740212 - Lecture BG 04.04 - Vrndavana

Lectures by Date, 1974

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

740212BG-VRNDAVAN - February 12, 1974 - 50:29 Minutes

(poor recording)

Pradyumna: (leads the chanting word-for-word and verse) (devotees repeat)

arjuna uvāca

aparaṁ bhavato janma

paraṁ janma vivasvataḥ

katham etad vijānīyāṁ

tvam ādau proktavān iti

(BG 4.4)

(break)

Prabhupāda: This is the misgiving of ordinary human being—to misunderstand Kṛṣṇa. Generally Kṛṣṇa is understood as a historical person. Therefore suppose if Kṛṣṇa was born as contemporary of Arjuna . . . because they were two . . . (aside) Who is talking? The modern scholars also—so-called scholars—they also think that Kṛṣṇa is a person like us. That is spoken in the Bhagavad-gītā that:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

(BG 9.11)

Because Kṛṣṇa appears like ordinary human being . . . not ordinary. His activities are not ordinary, but still, some foolish mūḍhā—the exact meaning of the mūḍhā means "foolish," or "rascals"—they think Kṛṣṇa as ordinary. To accept a human being as God and to accept God as human being, both things are foolishness. God is God; human being is human being. That is the difference. A human being cannot become God, and God cannot become human being.

So Kṛṣṇa is not that God which are very cheap nowadays, so-called Gods. He is not that. He . . . just like nowadays by mystic power, by worshiping some demigod one becomes God. These are ludicrous. You know that a person is going on, is being worshiped as God in a great big Mission. And how he became God? By worshiping Goddess Kālī. This is going on. Kṛṣṇa says in the Bhagavad-gītā that:

kāmais tais tair hṛta-jñānāḥ

yajante anya-devatāḥ

(BG 7.20)

There is no need of worshiping any demigods. We offer our respect, all respect, to demigods. It is not that we Vaiṣṇavas, we do not offer respect to Goddess Kālī or Lord Śiva; it is not that. We offer proper respect. Caitanya Mahāprabhu has taught us that amāninā māna-dena (CC Adi 17.31). A Vaiṣṇava gives honor even to the lowest creature, because he sees every man in relationship with God, Kṛṣṇa. So if you are Vaiṣṇava, offer respect to everyone, then why not to the demigods? But they do not equalize the demigods with God. They are not such fools. They cannot say that Kṛṣṇa or Lord Śiva or Goddess Kali and Lord Brahmā, they are all the same. They do not commit this mistake. They know by following the footsteps of ācāryas. Just like in the Caitanya-caritāmṛta the author says, ekale īśvara kṛṣṇa, āra saba bhṛtya (CC Adi 5.142): "Only master is Kṛṣṇa." And all others, including Lord Śiva, Lord Brahmā, Indra, Candra, very, very big, big demigods, they are also servants in one sense. When Kṛṣṇa requires personal service, His incarnation Śeṣa, He serves Kṛṣṇa. Śeṣa, Śeṣa Nāga, is expansion of Saṅkarṣaṇa, but Kṛṣṇa accepts service by His own expansion. He enjoys pleasure by expanding His pleasure potency, Śrīmatī Rādhārāṇī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād (CC Adi 1.5). Rādhārāṇī is also Kṛṣṇa, potency, expansion of Kṛṣṇa, pleasure potency.

So in this way Kṛṣṇa is the original person. Kṛṣṇas tu bhagavān svayam (SB 1.3.28), that is the version of Vedic literature. Kṛṣṇa is the original person.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs 5.1)

Īśvaraḥ means controller. Every one of us are more or less controller. Just like I am controlling my disciples, the family man is controlling his family, the big office manager is controlling his office. Managing director, some big businessman like Birla or others, they are controlling their big, big factories. So more or less every one of us is a controller, small or big; so in that sense everyone is īśvara. But Kṛṣṇa is not that type of īśvara. īśvaraḥ paramaḥ—that is Kṛṣṇa. It is not very difficult to understand what is God if you have got little sense. This is very nice explanation of God in the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ (Bs 5.1). īśvaraḥ we can understand, "controller", that is not very difficult. But here a controller is controlled by another controller. Suppose a gentlemen is manager of Vṛndāvana bank; he is controller, but he is controlled by another person. It is very difficult . . . not difficult. Similarly, if you go on researching, that "Here is a controller, but he is controlled by somebody else. And who controls him? Who controls him?" If you go on research—there are many research scholars—now find out the supreme controller, and that is Kṛṣṇa. If you can find out the supreme controller, that is Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1), ādi-puruṣa, ādyaṁ puruṣaṁ śāśvatam.

