710329 - Lecture BG 07.03 - Bombay
Haṁsadūta: The following was a wedding and initiations at the Cross Maidan, evening of 29th March, 1971. (break)
- . . . yaḥ smaret puṇḍarīkākṣaṁ
- sa bahyābhyantara-śuciḥ
- śrī viṣṇu śrī viṣṇu śrī viṣṇu
- (Garuḍa Purāṇa)
By chanting the holy name of Lord Viṣṇu, one becomes purified in whatever condition he may be. Apavitraḥ pavitro vā: either he is pure or impure; sarvāvasthāṁ gato 'pi vā: any condition of life, if he chants the holy name of Viṣṇu, then he becomes immediately purified internally and externally.
(break) . . . on the strength of chanting. This is the greatest offense. It is a fact that when one chants this mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, immediately, his past sinful reaction of life immediately ceases. But if he thinks that "Because by chanting, my sinful reaction are counteracted, therefore I may go on committing sinful activities, at the same time chanting Hare Kṛṣṇa mantra," this is called nāmno balād yasya hi pāpa-buddhiḥ (Padma Purāṇa, Brahma-kaṇḍha 25.16).
One who is continuing sinful activities on the strength of chanting Hare Kṛṣṇa mantra, that is the greatest offense. So out of the ten kinds of offenses, as explained by Subala Mahārāja, this is the most important item. One should not commit any sinful activity because he is chanting Hare Kṛṣṇa mantra.
Go on. Next.
(break) . . . Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrīmad Bhaktisiddhānta Sarasvatī Goswami Mahārāja Prabhupāda. He was creating more brahmacārīs and sannyāsīs for preaching work, but I am creating more gṛhasthas (applause), because in Europe and America the boys and girls intermingle so quickly and intimately that it is very difficult to keep one brahmacārī. So there is no need of artificial brahmacārī. It is sanctioned. My Guru Mahārāja wanted to establish daiva-varṇāśrama.
So married life is called gṛhastha-āśrama. It is as good as sannyāsa-āśrama. Āśrama means where there is bhagavad-bhajana. It doesn't matter whether one is sannyāsī or one is gṛhastha or a brahmacārī. The main principle is bhagavad-bhajana. But practically also, I may inform you that these married couples, they are helping me very much, because . . .
For practical example, I may say that one of my Godbrothers, a sannyāsī, he was deputed to go to London for starting a temple. But three or four years he remained there, he could not execute the will; therefore he was called back. Now, I sent six married couples. All of them are present here. And they worked so nicely that within one year we started our London temple, and that is going on very nicely. (applause)
So it is not the question of a brahmacārī, sannyāsī or gṛhastha. Caitanya Mahāprabhu said:
- kibā vipra kibā śūdra nyāsī kene naya
- yei kṛṣṇa-tattva-vettā sei guru haya
- (CC Madhya 8.128)
It doesn't matter whether he is a sannyāsī or gṛhastha or brahmacārī. One who knows the science of Kṛṣṇa and preaches all over the world, he is guru, spiritual master. It doesn't matter.
So in Europe and America I am especially creating more gṛhasthas, families, so that they can take up this movement very seriously and preach, and I am glad to inform you that this process has become very successful. Thank you very much. (applause) (break)
- om ajñāna-timirāndhasya jñānāñjana-śalākayā
- cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
- śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
- svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
- 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
- he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
- gopeśa gopikā-kānta rādhā-kānta namo 'stu te
- tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
- vṛṣabhānu-sute devi praṇamāmi hari-priye
That's all right. Anyone?
(break) . . . Gītā Lord Kṛṣṇa says who can understand Him. By understanding Kṛṣṇa, as it is stated in the Fourth Chapter—janma karma me divyaṁ yo jānāti tattvataḥ—simply by understanding Kṛṣṇa, one becomes so much elevated that after quitting this body, material body, tyaktvā dehaṁ punar janma naiti (BG 4.9), he never accepts again this material body.
