṇa. That is called yoga-sannyasta-karmāṇam.
Not that we cease to work. Work you must. Without work, nothing can be done. But if you spare your energy in that way, for Kṛṣṇa's work, then yoga-sannyasta-karmāṇaṁ jñāna-sañchinna-saṁśayam. And in that position . . . why I shall engage my energy to Kṛṣṇa? That requires knowledge. That is real knowledge that, "Why? Why I shall?" Because you are a part and parcel of Kṛṣṇa, therefore you are meant for. Your energy is for Kṛṣṇa, nothing else.
Several times we have discussed this point, that this hand, this work of my hand, is a kind of energy of my body. Now, this hand is meant for working for this body. Similarly, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7).
The living entities, they are all parts and parcels of the Supreme, and therefore the energy . . . that is . . . that energy also part and parcel. That energy also part of Kṛṣṇa. Kṛṣṇa has got unlimited energy, and our energy is just a part of energy. That's all, part of energy.
So therefore our energy should be spent for Kṛṣṇa. Jñāna-sañchinna-saṁśayam. And that, I mean to say, utilizing the energy for Kṛṣṇa should be based on pure knowledge, pure knowledge that how . . . what is that pure knowledge? That, "I am meant for Kṛṣṇa, or I am meant for God, so I should utilize my energy for that purpose." Ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya. So anyone who is working in this way, then he hasn't got to suffer the consequence, good or bad, of any work. He is free from the reaction of this work.
- tasmād ajñāna-sambhūtaṁ
- hṛt-sthaṁ jñānāsinātmanaḥ
- chittvainaṁ saṁśayaṁ yogam
- ātiṣṭhottiṣṭha bhārata
- (BG 4.42)
So Arjuna was declining to fight. Now, Kṛṣṇa is advising him that "Now you can pick up your fight for fighting," that tasmād ajñāna-sambhūtaṁ saṁsthāna . . . "Because I have spoken to you the mode of working. Your energy . . . you're fighting not for your family, but you are fighting on My account, or . . . therefore you have nothing to doubt. You can break out and just . . . (indistinct) . . ." Then Arjuna says:
- sannyāsaṁ karmaṇāṁ kṛṣṇa
- punar yogaṁ ca śaṁsasi
- yac chreya etayor ekaṁ
- tan me brūhi suniścitam
- (BG 5.1)
Kṛṣṇa says, er, Arjuna says: "My dear Kṛṣṇa," that "You have now spoken about the sannyāsam." Sannyāsam means to give up the reaction of our work. "Then again, You are asking me to work." Sannyāsaṁ karmaṇāṁ kṛṣṇa: "Then You are speaking of this yoga, karma-yoga."
So that is quite possible. When the spiritual master instructs to the disciple on different subject matter, sometimes the disciple becomes puzzled which of them has to be accepted and which has to be carried and which has to be rejected. In the beginning, such, I mean to say, puzzling things appear. So it is appearing to Kṛṣṇa, er, to Arjuna that Kṛṣṇa has spoken to him on various subjects, about sannyāsa . . . sannyāsa means renounced order. Just like we are in sannyāsa. This is called renounced order of life, and in the Vedic system there are four divisions of social order: brahmacārī, gṛhastha, vānaprastha and sannyāsa.
Brahmacārī means from the beginning, from five years to twenty-five years, one has to live in the house of the spiritual master for being trained up. That is called brahmacārī. And after one has full training, then he comes home and he gets himself married. That is called gṛhastha, householder life.
Then, after the age of fifty years, he leaves. He gives up the family—not exactly gives up family connection; just tries to remain aloof from the family. So the husband and wife, they, entrusting the whole thing to the grown-up boys, they go out of home and travel in so many holy places and, after traveling, say, for six months, again comes home for . . . remains for one month, and then again goes away. That is the . . . that stage is called vānaprastha.
Then, when the man is completely detached from family affection, he takes sannyāsa. This is called sannyāsa. We have no connection with family. So sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi (BG 5.1).
