661205 - Lecture CC Madhya 20.125-136 - New York

Lectures by Date, 1966

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

661127CC.NY - November 27, 1966

Prabhupāda:

abhidheya-nāma 'bhakti', 'prema'-prayojana

puruṣārtha-śiromaṇi prema mahā-dhana

(CC Madhya 20.125)

So after understanding our relationship with Kṛṣṇa . . . every understanding has its ultimate goal. So the understanding is that we are eternally related with Kṛṣṇa. Forgetting this relationship, we are now engaged in relationship with this material body, which I am not. Therefore I have to revive my activities which is directly in relationship with Kṛṣṇa. And that is called to act in Kṛṣṇa consciousness. And development of that Kṛṣṇa consciousness will be ended in love of . . . full love of Kṛṣṇa.

When we reach that stage, love of God, love of Kṛṣṇa, then we love everyone, because Kṛṣṇa is everyone. Without coming to that central point, our love on the material conception of life—equality, fraternity, brotherhood—are all simply cheating process. That is not possible. So come to that stage.

kṛṣṇa-mādhurya-sevānanda-prāptira kāraṇa

kṛṣṇa-sevā kare, (āra) kṛṣṇa-rasa-āsvādana

(CC Madhya 20.126)

Kṛṣṇa-mādhurya-sevā, prāptira kāraṇa. Just like in the material world, when we serve somebody, we become tired. We become detestful. We do not like to serve. But if we serve Kṛṣṇa, then we shall feel some ecstasy in increasing the service. There is no payment. There is, I mean to say . . . materially, there is no payment. Still, a person engaged in Kṛṣṇa's service, in Kṛṣṇa consciousness, he will be encouraged to serve more and more. This is the distinction.

In the material platform, if you serve somebody, you will find tired, satiated. You won't like. But if you engage yourself in the service of Kṛṣṇa, you'll find yourself more energetic. You'll like to serve more and more. That is the test. If I feel tired, then that is material, and if I feel more encouraged, that means it is blessings of Kṛṣṇa. Kṛṣṇa-mādhurya . . . one is engaged in service of Kṛṣṇa not officially or to make show; he feels enlivened in rendering such transcendental service. Some of you must be feeling like that, I am sure; otherwise you cannot take so much responsibility, working all day, unless you feel. You see?

So that is the test. Kṛṣṇa-mādhurya. There is some transcendental ecstasy, feeling, in the service of the Lord. So in the beginning we may not relish that transcendental feeling, but as we go on, increasing, we'll feel it.

Kṛṣṇa-sevā kare, kṛṣṇa-rasa-āsvādana. This is called kṛṣṇa-rasa. Just like anything we do, there is some humor, there is some taste. Suppose a person writes poetry. In writing that poetry he feels some taste; therefore he writes. Some . . . somebody plays on flute. So everything . . . somebody drinks. So there is some particular taste. Similarly, transcendentally, you will have a taste for Kṛṣṇa's service. That is Kṛṣṇa consciousness, a taste of mellow, mellow, or, what is called, a humor. You'll like. You'll like to serve more and more. The more you serve, you'll like to serve more and more. That is transcendental service.

ihāte dṛṣṭānta—yaiche daridrera ghare

'sarvajña' āsi' duḥkha dekhi' puchaye tāhāre

(CC Madhya 20.127)

Now, Lord Caitanya is giving one example, that a astrologer has come to a poor man's house. The astrologer sees that, "This man is living very niggardly life, wretched life, but he should not have done like that. His horoscope says that he should be a rich man. His palmistry says that he should be a rich man."

ihāte dṛṣṭānta-yaiche daridrera ghare

'sarvajña' āsi' duḥkha dekhi' puchaye tāhāre

(CC Madhya 20.127)

So the astrologer asks him, "Oh, I see you have got some good symptoms in your horoscope, in your palm. Oh, why you are suffering? Why you are suffering?" So:

'tumi kene duḥkhī, tomāra āche pitṛ-dhana

tomāre nā kahila, anyatra chāḍila jīvana'

(CC Madhya 20.128)

