741113 - Lecture SB 03.25.13 - Bombay
(sound of fireworks in background)
Prabhupāda: (indistinct) . . . kidhar hai, idhar meeting me nahi dekhta hai. (Where is . . . (indistinct) . . . he was not there in the meeting.)
Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat)
Prabhupāda: Hain? (What?)
Nitāi: (leads chanting of verse, etc.)
- śrī-bhagavān uvāca
- yoga ādhyātmikaḥ puṁsāṁ
- mato niḥśreyasāya me
- atyantoparatir yatra
- duḥkhasya ca sukhasya ca
- (SB 3.25.13)
"The Personality of Godhead answered: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system."
- yoga ādhyātmikaḥ puṁsāṁ
- mato niḥśreyasāya me
- atyantoparatir yatra
- duḥkhasya ca sukhasya ca
- (SB 3.25.13)
Everyone in this material world trying to mitigate or trying to become free from the distress. Duḥkhasya. Ātyantika-duḥkha-nivṛtti. Ātyantika means supreme. The struggle for existence in this material world is everyone is trying to get some happiness and minimize the quantity of distress. This is called struggle for existence. Generally, yoga practice is executed for getting some material profit: aṇimā, laghimā, prāpti, īśitā, vaśitā, mahimā. Aṇimā . . . the yogīs, they have aṣṭa-siddhi-yoga, eight kinds of perfection. One can become smaller than the smallest or lighter than the lightest, bigger than the biggest; whatever he likes, he can get immediately; vaśita, he can control over, he can create a planet even. These are some of the yoga-siddhis. But here it is said that the supreme yoga system is not to aspire for material happiness, neither to become distressed by the material inconveniences. This is perfection of yoga.
Everyone is trying to get out of the material distress and get some happiness, but anything material—happiness, so-called happiness, or so-called distress . . . just like here, the firework is going on. It is happiness for somebody, but it is distress for us. Is it not? They are thinking they are enjoying, and we are thinking it is inconvenience. So that is material way: happiness . . . one side happiness, another side distress. So both the happiness and distress, they are illusion. Illusion. There are many examples. Just like water: in summer season it is happiness, and in winter season it is distress. But the same water. Same water, at one time it is happiness, and the same water, at one time it is distress. The same son, when he is born, it is happiness, and the same son, when he's dead, it is distress. But son is the same.
So this material world is duality. You cannot understand happiness without distress, and you cannot understand distress without happiness. Therefore it is called relative world. You cannot understand son without understanding a father, and you cannot understand a father without understanding the son. And spiritual happiness is above this duality. Spiritual happiness. So that is the perfection of yoga. Yoga ādhyātmikaḥ. Ādhyātmā. Ātmika, ātmā, the soul, the happiness of the soul, that is real yoga. The happiness of the soul can be possible when the soul, individual soul, is with the Supersoul, or the Supreme Soul. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). There is the Supreme Soul, or Supreme Being, amongst . . . there are many living beings. We are many. We living beings, or living entities, we are many. But the principal living being is Kṛṣṇa. The fire and the sparks: the sparks are illuminated when it is with the original fire. If the sparks fall down from the association of the original fire, it is extinguished—no more light. Similarly, our real happiness is when we enjoy with the Supreme Being. Supreme Being.
