730930 - Lecture BG 13.08-12 - Bombay
- amānitvam adambhitvam
- ahiṁśā kṣāntir ārjavam
- ācāryopāsanaṁ śaucaṁ
- sthairyam ātma-vinigrahaḥ
- indriyārtheṣu vairāgyam
- anahaṅkāra eva ca
- aśaktir anabhiṣvaṅgaḥ
- nityaṁ ca sama-cittatvam
- mayi cānanya-yogena
- bhaktir avyabhicāriṇī
- aratir jana-saṁsadi
- etaj jñānam iti proktam
- ajñānaṁ yad ato 'nyathā
- (BG 13.8-12)
Śrī Kṛṣṇa has explained. The question was kṣetra, kṣetrajñam, and jñānam and jñeyam, the questions. What is this body . . .
(aside) I am overlapped.
Kṛṣṇa has explained already:
- ṛṣibhir bahudhā gītaṁ
- chandobhir vividhaiḥ pṛthak
- brahma-sūtra-padaiś caiva
- hetumadbhir viniścitaiḥ
- (BG 13.5)
There are many scriptures and many philosophers, ṛṣi, as I explained yesterday, nāsau ṛṣir yasya mataṁ na bhinnā: "He's not a philosopher who hasn't got a different opinion." Because this material world is practically a challenge to the supreme authority. The supreme authority, Kṛṣṇa, He's the bhokta actually. He's the enjoyer.
- bhoktāraṁ yajña-tapasāṁ
- suhṛdaṁ sarva-bhūtānāṁ
- jñātvā māṁ śāntim ṛcchati
- (BG 5.29)
That point is missing. Real enjoyer or proprietor is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. He's the proprietor, sarva loka, not only of this loka, earthly planet, but there are innumerable planets within this universe, and there are innumerable universes also, not one universe. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa means universe. It is just like egg shape, anda. You can see this universe, the sky is . . . horizon. So it is just like egg shape. All the planets and the universes, they are egg-shaped. Therefore they are called anda, jagad-aṇḍa, brahmanda.
So this jagad-aṇḍa . . . and Brahmā is called jagad-aṇḍa-natha. Jagad-aṇḍa-nātha means Brahmā. As in each department, for management there is a manager, similarly, in each brahmāṇḍa there is a manager who is called Brahmā. And each planet, there is also a manager or head. That is the system. And the supreme head is Kṛṣṇa. Just like we have a manager, a head, on this planet. Now we have divided; formerly this planet was one unit, and there one head, the emperor. Just like Yudhiṣṭhira Mahārāja was the emperor of the whole world. Parīkṣit Mahārāja. All kings formerly, whoever became king, emperor, he ruled over the whole planet. In each and every planet there was a ruler. But now, in the days of democracy, there are so many rulers, practically each and every one of us is a ruler. This is democracy.
But actually the arrangement is that ruler should be one, and the supreme ruler is Kṛṣṇa. Ruler means īśvara. So there are so many īśvaras. Īśvara means that actually there must be one īśvara, one ruler. But because here in this material world every one of us is trying to become īśvara, therefore the Māyāvādī philosophy is that everyone is īśvara. That's all right, but that īśvara is not sublime. I may become īśvara amongst my disciples, but I am not the supreme, I'm not īśvara of everyone. So īśvara is actually Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1), the śāstra says. There are īśvaras, ruler. That's all right. But the supreme ruler is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ananda vigrahaḥ (Bs. 5.1). This is stated in the Brahma-saṁhitā, and Kṛṣṇa also says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7): "There is nobody else superior than Me."
So that is the fact. People are searching after īśvara, "Can you show me God?" "There is no God," "God is dead." So many philosophers and theories are there, but actually there is God. Here is God, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānandaḥ vigrahaḥ (Bs. 5.1). Ekale īśvara kṛṣṇa. In Caitanya-caritāmṛta it is said that "Only īśvara is Kṛṣṇa, the Supreme." Ekala īśvara kṛṣṇa, āra saba bhṛtya (CC Adi 5.142): "All others, they are servants." Nobody is actually īśvara. And we find it practically. Everyone in this material world, he may become an īśvara in his group, but he is also controlled by somebody superior. That is the position of this relative īśvara. But Kṛṣṇa is absolute īśvara. Nobody is īśvara above Him. That is Kṛṣṇa.