So these things have been discussed in the previous chapter, so Arjuna says that, "We have spoken so many subject matter, so there are so many doubts arising in my mind, so kindly . . ." Yac chreya etayor ekam: "So out of so many things, whichever is the best process . . ." yac chreya etayor ekaṁ tan me brūhi suniścitam, "Kindly speak to me that one with certainty." This is called paripraśna.
Now, the spiritual master is speaking, and the disciple is hearing, so as soon as there are some doubts and puzzling, so you should at once place the matter before the spiritual master to get it cleared. So this is the process which Arjuna is following. So he has heard and, up to Fourth Chapter, so many things. Now he has got some doubt. He is placing before Kṛṣṇa and asking Him, "Out of so many things, please let me know which of them is exactly I have to follow."
Now, śrī-bhagavān uvāca. Bhagavān uvāca. Kṛṣṇa, Bhagavān. Bhagavān means . . . there are definition. There is definition of Bhagavān. Bhagavān means the Personality of Godhead. And who is Godhead? That is described in the Vedic literature:
- aiśvaryasya samagrasya
- vīryasya yaśasaḥ śriyaḥ
- jñāna-vairāgyayoś caiva
- ṣaṇṇāṁ bhaga itīṅganā
- (Viṣṇu Purāṇa 6.5.47)
Now, aiśvarya is an opulence. Aiśvaryasya samagrasya. Entire opulence. Aiśvaryasya samagrasya vīryasya. Vīryasya means strength, entire strength. And yaśaḥ. Yaśaḥ means fame. So entire fame. Yaśasaḥ śriyaḥ. Śriyaḥ means . . . Śrī means beauty, entire beauty. And jñāna. And jñāna means knowledge, entire knowledge. And vairāgya, entire renunciation. These things, whenever you find, wherever you find in complete, He is God. He is God. These six items: entire opulence, entire strength, entire fame, entire beauty, entire knowledge and entire renunciation. Six. Ṣaṇṇāṁ bhaga itīṅganā.
So if you are searching after God, so here is the definition of God. You just apply this definition, and when you find that, "Here is the perfect application of these six things," then He is God. So entire opulence . . . there are many rich men in New York City, but nobody can say that, "I am the proprietor, entire. I have got the . . . I am the proprietor of the entire bank balance." No. Nobody can say. Similarly, entire strength, entire fame, entire knowledge.
Now, so far this Bhagavad-gītā is concerned, you'll find the entire knowledge in it. If you study Bhagavad-gītā. . . of course, so far entire opulence, entire strength, when Kṛṣṇa was present, He showed it. So that is stated in the history and the Mahābhārata, in the Śrīmad-Bhāgavatam and many other Vedic literature. They are stated.
So suppose you do not believe, that "Oh, they have been written, so many things for Kṛṣṇa, just to make Him very great." You may not believe that. But at least you have got in your presence one thing—this Bhagavad-gītā. This is spoken by Kṛṣṇa. And you'll find here entire knowledge. Entire knowledge. Any knowledge of the world, any knowledge—even material, spiritual, social, political, scientific, philosophical—any knowledge you'll find entirely in this Bhagavad-gītā. So at least this is the proof that Kṛṣṇa is the Supreme Personality of Godhead, because there is no other parallel book like this Bhagavad-gītā. Therefore the Bhagavad-gītā is accepted and adored by all classes of men and all over the world. Why not? Because Kṛṣṇa claims that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).
Although Kṛṣṇa appeared in India, He does not say that, "I am Indian." He says: sarva-loka-maheśvaram: "I am the proprietor of the entire planetary system." Then again, one place you'll find, sarva-yoniṣu: "The entire living species of life, not only humankind," He says, ahaṁ bīja-pradaḥ pitā (BG 14.4). "I am the father, the entire living entities." So Kṛṣṇa claims because He is God. So He has to claim like that. He is not any particular country's man or particular society's man. Kṛṣṇa means all-attractive. He is for everyone. Therefore He is Bhagavān.
