690604 - Lecture Initiation and Wedding - New Vrindaban, USA
- oṁ ajñāna-timirāndhasya
- cakṣur unmīlitaṁ yena
- tasmai śrī-gurave namaḥ
So there is a problem in our life. The Śrīmad-Bhāgavata says:
- nūnaṁ pramattaḥ kurute vikarma
- yad indriya-prītaya āpṛṇoti
- na sādhu manye yata ātmano 'yam
- asann api kleśada āsa dehaḥ
- (SB 5.5.4)
Ṛṣabhadeva says that people are mad after sense gratification. Nūnaṁ pramattaḥ. Pramattaḥ means intensely. Intensely intoxicated. Pra means intensely, and mattaḥ, mattaḥ means intoxicated.
So the disease, material disease, is intensely intoxicated in the matter of sense gratification. This is material disease. Nūnaṁ pramattaḥ kurute vikarma. And impelled by this propensity of sense gratification, they are prepared to do any kind of nonsense. Vikarma. Vikarma means what we should not do.
Just like a man steals. He knows that stealing is not good, but he wants to satisfy some sense; therefore he is committing stealing also. Therefore he is mad. He knows that, "If I am arrested for this stealing or committing this offense, I'll be punished. I may be hanged or . . ." There are so many things. But still, because he is mad after some sense gratification, he commits such sinful activities. This is practical.
Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Vikarma means the actions which we should not have done. Why? Yad indriya-prītaya āpṛṇoti. Indriya, indriya means sense. Prītaya means satisfaction. Simply for the satisfaction of the senses. If one is philosopher, he can understand, "Why we should be so much busy for sense gratification?"
Now we can give one example. Everyone is trying, working hard for his sense gratification. Nobody is trying . . . suppose if I say that, "I want to satisfy my senses in this way. Will you kindly work for it?" Nobody will . . . "Oh, why I shall work for you? You can work for your own satisfaction." Nobody will.
So if that is the position, that I want to satisfy my senses—whether the senses are mine? That they do not know. What are the senses? The senses means this body. If this body actually belongs to me, then of course there is meaning that I satisfy my senses of this body. But if we philosophically see whether this body belongs to me . . .
It is very doubtful whether this body belongs to me, because I have got this body from my father and mother. So it may belong to my father and mother. Or if I am a slave, then it may belong to my master. Or even if I am not slave, because I belong to some state, this body belongs to the state. Immediately if the state calls, "Come on. You sacrifice your body in the Vietnam," oh, you have to do that.
So in this way, if you analytically study, you'll see the body does not belong to you. Then why should you be so much dexterous to satisfy? Just try to understand. I am not interested to satisfy the senses of your body, I am interested to satisfy the senses of my body. But if this body does not belong to me, then why should we be so much expert in satisfying the senses?
Therefore they are called pramattaḥ, intensely intoxicated. That is philosophical vision that, "This body does not belong to me." Therefore Kṛṣṇa's name is Hṛṣīkeśa. I am claiming this hand "my hand," but as soon as it is paralyzed, it is no more my hand; it is physician's hand or Kṛṣṇa's hand or somebody's hand. In this way we have to study. This is called philosophical vision. So Bhāgavata says they are mad after sense gratification, as a result of which he's getting different types of body.
Because body does not belong to him. Just like if you pay different types of rents, you get different types of apartment. If you pay nicely, you get very good apartment in New York, in Fifth Avenue or something like that. Or if you cannot pay, then . . . similarly, we are getting this apartment, body, under different condition. So we should understand that we have to get such a nice body that no more we'll have to change. That should be the destination of one's progress. That they do not know.
So this Kṛṣṇa consciousness movement is just to put before this bewildered human society what is the destination of his life. The destination is . . . everywhere in Vedic literature we'll find. Just like Bhagavān, Kṛṣṇa, is saying in the Bhagavad-gītā, in the Tenth Chapter:
- mām upetya kaunteya
- duḥkhālayam aśāśvatam
- nāpnuvanti mahātmānaḥ
- saṁsiddhiṁ paramāṁ gatāḥ
- (BG 8.15)
"The highest perfection is that one who comes to Me, reaches the abode of Kṛṣṇa, then he hasn't got to accept this miserable body." We do not understand that this body is miserable. Actually, any body, either you get a princely body or a dog's body, because you have accepted a material body, therefore you have to suffer. You have to suffer. There is no excuse. Because you have got American beautiful body . . .
Sometimes I meet some American gentlemen. They are under impression that India is a starving country. Accepting that India is starving country, but does it mean that America is very happy country? No. That is their mistake. They simply think that, "Because we have got enough money, therefore we are in happiness." No. If there is happiness, why the young boys and girls become hippies? No.