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

(BG 10.12)

After hearing from Kṛṣṇa, Arjuna, Arjuna accepted that, "You are the Supreme Person, paraṁ brahma," because as the brahma . . . the Māyāvādis, they are after brahma, brahma-sukhānubhūtyā.

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

(SB 10.12.11)

Śukadeva Goswāmī is giving his comment, when Kṛṣṇa was playing with the cowherd boys, and here is the person who is worshiped: who is not directly worshiped—who is worshiped by His Brahman effulgence, brahma ahaṁ pratiṣṭhā. Kṛṣṇa's bodily effulgence is impersonal Brahman.

yasya prabhā prabhavato jagad-aṇḍa-koṭi

koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam

(Bs 5.40)

The whole universe, innumerable universes containing innumerable planets, they're simply floating on the bodily rays of Kṛṣṇa. Just like we have got experience, the sunshine. There are innumerable millions and trillions of planets, they are floating in the sunshine, floating, every one. Even the sun is floating. Every one is floating, weightlessness, modern scientific proof. So therefore Kṛṣṇa is the original person. The people, the man who does not know Kṛṣṇa, he thinks, "He is a human being; therefore let me imitate Him. I am also Kṛṣṇa. I am also God." You may be god, but you are not that type of God as Kṛṣṇa. That is not . . . you may be god. As I have explained, there are many gods. So god means controller, but real God, svayaṁ bhagavān, kṛṣṇas tu bhagavān svayam (SB 1.3.28).

So Arjuna knows everything, but because he was talking with Kṛṣṇa as his friend, people may not misunderstand him. Therefore his answer is the question of the ordinary people:

aparaṁ bhavato janma

paraṁ janma vivasvataḥ

(BG 4.4)

Kṛṣṇa said that:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

(BG 4.1)

"I spoke this bhagavat bhakti-yoga, Bhagavad-gītā, first to sun-god." So at the present moment people are so foolish they cannot understand even what is sun-god. Hopeless. They have no information, that the . . . in the sun there is a predominating deity, or the president. Just like here in this planet we find presidents—not one president, hundreds of presidents. But actually time was there when on this planet there was only one president. Up to Mahārāja Parīkṣit, the one monarch, he was controlling the whole world, one flag. And nowadays, because people have advanced, so we see in New York almost every day on the First Avenue . . .?

(aside) Is that on the First Avenue, in that, in the store? Eh?

Tamāla Kṛṣṇa: First Avenue.

Prabhupāda: Yes. So there is the United Nations organization, and you pass through, we see hundreds of flags—not one flag. Although they are trying to be united, United Nations, they are becoming more and more disunited. But where is the strength of unity? They're missing the point. Unity can be made possible when we become Kṛṣṇa conscious; otherwise there is no question of unity. On the material platform there cannot be unity; therefore there is no peace. But the peace formula is explained by Kṛṣṇa, that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

(BG 5.29)

If anyone understands perfectly well that Kṛṣṇa is the supreme enjoyer, Kṛṣṇa is the supreme proprietor, Kṛṣṇa is the supreme controller . . .

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

(BG 5.29)

He is the proprietor of all universes—not only one, but millions of universes. Spiritual world, material world, He is the supreme enjoyer and proprietor, and He is the supreme friend. Suhṛdaṁ sarva-bhūtānāṁ (BG 5.29). We are searching after friends who can help me. We make friendship with another person, expecting some help and assistance from that friend. But if we accept Kṛṣṇa as the supreme friend, supreme protector, then there will be peace. This is the peace formula.

Therefore one who has selected Kṛṣṇa as the supreme friend, he is not disturbed by any dangerous position.

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

(SB 6.17.28)

Nārāyaṇa-parāḥ, those who are devotee of Nārāyaṇa, Kṛṣṇa, they can face anything. They do not invite danger, but this material world is such a place that you have to face with danger in every step. You cannot avoid it. Padaṁ padaṁ yad vipadāṁ. Padaṁ—every step. So who can avoid this dangerous position in every step?

samāśritā ye pada-pallava-plavaṁ

mahat-padaṁ puṇya-yaśo murāreḥ

bhavāmbudhir vatsa-padaṁ paraṁ padaṁ

padaṁ padaṁ yad vipadāṁ na teṣām

(SB 10.14.58)

This is the only safe position: if you completely depend on Kṛṣṇa, mahat padaṁ, puṇya-yaśo murāreḥ. Kṛṣṇa's another name is Murāri because He killed of the name one demon, Mura, Murāri. So if we accept the lotus feet of Kṛṣṇa as the boat for crossing over the ocean of nescience, then you are safe, paraṁ padaṁ. That is paraṁ padaṁ. Everyone has to take shelter of Kṛṣṇa, that is the success of life.