So here it is stated, bhagavān uvāca: "The Personality of Godhead said, answered." What He answered? That:
- sannyāsaḥ karma-yogaś ca
- niḥśreyasa-karāv ubhau
- tayos tu karma-sannyāsāt
- karma-yogo viśiṣyate
- (BG 5.2)
Now, Kṛṣṇa says that, "Either you renounce this world, either you be in the renounced order of life"—just like we are in renounced order of life—"or you are in ordinary working capacity," that "they are equally beneficial." But . . . tayos tu: but if we examine on neutral position, then Kṛṣṇa recommends that better than this sannyāsa is to work, is better. Tayos tu karma-sannyāsāt karma-yogo viśiṣyate.
This is very nice point. Try to understand. The sannyāsī . . . just like we are sannyāsī. According to our Vedic system, we are allowed to beg alms from the householder. The social system, the varṇāśrama institution, is so made that the brahmacārī, vānaprastha and the sannyāsī, and the gṛhastha. Gṛhastha means the householder. Now, the brahmacārī will beg from the householder, the vānaprastha will beg from the householder, and the sannyāsī also beg from the householder. So householder is the only earning member who will feed all these three different status of social order.
But in the Kali-yuga, in this age, some unscrupulous persons, they are taking advantage of this dress. Because this dress is not very costly. Any kind of cotton cloth you take, two-paisa-worth from, or two-cent-worth, and color, and you get it orange-colored and put on. Because in this age nobody is inquiring whether he is actually a sannyāsī or not; simply by dress. Of course, the dress is the badge.
Now, people are taking advantage of this dress, and they misusing the position. Therefore Kṛṣṇa, I mean to say, foresaw that this will happen in future because He was speaking this Bhagavad-gītā five thousand years before. So, as He is full knowledge, entire knowledge, because He is God, He knows what will happen in the future. Therefore he gave preference to working order than this sannyāsa order. Lord Caitanya also, He also said that in this age sannyāsa is not recommended.
And if you question me that "Swāmījī, why you have taken sannyāsa?" . . . you may ask that question. Yes. So I may tell you frankly that I had no desire to accept this sannyāsa. I never dreamt in my householder . . . I was a householder. I never dreamt. But circumstantially I was forced to accept the sannyāsa dress just to become a preacher. You see? That is a long history. But actually, personally, I was against accepting the sannyāsa, but I was forced some way or other to accept the sannyāsa. Of course, as far as possible, I am following the rules and regulations of a sannyāsī. As far as possible.
So here Kṛṣṇa says that tayos tu karma . . . everything can be utilized for the ultimate business. Everything can be utilized. Kṛṣṇa says. So there is no difference. Why there is no difference? If your ultimate goal, aim, is Kṛṣṇa conscious, then either you become Kṛṣṇa conscious in a dress of sannyāsī or as a ordinary man, oh, there is no difference. There is no difference, because your aim is the same.
Just like . . . I'll give you one example, very nice example. In India there are different dresses of woman according to his (her) different position. There is in kāma-śāstra, in Manu-saṁhitā, they are mentioned. Of course, nowadays nobody is following. Just like by dress you can understand, "Here is a woman who has got his (her) husband, her husband at home. Oh, here is a woman who has lost her husband. And here is an woman whose, oh, husband is out of home. Oh, here is a woman, oh, she is prostitute." Simply by dress one can understand. Because to address woman is difficult job, so the society sanctioned different dresses.
So according to that Vedic literature, when the husband is at home a woman is recommended to dress herself very nice, very beautifully, just to enliven the husband. The husband, if he sees the wife nicely dressed and nicely, beautifully looking, then he takes some encouragement. And similarly, a woman, when her husband is away from home, she should dress very niggardly. Very niggardly. Now, you find that the dress . . . at one time the woman is dressing niggardly, and at one time the woman is dressing very beautifully and nice. But what is the purpose? The purpose is the husband.