So everyone is trying to be īśvara. This is the material world. Everyone is trying to be īśvara. So Kṛṣṇa says that ṛṣibhir bahudhā gītam. Because everyone is trying to be superior. Nāsau ṛṣir yasya mataṁ na bhinnā, that every philosopher must give his own opinion, and it must be refuted by another. Therefore śāstra says that in this way you cannot ascertain what is the reality. Tarko 'pratiṣṭha. If you want to understand the reality by your arguments, by reasoning power, that is not possible. Because I may be very nice arguer, but another person may be better arguer; he can defeat me. And that is going on. Therefore simply by arguments, you cannot reach the Absolute Truth. That is not possible. Tarko 'pratiṣṭha. And if you simply depend on the śruti, śrutayo vibhinnaḥ . . . the Vedic literatures are different, Sāma, Yajur, Ṛg, Artharva. And not only that; other scriptures there are. So śrutayor vibhinnāḥ nāsau ṛṣir yasya mataṁ na bhinnā.
dharmasya tattvaṁ nihitaṁ guhāyāṁ (Mahābhārata, Vana-parva 313.117) To understand religious principle, it is very difficult. Therefore our duty is, mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We have to accept that way which is given by the mahājana. Mahājana. So śāstra . . . we are sometimes in difficulty to find out the mahājana, who is mahājana. That mahājana is also described in the śāstras, who can be accepted the greatest authority, mahājana. That is stated in the Sixth Canto of Śrīmad-Bhāgavatam. Svayaṁbhur nāradaḥ śaṁbhuḥ (SB 6.3.20). They are mahājana. Svayambhuḥ means Brahmā. Brahmā is mahājana. Svayambhu, Nārada. Nārada Muni is mahājana. And Śambhu, Lord Śiva, he is also mahājana. Svayaṁbhur nāradaḥ śaṁbhuḥ kumāraḥ (SB 6.3.20), four Kumāras. Sanat-kumārādi, they are also mahājana. Kapila, Kapiladeva who expounded that Sāṅkhya philosophy, Kapiladeva. He is incarnation of God. Kumāraḥ kapilo manuḥ.
Svayambhuva Manu, he is also authority. Manu's name is also mentioned in the Bhagavad-gītā: imaṁ vivasvate yogaṁ proktavān aham avyayaṁ vivasvān manave prāhuḥ (BG 4.1). So therefore Manu is also mahājana; he's authority. There is Manu-saṁhitā. Our Vedic system is conducted, the law, the law-giver is Manu. From manu, the manuṣya, "man", these words have come, Manu. Descendant of Manu, human society, manuṣya.
So Prahlāda, Prahlāda Mahārāja is mahājana. Janaka, Janaka Mahārāja. Prahlādo janako bhīṣmaḥ. Bhīṣmadeva, Grandfather Bhīṣmadeva, the grandfather of the Pāṇḍus. He is also mahājana. Prahlādo janako bhīṣmo baliḥ. Bali Mahārāja, he is mahājana. Vaiyāsakiḥ, Śukadeva Gosvāmī, and Yamarāja, he is also mahājana.
So we have to follow the footsteps of the mahājana. Otherwise we shall be bewildered. Kṛṣṇa therefore says, ṛṣibhir bahudhā gītam: "There are many saintly person, great sages, and they have spoken in various ways." But Kṛṣṇa concludes, the Vedānta-sūtra. Vedānta-sūtra He gives reference, because this Vedānta-sūtra comes from the disciplic succession of Brahmā. Brahma-sūtra. Lord Brahmā, Kṛṣṇa instructed Brahmā. Tene brahma hrdā ādi-kavaye (SB 1.1.1). Ādi-kavi is Brahmā, and Kṛṣṇa instructed him. Tene brahma . . . Brahmā means Vedas. Śabda-brahma. The śabda-brahma was instructed to Lord Brahmā by Kṛṣṇa. Therefore Kṛṣṇa is the original guru.
