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740111 - Lecture SB 01.16.16 - Los Angeles

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

740111SB-LOS ANGELES - January 11, 1974 - 48:22 Minutes

Prabhupāda: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

Devotees: Jaya. Haribol.

Prabhupāda: (leads singing of Jaya Rādhā-Mādhava) (prema-dhvani) Thank you very much.

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verse, etc.)

snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor
bhaktiṁ karoti nṛ-patiś caraṇāravinde
(SB 1.16.16)

Translation: "Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa, or Viṣṇu, who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, nightwatchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord."

Prabhupāda: So this is the exchange of love between the Lord and the devotee. It is not Kṛṣṇa, the Supreme Personality of Godhead . . . He's master, the Supreme, but we may not calculate the master and the Supreme by our material experience. Just like in our material experience we see the master is always master and the servant is always servant. But in the spiritual world, sometimes the master is the servant also. This is called Absolute, Absolute world. Here there is distinction between master and the servant, but in the spiritual world there is no such distinction. Sometimes the servant is rendering service to the Lord, and sometimes the Lord is serving to the master. Just like Kṛṣṇa, when He was playing with His friends, so there was sporting, and in the sporting there is defeat and victory. So if some of the friends would become victorious, then the challenge was that one who will be defeated, the victorious person will ride on his shoulder. That was the challenge. So when Kṛṣṇa became defeated, the other boys, they rose up and got up on the shoulder of Kṛṣṇa, and Kṛṣṇa had to carry them.

So although Kṛṣṇa is master, but He became a servant. Just like Kṛṣṇa, when He was playing as a child of Mother Yaśodā, so He was taken with stick, "Kṛṣṇa, if you become again very naughty, then see the stick." So Kṛṣṇa used to cry. There are very nice verses in the Kuntī's prayer, that "The whole universe is afraid of Kṛṣṇa, and Kṛṣṇa is afraid by the stick of Mother Yaśodā." (laughter) Just see. This is Kṛṣṇa. This is spiritual world. When Kṛṣṇa was a little boy playing, Nanda Mahārāja, father of Kṛṣṇa . . . Yaśodā and Nanda Mahārāja, they are foster father and mother. Real mother, father is Vasudeva and Devakī. So Nanda Mahārāja came within the house and saw little Kṛṣṇa, "Yes." He was playing. So Nanda Mahārāja challenged Yaśodāmāyi, "Your Kṛṣṇa can do something work?" "Oh, yes, why not? He can do anything." Immediately, Nanda . . . Yaśodā-mātā, Mother Yaśodā, ordered Kṛṣṇa, "Just carry the wooden slipper of Your father and go there." So Kṛṣṇa immediately took the slipper on His head and brought it to Mahārāja Nanda. Then Nanda Mahārāja said: "Oh, your Kṛṣṇa is very good. Come on, come on, come on." These were, that the childhood pastimes of Kṛṣṇa was enjoyed by the foster father and mother.

Therefore all the sages were surprised that, "What pious activities this Mother Yaśodā did that Kṛṣṇa is completely under her control? Completely." The supreme controller, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Kṛṣṇa is the supreme controller. There is no controller of Kṛṣṇa. Kṛṣṇa, the Supreme Lord, govindam ādi-puruṣam, He is the original person. So who can be His father and mother? He is the father of everyone, the supreme father. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4). Kṛṣṇa says, "In all species of life, as many forms are there, I am the seed-giving father of all of them." So nobody can be Kṛṣṇa's father. Nobody can be controller of Kṛṣṇa. Nobody can be master of Kṛṣṇa. Kṛṣṇa is the Supreme. Mattaḥ parataraṁ nānyat (BG 7.7): "Nobody is superior than Me." But He accepts inferior position out of love. If you love Kṛṣṇa . . . the Māyāvādī philosophers, they are very much eager to become one with Kṛṣṇa, merge into the existence of Kṛṣṇa. That is their perfection. And Vaiṣṇava philosophy is, "What is there becoming one with Kṛṣṇa? We want to become father of Kṛṣṇa." This is Kṛṣṇa philosophy. "Why I shall be one with my son? We want to become master of Kṛṣṇa." Just like gopīs. Gopīs were addressing Kṛṣṇa with very slanting language, but Kṛṣṇa enjoyed that. That is service to Kṛṣṇa. Kṛṣṇa . . . everyone worships Kṛṣṇa as the Supreme. So sometime Kṛṣṇa becomes disgusted that, "Everyone is coming, simply offering Me respectful obeisances. Nobody comes to chastise Me." So who can chastise Kṛṣṇa? His devotee. Therefore a devotee who comes to the position of chastising Kṛṣṇa, he is more liked by Kṛṣṇa. That is Kṛṣṇa's position.