Similarly, if our purpose is Kṛṣṇa consciousness, either I dress myself in this orange color or either you dress in coat, pant and shirt, oh, there is no question; there is no difference. There is no difference. So the . . . because the aim is the same. Everyone combinedly, we have formed a Society to work combinedly. Oh, there is no restriction that "Only these orange-colored sannyāsīs will be allowed in the sannyāsī, and not the white dress, a man in coat-pants." No. That is not purpose. If the purpose is that we have to become Kṛṣṇa conscious—we have to work combinedly in Kṛṣṇa consciousness—there is no question of changing the dress, neither you haven't got to renounce your present position.
There is another instance in a Bengali poetry, gṛhe vā vanete thāke, sadā gaurāṅga bole ḍāke (Narottama dāsa Ṭhākura) that: "A man may be situated as a householder or a man may be situated as a renounced order in life. That doesn't matter. If he is attached with Kṛṣṇa consciousness, he is the perfect man." So here is the indication.
So, "Arjuna, you are asking what is the difference between the karma-yoga and sannyāsa. Oh. So there is no such difference. Better if you become a karma-yogī"—karma-yoga, meaning "You simply work for Kṛṣṇa"—"then you are better than a sannyāsa." Because a sannyāsī is living at the expense of the society, but a man who is fully alert that "Whatever I am earning and whatever I am doing, oh, it is all meant for Kṛṣṇa," oh, he is the practical man. He's a practical man.
Just like Arjuna. Arjuna was not a sannyāsī. He, after hearing Bhagavad-gītā, he did not take up the renounced order of life and dressed himself in orange-colored dress and went away from the battlefield. No. He remained the same man, the same military man, but he became the most perfect Kṛṣṇa conscious man. So same principle was there. Therefore here Lord Kṛṣṇa says, sannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau (BG 5.2). "Either you take sannyāsa or you remain in your position, that doesn't matter. You can attain the highest perfection from any position, provided you are Kṛṣṇa conscious." That's all. Jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati (BG 5.3).
Hear how nicely Kṛṣṇa says. Jñeyaḥ sa nitya-sannyāsī. Just try to understand. That person is always a sannyāsī—not by dress, but by his actual activities. What? Na dveṣṭi na kāṅkṣati: "He does not," I mean to say: "Hate anything, and he does not desire anything." These two qualification. He does not hate anything, and he does not desire anything.
Suppose I am working. So suppose I am washing dishes. Oh, so that doesn't matter. I do not hate. Of course, in your country it is very laudable that you can accept any kind of work. It is very good. The same thing is confirmed. There is no question of hating any work. Dignity of labor is always nice. So, na dveṣṭi na kāṅkṣati. But after working, the result he does not take. Suppose by doing some lower class of work I get some profit. If that is engaged in Kṛṣṇa consciousness, then I am sannyāsī—because I don't say, but I offer the result to Kṛṣṇa. Oh.
Just you take the example of Arjuna always. In the beginning he was hating fighting. He was hating, "Oh, I cannot fight. This fighting with my kinsmen, it is not possible. I am not . . ." He was hating. But when he understood Bhagavad-gītā, he took up that fighting; he gave up his hating. But the result? Na kāṅkṣati: he never desired the result. Kṛṣṇa ordered to fight; he fought. That's all. This is real sannyāsa, that he does not act for his own account, for his sense gratification, but he works . . . never mind. He does not hate any work. "Any sort of work I am prepared to do, and the result I'll have to offer to Kṛṣṇa"—this is called real sannyāsa.
So Kṛṣṇa gives you . . . jñeyaḥ sa nitya-sannyāsī. Nitya means eternally. Not for the time being; eternally. Nitya-sann . . . yo na dveṣṭi. He does not hate any kind of work, but na kāṅkṣati: he does not desire for his own, se . . . viṣaya, enjoying the result. Nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate: Oh: "That sort of sannyāsī is always happy, and he is a liberated person." He's a liberated person.
I think next we shall talk on, next meeting. If you have got any question . . .
(break) . . . summary is that if you work Kṛṣṇa consciousness without any hate and only for Kṛṣṇa's service, that is the highest perfectional stage. The is highest perfectional stage. (break) (kirtan) (end)