740803 - Lecture BG 04.11 - Vrndavana
Nitāi: Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verse, etc.)
- ye yathā māṁ prapadyante
- tāṁs tathaiva bhajāmy aham
- mama vartmānuvartante
- manuṣyāḥ pārtha sarvaśaḥ
- (BG 4.11)
". . . I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā."
- ye yathā māṁ prapadyante
- tāṁs tathaiva bhajāmy aham
- mama vartmānuvartante
- manuṣyāḥ pārtha sarvaśaḥ
- (BG 4.11)
Now, in the Caitanya-caritāmṛta, Śrī Caitanya Mahāprabhu says that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108). Actually, our position is eternal servant of Kṛṣṇa. This is our real position. But artificially, we are trying to become master. This is called māyā. Actually, my position is servant. Just like woman: natural position is to remain dependent on man. That is natural position. But if some woman artificially tries to become man, or master, that is suffering. That is suffering. We have given this example that in India the women, they voluntarily surrender to the subjugation of the husband. But there are many families—hundreds and thousands even—they are happy. That's a fact. And in the Western countries they want to remain independent, so they are not happy. This is my study, because I have seen the Western world and the Eastern world.
Similarly, naturally, a woman is dependent. Similarly, we are, we are prakṛti. Prakṛti means one who is controlled. That is called prakṛti. And puruṣa means the controller. So our position in this material world, that we have revolted against Kṛṣṇa, "Why should we . . . shall I serve Kṛṣṇa?" Therefore we are subjugated by the external energy, Kṛṣṇa's energy, material nature. We are not supposed to be controlled by material nature, so that we are now under the jurisdiction of repetition of birth, death, old age and disease. That is described in the Bhagavad-gītā, that na jāyate mriyate vā kadācit (BG 2.20). For the living entity, there is no death, there is no birth. But this is something fictitious. Every one of us experience birth and death. But the real fact is, na jāyate mriyate vā. But we are so foolish, we do not inquire that "In the śāstra it is said that we have no birth and no death. Then why I am dying and why I am taking my birth?" This is our punishment.
We are . . . actually, our real, constitutional position is to be controlled by Kṛṣṇa, but because we have revolted against Kṛṣṇa, therefore we are servant of māyā. Servant is my nature. Therefore it is called ye yathā māṁ prapadyante. If you surrender to Kṛṣṇa, then Kṛṣṇa controls you, He takes care of you. But if you do not surrender to Kṛṣṇa, but your position is to surrender, you have to surrender to the laws of material nature, and you'll be controlled. Therefore ye yathā māṁ prapadyante. Māṁ prapadyante. Kṛṣṇa and Kṛṣṇa's energy . . . śakti-śakti-mator abhinnā. Kṛṣṇa's energy is also controller, Durgā. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā (Bs. 5.44). Durgā is the śakti, external energy. She has got also immense power. Sṛṣṭi-sthiti-pralaya-sādhana. The material nature is very strong, creating, maintaining and destroying. Sṛṣṭi-sthiti-pralaya-śaktiḥ chāyeva. But she's acting under the direction of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Material energy is very strong, very powerful. You can know that. If there is a storm, a strong storm, immediately, so many houses, so many trees and plants can be immediately uprooted. Material nature. If there is big storm in the ocean, it can inundate many cities, many towns. Material energy is very, very strong. That is stated, daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). So we are under the control of the material nature. Here is a scientist; he knows how much we are controlled by the material nature.
So material nature is also Kṛṣṇa. Material nature . . . because material nature is the energy of Kṛṣṇa . . . just like this light. This light is distributing illumination. So this illumination is also light. The illumination is coming from the light. Therefore, so far illumination is concerned, there is in the lamp as well as in the illumination. So energy is not different from the energetic. But if you want to be controlled by the energy, Kṛṣṇa says: "Yes, you be controlled." And if you want to be controlled by Kṛṣṇa, Kṛṣṇa says: "Yes." Therefore He says, ye yathā māṁ prapadyante. It is up to you. But you'll be controlled. There is no independence, sir. There is no independence. You'll be controlled. That is your nature. You cannot be controller. That is not possible. "Either you be controlled by Me personally, or you be controlled . . ."