Just like Kṛṣṇa. Kṛṣṇa is not alone. Kṛṣṇa is always with His friends—either gopīs or the cowherd boys, or with His father, with His mother. You'll never find Kṛṣṇa alone. Just like here is Kṛṣṇa. Kṛṣṇa is not alone. Kṛṣṇa is with His Rādhārāṇī and with His devotees. Just like a king. When we say that, "The king is coming here" or "The president is coming here," so it means that president is not coming alone, but he's coming with his secretaries, with his ministers, with so many others. In England, the Queen has bodyguards. So similarly, when we . . . yoga ādhyātmikaḥ. Yoga means connection, and ātmā, ātmā means this soul, actually, but sometimes ātmā means the mind, ātmā means the body also. The body has nothing to do with the Supreme Being, because Supreme Being is complete spirit. He has no material covering. One who thinks that Kṛṣṇa, the Supreme Being, has got a material covering, covered by māyā, as we are covered by māyā, this material energy . . . Kṛṣṇa is not like that. Kṛṣṇa says, sambhavāmy ātma-māyayā (BG 4.6). Kṛṣṇa does not say that, "I come here as ordinary living being." Janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). One has to learn how Kṛṣṇa takes birth. It is not ordinary birth. Had it been ordinary birth, then why we should observe the Janmāṣṭamī ceremony? It is divyam, divine, transcendental. Everything of Kṛṣṇa is divine. And if we think Kṛṣṇa as like us, then according to the statement of the Bhagavad-gītā, immediately we become a mūḍha. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11).
So actually Kṛṣṇa is the original Supreme Being, original spirit soul. We are simply minute part and parcel of Kṛṣṇa. Exactly the same example: just like the fire and the small sparks. You can see. This fireworks is going on. The fire is there, and there are small spark. So long the fire and the small sparks are together, they are illumination. Similarly, if we connect with Kṛṣṇa, then we are illuminated. As Kṛṣṇa is illuminated, we are also illuminated, although we are small. But if we fall down from Kṛṣṇa, the original fire, we become extinguished. Our spiritual power, our spiritual illumination, becomes extinguished. Therefore yoga system means again connecting the link. That is called yoga. Yoga, the Sanskrit word, means connect, and viyoga means disconnect.
So here it is . . . Kapiladeva . . . Kapiladeva is Bhagavān, Bhagavān, the Supreme Personality of Godhead. Bhagavān has no mistake. Bhagavān . . . nārāyaṇaḥ paraḥ avyaktāt. Even Śaṅkarācārya says that Bhagavān, Nārāyaṇa, He does not belong to this material world. Nārāyaṇaḥ avyaktāt paraḥ. So when we speak of Bhagavān, or the śāstra says Bhagavān, Bhagavān means above material understanding. Divyam, above material understanding; paraḥ, above material understanding. So here it is said, bhagavān uvāca. Even he does not say, Vyāsadeva, that kapiladeva uvāca. No. Similarly, in the Bhagavad-gītā also, Vyāsadeva says . . . Kṛṣṇa says actually. But Vyāsadeva says, bhagavān uvāca. Bhagavān means above the defects of this material world. That is Bhagavān. Bhagavān is not subjected to the deficiencies of this material world. There are four deficiencies in the material world. Just like we are concerned, in the material world, we are not perfect because we commit mistake, bhrama. We are illusioned. Bhrama, pramāda. And vipralipsa, we try to cheat others. I have no knowledge; still, I become teacher or preacher. That is cheating. We have no perfect knowledge. Therefore our principle is to teach what Bhagavān says. We don't manufacture teaching. This is not our business. As they manufacture . . . they say, the ordinary, I mean to say, so-called scholars and learned men, they give their opinion . . . especially in the Western world, there are so many philosophical speculation, each one giving his own mental gymnastic. That philosophy is not perfect. We have to take ideas from Bhagavān. That is perfect.
Therefore here it is said, bhagavān uvāca. If we take instruction from Bhaga . . . why we are reading Bhagavad-gītā? That is very common practice. Because it is perfect. There is no mistake, there is no illusion, there is no cheating, there is no imperfection of the senses. Just like in the Bhagavad-gītā it is said, vedāhaṁ samatītāni (BG 7.26): "I know everything—past, present and future." Māṁ ca veda na kaścana: "But nobody understands Me." That is our position. God knows everything. Kṛṣṇa knows everything. But we do not know what is God. That is our position. We do not know. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, God, Kṛṣṇa, is situated in everyone's heart. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15): "I am entered in everyone's heart." Everyone's heart—not only the human being, but also animals or anything. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. He is within the atom. Therefore because He is within me, within you and within everything, He knows everything. Therefore Kṛṣṇa says, vedāhaṁ samatītāni (BG 7.26). He knows everything. So because He knows everything, therefore we have to take lesson from Bhagavān. What Bhagavān says, if we take, that is perfect knowledge.