"I see that you have got your paternal property hidden somewhere, hidden somewhere. You have got some money left by your father, but it is hidden somewhere. You have to find out. It is hidden somewhere."

sarvajñera vākye kare dhanera uddeśe

aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe

(CC Madhya 20.129)

Now, as the poor man, under the instruction of the astrologer, after hearing from the astrologer, he begins to search out wealth, "Where my father has kept the hidden wealth? I must find out," as he begins to search it out. Similarly, aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe. So as the astrologer gives instruction to the poor man that "You should not live such niggardly, wretched life. I see that your . . . you are rich man's son. Your father has left some property, and you can enjoy that. Find it out." So this example is just applicable to the Vedic instruction.

Vedas, just like, take Vedas astrologer, and we are struggling against this material nature, hard life. Vedas says: "Oh, why you are so much struggling? You are . . . you are a very rich man's son. You are son of God. You are son of Kṛṣṇa, who is full of all opulences. He is the proprietor of everything. He's all-powerful. He is all-beautiful. He is full of knowledge. You are son of such a father, and why you are suffering?" Just see the comparison.

The astrologer says to a poor man that, "You should not have suffered so much, because I see from astrological calculation that you have got your father's property. Just find it out, where it is. It is within your house. Just find it out." So similar instruction is given by the Vedas, that why . . . the exact word in the Vedas used, uttisthatā jāgrata prāpya varān nibodhata (Kaṭha Upaniṣad 1.3.14).

Uttisthatā jāgrata prāpya varān nibodhata: "Oh, you human being, you are sleeping under material spell, under illusion. Oh, no, no. Don't do this. Get up! Get up! Just act, and have your share of happiness. You are son of God. You are son of the Supreme. Why you should suffer? Just search out." This is the instruction of Vedas. Very nicely it is given. The Vedas instruct that you should not toil so much hard for simple existence. You are the son of the Supreme. And what is that Supreme? Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47)

Here we claim, "Oh, he is my father. He has got ten million dollars in his bank." But if you understand that you have got another father, who is real father, who has unlimited wealth, which is cannot finish by spending like anything . . . huh? And actually it is so. We are . . . nobody is here father and son. This is simply dress, just like in a theatrical performance. I think this word agitated one of our devotee and left this meeting.But actually this is the fact. That means he wants to keep this dress and at the same time become Kṛṣṇa consciousness. Your see?

So actually, this material stage-acting—"my father," "my son," "my family," "my country" and so many—aham mameti. Aham, "I am," and "mine." This is the disease of this material world. "I am something, lord, and everything mine." So this is simply stage play. And soon as the body is finished, this play is also finished. Just like in theatrical performances, as soon as the time is over, the . . . (indistinct) . . . is there, and you have to give up your dress and become Mr. Such-and-such. No more king, no more nothing. And while playing in the stage, "Oh, I am king," "I am queen," "I am this, and so many things I was doing." And as soon as the play is over, I am neither king, neither queen—I am ordinary Mr. John or Mr . . . that's all.

So why should we play in that way? We are actually king's son, the Supreme, Parameśvara, the Supreme Father. He is not only Supreme by name, but He is aiśvaryasya: He is the proprietor of all wealth. Samagrasya. All wealth. Samagrasya means all . . . aiśvaryasya samagrasya, vīryasya. Here my father may be weak. Oh, he cannot give me protection. When death is drawing me, dragging me, oh, my father cannot give me protection. But if you actually approach the Supreme Father, there is no death. Death cannot touch you, you have got such a father. Just approach him. Aisvrayasaya samagraya viryas . . . He is so powerful. Even in this world, why you? You are conscious of your father, Kṛṣṇa conscious. Your father gives you all protection, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31).