Happiness is different. So long you have got this material body, there is no question of happiness, either this American body or Indian body. That they do not know. They are thinking that, "Let me get an American body or a demigod body or this body, that body, that body." But Bhāgavata says, yāvan na prītir mayi vāsudeve na mucyate deha-yogena tāvat (SB 5.5.6).
So long one does not develop Kṛṣṇa consciousness, or love of Godhead, there is no question of getting out of this entanglement of material body. There is no question. You have to accept some body, either you accept this body or that body. And as soon as you accept this body, material body, you have to go the threefold miseries.
So the scientist, the philosopher, they are not studying that what is the cause. Everyone is trying to get out of all sorts of miserable problems, but they do not know what is that problem. The problem is this body. But they have no knowledge what is this body, how it is working, what is the soul, how it is transmigrating. They are all rascals, fools. They have no knowledge. And they are trying to make a solution of the problem.
There is a story . . . not . . . yes, take it for story, that sosera bhetare bujugheche. If somebody is haunted by a ghost, there are some expert, I mean to say, chanter, who can drive away that ghost by mantra. And they usually use the mustard seed. They chant the mantra and they . . . he throws the mustard seed on the person who is ghost-haunted, and the ghost is driven away. So there is a story that the ghost entered the mustard. He is throwing the mustard, but the ghost has already entered the mustard. Similarly, we are trying to solve the problems, but the problem is this body. The ghost is within this body.
So our Kṛṣṇa consciousness movement . . . of course, we daily discuss these things that, "I am not this body," and what are the problems. The sum and substance of our Kṛṣṇa consciousness movement is that we want to go back to Kṛṣṇa. There is another nature. Just like you are seeing this material nature, so many stars and planets. We are very much busy studying, but we have no knowledge practically about this material world even. But we get information from Vedic literature that this material world, cosmic manifestation, is only one-fourth part of the whole God's creation.
So there is another nature, which is called spiritual nature, and there is spiritual planets, Vaikuṇṭhas, and Kṛṣṇaloka, the highest planet. So this Kṛṣṇa consciousness movement is to transfer oneself to that Kṛṣṇa planet, and the process is given very easy in this age. In this age of quarrel and dissension and disagreement, there are so many symptoms of this fallen age. So there is no other alternative. You cannot execute the process of meditation or sacrifice or temple worship. They cannot be executed very nicely because the circumstances are different. Therefore kalau nāsty eva nāsty eva nāsty eva gatir anyathā (CC Adi 17.21).
Therefore in this age, there is no other alternative process for getting out of these material clutches. Simply, the simple process, I mean to say, offered by Lord Caitanya. It is not Caitanya's manufacture; it is authorized from Vedic śāstras, that we have to realize ourself, our destination of life, our mission of this human form of life simply by this process, chanting Hare Kṛṣṇa.
And we initiate persons for this mantra. Initiation means beginning. Not that immediately after initiation one becomes perfect. And this marriage ceremony also . . . perhaps it is a new thing I have introduced, that I take part in the marriage ceremony of my disciple. Actually, I do it because I want to see them, I mean to say, without any anxiety. Because so long there will be anxiety, one cannot execute Kṛṣṇa consciousness very nicely.
So any boy or girl, naturally, especially boys . . . boys, if they like, they can keep oneself brahmacārī throughout, celibacy life. But for girls it is not very easy. Therefore we have introduced this marriage ceremony. Many young boys and girls come to us. So that is recommended in Vedic . . . Lord Caitanya Mahāprabhu, He also married, twice married. His first wife died. He married for the second time. So marriage is not, I mean to say, against our movement. Narottama das Ṭhākura sings, gṛha vā vanete thāko, hā gaurāṅga bole ḍāko. That is the thing. One should be Kṛṣṇa conscious.
We have got in our society . . . just like I am sannyāsī, Kīrtanānanda Mahārāja is sannyāsī. So we are renounced order. But there are many gṛhasthas, just like Hayagrīva dāsa Adhikārī and others. So there is no such distinction that one has to take the path of the renounced order of life. The real essence of our life should be how much we are Kṛṣṇa conscious.
So keeping this point of view, if we follow the regulative principle, then . . . the real point is that we must be satisfied—we should not be disturbed—and execute peacefully, happily, this Kṛṣṇa consciousness, so that in our next life we may be transferred to Kṛṣṇaloka. We cannot go to any other planet even within this material world by this mechanical way. No. Everyone has to prepare. Because we are conditioned. We have to get out of the conditional stage; then it is possible we can transfer to any planet we like. That is also stated in the Bhagavad-gītā:
- yānti deva-vratā devān
- pitṝn yānti pitṛ-vratāḥ
- bhūtejyā yānti bhūtāni
- mad-yājino 'pi yānti mām
- (BG 9.25)
So we have to prepare where we want to go. That is real education. Either by the yogic principle or by cultivation of knowledge or by this devotional service, the whole idea is how to transfer oneself to the better condition of life. The better . . . the best condition of life is to mad-dhāma gatvā punar janma na vidyate (BG 8.16). "If anyone," Kṛṣṇa says: "If anyone comes to Me, he hasn't got to come back again to take this cycle of birth and death."