So here, about the Pāṇḍavas it is described that Kṛṣṇa accepted sārathyam. Kṛṣṇa's another name is Pārtha-sārathi. Pārtha. Arjuna's name is Pārtha. Pārtha means "the son of Pṛthā." Kuntī's another name is Pṛthā. Kuntī's father's name was Pṛthu, so Kuntī's name was Pṛthā. Therefore Arjuna's name was Pārtha. And because Kṛṣṇa served as the chariot driver of Kṛṣṇa, His another name is Pārtha-sārathi. So it is a fact that God has no name. Sometimes some philosopher says that, "God has no name." That is fact. But why God has so many names? These names are calculated according to His pastime. Just like Kṛṣṇa is known as Devakī-nandana. Because He appeared as the son of Devakī, therefore His name is Devakī-nandana—by the action. Kṛṣṇa is known as Yaśodā-nandana. Because Kṛṣṇa acted as the son of Mother Yaśodā, His name is Yaśodā-nandana. Kṛṣṇa's name is Rādhā-ramaṇa. Because Kṛṣṇa enjoyed with Rādhārāṇī, therefore His name is Rādhā-ramaṇa. Kṛṣṇa's name is Govinda. Because He gave pleasure even to the cows, therefore His name is Govinda. Or Kṛṣṇa gives pleasure to every sense; therefore His name is Govinda. There are so many thousands and millions of names of Kṛṣṇa. Actually, His name is calculated in relationship with devotee. That is Kṛṣṇa's name. And there are devotees in all fields of life—amongst human being, among demigods, among plants, amongst trees, among animals, among insects. Everywhere, Kṛṣṇa has got His relationship. So therefore the supreme name of the Lord is Kṛṣṇa. Kṛṣṇa means all-attractive. That is the meaning. (aside) Please sit down properly. Kṛṣṇa's name is . . . this is the supreme name, Kṛṣṇa, "all-attractive." He can attract everyone.

So this statement that, "God has no name," that is fact, but He has got His name in relationship with His activities with devotees. So Kṛṣṇa worked as sārathi, as it is stated here, sārathyam. He acted as the chariot driver of Arjuna. Therefore Kṛṣṇa's name is Pārtha-sārathi. So Kṛṣṇa did all these things. He acted as a chariot driver. He acted as the president of the assembly. Not that He is eternally chariot driver. Eternally servant is the human being or the living entities. Eternally master, that is there. In Vaikuṇṭha, in the spiritual world, there is equality with God and the living entities. They enjoy on equal level. But everyone knows that, "Here is the Supreme." That is spiritual world. When Kṛṣṇa drives the chariot, Arjuna does not forget, that "He is my chariot driver." He knows that, "Kṛṣṇa is the Supreme. But He is so kind, He has accepted the post of my chariot driver." This is spiritual sense. And sometimes, by the influence of yoga-māyā, Kṛṣṇa also forgets that He is the Supreme Personality of Godhead, and the devotee also forgets that he is eternal servant of Kṛṣṇa. That is the action of yoga-māyā.