It is stated in the Bhāgavata. Bhagavad-gītā. Kṛṣṇa says to Arjuna, "My dear Arjuna you declare it to the world that my devotee will never be vanquished." So we have got such a relationship, we have got such a father. So Lord Caitanya says:

sarvajñera vākye kare dhanera uddeśe

aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe

(CC Madhya 20.129)

The, all the scriptures they are advising you to search out your real father. To search out your real father then you will be happy. Don't try to be happy by this false dress and false father, false platform. No. The scriptural instruction nobody, no scripture in the world instructs you that you will become happy here. No. Take Bible, take Koran or take Bhagavad-gītā or any scripture. Even, I mean to say, Buddhist scripture. Lord Buddha was a King's son why did he give up everything? He become a mendicant and placed himself in meditation in Gaya underneath a tree. So that philosophy also does not say that you enjoy this material world. Nobody will say: "And be happy here." No scripture will say like that. Every scripture will say that you find out your real father. Come back, back to Godhead that is the real.

The modern foolish creatures they may find out something that here we have to adjust things. Here we shall make the heavenly kingdom. No, Bhagavad-gītā does not say that, duḥkhālayam aśāśvatam (BG 8.15).

This place is full of miseries. So unless one comes to this understanding that this place is full of misery. Oh there is no chance of a spiritual progress. If he thinks that this place is very nice, here we have got nice food, nice sleeping accommodation, nice girlfriend or boyfriend. And so if he says: "This is nice," then he is not progressing spiritually. This should be condemned, it is not pessimistic it is the real understanding. That there is no happiness here. Unless one understands fully he cannot make any spiritual progress. That's a fact. Then being because there . . . actually there is no happiness and if we think there is happiness that means I am still under illusion. Still under illusion.

sarvajñera vākye mūla-dhana anubandha

sarva-śāstre upadeśe, 'śrī-kṛṣṇa'-sambandha

(CC Madhya 20.130)

Now if you accept directly Kṛṣṇa or the Supreme Lord as your ultimate goal of life and shelter. Then you need not search out, you have got the thing. Therefore you have to follow, mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). These are very valuable instruction.

Tarko 'pratiṣṭhaḥ, if you want to find out the absolute truth by your philosophical research you'll never find it. Because your philosophical research may be different from me. Maybe it is always, no philosopher exists. Why there are so many cults and philosophical thesis? Because no: nāsāv munir yasya mataṁ na bhinnam. One cannot be a philosopher he does not put another against view on the other philosopher's view. He's not a philosopher.

A philosopher means, suppose you are philosopher and I am philosopher. I must cut your arguments, I say: "Oh this is right." And this is going on everyone is thinking this, "Your theory is not good, my theory is good. I can create, I am the cause." These things are going on, so this is called tarkaḥ. So, by . . . if you go on, on this argumentative philosophical speculation to find out the Supreme Truth it will be useless labor only.

Tarko 'pratiṣṭhaḥ śrutayo vibhinnā (CC Madhya 17.186): if you stick to particular type of scripture, "Oh I am Christian, oh I cannot go beyond my Bible. Oh, I am Hindu, oh I cannot go beyond my Vedas, Purāṇas, Mahābhārata. Oh, I am Moslem, I cannot go beyond my Koran." But you will find because we are all foolish we will find that there is difference between Koran, difference between Bible. And actually there is no difference. Each scripture is all right but according to circumstances, according to country, according to the people they have been differently advised. But the ultimate is God. So, anyone who knows he says, "Well these differences," I mean to say: "Material only according to circumstances."

Deśa, kāla, pātra. Deśa means place, kāla means time and just like Lord Buddha. He said: "There is no God. There is no soul." Because at that time, to that class of people that sort of instruction was needed. Lord Buddha we accept him as incarnation of God. He cannot say that there is no God . But the people amongst whom he preached they could not understand what is God. Therefore simply moral principles, that just don't kill animals, that's all. That so much expert in killing animals, that, that was there ultimate philosophy. Stop that nonsense and what they will understand about God? So therefore he did not say anything more.

So actually, his intention was if these foolish people stop this animal killing they will be at least virtuous so that in future they may understand what is God. Eh? Because foolish non-virtuous person, always sinful acting. You see Bhagavad-gītā; na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are always engaged in miscreant, doing mischief only they cannot approach God. Not possible. Therefore, to such people this preaching is required that you stop this foolish nonsense. If they can stop then they one day there will be opportunity to understand God.