Therefore Kṛṣṇa says in the Bhagavad-gītā, imaṁ vivasvate yogam proktavān aham (BG 4.1): "This yoga system, Bhagavad-gītā yoga system, I first of all spoke to the sun-god." Vivasvān manave prāhuḥ: "And the sun-god, whose name is Vivasvān, he spoke to his son Manu." Manur ikṣvākave 'bravīt: "And Manu spoke to his son, Mahārāja Ikṣvāku." Mahārāja Ikṣvāku is coming from the dynasty of the sun-god Vivasvān. There are two kṣatriya families, one from the moon god, another, the sun-god. So Mahārāja Rāmacandra appeared in the family of the sūrya-vaṁśa, Ikṣvāku, Mahārāja Ikṣvāku.
So this is the paramparā system. And everything is described in the Brahma-sūtra by Vyāsadeva. Vyāsadeva happens to be the disciple of Nārada. Nārada happens to be disciple of Brahma. And from Vyāsadeva, Madhvācārya; then from Madhvācārya disciplic succession, Mādhavendra Purī. Mādhavendra Purī was the spiritual master of Īśvara Purī. Īśvara Purī was the spiritual master of Caitanya Mahāprabhu. Caitanya Mahāprabhu is the spiritual master of the six Gosvāmīs of Vṛndāvana: rūpa sanātana bhaṭṭa raghunāth, śrī jīva gopāla bhaṭṭa dāsa raghunāth. So from the Gosvāmīs, then Kavirāja Gosvāmī, Viśvanātha Cakravārtī Ṭhākura, then Jagannātha dās Bābājī, then Bhaktivinoda Ṭhākura, Gaura-Kiśora dāsa Bābājī, Bhaktisiddhānta Sārasvatī. And we are servant of Bhaktisiddhānta. So there is a disciplic succession.
That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). If we want to understand really Vedic literature, then we must follow the paramparā system. There are four sampradāyas, paramparā: the Rāmanuja sampradāya, Madhvācārya sampradāya, Viṣṇu Svāmī sampradāya, Nimbārka sampradāya. So we belong to the Madhvācārya sampradāya. Fortunately, all these ācāryas, even Śaṅkarācārya, they appeared from South India. This sampradāya, ācārya-sampradāya, is going on all over India. So every sampradāya has got his commentary on the Brahma-sūtra. Therefore Kṛṣṇa says here, brahma sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Unless a sampradāya, the four sampradāyas, they do not comment on the Brahma-sūtra, he'll not . . . that sampradāya is not accepted. And if you do not accept the sampradāya . . . sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. If you do not take your initiation mantra from the sampradāya, then it is useless. Now there are so many apasampradāya. They do not come in disciplic succession, but becomes guru, teacher. Therefore everything is topsy-turvied. Nobody has got fixed idea what is God. Everyone has created his own philosophy. The whole thing is now confused.
Therefore Kṛṣṇa specifically mentions Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). The sampradāya must have understanding of the Brahma-sūtra, Vedānta-sūtra. So all the sampradāyas, they have got their commentary on the Vedānta-sūtra and . . . even Śaṅkarācārya. But his commentary is not accepted by the Vaiṣṇava ācāryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear . . . in the Brahma-sūtra, all the sūtras are very clear, so you don't require any interpretation. You can expand the . . . explain very elaborately. That is another thing. But you cannot go beyond the sutra.
Śrī Caitanya Mahāprabhu therefore says, māyāvādī bhāṣya sunile haya sarva nāśa (CC Madhya 6.169). Māyāvādī bhāṣya means Śaṅkara, Śārīraka-bhāṣya of the Brahma-sūtra. If you hear the Śārīraka-bhāṣya, then you'll be doomed; it will be godless. Therefore it has been forbidden by Caitanya Mahāprabhu. All the Vaiṣṇava sampradāyas, Rāmanujya sampradāya, Madhvācārya sampradāya, they all, I mean to say, disagree with the commentary of Śaṅkarācārya, Śārīraka-bhāṣya, Brahma-sūtra.