So Kṛṣṇa is so great, ekale īśvara kṛṣṇa, āra saba bhṛtya (CC Adi 5.142). Kṛṣṇa also says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti (BG 7.7).

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

(BG 10.8)

These things are there. So here Arjuna says, aparaṁ bhavato janma (BG 4.4). Arjuna is taking the part of a foolish man, like us; he is . . . as if he does not know Kṛṣṇa. He knows Kṛṣṇa perfectly, and Kṛṣṇa also knows him, because Kṛṣṇa has already said, bhakto 'si me (BG 4.3). So if Arjuna is bhakta and Kṛṣṇa is accepting him as, "My dear devotee, My friend," so it is not that Arjuna does not know, but because as Kṛṣṇa has said that, "This philosophy I spoke to the sun-god," foolish persons like me will not believe. These are all stated. Kṛṣṇa says, avajānanti māṁ mūḍhā (BG 9.11), because we are all mūḍhās. So it is our business to neglect Kṛṣṇa. So in order to clarify the position of Kṛṣṇa, the talk between Arjuna and Kṛṣṇa means to understand Kṛṣṇa as He is. One inquiry by Arjuna, and the answer by Kṛṣṇa makes the whole thing clear, to understand the position of Kṛṣṇa, so that we may be out of this ignorance that Kṛṣṇa is ordinary person, or ordinary human being. In this way:

aparaṁ bhavato janma

paraṁ janma vivasvataḥ

(BG 4.4)

Vivasvataḥ. So next verse He says that:

bahūni me vyatītāni

janmāni tava cārjuna

tāny ahaṁ veda sarvāṇi

na tvaṁ vettha parantapa

(BG 4.5)

This is the difference between Kṛṣṇa and ordinary human being. Kṛṣṇa knows past, present, future—everything. In the Śrīmad-Bhāgavatam the supreme authority, supreme Brahmān is explained, janmādy asya yato'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). He knows everything. Just like I am living in this room, but something is missing . . . (break) . . . so I can say: "Now the matches are there in your pocket." I am abhijñaḥ, the contents of my room. Similarly, Kṛṣṇa is the supreme creator of everything. He is aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs 5.35). He is conscious, abhijñaḥ, of everything.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

(BG 18.61)

He knows everything, even within your heart, what you're thinking, what you are planning. It cannot be concealed to Kṛṣṇa. This is our foolishness, that we are doing something, concealing. You can conceal my eyes, other friend's eyes, but you cannot conceal the eyes of Kṛṣṇa. He is upadraṣṭānumantā (BG 13.23). That is explained in Bhagavad-gītā. Upadraṣṭā: He is seeing always what you are doing. You cannot play tricks with Kṛṣṇa; that is not possible.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

(BG 18.61)

So those who are anxious to become Kṛṣṇa conscious, sincere devotee of Kṛṣṇa, they should not try to play tricks. Kṛṣṇa will know everything. So Kṛṣṇa is abhijñaḥ; Kṛṣṇa is situated everywhere. He has no past, present, future (indistinct Sanskrit).

So Kṛṣṇa (Arjuna) is questioning this simply to clarify Kṛṣṇa's position. This is happening. (aside: read that purport) (break) . . . a devotee, that he believes Kṛṣṇa:

sarvam etad ṛtaṁ manye

yan māṁ vadasi keśava

(BG 10.14)

Arjuna said. Just like modern scholars, they cut some portion, "Oh, this is not fact; this is some imagination." The devotee does not do that—ardha-kukkuṭī-nyāya (CC Adi 5.176). Ardha-kukkuṭī-nyāya—to accept some portion and reject other portion—this is not the business of the devotee. A devotee accepts each and every word of Kṛṣṇa. That is devotee. Not that . . . not only Kṛṣṇa or Kṛṣṇa's devotee who is in the paramparā system. So devotee means who accepts everything in toto, either spoken by Kṛṣṇa or by His devotee. That is sarvam etad ṛtaṁ. Arjuna said this, "I accept whatever You have said."