So śrutayo vibhinnā, therefore ephemerally, superficially we find that there is difference between Bible and Koran or Koran and Bhagavad-gītā. But if we take the sum total, well Koran is preaching also God, Bible is teaching also God and Bhagavad-gītā is also teaching God. So superficially we may find, therefore you cannot understand what is the way. So, neither you can approach the supreme truth by this philosophical argumental speculation nor by reading our self the scripture by our self, understanding. No, it is not possible.

Nāsāv munir yasya mataṁ na bhinnam, if we go to some, I mean to say leaders. Then he will say: "Oh this is right," he will say: "this is right." Everyone say against the other, nāsāv munir yasya. Then how I shall find out? What is the way? That I can find out the Absolute Truth. Therefore, Bhāgavata gives you instruction; mahājano yena dharmasya tattvaṁ nihitaṁ guhāyā (CC Madhya 17.186). The Absolute Truth, the . . . it is very confidential therefore you take up the way just try to follow the footprints of great saints and sages and spiritual master, that's all.

Mahājano yena gataḥ sa panthāḥ. You'll have to find out a bona-fide mahā-janaḥ or mahātmā who are always engaged in the service of the Lord and just try to follow. That will do you good. If you search out in your own way, then it is not possible. You have to adopt a line; which line is perfect and by following that line the performer has achieved success. So sarva-śāstre, in every scripture there is the aim, ultimate goal is God or Kṛṣṇa.

'bāpera dhana āche'-jñāne dhana nāhi pāya

tabe sarvajña kahe tāre prāptira upāya

(CC Madhya 20.131)

Now the man, the poor man is asking the astrologer, "Yes I have also heard that my father was very rich man and he has left some money but I do not know. Would you kindly let me know how can I find out what is the way? Where it is laid down." He was as . . . he was by the astrological calculation. He was saying that, "I am very rich man's son and my father has left some money which is somewhere hidden. So can you tell me where is that hidden place so that I can find out?"

So we shall discuss the hidden place tomorrow.

Devotee: Jaya.

Prabhupāda:

bāpera dhana āche'-jñāne dhana nāhi pāya

tabe sarvajña kahe tāre prāptira upāya

(CC Madhya 20.131)

Now, the poor man asked the astrologer, "Yes, what you say is right. I have heard also that my father is very rich man and he has left some money for me, but where he has kept, I do not find. Will you please let me know how I can find out?" So the astrologer . . . astrologer, a perfect astrologer is called sarvajña. Sarvajña means he knows past, present and future. A real astrologer means he will tell you about your past life and he will tell you about your present life and your future life also.

There is a system of astrology in India which is called Bhṛgu-saṁhitā. Any man will go, and if the expert in Bhṛgu-saṁhitā science, he will at once tell you what you were in your past life, how you are acting in this present life, and what is your next life. Therefore, perfection of astrology is in the Bhrgu-saṁhitā, and they is called sarvajña. And in old Indian system, as soon as child is born, an expert astrologer will be called forth and there will be ceremony, jāta-karma, just after the birth.

Just like before giving birth to the child, there was some ceremony which is called garbhādhāna ceremony, and between the birth-giving ceremony and the child is born, there are two other ceremonies, sadhavakan. So after the birth of the child, the astrologer is called forth and he begins to tell about the future of the boy.

In the Śrīmad-Bhāgavatam, when Mahārāja Parīkṣit was born, his father was dead; his grandfather . . . you know, his father was only sixteen years old when the boy was in the womb of his mother. In the battlefield he died. So when the child was born, the grandfather, Arjuna, and his elder brother, they are very much anxious to know how this child will become in future. Because a responsible king, they wanted to know, "Whether the child is worth to our family?"

So everything was spoken that is described in the Śrīmad-Bhāgavatam that, "This child will be like this, like this," and it was foretold that the at the last stage of his life, he will be cursed by a brāhmiṇ and he will die out of snake bite. "This child will die by snake bite." That was also foretold. And because the brāhmiṇ cursed, a brāhmiṇ boy cursed him, that "within seven days the king will die by snake bite . . ." That's a long story.