As I have already explained to you that our miserable conditioned life is this—that we have to accept every, say, fifty years or sixty or utmost hundred years, we have to accept another body. We may make very good arrangement in this life—nice bungalow, good bank balance, nice family relationships, everything—but the thing is that we shall not be allowed to stay. Aśāśvatam. Duḥkhālayam aśāśvatam (BG 8.15).
Therefore all our attempts to become very happy within this material world is futile. The intelligent man should know this, that: "I want permanent settlement in my life, but that is not being done." Only intelligent man can understand, because intelligent means to understand that we are all eternal. Why should we accept this temporary body? We must have our eternal body. That is possible.
You can have your eternal body like Kṛṣṇa. At the present moment, although we are eternal, we have to accept a certain type of body which is not eternal. Asann api kleśada āsa dehaḥ (SB 5.5.4). Asann api. This body is temporary, but it is very miserable. It is always giving us trouble. That we should know. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).
So in the human society there must be some program how to cultivate such knowledge which can give me relief from this repeated birth and death. That is perfect human society. Otherwise, those who are being carried away by the waves of material nature like cats and dogs, that is not proper human society. Human society means which society is making advance in spiritual knowledge, the Āryans. The Āryans means those who are advanced in spiritual knowledge. They are called Āryans. Ārya.
Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu (BG 7.3). There are 400,000 species of human beings, different types of human being. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ (SB 2.4.18). There are so many varieties, they are considered lowest, low grade. They cannot realize what is the aim of life. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Kirāta, the black race.
Sometimes it is interpreted the Africans or the south part of our country. Kirāta. Huns. These Huns are supposed to be inhabitants of the northern region of Russia. Some of them migrated into Germany. Kirāta, hūṇa, āndhra, pulinda, pulkaśa. There are so many different names. Of course, if we research from history, from the world history, we can find out where there are. But there are varieties of human beings.
Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu (BG 7.3). All human beings are not of the same standard. There are different standards. But Kṛṣṇa is so kind, Kṛṣṇa is so powerful, that anyone out of this human society can be claimed to become a Vaiṣṇava. Anyone. That is the statement of Śukadeva Gosvāmī. Kirāta-huṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpāḥ (SB 2.4.18).
These names are mentioned, but there are many others whose names are not mentioned. Ye 'nye ca pāpāḥ. They are called pāpāḥ. Pāpa means very sinful life. Yad-apāśrayāśrayāḥ. If such persons, such lower-grade persons even, they take shelter of a pure devotee, then they become purified. Śudhyanti, they become purified. How? Prabhaviṣṇave namaḥ. That is the special prerogative power of Lord Viṣṇu. He can deliver anyone, in any condition of life. Prabhaviṣṇave. That is extra, extraordinary, inconceivable power.
According to smārta-vidhi, unless one changes his body, he cannot be purified. That impression is going on in India, that unless one is born in Hindu family or born in brāhmin family, kṣatriya, he cannot be accepted as brāhmin, kṣatriya, vaiśya, śūdra, like that. But according to Vedic literature, that is not sanctioned. It is . . .
To become a son of brāhmin and to have the privilege of becoming a brāhmin, certainly there is. Just like a boy born in a medical man's family, so he has got a chance, better chance, to become a medical man. Similarly, a boy born in a brāhmin family, he has got better chance to become a brāhmin. Or a boy born in kṣatriya family or vaiśya family, he has got better chance. But that does not mean simply by taking birth in a brāhmin family or kṣatriya family, one becomes kṣatriya or brāhmin. No. He has to acquire the qualities.
That is stated in Bhagavad-gītā: cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). And the qualification of brāhmaṇa is also stated there: satyaṁ śamaḥ damaḥ śaucaṁ titikṣā ārjavam āstikyam, jñānaṁ vijñānaṁ brahma-karma svabhāva-jam (BG 18.42). These are the characteristics of brāhmin. Similarly, there are characteristics of kṣatriya, vaiśya, śūdra.
