690926 - Lecture - London
- . . . prabhu-nityānanda
- śrī-advaita gadādhara śrīvāsadi-gaura-bhakta-vṛnda
(break) Ladies and gentlemen, our Kṛṣṇa consciousness movement is just the appropriate movement for self-realization in this age. Self . . . when we speak of self, there are two kinds of self according to Vedic literature. The exact word in Sanskrit, the self: ātmā. And there is another word: Paramātmā. Ātmā and Paramātmā.
There is some other words also—mahātmā, durātmā. Mahātmā means one who has expanded his soul up to the Supersoul, Paramātmā. He's called mahātmā. Another word is durātmā, when one is far, far away from the Supersoul. Dur. Dur means distant. Bahut dur. Bahut dur pare hai, they say. In Hindi also, they say dur. Dur means distant.
So Paramātmā and ātmā, or God and Godhead, the Supreme Godhead or Supreme God. So we cannot place everyone on the same level. That is nonsense. As in this world we see that you are richer than me, and somebody is richer than you, and somebody is richer than somebody else . . . you go on finding out who is the richest, then you'll come to God. You cannot find anyone in this material world as the richest of all. No.
Somebody will come who is richer than him, and somebody will come out who is, I mean to say, poorer than him. Any position you stand, you'll find somebody greater and somebody lesser. Even in the lowest stage of life also, you'll find somebody is lesser. In any capacity, either in richness or in knowledge or in beauty or in strength—in so many things we have got.
So everyone cannot be placed on the same level, not only materially, but also spiritually. If you say that, "This higher status, lower status are calculated in the material world—in the spiritual world there is no such distinction," that is partially true. In the spiritual world there is no such distinction, but that spiritual distinction is not exactly like material distinction. That distinction is of consciousness, varieties of consciousness. That distinction.
So in the higher status of life, when this distinction is not recognized or cannot be understood, that is called impersonal status, Brahman. Nirviśeṣa-brahman—Brahman realization without any distinction. This realization of Brahman, impersonal realization, is the beginning of self-realization. That is not final, or ultimate. In the Śrīmad-Bhāgavatam there is a statement about the Absolute Truth, what is the Absolute Truth. That it is stated, Absolute . . . vadanti tat tattva-vidas tattvam (SB 1.2.11). "Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." What is that? Advaya-jñānam: nondual. There is no duality. Although there is variety, but there is no duality.
Here in the material world, as soon as there is variety, there is duality. But in the spiritual world, there is variety, but there is no duality. How is that? There is crude example. Many, you can try to understand. Just like this sun. You are seeing every day, sun. Now the sun means there are three division: the sunlight, sunshine; the sun globe; and the sun deity. Don't think in the sun planet there is no living entity. That is a wrong conception.
As in this planet there are living entities, similarly, in the sun planet also, there are living entities, but their bodies are differently constructed. Just like your body is differently constructed—you cannot remain in the water. But the fishes, the aquatics, they can remain in the water. It is the question of construction of the body. But you cannot say that, "Because I cannot live in the water, therefore nobody can live in the water." That is nonsense. This is nonsense.
So they . . . our scientists are so-called nonsense only. They say: "No, there cannot be any existence of living entity in the moon pla . . . moon planet or sun planet." They say like that. But our Vedic literature does not say like that. Living entities . . . it is said, sarva-gaḥ. They can go anywhere, and they can live anywhere. Sarva-gaḥ. Sarva means all; gaḥ means going. You can go. Just like here in London city, you are sitting here, you can go any other part, similarly, you can go any other part of the universe or any other part of God's creation.
There is material world, spiritual world. You can go everywhere. But you must be capable of going there. Just like we Indians. There are many Indians . . . or there are many Englishmen also, some of them want to go to India. Some of the Indians, from India they want to come to London. They think London is very wonderful city. And some Englishmen also think, "Oh, India is very wonderful land." So we are thinking that moon land or sun land or so many other planets, Venus . . .
So this sun example we have to understand, that to understand the sun there are three divisions. So first division is the sunlight or sunshine. The sunshine is all-pervading over the universe. It is not imagination. We get from Vedic information. It is said, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). This is brahma-jyotir. Yac-cakṣur eṣa savitā sakala-grahāṇām (Bs. 5.52). Savitā, the sun-god, is called yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. So the sun is described as the eye of the Supreme Lord. Just like we have got our eyes; we can see to some extent—three feet, four feet, or ten feet, or hundred feet. But the eyes of God is so powerful, He can see the whole universe. Yac-cakṣur eṣa savitā. Savitā means the sun. The sun is . . .