So this Kṛṣṇa consciousness movement, there are so many things to learn. And when practically one learns everything—not everything; as far as possible, perfection—then his position is janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Anyone who learns about Kṛṣṇa, His janma . . . He has no father, but He is accepting a father. Therefore janma. Janma means birth. When there is birth, there must be father and mother. So when Kṛṣṇa takes His birth, appears as a son, so there must be father and mother. But who can be His father and mother? His devotee. Because His business is with the devotees, with no other else. When He wants father and mother, the devotee must be father . . . even when He wants some enemy, the devotee will become His enemy, what to speak of father and mother. Therefore He is all-attractive. He is as much attractive to His father and mother, similarly, He is attractive to the small calf. You have seen the picture, Kṛṣṇa is embracing. Kṛṣṇa is not simply embracing Rādhārāṇī or the gopīs; He is embracing the insignificant animal, calf. Therefore He is all-attractive. And when the calf goes to Kṛṣṇa . . . this is described in the Kṛṣṇa Book, how all the cows and calves were so much, I mean to say, attached to Kṛṣṇa. That is Vṛndāvana. Everyone is attached to Kṛṣṇa. It doesn't matter whether he is human being or plant or trees or water or animal or the land or the flowers or the fruits. Whatever there is, they are all attracted to Kṛṣṇa.

So similarly, if we become attracted to Kṛṣṇa . . . we are attracted to . . . actually we love Kṛṣṇa. That is the fact. But we have forgotten it. We are under illusion. Just you analyze yourself. Why we love this body? It is very easy to understand. Because the soul is there. Does anybody loves a dead body? Is there any instance, a dead body is loved and embraced and taken into the room and kept it? Nobody cares. Throw it, or burn it. So the body is not a lovable object. But because the soul is there within the body, therefore we love this body. This house, if it is vacant, nobody will come. But because there is Kṛṣṇa or because there are devotees of Kṛṣṇa, so many people come. Not that this house is lovable. Similarly, you analyze: You love this body. You work so hard day and night to keep this body fit. Why? Because the proprietor of the body, soul, is there. Then the love transfers from body to the soul. Then why do you love the soul? Because it is part and parcel of Kṛṣṇa. Therefore we love the soul. So ultimately, the love goes to Kṛṣṇa. This is natural feeling of love between Kṛṣṇa, or God, and between living entities, but the māyā is interrupting the relation. It is called illusion. The process of interruption is called illusion. Otherwise we, every one of us, we love Kṛṣṇa. Every one of us. You analyze, you see that ultimately goes to Kṛṣṇa.

Therefore in the Caitanya-caritāmṛta it is said that nitya-siddha kṛṣṇa-bhakti: "The loving attitude of the living entity towards Kṛṣṇa is nitya-siddha." That is eternally fact. Not that we are preaching Kṛṣṇa consciousness movement, artificially we are creating some situation that a person may love Kṛṣṇa. No. That is not. That is not fact. We are cleansing the process which has covered our kṛṣṇa-bhakti. Śravaṇādi-śuddha-citte karaye udaya (CC Madhya 22.107). The love for Kṛṣṇa is there automatically. Everyone loves. But it is now covered by māyā. So śravaṇādi-śuddha-citte. Just like when you become diseased . . . actually your position is, normal position is, that you can eat nicely, you can sleep nicely, you can talk nicely. That is healthy life. But when you cannot eat nicely, when you cannot sleep nicely, you cannot have sex life nicely, you take the help of a physician. The physician helps you, not that artificially he is creating some machine in you so that you can eat. The eating process is already there. You competent to eat. But it has been disrupted by another influence. That is called māyā. Similarly kṛṣṇa-bhakti, or our love for Kṛṣṇa, is eternally fact. Some way or other it has been interrupted by the influence of māyā, and we have to cleanse this. Or, as the physician cures the disease, so this māyā . . . māyā means an illusion, means it is not a fact. Just like you cannot eat—this is not a fact. You can eat, but something has come between you and your healthy life. That is disease. So not to become Kṛṣṇa conscious is disease. To become Kṛṣṇa conscious is healthy. That is real health. Not to become Kṛṣṇa conscious, to become a demon, that is disease.