So far we are concerned, Madhva-Gauḍīya sampradāya, our ācāryas, they took it, Śrīmad-Bhāgavatam, as the right commentary on Brahma-sūtra. Bhāṣyaṁ brahma-sūtrānāṁ vedārtha-paribṛṁhitam. This Śrīmad-Bhāgavatam is the real bhāṣya of Brahma-sūtra. So the Gauḍīya sampradāya did not make any commentary on the Brahma-sūtra because they took it, Caitanya Mahāprabhu took it, as Śrīmad-Bhāgavatam, as a natural commentary, because Śrīmad-Bhāgavatam is also made by Vyāsadeva, and Vyāsadeva is the original author of Brahma-sūtra. So author made his own commentary, so there was no need of another commentary. This is the Gauḍīya-siddhānta, Gauḍīya-vaiṣṇava-siddhānta.
But sometimes back, in Jaipur, there was a challenge that, "The Gauḍīya sampradāya has no commentary on the Vedānta-sūtra." So at that time Viśvanātha Cakravartī Ṭhākura was requested . . . because he was grand scholar, grand old man scholar, at that time living at Vṛndāvana. So he was very old at that time; so he authorized Baladeva Vidyābhūṣana that, "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedānta-sūtra?" So Baladeva Vidyābhūṣana, with the order of Govindajī at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā sampradāya, they have got also commentary on Brahma-sūtra. That is required.
So Kṛṣṇa has explicitly explained that brahma-sūtra-padaiś caiva hetumadbhir. Hetumadbhir viniścitaṁ. The Brahma-sūtra is called therefore nyāya-prasthāna, with logic and reason; hetumadbhir, cause and effect, everything. Because people like to understand on the basis of philosophy and reasoning everything. Yes. That is required. Any understanding without philosophy, that is sentiment. And philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious system, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gītā.
Bhagavad-gītā is based on philosophy, this system, kṛṣṇa-bhakti. Bhagavad-gītā means kṛṣṇa-bhakti, devotion to Kṛṣṇa, Kṛṣṇa consciousness. That is Bhagavad-gītā. Bhagavad-gītā, the teaching is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is Bhagavad-gītā. "Always think of Me." Kṛṣṇa conscious, pure and simple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Everywhere Kṛṣṇa has stressed on His personality. Aham ādir hi devānām (BG 10.2): "I am the origin of all the devatās." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).
- ahaṁ sarvasya prabhavo
- mattaḥ sarvaṁ pravartate
- iti matvā bhajante māṁ
- budhā bhāva-samanvitāḥ
- (BG 10.8)
Everything is there.
So sarva dharmān parityajya mām ekam (BG 18.66), mām, aham, "Me." So in every verse, every chapter, Kṛṣṇa . . . mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ (BG 7.1). Mayy āsakta, mayi āsakta, "One who is attached to Me," āsakta-manaḥ, "mind attached to Me, that is yoga." Yogīnām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata. Again mat (BG 6.47). Mad-gatenāntarātmanā, śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So everything is given stress: Kṛṣṇa. But the rascal commentators, they want to make minus Kṛṣṇa. This rascaldom has played havoc in India. These rascal so-called commentator, they want to avoid Kṛṣṇa. Therefore this Kṛṣṇa consciousness movement is a challenge to these rascals. It is a challenge, that "You want to make Kṛṣṇa without Kṛṣṇa. This is nonsense."
Now, now let us report. This morning one of our devotee has come from . . . Śyāmasundara, from London. Now our this Bhagavad-gītā As It Is is the topmost selling book in London. All the booksellers, Bhagavad-gītā As It Is. So Macmillan Company is our publisher, and within one year they have published three editions, fifty thousand each. So real thing will have real value. One professor of religion from London University came to see me. He said: "Now we have rejected Dr. Radhakrishnan's Bhagavad-gītā." He said.
(aside) What is the name of that professor?