So the Kṛṣṇa consciousness movement is to give that highest, topmost position, that no more coming to this material world, either this planet or that planet. We may go to the moon planet, but that will not solve our real problem. The real problem is birth, death, old age and disease. Anywhere you go in the material planet, either by Sputniks or by your tapasya or by meditation, if you, ā-brahma-bhuvanāl lokāḥ (BG 8.16), even if you go to the highest planet, there the four principles of material miseries are there.
But if you go, mad-dhāma gatvā punar janma na vidyate. Mad-yājino 'pi yānti mām (BG 9.25). These are very nicely explained in the Bhagavad-gītā. You try to understand what is the problem of life.
So this marriage ceremony is not for sense gratification. We should always remember. It is helping one another. The husband will help the wife, the wife will help the husband, so that both of them become advanced in Kṛṣṇa consciousness and make their human life perfect. So there is no question of divorce. There is no question of separation. Because divorce, separation, these are meant for sense gratification. As soon as there is some lack of sense gratification, there is immediately divorce or separation. No. Here there is no such question.
So our this new bride and bridegroom should always remember that in any condition of life they should remain together. And that will be possible if they concentrate their ideas to Kṛṣṇa consciousness. Then it will be possible. Otherwise māyā will attack in so many ways and cause disruption in so many ways. So our . . . we are taking part in this marriage ceremony not like ordinary marriage. It is for making progress in Kṛṣṇa consciousness.
You should always remember that this marriage has no separation, no divorce. Lifetime. The husband will help the wife, the wife will help. There are so many things, duties of the wife. There are so many things, duty of the husband. And if they properly execute their respective duties and engage themselves simply in Kṛṣṇa consciousness, the life will be very happy, and not only in this life, next life also.
So take this opportunity, be happy. I want to see . . . sarve sukhino bhavantu. That is the Vedic mission. Let everyone become happy. Sarve sukhino bhavantu. Let everyone be happy. And without being happy, nobody can execute Kṛṣṇa consciousness.
So let us begin our work now. Who will be initiated? You are both to be initiated?
(break) . . . remembers. Yaḥ smaret. Smaret means remembers. Whom remembers? Puṇḍarīkākṣam, the lotus-eyed Kṛṣṇa, or Viṣṇu. Puṇḍarīkākṣam. Sa, that person, bahya means externally, abhyantaram means internally, śuciḥ. Sa bahyābhyantaram. Apavitraḥ pavitro vā. Apavitraḥ means contaminated, and pavitra means liberated, without any contamination. Infected or disinfected.
So in the material world we are all infected. This is the disinfecting process, simply remembering Kṛṣṇa, yaḥ smaret puṇḍarīkākṣam. So this initiation is to teach how to remember always Viṣṇu and Kṛṣṇa. This Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, as soon as we hear, we immediately remember Kṛṣṇa, His speech in the Bhagavad-gītā, His form, His name, His quality, His pastimes. Everything comes. So we have to practice that. Then we remain always uncontaminated.
And if you forget Kṛṣṇa, then there is chance of . . . just like in the medical science, if there is some epidemic disease, they give some vaccination. I think in Los Angeles you gave me some vaccination? (chuckles) What is that, fluss?
Hayagrīva: Hong Kong flu.
Prabhupāda: Ah. Hong Kong flu. Yes. So everyone took that vaccination. So our Hayagrīva prabhu took me also. "Alright, let us have." (laughter) So there was no attack. Fortunately, there was no attack. So similarly, this world is Hong Kong flu. (laughter) Māyā is always ready to attack. Always. So we have to take this injunction, this anti-vaccine, Hare Kṛṣṇa. Enechi auṣadhi māyā nāśibāro lāgi' (Bhaktivinoda Ṭhākura).
That song, Jīv Jāgo, Jīv Jāgo. "I have brought this medicine for killing this Hong Kong flu of māyā." (laughter) Enechi auṣadhi māyā nāśibāro lāgi', hari-nāma mahā-mantra lao . . . now you take.
This is greatest contribution of Caitanya Mahāprabhu, to fight against this attack of material influence. Everyone is subjected. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Under the three modes of material nature people are entangled. So to get out of this, the same proposition, as I explained in the beginning, to get out of this entanglement of constant transmigrating from one body to another, so this is the mantra, simply to . . . yaḥ smaret puṇḍarīkākṣam. Puṇḍarīkākṣam means Kṛṣṇa.