So our process is to cure the disease, not that we are enforcing something by some artificial means. That is not possible. That is not possible. Otherwise, in the foreign countries . . . now, for Kṛṣṇa there is no foreign country, because He is the proprietor everywhere. But people think that "Kṛṣṇa is a foreign name, and He is Indian, Indian God," like that. But actually that is not for . . . just like you cannot say the sun, "This is American sun and this is Indian sun" or "This is African sun." Sun is one. Similarly, God is one. There cannot be two Gods—American God or Indian God or African God. God is one. But when God consciousness comes into, I mean, awakening, then we can understand what is God. Therefore in the Bhāgavata it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By our these diseased senses, blunt senses . . . diseased means blunt condition. So ataḥ śrī-kṛṣṇa-nāmādi. Simply I speak, "Kṛṣṇa is God," and you hear, it will not be appreciated. It will not be appreciated. "Eh, why Kṛṣṇa God?" You will make so many protests. So . . . but actually, Kṛṣṇa is God.

So Kṛṣṇa . . . ataḥ śrī-kṛṣṇa-nāmādi. Not only Kṛṣṇa—to accept Kṛṣṇa as God, to hear about His name also. Just like we are chanting Hare Kṛṣṇa, Kṛṣṇa's name. So this name, Kṛṣṇa's form, Kṛṣṇa's quality, Kṛṣṇa's pastimes, Kṛṣṇa's entourage, ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi means "Beginning from name." Nāma ādi. Ādi means beginning. So we can understand Kṛṣṇa from the name. When name is perfectly chanted, then the form, the pastimes, the quality and all other things in relation to Kṛṣṇa becomes revealed. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). But these blunt senses cannot appreciate what is Kṛṣṇa. Then how it will be appreciated? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When we engage our tongue . . . Kṛṣṇa consciousness begins from the tongue, not from the eyes. Some rascals want to see Kṛṣṇa. They will see that Guru Maharaj-ji. You see? Such rascals will see that so-called Kṛṣṇa. But to see real Kṛṣṇa, one has to purify the eyes, purify the senses. Not that anyone comes, "I am Kṛṣṇa," and I can see and become perfect. No. Sevonmukhe. And how the senses will be purified? By sevonmukha, by rendering service. For many, many thousands of years, if one is engaged in the service of Kṛṣṇa, then one day there is chance of understanding what is Kṛṣṇa. Kṛṣṇa is not so easy thing. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ, sevonmukhe hi jihvādau. Kṛṣṇa also says in the Bhagavad-gītā, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Kṛṣṇa seeing is not so easy. Manuṣyāṇāṁ sahasreṣu: out of many millions of people. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. To siddha, to become siddha, is not that, "I go on doing all nonsense work, I become perfect man." No, no. Tapasā brahmacaryeṇa śamena damena va, tyāgena satya-śaucābhyām (SB 6.1.13). This is a process, how to become perfect. The rascals cannot become perfect. These are the process. One has to undergo austerity, penance, brahmacaryeṇa, completely cessation from sex life, brahmacaryeṇa. Not that any rascal doing everything and he has realized Kṛṣṇa, he has seen Kṛṣṇa. These are all rascaldom.

Kṛṣṇa is paraṁ pavitram. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So to go to Kṛṣṇa, one requires to be perfectly purified. Just like without becoming fire, you cannot enter into fire. If your body is not fire, as soon as you enter fire, you will be burned. But you take another fire and push into the fire, there is no reaction. There is no reaction. Just like to live within the water, you must have a particular type of body so that living within the water, you will not be infected. Just like a human being, if he artificially enters into the water, for few hours he can remain, that is also with great difficulty. He will feel bodily pain. But the fishes within the water, they are living very peacefully, happily, for hundreds of years. So this is real fact. You cannot enter into an atmosphere without being fit for living in that atmosphere. Is it very difficult to understand? Because they are going to the moon planet, why they are coming back? Because they have no arrangement to make the body fit to live there.