Prabhupāda: Peringer, Dr. Peringer. So we are very sure, although we are not getting very good response in India. In India they have become so advanced: "Oh, Kṛṣṇa consciousness? We know everything about Kṛṣṇa. This is old story. Kṛṣṇa is our countryman, and we know everything of Kṛṣṇa. And what these people, Europeans and Americans, they can teach us?" This is their . . . so bui para paṇḍita. In Bengal it is called bui para paṇḍita, "self-advertised paṇḍita."
Actually, India should have taken very serious care of this Kṛṣṇa consciousness movement for the glory of their country, because this Kṛṣṇa consciousness movement originally originated from India. Kṛṣṇa personally presented this Bhagavad-gītā, He's speaking, and it is the duty of every Indian to carry this message. As Caitanya Mahāprabhu has advised:
- bhārata bhumite manuṣya janma haila yāra
- janma sārthaka kari' kara para-upakāra
- (CC Adi 9.41)
Caitanya Mahāprabhu said that anyone who has taken birth in India, he is fortunate. He can make his life perfect by reading at least this Bhagavad-gītā and distribute the knowledge all over the world.
So Kṛṣṇa says, brahma-sūtra padaiś caiva hetumadbhir viniścitaṁ. You take Vedānta-sūtra; you study from the authoritative sources. Then your life becomes perfect. And take the . . . carry this message all over the world. Formerly our, some swāmījī, he also wanted to preach Vedānta-sūtra, but while preaching Vedānta-sūtra he learned how to eat meat and how to drink. That's all. This was done, Vedānta-sutra. And "Everyone is God." That was his conclusion. And this same message, it was not fruitive. But actually, Vedānta-sūtra . . . because Kṛṣṇa is the Vedānta-vid, Vedānta-kṛd. Kṛṣṇa says:
- sarvasya cāhaṁ hṛdi sanniviṣṭho
- mattaḥ smṛtir jñānam apohanaṁ ca
- vedaiś ca sarvair aham eva vedyo
- Vedānta-kṛd Vedānta-vid ca aham
- (BG 15.15)
So Kṛṣṇa is Vedānta-kṛd, the compiler of Vedānta-sūtra. Because Vyāsadeva is incarnation of Kṛṣṇa, therefore Kṛṣṇa is Vedānta-kṛd. And one who has compiled Vedānta-sūtra, he is Vedānta-vid also. He knows what is Vedānta. Not by others. Vedānta-vid Vedānta-kṛd. So both Vedānta-kṛd is Kṛṣṇa, Vedānta-vid is Kṛṣṇa. So what Kṛṣṇa says, that is Vedānta. Vedānta means . . . Veda means knowledge, and anta means the ultimate, anta. Every knowledge has got the ultimate end. So everyone is acquiring knowledge, but what is the end of knowledge? The end of knowledge is to understand Kṛṣṇa. That is end of knowledge. Vedaiś ca sarvair aham eva vedyaḥ Vedānta-kṛd Vedānta-vid cāham (BG 15.15). So Kṛṣṇa therefore says, brahma-sūtra-pādaiś caiva. He's recommending. He is Vedānta. Therefore whatever Kṛṣṇa says, that is the ultimate conclusion of Vedānta.
What Kṛṣṇa says? Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is Vedānta. If you learn how to surrender to Kṛṣṇa, that is real understanding of Vedānta. Bahūnāṁ janmanām ante (BG 7.19). This conclusion comes of the Vedāntist, so-called Vedāntist. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the ultimate understanding of Vedānta. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). If one understands that Kṛṣṇa is everything, Kṛṣṇa is the origin of everything . . . that is the Vedānta, janmādy asya yataḥ (SB 1.1.1). That is the beginning of Vedānta-sūtra, the origin, to understand the origin of everything, the original source of anything. And that is Kṛṣṇa.