Just like in government. A person may say: "I don't care for government. I don't like government." That you can say. But you are controlled. If you go against the government, immediately you'll be arrested and put into the jail. You'll be controlled. You can say like a madman that "I don't want to be controlled. I don't care for government." That is not possible. So if . . . therefore, ye yathā māmv . . . if you want to be controlled by the prison house, then Kṛṣṇa says: "Yes, you be controlled." And if you want to be controlled by the civic laws, that also you can do. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmi . . . mama vartmānuvartante. But practically, Kṛṣṇa, so far those who are transcendentalists, they want to be controlled by three phases of Kṛṣṇa: Brahman, Paramātmā and Bhagavān. Those who are impersonalist, they want to be merged into the Brahman effulgence. That is also acceptance of being controlled. Just like if you merge into the ocean . . . they give this example, generally. So they think that by merging, by dipping into the ocean, they become also ocean. That is not possible. You become controlled by the ocean. Suppose you dip . . . you dive into the ocean. Does it mean that you become ocean? You become controlled by the ocean. They are under the impression that "I am now a small drop. So if I merge into the ocean, the Brahman, then I'll become Brahman." Is that a very reasonable proposal? You are a drop of water. Scientifically, what is said? Suppose a drop of water is mixed in with the sea water, does it mean the drop becomes sea? What is your scientific explanation? It is also . . . eh?
Svarūpa Dāmodara: It has become part of the sea.
Prabhupāda: Part of; remains part of the sea. The part of the sea it was, and it remains part of the sea. The sea water means composition of so many molecules of water or . . .? What is that?
Svarūpa Dāmodara: Yes.
Prabhupāda: So how the molecules can become the whole sea? Therefore in the Bhāgavatam it is said, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). The Māyāvādī philosophers, they are thinking that, "Being merged into the existence of Brahman, I become Brahman." No, this is a wrong. You cannot become Brahman. You remain the same.
The example is given: just like a green bird enters into the green tree. It does not mean that the bird is mixed. No. The bird is keeping its independence as an individual, but it appears to others, those who do not see properly, that it has merged into the tree. It has actually not merged. And because it does not merge, therefore they fall down. They again come out. That is explained in the Śrīmad-Bhāgavatam that ye 'nye 'ravindākṣa vimukta-māninaḥ . . . vimukta-māninaḥ (SB 10.2.32). They are thinking, "Now I have become one with the Supreme." But actually, that is a false impression. Māninaḥ. Māninaḥ means actually it is not fact, but he's thinking like that. Vimukta-māninaḥ. Why he's thinking like that? Aviśuddha-buddhayaḥ. His knowledge is not perfect. Aviśuddha. Viśuddha means perfect, and aviśuddha means not perfect. Unnecessarily he's thinking that, "I have become one with the . . ." I remain the same part and parcel. As Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
Just like a big bag of rice, and you put one grain of rice. It remains one grain, but it appears that it has become one with the bag. That is not possible. Therefore Bhāgavatam says: "They think like that, but actually it is not the fact." And if you question why they are thinking like that: aviśuddha-buddhayaḥ, means intelligence is not very sharp. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa . . . āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). These Māyāvādīs, they undergo severe penances for becoming merged into the supreme effulgence, Brahman effulgence, sāyujya-mukti. It is also not easily obtained. It also requires . . . so therefore, āruhya kṛcchreṇa, by undergoing . . . (child crying) Āruhya kṛcchreṇa, by severe penances and exercises . . . just like the yogīs, they also exercise. Āruhya kṛcchreṇa. Kṛcchreṇa means severe practices. So they reach, they realize Brahman, but after realization also they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Because there is no shelter. I have given several times the example—just like if you go high in the sky, but if you don't get any shelter, then you come back again. Just like the people are going in the moon planet, but because they actually do not get any shelter, they are coming back again. So that is the position. Simply by worshiping impersonal Brahman, after severe penance and austerity, you can enter into it, but you cannot remain there because there is no ānanda. It is simply eternity.
But we are actually eternity, bliss and knowledge, very small portion. Simply eternity will not satisfy us. So eternity also part and parcel of Kṛṣṇa. So you can enter. Kṛṣṇa has given you freedom. Therefore He says, ye yathā māṁ prapadyante. "If you want to merge into the Brahman effulgence, that you can do. Or if you simply want to realize the Paramātmā, localized, that you can also do. And you can do also, come to Me." Just like Bhagavad-gītā says that:
- yānti deva-vratā devān
- pitṟn yānti pitṛ-vratāḥ
- bhūtāni yānti bhūtejyā
- mad-yājino 'piyānti mām
- (BG 9.25)
So if you want to go to Kṛṣṇa and directly serve Him, associate with Him, that also you can do. Everything is open to you. Ye yathā māṁ prapadyante.