So God's creation is like that. You cannot by force enter into any atmosphere unless you become fit to live there. That is God's creation. By force you cannot live within water. By force the fish cannot live on the land. Then you'll die. Similarly, by force you cannot enter into the moon planet. Therefore they are frustrated. It is not possible. Similarly, without being Kṛṣṇized, you cannot understand what is Kṛṣṇa, you cannot associate with Him. That is the process of Kṛṣṇa consciousness, to become perfectly Kṛṣṇa-ite, as good as Kṛṣṇa. That is purification process. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam. Nirmalam means purification. Now we are sa-malam. We have got so many dirty things with us. So one has to become nirmalam, sarvopādhi-vinirmuktam. First business is to become free from the designation. If you think yourself that, "I am American," "I am Christian," "I am Hindu," "I am Indian," "I am black," "I am white," these are all designation. So sarvopādhi-vinirmuktam, when you become transcendental to all designations, when you come to the platform to understand that, "I am not this body; I am spirit soul," brahma-bhūtaḥ prasannātmā (BG 18.54), then you become happy.

So long we are with designations, we are not happy. To become designationless means feeling complete happiness. That is the test. If you simply artificially say that, "I am not identifying with this body," that is fact. But real identification with . . . no identification with the body will be realized when you don't feel pains and pleasure. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam, hṛṣīkeṇa. When your senses will be purified in that way, without any designation, then you can begin devotional service.

tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(CC Madhya 19.170)

Hṛṣīka. Hṛṣīka means the senses. Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa. Hṛṣīka means the senses, and hṛṣīkeśa, hṛṣīka īśa. One who knows Sanskrit, the sandhi, hṛṣīkeśa. Because Kṛṣṇa is the master of the senses, so when our senses will be . . . Kṛṣṇa is purified, the most purified, paraṁ brahma paraṁ dhāma pavitraṁ paramam (BG 10.12), transcendental, completely purified. So unless you are also completely purified, how you can touch Kṛṣṇa? This is commonsense reasoning. Therefore Kṛṣṇa realization is not so easy. (aside) You just train them how. This is not the process. Then you shall sit down backside. And before the Deity it should not be done. From the childhood it should be trained up.

So this is called purification, to learn how to sit down before the Deity, how to talk before the Deity. So everything should be learned. There are sevā-aparādha, sixty-four kinds of offenses in the service. So we have to become offenseless. Then Kṛṣṇa will accept your service. Not by making a show. Kṛṣṇa will accept your service when you are sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). Automatically there will be. As soon as you're purified, automatically Kṛṣṇa will appear, immediately. Kṛṣṇa will ap . . . Kṛṣṇa is there. Therefore premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38): "Those who are purified, santaḥ, saintly person, they can see Kṛṣṇa in every second, every moment," because they have been purified. After purification there will be prema, love. The symptoms of purification is that when you do not love anything except Kṛṣṇa, that is purification. We have got our love. So instead of loving Kṛṣṇa, we are loving dog, cats and this and that—my country, community, family, the . . . so many ways distributed.

So when you love Kṛṣṇa, automatically you love other things. But at the present moment, we do not love Kṛṣṇa, only the other things. But love is there. Just like to keep the tree quite fitness, you have to pour water in the root. But if you simply you give up the watering to the root, if you simply water the leaves, twigs and the branches, then what you will get? Naturally there will be declination of the tree, automatically. If you do not give food to the stomach and if you supply food to the eyes, to the ears, to the . . . then what will be your health? Similarly, so long we do not love Kṛṣṇa, then whatever those so-called love we are showing to the society, friendship and love and country and community, they are all futile. Therefore, in spite of so much advancement of so-called civilization, there is no love between one another. You try to love Kṛṣṇa, then everything will be perfect.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. (offer obeisances) (break)

Prabhupāda: Chant. (kīrtana) (break) (end)