So if you chant Hare Kṛṣṇa, you'll be forced to remember Him. As soon as the word "Kṛṣṇa" is there, and the more you are practiced to this habit, then simply we'll see Kṛṣṇa, Kṛṣṇa, Kṛṣṇa—nothing more. You'll see nothing. Sarvatra sphūrti tāra iṣṭa-deva mūrti (CC Madhya 8.274). As you make advance, then you'll see a tree, but you'll see Kṛṣṇa; you'll not see the form of tree.
Sarvatra sphūrti tāra iṣṭa-deva . . . because one who is conversant with the science of Kṛṣṇa, he'll know how His energies are working in so many ways; therefore he'll be sympathetic. That is universal vision. That is universal love. If you love Kṛṣṇa, then there will be universal love. Otherwise it will be simply talks.
So yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantara. He is always in the uncontaminated stage, noninfected stage. So this is very nice. One should take it seriously. One should try to understand it seriously. Your life will be sublime. So the meaning of this namo apavitraḥ pavitro vā sarvāvasthām—any condition. We don't make any condition. There is no condition. Why shall we . . .? Anyone can accept. Sarvāvasthām, any position.
There are two position only—contaminated or uncontaminated. That's all. So supposing everyone is contaminated. There are . . . (indistinct) . . . the medicine is there. You make immediately uncontaminated. So sarvāvasthāṁ gato 'pi vā. It doesn't matter what is your position. You take simply to this Kṛṣṇa consciousness, your life will be sublime. That is the initiation.
- vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
- śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
- sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
- śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
- nama om viṣṇu-pādāya kṛṣṇa-preṣṭhāya
- bhūtale śrīmate bhaktivedānta-svāmin iti nāmine.
nama oṁ . . . (break)
So one finish, then next, then next. Each Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In this way you come this side, again begin from this side, ah, that side. And there are ten kinds of offenses, try to avoid. And four principles you know? Four regulative principles you know? What is that?
Bill: No meat, fish or eggs, no intoxicants, no illicit sex and no gambling.
Prabhupāda: Thank you. So what is your name?
Bill: My name is Bill.
Prabhupāda: Bill. So your spiritual name is Bhavānanda. Bhavānanda.
Devotee: There's a Bhavānanda in Los Angeles.
Prabhupāda: There is? Oh. Then give him name . . . Bhagavān dāsa. (devotees laugh)
All right. Take care.
(break) . . . oṁ . . . chant.
Devotee: Hare Kṛṣṇa, Hare Kṛṣṇa . . .
Prabhupāda: No, no.
- nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
- śrīmate bhaktivedānta-svāmin iti nāmine
Inez: No meat, fish or eggs, no illicit sex, no gambling, no intoxication.
Prabhupāda: Yes. That's it. So what is your name?
Prabhupāda: Is there any name Indumati?
Prabhupāda: There is? Indira?
Prabhupāda: There is? Then, your name . . . I'm trying to find out beginning with "I." All right, don't find now. So is there any name Maṅgala? No? All right. Your name is Kṛṣṇa-bhāmini. Kṛṣṇa-bhāmini. K-r-i-s-h-n-a, bhāmini, b-h-a-m-i-n-i. Kṛṣṇa-bhāmini.
Kṛṣṇa-bhāmini: Oh. (bowing down)
Prabhupāda: "Kṛṣṇa-bhāmini, my Godsister . . ." You go on, saying this . . . "Bhagavān dāsa prabhu . . ."
Hayagrīva: Bhagavān dāsa prabhu.
Prabhupāda: "Kṛṣṇa-bhāmini . . ."
Hayagrīva: Kṛṣṇa-bhāmini . . .
Prabhupāda: ". . . my Godsister was so long under our care. Now we give her under your charge. You accept her as your wife and take care of her throughout the whole life. Now we give her under your charge. You accept her as your wife and take care of her throughout the whole life, not only materially but also spiritually for advancement of our Kṛṣṇa consciousness."
You say: "Yes, I accept Kṛṣṇa-bhāmini " (Bhagavān repeats) "as my wife. I shall maintain her throughout her life and look after her happiness, both materially and spiritually."
Now you say, "Bhagavān dāsa prabhu, I accept you . . ." You say? (Kṛṣṇa-bhāmini repeating) "I accept you as my husband. I shall serve you . . . I shall serve you throughout my life so that happily and peacefully we can execute Kṛṣṇa consciousness." Yes.
Now you change this garland.
Kīrtanānanda: Change garlands.
Prabhupāda: Yes. (break) (end)