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

(BG 10.12)

So if you simply follow these footsteps of Arjuna, that is paramparā. Don't . . . why do we interpret Bhagavad-gītā otherwise? Kṛṣṇa says:

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

(BG 4.2)

Paramparā. So apart from other paramparā, whatever Arjuna says. Arjuna talked directly with Kṛṣṇa; he heard Kṛṣṇa directly. So whatever Arjuna is admitting, you follow that footstep, then you are perfectly well. Arjuna says, paraṁ brahma or parameśvara, paramātmā. So īśvaraḥ ātmā, we are also ātmā; there is no difference of opinion. But we are not paramātmā. Just like Kṛṣṇa said . . .

(aside) What is that? Sarva-kṣetreṣu dehinām. What is that in the thirteenth chapter? Open that verse, thirteenth chapter. I have forget it.

Devotee: Sarva-kṣetreṣu bhārata?

Prabhupāda: That's it. From the beginning. Huh? Kṣetra-jñaṁ, that's right. Kṣetra-kṣetra-jña. Ah. But Kṛṣṇa says:

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor

(BG 13.3)

He is explaining kṣetra. Kṣetra means this body, and kṣetra-jña, the proprietor, and one who knows of the body, he is called kṣetra-jña. Just like there is some itching in my body; I know, so but you do not know. There is some itching in my body, it is known to me; therefore I am kṣetra-jña of this body. As this body is kṣetra, and because I know the pains and pleasures of this body, therefore I am kṣetra-jña. So you are kṣetra-jña in your body, I am kṣetra-jña in my body, another person is kṣetra-jña in his body, but Kṛṣṇa says that:

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

(BG 13.3)

I am also kṣetra-jña, but what is the difference between you? You are also kṣetra-jña and I am also kṣetra-jña, then what is the difference? The difference is sarva-kṣetreṣu bhārata: "I am kṣetra-jña in every body." You are kṣetra-jña only in your body. The pains and pleasures of your body you know, but others do not know. Similarly, in others' body the pains and pleasures he knows, but you do not know. This is the proof that we are all individual souls.

And when Kṛṣṇa says that kṣetra-jñaṁ cāpi māṁ viddhi, therefore He is Supersoul. Simple thing, but the rascals, they say there is no soul or Supersoul; there is only particle. They simply want to pose themselves as Kṛṣṇa. How you can be Kṛṣṇa? How you can be the Supreme God? You may be god, and certainly you have got some power from total power, but you cannot become Supreme God—that is a different person. The Māyāvādis, they say that there is no such thing as Supreme God, "We are God. Now in māyā we have forgotten that we are God, but when the māyā will be dissipated, then we shall be one." Now that oneness is not possible, because even if you are thinking that you have become God, can you feel my pleasure and pains? You cannot. So how I can accept that you are the Supreme God? You may be god of your body; others may be god for the others' body; but you cannot expand yourself in all bodies. That is Supreme God, īśvaraḥ. That is the Supreme īśvaraḥ.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

(BG 18.61)

So here is the difference between Kṛṣṇa and ordinary human being, that He is also individual—Kṛṣṇa is also individual, person; you are also individual person, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). But the difference is that Kṛṣṇa is the supplier of necessities of all others: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). We cannot supply the necessities of everyone. It is very difficult even to maintain a family of a few members, and how we can supply the necessities of the whole world, all living entities?

So if you study Bhagavad-gītā very nicely, so you will never be bluffed by these so-called mūḍhās, avajānanti māṁ mūḍhā. You will never be bluffed. You will understand Kṛṣṇa, what He is: He is the Supreme Person.

mattaḥ parataraṁ nānyat

kiñcid asti dhanañjaya

(BG 7.7)

Kṛṣṇa says: "There is no more superior person than Me." Therefore He is:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

(Bs 5.1)

He is not impersonal. Vigrahaḥ. Vigrahaḥ . . . when Kṛṣṇa says ahaṁ ādir hi devānāṁ (BG 10.2), so "I am person. The devatās, the demigods, they are also persons. So I am ādir hi devānāṁ." So He is also person. How is it possible?

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ

(BG 10.12)

He is puruṣaṁ. The Supreme Lord cannot be prakṛti. Prakṛti is Kṛṣṇa's energy. Bhūmir āpo 'nalo vāyuḥ bhinnā me prakṛtir aṣṭadhā (BG 7.4). Jīva also. Jīva-bhūtāṁ mahā-bāho. Apareyam itas tu viddhi me prakṛtiṁ parām (BG 7.5). The jīva is also prakṛti. How he can be puruṣa? Puruṣa is enjoyer; jīva is not enjoyer. That is prakṛti. We must understand.