So in the Bhagavad-gītā it is not stated . . . at least . . . we are discussing Bhagavad-gītā. In the Bhagavad-gītā at least, there is no such statement that a man becomes brāhmin simply being born in a brāhmin family or a man becomes śūdra simply by becoming born in a śūdra family. Guṇa-karma-vibhāgaśaḥ. This is also confirmed in the Śrīmad-Bhāgavatam. In the Śrīmad-Bhāgavatam, Śrī Nārada Muni instructs Mahārāja Yudhiṣṭhira:
- yasya hi yal lakṣaṇaṁ syāt
- (puṁso) varṇābhivyañjakam
- yad anyatrāpi dṛśyeta
- tat tenaiva vinirdiśet
- (SB 7.11.35)
Nārada Muni said that if the symptoms or characteristics of a certain status of social order is found in other family . . . for example, if a śūdra-born boy is inclined to accept brahmanism or Vedic culture, he should be given the chance. That is accepted in the Pāñcarātriki-vidhi. Just like these boys, European and American boys and girls, they are, according to our śāstra, they are less than śūdras, or you can call them caṇḍālas. But they are being elevated to the status of the brāhmin qualities by this Kṛṣṇa consciousness process. It doesn't matter.
Our Sanātana Gosvāmī gives direction in the Hari-bhakti-vilāsa that one man can become a brāhmin by the regular process of dīkṣā. Dīkṣā, this initiation, cannot be offered to a śūdra. Dīkṣā cannot be offered to a śūdra. But in this age, Kali-yuga, it is the statement of the śāstras that in the Kali-yuga most of the population are śūdras. Kalau śūdrā sambhavāḥ. How they can be initiated?
This initiation is offered not according to the Vedic rules, because it is very difficult to find out a qualified brāhmin. Dīkṣā is offered to a qualified brāhmaṇa. Therefore this dīkṣā is offered according to Pāñcarātriki-vidhi. That is recommended in this age. My spiritual master inaugurated this Pāñcarātriki-vidhi, and we are following his footsteps.
Anyone who is inclined to devote his life for Kṛṣṇa, he should be accepted as brāhmin. Of course, he should be trained up. Not that these boys and girls are being initiated all of a sudden. They are trained up for six months, one year, then they are offered hari-nāma. And when they are qualified actually in chanting Hare Kṛṣṇa mantra, at least sixteen rounds daily, when we see, one year at least, that he is doing his duties, following the regulative principles . . . all these boys and girls who are initiated, they will have to follow the regulative principles—no illicit sex life.
Just like one couple is married, because we don't allow to live . . . to allow the boys and girls to live as friends. No. That is not allowed. All my students who came to me . . . because it has become a system in their country, the young boys and girls, they live as friends, without parents taking care of their being married. That has become a system, regular system in Europe and America. And India also it is going to be introduced very soon.
It is already introduced, and it will develop. And in the Śrīmad-Bhāgavatam there is foretelling that in this age there will be no more marriage. Vedic marriage will be stopped. Svīkāra eva ca udvāhe (SB 12.2.5). Simply by agreement, the marriage function will be performed. But as far as we are concerned, we are trying to establish daiva-varṇāśrama, as it is instructed by the Gosvāmīs, by Hari-bhakti-vilāsa, by our spiritual master. May not be very perfect, but we are trying our best to introduce this daiva-varṇāśrama.
Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu (BG 7.3), means not ordinary men. Those who are situated in this daiva-varṇāśrama, qualified brāhmin, kṣatriya, vaiśya, śūdra . . . and we should note also that this division of brāhmaṇa, kṣatriya, vaiśya and śūdra is not that to make artificial competition and to become puffed-up with pride that, "I am brāhmin. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society.
The brāhmin is considered to be the mouth of the social body. The kṣatriya is considered to be the army—arm or army, strength of the social body. The vaiśyas are considered to be the productive element of the body. And the śūdras are considered to be the working class. But the intelligent class, the brāhmins, and the administrative class, the kṣatriyas, and the productive class, the vaiśyas, and the working class, the śūdras, they are equally important.