Therefore, Mahārāja Parīkṣit, he was not very old, but he understood that, "I will have to die by snake bite, so let me get free from this royal responsibilities." He at once handed over his kingdom to his son and went to the bank of the Ganges and sat down there tight, without taking any food and drink, for seven days, and he heard Śrīmad-Bhāgavatam from the authoritative source of Śukadeva Gosvāmī, and he died at the end of seven days; a snake came and bit him.

So this astrological calculation were then; still there are. Just see. In the Śrīmad-Bhāgavatam, when Śrīmad-Bhāgavatam was written, it was five thousand years before. It is stated there that in the beginning of Kali-yuga, there will be buddha-avatāra, incarnation. Bhavishyak. Bhavishyak means "there will appear." These are śāstra, these are astrological calculation, everything perfect. The other day, when I was discussed about Sanātana Goswami, how even an ordinary hotel keeper, he kept an astrologer who told the hotel keeper that "This man has got eight golden dollars." Just see. This is astrology. Even a thief could be conducted, guided by astrologer, and what to speak of others.

So that was their system in India. So that example is being placed here by Lord Caitanya that the Veda, Veda, that is astrology for your guidance. For your guidance, the scripture is your astrologer. He knows your future, he knows your past. So therefore you should consult. You should consult, for our guidance. Now, the astrologer is supposed to give some instruction to the poor man.

ei sthāne āche dhana'-yadi dakṣiṇe khudibe

bhīmarula-barulī' uṭhibe, dhana nā pāibe

(CC Madhya 20.132)

Now, the astrologer says, is giving him—it is figurative—that "If you want to search out the Absolute Truth by ritualistic method . . ." mostly people are attached to the particular faith and its ritualistic method. They consider this is, oh, everything. Veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ (BG 2.42). They think that performing these rituals of a particular religion and faith, that is all; no more.

So Lord Caitanya says . . . Lord Caitanya in the shape of that astrologer says that if you follow—the figurative, it is given figurative—that he is searching after the wealth left by his father. Similarly, we have got our father, the Supreme, and He is the supreme proprietor of everything. Now if we try to find out our father and father's property by the ritualistic process—there are ritualistic process in every religion and in every scripture—but if we stick to that, then the result will be they will be entrapped by such fanaticism, and it will be not possible to make progress.

This is called dakṣiṇa system. Dakṣiṇa, dakṣiṇa means if you . . . he is giving him instruction that, "Your house is bounded by east side, west side, north side and south side. So if you go to the south . . ." south is translated into Sanskrit, dakṣiṇa. And dakṣiṇa also means giving something to the priest in respect of his service for performing rituals.

So this is figuratively being used, dakṣiṇa. Dakṣiṇa means priesthood. If you follow the priesthood, then the result will be that 'bhīmarula-barulī' uṭhibe, dhana nā pāibe: "There are some poisonous insects which will bite you, and you will not be able to dig out the wealth left by your father."

So this poisonous effect is that the priesthood, they are for business. They will never give you the right thing, not it is in their power. Not it is in their power. That is going on. But if you find out . . . if you want to find out the Absolute Truth through this rituals and priesthood, then the result will be that you will be bitten by some poisonous, I mean to say, insect, and your attempt will be unsuccessful. Paścime. Paścime khudibe.

paścime' khudibe, tāhā 'yakṣa' eka haya

se vighna (karibe)—dhane hāta nā paḍaya

(CC Madhya 20.133)

Then again, the system of ahaṅgama-pāsanā, pantheism, philosophical speculation, pantheism, monism, atheism, agnosticism, so many "isms" there are. So if you follow these "isms," there is a jata, there is another danger which you will not get any information of the Absolute Truth.

uttare' khudile āche kṛṣṇa 'ajagare

dhana nāhi pābe, khudite gilibe sabāre

(CC Madhya 20.134)

So uttara, uttara means uttara-mīmāṁsā. There is a philosophy which is called karma-mīmāṁsā. Karma-mīmāṁsā means there is no need of making your relationship with God. God is Supreme, accepted, but He is bound to give you the result of your honest work. This is another philosophy. So you work honestly, this is more or less moral principles. If you stick to the moral principle, ethics and moral, then you will be entrapped by this, I mean to say, prideness that, "Oh, I am very moral. I do not speak lies. I do not steal. I treat with my neighbors very nicely. So I have no necessity to search out father. I am quite all right."