So any way we go, Kṛṣṇa is the Supreme Person, He is the enjoyer, He is the friend of everyone. And if we understand these things only, these three things, then you become liberated immediately.

janma karma ca me divyam

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna

(BG 4.9)

Simply if you understand these three things—that Kṛṣṇa is the supreme enjoyer, Kṛṣṇa is the supreme proprietor and Kṛṣṇa is the supreme friend. So I must take shelter of Kṛṣṇa, then I am in safe custody. Simply if we know these three things, then divyam, then we become fit to go, to enter into the kingdom of Kṛṣṇa.

tato māṁ tattvato jñātvā

viśate tad-anantaram

(BG 18.55)

You can be allowed to enter into the Goloka Vṛndāvana, where Kṛṣṇa is situated. Goloka eva nivasaty akhilātma-bhūto (Bs 5.37). It is not that because He is staying in Goloka Vṛndāvana, therefore He is absent here. No. Akhilātma-bhūto, He is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs 5.35). He is even within the atom. This is the understanding of Kṛṣṇa.

So we are preaching this Kṛṣṇa consciousness on the basis of the Bhagavad-gītā as it is, without misinterpretating, to show our so-called scholars that that is not the way of understanding Kṛṣṇa. We should understand Kṛṣṇa submissively, as Arjuna is. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Kṛṣṇa also asks Arjuna to surrender fully; so he has already surrendered. When Arjuna saw that there are so many perplexities and this cannot be solved except by Kṛṣṇa, so he surrendered: śiṣyas te 'haṁ śādhi māṁ. In this way, if we surrender to Kṛṣṇa through His representative . . . representative means one who says exactly what Kṛṣṇa says, he does not change anything. Kṛṣṇa says:

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

(BG 18.66)

And His representative says that, "You give up everything, surrender to Kṛṣṇa"—the same thing. So there is no difficulty. One hasn't got to manufacture some idea, some philosophy. No. Everything is there. And if you preach what Kṛṣṇa has said, then you are spiritual master. It is not also a very big job; simply you have to become sincere to Kṛṣṇa, and you learn Kṛṣṇa through His representative, you become sincere to the representative of Kṛṣṇa, and Kṛṣṇa:

yasya deve parā bhaktir

yathā deve tathā gurau

(ŚU 6.23)

Then you are spiritual master. It is not very difficult. And become, every one of you, become spiritual master and preach this gospel of Bhagavad-gītā as it is. Then the world will be saved. Otherwise they are already in trouble, and they will go more and more into the depths of the troubled, dangerous position, and they will never become happy.

So Kṛṣṇa consciousness movement is very, very important movement for saving humanity, civilization, human society. Thank you very much.

Devotees: Jaya! All glories to Śrīla Prabhupāda. (break)

Devotee: Is it offensive if you are not chanting with the mind . . . (indistinct) . . . spiritual master?

Prabhupāda: The chanting process is that you chant with your tongue Hare Kṛṣṇa and hear. That's all. Then you are saved. Hare Kṛṣṇa must be chanted by the use of tongue, and you hear it, that's all. Where is the difficulty?

Devotee: . . . (indistinct)

Prabhupāda: Yes. Everything may come, but this is the process. This is the process. Chant Hare Kṛṣṇa and become happy.

Devotee: . . . (indistinct)

Prabhupāda: Nothing is difficult in Kṛṣṇa consciousness movement. One has to execute it very seriously and sincerely. Then it will come. Nothing is difficult, not at all.

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā

(CC Adi 17.21)

Chant Hare Kṛṣṇa and hear, and everything will come. Kṛṣṇa's . . . by chanting purely, without any offense this Hare Kṛṣṇa mantra, then you will understand Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's pastimes, Kṛṣṇa's entourage—everything. Vidyā-vadhū-jīvanam. Sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12). Caitanya Mahāprabhu, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. Simply by chanting you get all such. Ihā haite sarva-siddhi haibe tomāra, Caitanya Mahāprabhu. You get all siddhis. The greatest siddhi is to understand Kṛṣṇa as the Supreme Personality, that's all. (laughter) That's all. If you simply admit this, that Kṛṣṇa is . . . just like Kṛṣṇa says:

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

(BG 7.19)

So why should you wait for bahūnāṁ janma? We accept Kṛṣṇa, "My Lord Kṛṣṇa, You are the Supreme. So, so long I was forgotten. Now I accept You. I surrender," and your life is successful. Of course, it is not very easy to do that; therefore there are śāstra, sādhu and guru to take their help. But the real thing is this: accept Kṛṣṇa the Supreme Absolute Truth and surrender unto Him—this is a basic principle—and stay in that position. Caitanya Mahāprabhu has given so nice and easy for the fallen souls in this Kali-yuga. They cannot do anything, so-called yoga, so-called austerity. This is not possible. Not possible.