So we have to study in this way. People say: "Can you show me God?" Yes, why not? You just try to see God. Here you see the eyes of the God: the sun, the moon. Why don't you see it? Yac-cakṣur eṣa savitā. Just try to understand the one eye of God, then another eye, then try to understand other senses. But you cannot understand even one eye. What you will understand of God? In the Bhagavad-gītā it is said, raso 'ham apsu kaunteya (BG 7.8). "The taste in the water I am." Just try to understand. Prabhāsmi śaśi-sūryayoḥ: "I am the shining in the sun and the moon. I am the sound in the sky." So this light, sound, these are scientific studies. Kṛṣṇa says, Bhagavān says that, "I am the sound in the sky."
So if you can practically study sound, light, nicely, scientifically, then you'll see Kṛṣṇa also. That is required. Education means to find out the ultimate goal, Absolute Truth. In whatever field of education you may be, that doesn't matter. But try to find out the ultimate. Because in the Vedānta-sūtra it is said: "What is Absolute Truth?" The first question in the Vedānta-sūtra is athāto brahma jijñāsā. "Now, this is the time." This means the human form of life is the opportunity to understand the Absolute Truth.
The Absolute Truth is neither discussed nor understood by the animal society. It is not possible. There is no arrangement in the animal society to understand God or the Absolute Truth. Because they're animals, it is not possible. It is possible in the human society. This association, this room, is an attempt to understand the Absolute Truth, because it belongs to the human society. But if you go to the animal society, they haven't got such room, such arrangement. So that is the distinction between animal and human being. Human being, in any part of the world, it doesn't matter, even uncivilized, there is an inquisitiveness to search out what is the Absolute Truth.
So this Absolute Truth is in three varieties understood. Absolute Truth is one. Just like the same example: the sun is one, but the study of the sun are in three phases. First of all, you have to study the sunlight. The heat, the illumination, the molecules, the illuminating particles . . . there are so many things you can study in the sunshine. Those who are scientists, who are physicists, they can study the sunshine. But this sunshine study is not final study about sun.
Then the next question is, "What is the sun globe?" If you have got power, if you have got capacity to manufacture some machine . . . just like you are trying to go to the moon planet. Similarly, if you can have some capacity to enter into the sun planet, then you study what is the sun planet. And then again, further if you study, then what are the living entities in the sun planet? And when you study the living entities in the sun planet, who is the head?
Who is the chief of the living entities in the sun planet? Just like we are foreigners. We have come here. We inquire, "Who is the chief of your country?" Oh, you'll get answer, "The queen," or "The prime minister." Similarly, in every planet there is a chief predominating personality, in every planet. Not only in this planet, but in every planet. They are called devatā in higher planets. These things are described in the Bhagavad . . . yānti deva-vratā devān (BG 9.25).
If you want to go to the moon planet, you can go. There are rules and regulation, means how you can prepare yourself. Not like that you go there with some masked dress and capture some sand and come out of the . . . (laughter) Not like that. Actually, you go there and live there and enjoy life there. That is possible. Otherwise Bhagavad-gītā would not have said, yānti deva-vratā devān (BG 9.25). Devān. Devān, this is plural number. There are many higher planetary system where the demigods live, devān. They are extraordinarily intelligent. Their standard of living is far, far sublime, better than this planet. Therefore they are called demigods, "almost God." God is the supreme, but they're almost like God. They're beautiful. It is said in the Vedic literature the more you go to the higher planet, your opulence, your standard of living is thousand, thousand times better than this planet. So these arrangements are there.
Now, amongst all these planets, the sun planet is the chief. How the sun planet is chief? Practically we can see. Everyone, we can see that there are so many glittering planets, illuminating planets, at night, millions and millions, but still, there is darkness. There is darkness at night. In spite of presentation of the moon and millions of other stars, still, you require light. But in the daytime, simply one planet, sunlight, oh, everything is dazzling light. Therefore it is called yac-cakṣur eṣa savitā. Savitā means this sun planet is the eye of God. Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā. Rājā means king. Sakala-grahāṇām, all other planets, it is the king.
And actually, scientifically, it is true that due to the heat of the sun planet all other planets are rotating; otherwise they'll fall down. But they're floating in the air, in the sky, due to this sunlight. Anyone who knows science, he'll admit, "Yes, that's a fact." And sun is the source of all energy in this material world. All this vegetation, all living condition, minerals—there are so many things—this is due to the sun. So sun in the king of all planets, as it is stated in the Vedic literatures. That's a fact.