That means, this mundane moralist, if you become mundane moralist, or if you become mundane philosopher or if you stick to the ritualistic process of your particular faith, then there is no hope of reaching to the Absolute Truth. Mundane scriptural, ritualistic way and dry speculative philosophy and mundane moralist. Mundane moralist.

Just like Arjuna and his brother. His brother . . . eldest brother Mahārāja Yudhiṣṭhira, he was very moralist, Dharmarāja. His name was "The king of religious principles," Dharmarāja. So Kṛṣṇa Himself advised him that, "You go to Droṇācārya and tell him a lie, that 'Your son is dead. Your son is dead.' " Now Mahārāja Yudhiṣṭhira, he was a mundane moralist. He said: "Oh, how can I tell lie? How can I tell lie? I have never spoken lie in my life." So there was some argument. Of course this was, fight was, some compromise was made between them in the camp.

So he became a mundane moralist. He did not consider that, "The Supreme Personality of Godhead, Kṛṣṇa, is asking me to tell lie." So he could not transgress his moral principles, so he could not become a devotee of Kṛṣṇa. He considered mundane moralism, so it was not possible for him to become a Kṛṣṇa conscious person. He could not take Kṛṣṇa's order as the supreme. But Arjuna, in the beginning, he was hesitating to fight and kill his kinsmen, and when he understood that "Kṛṣṇa wants this fight," he decided, "Yes, I shall do." This is Kṛṣṇa consciousness.

So these are the principles. If we stick to the particular type of ritualism—because I confess a particular type of faith, and my faith describes this sort of ritualism, I must follow—then you stick to that, you cannot make any progress. And if you go on simply philosophizing—this "ism," that "ism," that "ism," nonsense-ism—then also you will not be able. And if you become mundane moralist, then also you will not be able. You have to become transcendental to all these mundane principles; then it will be possible to become perfectly Kṛṣṇa conscious.

So it is not transgressing, because as soon as you become really Kṛṣṇa conscious, then you become all: you become a philosopher, you become a ritualistic, you become actually moralist. What is the standard of moral? Can you explain? What is the standard of morality? Can you explain? Can any one of you say? Have you got any idea what is the standard of morality? The standard of morality is to obey the Supreme. That is standard of morality. Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality.

Example. Example is, just like the State. The State has law that you commit . . . if you commit murder, then you will be hanged. It is immoral. If you commit theft, then you will be punished. But when the State says that you go and become a spy and become a thief and bring out these documents from the enemy's camp, that is morality. If you kill a man, you will be hanged. But when the State order, if you kill an enemy, hundreds of enemy, you will be awarded gold medal. So if you stick to the principle—theft and murder—and do not follow the State order, you will be considered a, what is called, tyrant, or what is that?

Devotee: Traitor.

Prabhupāda: Traitor. Traitor. So if in our practical experience we see to obey the order of the supreme is morality, standard of morality, don't you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality? That is morality. So if you stick to the mundane principle, then it will not be.

Therefore the astrologer advises the poor man:

pūrva-dike tāte māṭi alpa khudite

dhanera jhāri paḍibeka tomāra hātete

(CC Madhya 20.135)

In other words, that if you take this process of Kṛṣṇa consciousness, devotional service, a slight attempt will give you the treasury house of that wealth. A slight attempt. Sv-alpam apy asya dharmasya trāyate mahato bhayāt. This is the only, only path. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).

In the Bhagavad-gītā you will find that if you actually want God, then you will have to follow this process, Kṛṣṇa consciousness, and transcendental loving service to the Supreme Lord. That will make you successful. Even if you execute a little percentage of this process, then you will touch at once, "oh, here is . . ." At least you will know, "Oh, here is the hidden box containing the treasure." Now, gradually, you open it and then enjoy. But at once you will get information, "Here is the thing." So this is the process. Aiche śāstra kahe—karma, jñāna, yoga tyaji' (CC Madhya 20.136).