Aham ādir hi devānām (BG 10.2). Brahmā is one of the demigods, Lord Śiva is one of the demigods, but Kṛṣṇa says, aham ādir hi devānāṁ maharṣinām ca sarvaśaḥ. So if we understand Kṛṣṇa—vasudevaḥ sarvam iti (BG 7.19), He is the origin of everything—that is our perfect knowledge. Sa mahātmā sudurlabhaḥ. But such kind of mahātmā is rarely seen. Koṭiṣv apy mahāmune. Koṭiṣv apy mahāmune. Amongst the crores of men, you'll find one man may know Kṛṣṇa.
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin vetti māṁ tattvataḥ
- (BG 7.3)
So if you try to understand Kṛṣṇa tattvataḥ, in reality, that is perfection of life. That is perfection of life. Janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Simply to know, "Kṛṣṇa was born at Mathurā. He was the nephew of Kaṁsa and son of . . ." that is also nice. But you should try to understand tattvataḥ. That tattvataḥ means,
- īśvaraḥ paramaḥ kṛṣṇaḥ
- sac-cid-ānanda vigrahaḥ
- anādir ādir govindaḥ
- (Bs. 5.1)
That is tattvataḥ, the cause of all causes, janmādy asya yataḥ (SB 1.1.1). Cause of all causes. Everything has got cause and effect, cause and effect. So Kṛṣṇa is the original cause.
- ahaṁ sarvasya prabhavo
- mattaḥ sarvaṁ pravartate
- iti matvā bhajante māṁ
- budhā bhāva-samanvitāḥ
- (BG 10.8)
Those who are intelligent, budha, complete in knowledge. So after knowing Kṛṣṇa, vāsudevaḥ sarvam iti (BG 7.19), after becoming mahātmā, sa mahātmā sudurlabhaḥ, bhajante. Mahātmanas tu māṁ pārtha daiviṁ prakṛtim āśritaḥ bhajanty ananya-manaso (BG 9.13). Without any deviation; ekanta.
So if you take to this Kṛṣṇa consciousness without any deviation, then . . . there are other demigods; that is admitted. But Kṛṣṇa is the root.
- yathā taror mūla-niṣecaṇena
- tṛpyanti tat-skandha-bhujopaśākhāḥ
- yathā prāṇopahārāc ca yathendriyānāṁ
- tathā sarvārhanam acyutejya
- (SB 4.31.14)
You don't require to worship any other demigods. All demigods, they're our respectable. We offer all respect. A Vaiṣṇava offers respect even to an ant, and why not these demigods? That is another thing. But the kṛṣṇa-bhakta, he knows that Kṛṣṇa is the Supreme; the other demigods, they're all subordinate. Kṛṣṇa also says in the Bhagavad-gītā, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ (BG 7.20). There is no need.
Just like if you pour water on the root of a tree, the branches, the twigs, the flowers and leaves, they all become nourished, similarly, by worshiping Kṛṣṇa you'll satisfy all the demigods. You don't require to satisfy everyone. This is the statement in all śāstras.
- devarṣi-bhūtāpta-nṛṇāṁ pitṛṇāṁ
- na kiṅkaro nāyam ṛṇī ca rājan
- sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
- gato mukundaṁ parihṛtya kārtam
- (SB 11.5.41)
We are indebted to so many persons—devatās, deva, ṛṣi, devarṣi; bhūta, living entities; nṛṇām, human society. Devarṣi-bhūtāpta: our family men, our friends. Devarṣi-bhūtāpta-nṛṇāṁ pitṛṇām (SB 11.5.41). Pitṛloka, pitṛ-piṇḍa. We are indebted in so many ways. It is very difficult to liquidate all these debts. It is very difficult. But if one surrenders to Kṛṣṇa, sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundam . . . if one has surrendered fully to Mukunda, parihṛtya kārtam . . . there are so many duties.
Therefore Kṛṣṇa assures that, "If you surrender to Me . . ." If you think that you have not worshiped others, and if you are sinful thereby, Kṛṣṇa says, mā śucaḥ, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66): "I shall give you protection."
So this is Kṛṣṇa consciousness movement. Try to understand and follow. Thank you very much. Hare Kṛṣṇa.
Devotees: Jaya Prabhupāda. Hari . . . (cut) (end)