Aśeṣa-tejāḥ. Aśeṣa-tejāḥ means unlimited tejāḥ. Tejāḥ means temperature. Unlimited temperature. The sun temperature, you see . . . of course, you have no experience here. In India we have got experience. During summer season, when there is scorching heat, it is unbearable. You see? But the sun is ninety million miles or something like that away. Still, the temperature is so high. You see. And it is the estimation that so many millions of miles, if we go nearer to the sun, immediately we shall be burned into ashes, the temperature is so high. Therefore it is said, aśeṣa-tejāḥ. Aśeṣa-tejāḥ.
So in this way, if you simply study this sun . . . there are three phases: the sunlight, or sunshine; the sun globe; and then the living entities who are in the sun planet. There are living entities. Because it is impossible to go . . . you cannot go even near the sunlight, sunshi . . . globe. You cannot go even to the moon planet.
So our material knowledge, material science, our material endeavor is very, very insignificant to understand the Absolute Truth. It is almost impossible. You cannot understand even a planet, and what to speak of the Supreme. Therefore in the Śrīmad-Bhāgavatam it is said that vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say that the Absolute Truth is realized in three phases. But they're nondual. How nondual? Just like even if you study the sunshine, it is not different from the sun, because the same quality is there. The temperature and the illumination, two main qualities, in the sunshine you'll find. And in the same way, if you study the sun globe, you'll find the same quality: light, illumination and temperature. And if you go further, if you study the living entity, you'll find the same thing: temperature and light. But there is difference still, varieties.
You cannot say . . . when the sunlight enters within your room through the window, you cannot say: "I have got the sun now. Sun is within my room." That is nonsense. No. Sun is far, far away, but his energy has entered your room. So much you can say. But if you think that because the sunlight is within the room . . . sunlight within your room? Sunlight, if it comes a few millions miles nearer this planet, it will be finished. What about your room? The temperature is so high.
Therefore the Absolute Truth are realized in three phases: Brahman, Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Śabdyate means we receive from the Vedic literature. Śabda-brahma, śabdyate. By sound vibration, by transcendental sound transmission, we understand that the Absolute Truth is realized in three phases. What is that? Brahmeti paramātmeti bhagavān iti śabdyate.
So what is the difference between Brahman, Paramātmā and Bhagavān? That difference is just like the same. If you study, if you become satisfied, "Now I am in the light, sunshine; finished my business," that is Brahman realization. But that is not final. By Brahman realization you are in the light, that's a fact. You are in illumination, you are in temperature, that's a fact. But if you are satisfied with such temperature and light, then you remain there. And if you are fortunate enough to make further progress, that is Paramātmā—to realize the Supersoul in everyone's heart: in your heart, in my heart, everywhere, all-pervading. Sunshine is also all-pervading. Brahman is also all-pervading. Sarvaṁ khalv idaṁ brahma. Similarly, Paramātmā, the Supersoul, is also all-pervading.
Meditation means to realize the Supersoul, and to realize that Supersoul is everywhere. How everywhere? Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). The Supersoul is within this aṇḍa. Aṇḍa means brahmāṇḍa, universe, and everybody up to the atom. He's within the atom also. Paramāṇu. Paramāṇu means atom. The Supersoul is within the atom. That is the power of God. He can become bigger than the universe. He can put many millions of universes within His belly. At the same time, He can enter within the atom. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greater than the greatest and the smaller than the smallest.
So in this way, first realization, Brahman, impersonal. Then next higher realization is Paramātmā, Supersoul. Brahman realization more or less realized by philosophical speculation, and Paramātmā realization is achieved more or less by meditation. But Bhagavān realization is transcendental devotion. That is beyond the philosophical speculation and mental meditation. Beyond.
So these are gradual processes, but . . . just like if you actually serious about studying the sun subject matter, then you have to study the sunlight, then sun globe, then enter into sun planet and try to understand; similarly, if you want to understand the Absolute Truth, you have to make progress in that way: Brahman realization, Paramātmā realization, then personal, Bhagavān realization.
The crude example, as in the sun there is a supreme person, Sūrya-nārāyaṇa, or the predominating deity in the sun globe, and then the sun globe is there, and then the sunlight is there, similarly, Absolute Truth means the . . . in the beginning, the Supreme Personality of Godhead—person—and then His plenary expansion. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Plenary expansion.