Now, Lord Caitanya is explaining this system, different systems: ritualistic, philosophical, meditation, morality, all these in śāstra-kahe. The real Vedic instruction is . . . just like, what is Veda? Veda means the words of the Lord. That is Veda. Scripture means the words of the Lord. God says, "Let there be light." God says, "Let there be creation." These words are scripture. Now one who takes out . . . just like sound is transmitted from a certain place, and one who captures by the machine, he gets the information, similarly, Veda means instruction transmitted by the Supreme Lord, and there are capable personalities, just like Brahmā, that capture it, and that is distributed, either in writing or by tradition, by hearing. That is scripture. The words of God.

Now, here the Supreme Personality of Godhead, Kṛṣṇa, is personally speaking Bhagavad-gītā. Is it not Veda? That is Veda. That is real Veda. Sarva-upaniṣade. In the Gītā-māhātmya it is said, "This is the essence of all Veda." This is Vedānta. Simply by studying Bhagavad-gītā, one becomes a learned science in the science of God.

So śāstra-kahe. Śāstra-kahe. And what (is) that śāstra? The essence of all śāstra, the essence of all scripture, asks you to do—the śāstra says, the Lord says—sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "Give up everything. Just surrender unto Me." This is the most confidential part of knowledge. So "give up everything" means there are different processes, different processes: ritualistic processes, different religious processes, philosophical processes, meditation, so many. "Give up all. Simply surrender to Kṛṣṇa."

So Lord Caitanya is stressing on that point that, aiche śāstra kahe—karma, jñāna, yoga tyaji'. Karma. Karma means general activities on moral principle. That is called karma. Karma means, real karma means that you have to live, so you have to work. So work in such a way that you may not be entangled. Just like honest businessman, he works; he works according to the law. He does not play any blackmailing, and he pays the proper income tax to the government and the other taxes. He does nicely. This is called work, karma. You have to live. Without working you cannot live. But you work in such a way so that you may not be entangled. That is called work, karma yoga. Now, this work is not the solution of your human life. You can get some morsel of bread and eat and drink and sleep and just enjoy your wife and die like cats and dogs, that's all. And then you will take with you the result of your good work or bad work. That is karma. That is not solution.

Then the next stage is, above this karma, this ordinary, general people, there is a class, they are thinkers. They are thinkers: "Whether this is the solution of life?" So thinkers, some of them are dry thinkers. They have no knowledge, but they think only. They do not get the source of knowledge from higher authorities; they manufacture their own way. So apart from that, those who are bona fide thinkers, they are called jñānī. Jñānī means that this process of karma cannot make solution of life. They push some philosophical thesis that "This is the solution of life." They are called jñānī.

And the others, the yogī, they meditate. So what they meditate? Not they meditate falsely—they meditate, they concentrate the whole senses and put the focus in the soul and the Supersoul. So their endeavor is to make, reestablish with the Supersoul who is sitting in my heart. That is yoga system. So all these systems can be adjusted only in one system: Kṛṣṇa consciousness. That is the version of all the śāstra, all the Vedas. So Lord Caitanya also confirms that:

aiche śāstra kahe—karma, jñāna, yoga tyaji'

'bhaktye' kṛṣṇa vaśa haya, bhaktye tāṅre bhaji

(CC Madhya 20.136)

If you want Kṛṣṇa, if you want God, then you don't try to follow all these processes. You just try to follow devotional service to the Lord, bhakti, Kṛṣṇa consciousness. That will please Kṛṣṇa. And then by His pleasing, He will reveal to you. He will reveal to you. God, being pleased with your sincere service and love, He will let you know. Just like Arjuna is being instructed by the Supreme Lord, and He says: "My dear Arjuna, I am speaking to you the most confidential part of knowledge." So if we become friend like Arjuna to Kṛṣṇa, then Kṛṣṇa will reveal Himself, as He is revealing Himself, "I am this, I am that, I am this, I am that," in the conflict.

So if you actually want to reestablish your lost relationship with Kṛṣṇa and God, then you have to adopt this Kṛṣṇa consciousness, and nothing more.

Thank you very much. (end)