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

(SB 1.1.10)

It is not possible to proceed according to the ways of sacrifices, yajña, or mental speculations, yogic siddhis. Nobody can perform perfectly. And even one performs perfectly, that is not ways to understand Kṛṣṇa. Kṛṣṇa says personally, bhaktyā mām abhijānāti (BG 18.55). That is the only way; there is no other way. They say there are many ways, and any way you accept that will lead you to Absolute Truth. But that is not a fact. To understand the Absolute Truth you have to accept the absolute path. That is bhakti-yoga. And Kṛṣṇa says:

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

(BG 18.55)

If you want understand Kṛṣṇa superficially, that is another thing. But if you want to know Kṛṣṇa as He is, then only this devotional service:

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ

(CC Madhya 17.136)

Kṛṣṇa is revealed. He is so kind. If you simply sincerely engage in devotional service to Kṛṣṇa, then you will see Kṛṣṇa everywhere. Kṛṣṇa is everywhere.

So chant Hare Kṛṣṇa mantra, purify your heart which is full of dirty things.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

(SB 1.2.17)

Even if you do not understand anything, simply hear Hare Kṛṣṇa and Kṛṣṇa's kathā; then you will become pious. In this way, as you become more and more pious, you, your path to understand Kṛṣṇa is clear. And at the last moment, when you're completely pure from all contamination of sinful activities, you are engaged in Kṛṣṇa's service.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

One who is engaged in Kṛṣṇa's service with firm faith and devotion, it means he has already freed himself from all kinds of reaction of sinful activities. This is the test. Without being freed from all contamination of sinful activities, nobody can pinch his faith at the lotus feet of Kṛṣṇa. If one hesitates, that means he is still sinful. That's all.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

(BG 7.15)

Duṣkṛti. Duṣkṛta means sinful; you cannot surrender. These are the . . . (indistinct) . . . is that all right? (laughter) Hare Kṛṣṇa. So any other question? (break)

When we are to talk of Kṛṣṇa, those who are advanced devotees, they go away. Advanced devotees, they do not like to hear about Kṛṣṇa. Why not? We are talking of Kṛṣṇa, someone goes away. Why? He doesn't like to hear about Kṛṣṇa; he has become so advanced. That is sahajiyā. That is sahajiyā: "Oh, we have heard all these things. Now we have to hear about Kṛṣṇa, He's embracing Rādhārāṇī and kissing, that's all. These are ordinary things." Kṛṣṇa's talk is not ordinary talk. It is ordinary for the sahajiyās, one who has taken everything very easily, they have understood everything. One who has understood Kṛṣṇa, he will agree to hear more and more about Kṛṣṇa, "Ah, here is Kṛṣṇa and His talk. Kṛṣṇa is being placed in the supermost position. So nice." That is the taste. There is a verse in the Bhāgavatam, "As soon as there is kṛṣṇa-kathā, one should be very much pleased, "Oh, . . . (indistinct) . . ." " That is the taste.

ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā

tato 'nārtha-nivṛttiḥ syāt tato niṣṭhā tataḥ rucis

(CC Madhya 23.14), Bhakti-rasāmṛta-sindhu 1.4.15)

Ruci, this taste, is very further on, after ārtha-nivṛttiḥ syāt. Niṣṭhā then ruci, taste. Jñāna-śakti, then bhāva, then prema. This is the process. ādau śraddhā tataḥ sādhu-saṅgo. These are the paramahaṁsa, not jump over, immediately, to rāsa-līlā without understanding Kṛṣṇa, then smoking biḍi. Caitanya-caritāmṛta:

siddhānta baliyā citte nā kara alasa

ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa

(CC Adi 2.117)

Siddhānta: one has to understand what is Kṛṣṇa, then one becomes firmly faithful to Kṛṣṇa. That's all he understands: Kṛṣṇa. One who does not understand Kṛṣṇa, they think that "Kṛṣṇa is as good as I am." Avajānanti māṁ mūḍhā (BG 9.11). (aside) I think by this . . . (indistinct) . . . so, is that all right about Kṛṣṇa? Hm? Any questions, anyone? All right, chant Hare Kṛṣṇa. (end)