That person is not like us. Just like I am sitting here, but I am not in my apartment. God is not like that, person. He . . . He's in His apartment; at the same time, He is everywhere, in everyone's heart, and within the atom also. But we do not wish to accept God as person because we are thinking God must be a person like me. No. That is our less intelligence.
In the Bhagavad-gītā you'll find, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvaraḥ, the Supreme Lord, is residing in everyone's heart. Sarva-kṣetreṣu. Ksetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). In Bhagavad-gītā you'll find, kṣetra-kṣetrajña: the self and this body. And Bhagavad-gītā is stating what is this body and what is the self. So in that connection the Lord says that "You, the individual soul, he's the proprietor of this body." Or not exactly proprietor, but leaseholder. You cannot say you are proprietor, because as soon as you'll be asked, "Vacate," oh, you have to vacate. But you can say: "Leaseholder."
Actually, it is leaseholder. We are, we are holding this body on certain lease term, for so many years. As soon as the lease period is over, "Vacate. Please vacate." "Oh, I have got so much attraction for this body. How can I vacate?" Oh, there is no argument. "Please vacate, immediately." "Oh, I am president of USA." "Oh, never mind. Immediately." (laughter) Yes, immediately. So don't you see? So what is use of becoming president? If I am so much under the laws of nature, under the order of Supreme, that immediately I am going in procession very nice, and then, oh, there is shot and finished everything . . .
Therefore those who are sensible, they do not aspire for all these temporary things. Temporary bodily acquisitions: good birth, good opulence, good beauty and good knowledge—these are bodily acquisitions. Everyone is very much proud if he's born in a nice family or nice nation. Oh, he's very proud, "I am Englishman," or "American," "I am this," "I am brahmin," "I am this . . . (indistinct) . . . proud." Why? Good birth. Then, if one is very rich, oh, he's very proud. Then, if one is very much learned, he is very proud. And if one is very beautiful, he's also very proud. Janmaiśvarya-śruta-śrībhiḥ (SB 1.8.26). These are our objects of being proud. But this can be finished within a second, because it is due to this body.
So actually, those who are in the bodily concept of life, they're in the lower grade of human civilization. Just like animals. They are considered as animals. Because animals, they are fully absorbed in the thought that, "I am this body." Similarly, if a man is absorbed in such thought that, "I am this body," then he is equal to animal. That's all. Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). And with bodily relation we make our identification. "Because my body is born in this land, England, therefore I am Englishman. Therefore all Englishmen are my countrymen." Or my family, "Because I have got this bodily relationship, they are my kinsmen, they are my sons, they are my wife, they are my father, they are my mother, they are my society men." In this way, all our conception of life is on this bodily concept of life.
But we are not body, we are ātmā. This is self-realization. This is self-realization. Self-realization does not mean that for a few minutes I think that "I am not this body. I am something extra." But what is that extra? Extra, that should be clearly understood that, "I am spirit soul," ahaṁ brahmāsmi. "I am brahma." Then? Is that finished? Simply by understanding that I am brahma? No. That is not finish. You have many other steps to go forward.
So simply by Brahman realization, you cannot stay on the platform of understanding that, "I am not this body." You'll fall down again. You'll fall down again and accept this body, "Yes, I am this body." Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). After much meditation or hard work, you realize that you are brahma. But if you do not go further—Brahman, Paramātmā, and Bhagavān—then you'll fall down again. Again fall down. Āruhya kṛcchreṇa.
Just like, take a crude example. You have got very nice sputnik, and advertised yourself that "I have reached moon light, moon planet." But if there is no place to live, you come down again here. What we'll do? You must have some shelter. You must advertise . . . just like when I was in San Francisco—so many reporters asked my opinion, "Swāmījī, what is your opinion that they have gone to the moon planet?" I told, "It is simply waste of time." Oh, what is the use of going there and catch some sands and come back? You live there, utilize; otherwise, what is the value? What is the use of spending so much money?
Similarly, if you simply realize that, "I am brahma"—you cannot utilize the opportunity—then what is the use of realization? You'll surely fall down. Just like the man has come down again. He may advertise, "Oh, I went to moon planet." That's all right, but what you have gained? You are liv . . . you are here, like me, with me. What is your extra qualification? You are now living with me. Why did you . . . rather, I did not take so much trouble. You have taken so much trouble, and you have come back again. So what is the use of such realization if you cannot utilize it?