The materialists, they are surrendering to the material nature. That also, Kṛṣṇa says yes. They are working so hard, day and night, to gain a material profit. Kṛṣṇa says: "All right, you can get it." That is also possible. But actual instruction of Kṛṣṇa is that sarva-dharmān parityajya mām ekam (BG 18.66): "You just personally unto Me surrender. That will be beneficial to you." Not that . . . everything is Kṛṣṇa. You can surrender to so many manifestations of Kṛṣṇa. Because nothing . . . anything you experience, that is Kṛṣṇa's energy. That is not different from Kṛṣṇa. That is the conception of oneness. Kṛṣṇa is expanding Himself by His plenary portion. We are also Kṛṣṇa. We living entities, being part and parcel of Kṛṣṇa, we are also Kṛṣṇa. There is nothing but Kṛṣṇa. Now it is up to you. If you want to surrender yourself to the Kṛṣṇa's energy, you can do. If you want to surrender to the Kṛṣṇa's expansion, that also you can do. If you want to surrender to the Brahman effulgence, that is also Kṛṣṇa. If you want to surrender Paramātmā feature, that is also Kṛṣṇa. And if you want to surrender to Kṛṣṇa directly, that is also Kṛṣṇa.
Now, the Māyāvādī says that whatever you do, you reach to the Supreme. But you reach to the Supreme—that is all right—but Supreme is variety. So one variety . . . suppose if somebody comes into this house, if he enters to the lavatory, that is also house, but that lavatory is not the sitting place. This is variety. Simply by thinking that "Now I have entered the house, my business is finished . . ." You have entered; any position, you have already entered, because there is nothing but Kṛṣṇa. But if you be satisfied by entering into the privy that, "Now I have entered the house," that is not very good intelligence. (chuckles) That is not very good intelligence. You cannot say that the privy and the Deity room or the sitting room or the kitchen . . . these are varieties. You cannot say, by entering into the privy, you think that, "I have entered the Deity room." This is a common example.
Kṛṣṇa is variety. Ye yathā māṁ prapadyante means there are varieties of Kṛṣṇa's manifestation. Kṛṣṇa is there. Kṛṣṇa personally is there. At the same time, Kṛṣṇa, energy, they are varieties. Parāsya śaktir vividhaiva śrūyate. Kṛṣṇa is one, but His energies are multi-different energies. So you can take shelter of different energies or Kṛṣṇa directly. The best thing is to take shelter of Kṛṣṇa directly. That is intelligence. Therefore Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). But we prefer to take shelter of Kṛṣṇa's energy. That is also external energy, this material nature. So Kṛṣṇa has given us chance. You can work hard in this material energy, but that will not help you. Therefore those who are devotee, they also take shelter of Kṛṣṇa's energy—that is internal energy, not external energy. Internal. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Daivīṁ prakṛtim means internal energy.
So our business is that we have to take shelter. Instead of taking shelter of the external energy . . . that is also Kṛṣṇa, there is no doubt. Kṛṣṇa, Kṛṣṇa's energy, nondifferent. But that is not very beneficial to us. We have to take shelter of the internal energy. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Daivīṁ prakṛtim means internal energy. And Śrīmatī Rādhārāṇī is the . . . I mean, the symbol of internal energy. Therefore we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily. That should be our motto. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).
Here it is said: "People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful." So we have now surrendered to the bodily concept of life. We have to understand, therefore, what is our spiritual life. The Bhagavad-gītā teaches in the beginning that, "You, you have surrendered to the bodily con . . . but it is wrong. You'll never be happy. You try to understand your spiritual identification," and surrender to the spiritual energy. That is required. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Otherwise, you cannot avoid Kṛṣṇa, just like you cannot avoid government control. That is not possible. Either you are in jail life or you are in free life, you are always under government control. Similarly, either we remain in the material world or we remain in the spiritual world, we are controlled by Kṛṣṇa. There is no escape. You cannot do that. But if you remain controlled by the spiritual energy, by directly being controlled by Kṛṣṇa, not by His energy, or by His internal energy, then you will be happy. That is the ambition of persons who are in Kṛṣṇa consciousness.
Thank you very much.
Devotees: Jaya Prabhupāda. (end)