If you take the whole body, you cannot say that leg is unimportant than the head. Head is as important as the legs. But comparatively, because the head, the brain, gives direction, therefore it is more important than the legs. But without legs, the brain also cannot work. Without hand, the brain also cannot work, simply by brain. Brain is of course most important.
Similarly, in the social order, the brāhmins, the intelligent class of men, are very important undoubtedly, but śūdras are not less important. They are also important. That is the system given by the Lord Himself. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), to cooperate, to understand . . .
It is also compared that the brāhmin is the head of the Supreme Personality of Godhead, the virāṭ-puruṣa. So brāhmins business is, because it is the head, to give direction to the society, to the spiritual society, daiva-varṇāśrama, how to conduct the life and occupation of the society.
That is brāhmins business. The kṣatriya's business is to give protection to the society. And the vaiśya's business is to give food, productive. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). In this way there is a cooperative system, taking as part and parcel of the supreme body. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
So we should cooperate, but there must be these four classes of men. Not that simply śūdras and vaiśyas. At the present moment, there are few vaiśyas and mostly śūdras. Rajas-tamo-bhāvāḥ (SB 1.2.19). Rajas-tamaḥ, by the rajo-guṇa, the kṣatriya are produced, and by tamo-guṇa the vaiśyas are produced, and vaiśyas are mixed up, rajo-guṇa and tamo-guṇa. So it doesn't matter in whatever guṇa or status of life we are. If all of us take to Kṛṣṇa consciousness, then our life is successful, mutual cooperation. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3).
Now, how to make perfect, perfection of life, siddhi? That is stated in the Caitanya-caritāmṛta:
- anādi-bahirmukha jīva kṛṣṇa bhuli' gelā
- ataeva kṛṣṇa veda-purāṇa kailā
- (CC Madhya 20.117)
Because we have all forgotten Kṛṣṇa. That is our miserable condition of life. We are all forgotten about Kṛṣṇa. Therefore Kṛṣṇa is teaching us personally. Five thousand years ago, He personally appeared and teaching us, we forgetful of Kṛṣṇa, the whole human society. Kṛṣṇa is teaching everyone. Don't think that Kṛṣṇa is teaching only in India, and to the brāhmins or the Hindus.
Kṛṣṇa is for everyone. Therefore Kṛṣṇa is being accepted by everyone all over the world. It is our duty. Caitanya Mahāprabhu therefore says it is the duty of all Indians to spread this Kṛṣṇa consciousness movement for para-upakāra, all over the world. That is our business.
So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). The siddhi means when one takes to the daiva-varṇāśrama principles. That is stated in the Viṣṇu Purāṇa:
- puruṣeṇa paraḥ pumān
- viṣṇur ārādhyate pumām
- nānyat tat-toṣa-kāraṇam
- (CC Madhya 8.58)
The whole life should be engaged how to satisfy Viṣṇu, or Kṛṣṇa. That is varṇāśrama-dharma. The four orders, social orders and spiritual orders—brāhmaṇa, kṣatriya, vaiśya, śūdra and brahmacārī, gṛhastha, vānaprastha and sannyāsa—these orders are made for Kṛṣṇa realization. These Vedic principles are there to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15).
So Kṛṣṇa says that out of many thousands of human beings, species of 400,000's of species . . . manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). They come to the principle of this Vedic system of varṇāśrama-dharma. That is the process of siddhi. Without coming to this process of varṇa and āśrama, cātur-varṇyam, the human life is animal life, or less than animal life. That is not accepted as human society. Therefore it is necessary that all over the world this varṇāśrama-dharma, according to Bhagavad-gītā, must be established.
I am therefore trying to get these boys and girls married. This is the system of varṇāśrama-dharma. And they are happy. These boys and girls who are married . . . of course, there are sannyāsīs and brahmacārīs. My open order is . . . I get . . . receive so many letters daily that, "I wish to marry." Immediately I sanction, "Yes, you get yourself married."