So Brahman realization is not sufficient that, "I am not this body," ahaṁ brahma. No. That is clearly stated in Bhagavad-gītā. Brahman realization is not rejected, but if you do not go further, do not make further progress, then it is useless waste of time. Exactly like that—if you cannot go further, make manangement how to live . . . you go with great speed in the space, but if you cannot stay in any other planet, then you come back again here. That's a fact.
Similarly, you go, you realize Brahman—that's very nice—but if you cannot stay in the Brahman realization and again come to this bodily realization, bodily platform, then what is the wise? You have taken so much trouble? Just after meditation, if you come again and you take to these, all this nonsense habits again, then what is the use? You must stay. That should be our . . .
Therefore Bhagavad-gītā says, brahma-bhūtaḥ prasannātmā (BG 18.54). If actually one has realized Brahman, then he should be free from all anxieties. Prasannātmā. Prasanna means joyful. Because all our anxieties are due to this identification of this body—"I am Englishman," "I am Indian," "I am this," "I am that." Therefore I am . . . we are always anxious, anxiety. Even the cats and dogs, they are also anxious for their body, protection. As in nationwise, everyone is anxious, "Oh, let them . . . Russians, they may not come." The Russians thinking, "Here . . . yes. They may not come." Oh, could their words and deeds. All anxiety! Advancement, so-called nonsense advancement is increasing anxiety. That's all.
But brahma-bhutaḥ means no anxiety. That is the first stage. That is the first stage, brahma-bhūtaḥ prasannātmā. And what is that? How? What is that quality of prasannātmā? Na śocati na kāṅkṣati (BG 18.54): there is no hankering and there is no lamentation. So long we have got this bodily identification, we have got sense gratification. What we haven't got for sense gratification, we hanker after it. And if we lose something, then also we lament. Brahma-bhūtaḥ prasannātmā na śocati na . . .
But a brahma-bhūtaḥ person, he has no hankering, no lamenting. Samaḥ sarveṣu bhūteṣu. Then he sees equally everyone. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Not that, "He is animal. He should be sent to the slaughterhouse for our eating purpose, and the animal may suffer and we may enjoy." This is not Brahman realization. Samaḥ sarveṣu bhūteṣu. Equal. "Oh, if somebody pinches me, I suffer." Lord Buddha preached this Brahman realization, that if you suffer by others' pinching, why should you pinch others? Nonviolence.
So everyone stops in different stages of Brahman realization, but the ultimate goal, as we get from Vedic literature, is mad-bhaktiṁ labhate parām (BG 18.54). When one is perfect in Brahman realization, he's engaged in devotional service, bhakti. After being liberated from material concept of life, when one is actually in the Brahman state of transcendental life, he can begin this Kṛṣṇa consciousness. Mad-bhaktiṁ labhate . . . why? Bhaktyā mām abhijānāti (BG 18.55). Because without going to that stage, you cannot understand God. Bhaktyā mām abhijānāti. It is not said that by meditation, by philosophical speculation, one can understand God. No. Bhaktyā.
So they cannot understand anything, these meditators and speculators? No, they can, partially. But bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "As I am, Absolute Truth, that can be understood through this devotional service." And this devotional service is attained after attainment of this brahma-bhūtaḥ stage. So the brahma-bhūtaḥ stage is not final.
We should not be satisfied either living in the brahma-bhūtaḥ platform or Paramātmā realization platform. We must make farther progress and go to the platform of Bhagavān, the Supreme Personality of Godhead, and engage ourselves in His loving transcendental service. Then our life will be successful. This is our Kṛṣṇa consciousness movement. (break)
Prabhupāda: Chant Hare Kṛṣṇa and dance. Can you not do this? Even a child can do it. What we are appealing? "Please come chant Hare Kṛṣṇa and dance." What did these boys? One year before they did not know anything. So they, along with their wives and children, they are now dancing and chanting. That's all. Is it very difficult process, to come and chant and dance? The easiest process in the world! Without any education, without any knowledge, simply come, chant and dance.
If . . . there is a realized practical example, these boys and girls. They began with this chanting and dancing. Now see their faith, their advancement, their knowledge, their temperament, their attitude. So much advanced. You cannot compare with any other group in this world. So easiest. So take to this movement; your life will be sublime. Easiest process. There is no charge. There is no fee. We don't charge anything. We don't say that, "I give you some secret mantra. You give me some dollars." No. It is open, "Chant Hare Kṛṣṇa." (break) (end)