But one who is strict, one who can follow very rigidly the orders of brahmacārī and sannyāsī, they continue. Therefore you will find in our society there are sannyāsīs, there are brahmacārīs, there are gṛhasthas, there are vānaprasthas, like that. So no one is checked or hindered to make progress in Kṛṣṇa consciousness. Everyone is welcome.
So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhaye means to enter into the institution of daiva-varṇa and āśrama. That is called siddhi. Otherwise animals. And yatatām api siddhānām (BG 7.3). Those who are engaged in the four orders of varṇa and āśrama, out of them, yatatām api siddhānām. Those who are actually in the position of a brāhmin, actually in the position of a kṣatriya, siddhānām . . . they are called siddha.
Actually following the rules and regulation of brāhmins, kṣatriya, vaiśya, śūdra, they are called siddha. Kaścin māṁ vetti tattvataḥ. It is not that because one has become a brāhmin, qualified brāhmin, because one has become qualified kṣatriya, he will understand Kṛṣṇa. It is not easy to understand Kṛṣṇa. But Kṛṣṇa is so kind that He is coming personally and He is leaving behind Him this Bhagavad-gītā to understand Him. That is Kṛṣṇa's kindness.
Otherwise, by so-called mental speculation, you cannot understand Kṛṣṇa. It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If a person is very expert in exercising his senses, mental speculator, it is not that he will understand Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi means His holy name, Hare Kṛṣṇa. Because name is the first. In our this forgetful condition, our first business is to chant the holy name. Therefore nāmādi. To understand Kṛṣṇa we have to chant His holy name first, ādi. Then gradually, Kṛṣṇa's qualities, Kṛṣṇa's form, Kṛṣṇa's pastimes, Kṛṣṇa's entourage and everything will be revealed.
- ataḥ śrī-kṛṣṇa-nāmādi
- na bhaved grāhyam indriyaiḥ
- sevonmukhe hi jihvādau
- svayam eva sphuraty adaḥ
- (CC Madhya 17.136)
If we take to this devotional service, then this chanting, this vibration of the holy name of Kṛṣṇa, very simple method, if we accept this . . . just like we have offered these boys this chanting process, and they have accepted it very humbly. And if they prosecute the routine work, gradually they will understand what is Kṛṣṇa. As you see the advanced students who are dancing in ecstasy, you can understand how much they have understood Kṛṣṇa. A simple method.
And nobody is checked or barred, "You are not Hindu. You cannot chant Hare Kṛṣṇa." No. Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). It doesn't matter whether he is a Hindu or Muslim or Christian or this or that. One has to learn the science of Kṛṣṇa, Bhagavad-gītā, as it is. Then he becomes a spiritual master.
These boys, this boy and girl just now married, I am sending to Australia. The boy has come from Australia, the girl has come from Sweden. Now they are united. Now they are going to maintain our establishment there in Sydney. Just now I am sending them within two or three days. They will take care of the temple and they will preach also. This Kṛṣṇa consciousness movement is expanding by their help. I am alone, but they are helping me. They are my gurus. I am not their guru, (applause) because they are helping me in executing my Guru Mahārāja's order.
So it is very nice combination that somebody is going to Australia, somebody is going to Fiji Island, somebody is going to Hong Kong, somebody is going to Czechoslovakia. And we are also negotiating to go to Russia also. There is chance of going to China. We are attempting. We have already sent two boys to Pakistan—one in Dacca and one in Karachi. (applause)
So these boys, these American boys, are helping me. I am very sorry that no Indians are coming forward for this . . . of course, there are some, but very few. They should come forward, younger generation of India, they should join this movement and spread Kṛṣṇa consciousness all over the world. That is Indians business. Caitanya Mahāprabhu says:
- bhārata-bhūmitemanuṣya-janma haila yāra
- janma sārthaka kari' kara para-upakāra
- (CC Adi 9.41)
This para-upakāra business, welfare activities to spread Kṛṣṇa consciousness all over the world, is the most important business at the present moment. It will unite everyone politically, socially, culturally, religiously, in every way, Kṛṣṇa. Kṛṣṇa is the center. That's a fact. It is making progress. And if we endeavor more and more, it will make more and more progress. So Kṛṣṇa says therefore:
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin vetti māṁ tattvataḥ
- (BG 7.3)
Therefore one who has understood Kṛṣṇa by this process of chanting Hare Kṛṣṇa mantra, svayam eva sphuraty adaḥ, Kṛṣṇa reveals to them. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam (BG 10.10). Kṛṣṇa is situated in everyone's heart. As soon as one takes to Kṛṣṇa consciousness, Kṛṣṇa helps him. If he comes forward one step, Kṛṣṇa comes forward ten steps. But if you do not want Kṛṣṇa, that is a different business. But one who takes to Kṛṣṇa consciousness . . .
- śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
- hṛdy antaḥ-stho hy abhadrāṇi
- vidhunoti suhṛt-satām
- (SB 1.2.17)
These boys and girls, they are simply engaged in Kṛṣṇa consciousness. Twenty-four hours they are simply hearing about Kṛṣṇa. Twenty-four hours. Not that fifteen minutes' meditation and twenty-three hours doing all nonsense. It is twenty-four hours' meditation. Even in sleeping, meditation, chanting Hare Kṛṣṇa mantra.
So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If we simply speculate our senses, it is not possible to understand. But if we take to this process, sevonmukhe hi jihvādau . . . jihvā, this tongue, can be engaged in two processes. You can glorify Lord Kṛṣṇa. Simply glorify Kṛṣṇa. Kṛṣṇa is so great, Kṛṣṇa is so kind, Kṛṣṇa is so beautiful, Kṛṣṇa is so opulent, Kṛṣṇa is so powerful. Why you make Kṛṣṇa as imperson? He has got so many qualities, transcendental qualities. What would you gain simply by saying that Kṛṣṇa is nirākāra, finish all business? No.
Try to understand Kṛṣṇa, how much powerful He is, how much strong He is, how beautiful He is, how learned, wise He is, and hear from Him. The śāstras are there. Why you stop your business of Kṛṣṇa consciousness simply by saying that Kṛṣṇa is nirākāra? Kṛṣṇa is not nirākāra. How He can be nirākāra? Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means He has got transcendental form. If He hasn't got transcendental form, how these great ācāryas are worshiping Him—Rāmānujācārya, Madhvācārya, Lord Caitanya and all the great ācāryas? Does it mean they are making a farce?
Kṛṣṇa has got ākāra. Kṛṣṇa therefore says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). Kṛṣṇa has got transcendental form. He has got His abode. He is engaged there always.
- cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
- lakṣāvṛteṣu surabhīr abhipālayantam
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.29)
Every description is there in the Vedic literature. Therefore if we learn about Kṛṣṇa, being situated in the daiva-varṇāśrama or having acquired the real qualities of brāhmin, higher, or transcendental, qualities . . . Brāhmin qualities means brahma jānāti iti brāhmaṇaḥ. That is nirākāra, of course. But you have to transcend the position of brāhmin and become a Vaiṣṇava. Then you will understand the Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's pastimes. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25). Those who are not Kṛṣṇa conscious, those who are not advanced in Kṛṣṇa science, for them, Kṛṣṇa is covered by the yoga-māyā curtain.
- santaḥ sadaiva hṛdayeṣu vilokayanti
- yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.38)
Kṛṣṇa is Śyāmasundara, but one who has advanced his love of Kṛṣṇa, premāñjana-cchurita-bhakti, he can see Kṛṣṇa every moment, everywhere. Anyone can elevate himself to that stage of seeing Kṛṣṇa every moment by this Kṛṣṇa consciousness movement. Therefore Kṛṣṇa says:
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin māṁ vetti tattvataḥ
- (BG 7.3)
So we have to understand Kṛṣṇa tattvataḥ, in truth, by this Kṛṣṇa consciousness movement.
Thank you very much. Hare Kṛṣṇa.
Devotees: Hare Kṛṣṅa. Haribol. (applause) (end)