There is a paramparā system, as it is described in the Bhagavad-gītā, Fourth Chapter: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So our business, Kṛṣṇa conscious people, our business is very easy, because we don't manufacture ideas. We take the idea and the words delivered by the Supreme Person, Kṛṣṇa, or His incarnation or His representative. His representative does not say anything which the master does not say. Representative is very easy. You can become representative of Kṛṣṇa if you do not interpret Kṛṣṇa's words in your whimsical way. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7): "There is no more superior authority than Me." And if you take it as it is, and if you speak to the people that, "There is no more superior authority than Kṛṣṇa," then you become guru. You become guru. You don't change, then you become guru.
Caitanya Mahāprabhu has instructed this. Āmāra ājñāya guru hañā tāra' ei deśa (CC Madhya 7.128). His . . . He was preaching. So He was preaching everyone, from country to country. Of course, He did not go outside India. Within India. And He was instructing that ,"You learn from Me and teach your people within this village, within this country." Āmāra ājñāya guru hañā tāra' ei deśa. Ei deśa means "this country, or this place where you are living." Then? Āmāra ājñāya guru hañā. You become guru. So one may think that, "I am illiterate. I have no education. I am not born in very high family. How I can become guru?" So Caitanya Mahāprabhu says that, "It is not very difficult." Yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). Bās. You become guru. You simply speak whatever Kṛṣṇa speaks. Then you become guru.
So anyone who does not speak what Kṛṣṇa has spoken, he's not guru; he's a rascal. He cannot be guru. He is guru who speaks only what Kṛṣṇa has spoken. This is the śāstric injunction.
- ṣaṭ-karma-nipuṇo vipro
- avaiṣṇavo gurur na syād
- vaiṣṇavaḥ śva-paco guruḥ
- (Padma Purāṇa)
This is the definition of guru, that one brāhmaṇa, born in brāhmaṇa family and very educated, mantra-tantra-viśāradaḥ, very expert in reciting Vedic mantras . . . that is the duty of brāhmaṇa, veda-mantra. So mantra-tantra-viśāradaḥ. But avaiṣṇava, if he's not Vaiṣṇava, or if he's not follower of the instruction of Viṣṇu or Kṛṣṇa, avaiṣṇavo gurur na syāt, he cannot become guru. And syād vaiṣṇavaḥ śva-pacaḥ. Śva-pacaḥ means the dog-eater. That is considered the lowest of the mankind, dog-eaters, means caṇḍāla, bhaṅgi. He becomes gu . . . he can become guru. How? If he's Vaiṣṇava, he is devotee of Viṣṇu or Kṛṣṇa. So Śrī Caitanya Mahāprabhu . . . that is His mission.
- āmāra ājñāya guru hañā tāra' ei deśa
- yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
- (CC Madhya 7.128)
So if we simply take the words of Bhagavān and preach, then it is very easy for us to become, each and every one, to become guru. Not to exploit. No. But to give knowledge. And what is that knowledge? What Kṛṣṇa has spoken. That's all. So even one is not very learned scholar, Sanskrit scholar, everyone has got this ear. He can hear from Kṛṣṇa and Kṛṣṇa's representative and assimilate what is spoken by Kṛṣṇa, and he can repeat the same. Then he becomes guru. That is the mission of Caitanya Mahāprabhu. He said:
- bhārata-bhūmite manuṣya-janma hailayāra
- janma sārthaka kari' kara para-upakāra
- (CC Adi 9.41)
To become guru means para-upakāra. People are in the darkness, so they have to be enlightened. That is the Vedic injunction. Uttiṣṭhata jāgrata prāpya varān nibodhata (Kaṭha Upaniṣad 1.3.14). Now, people . . . from animal kingdom we are getting this human body. So up to animal body we are sleeping, kota nidrā jāo māyā-piśācīra kole, in the lap of this material nature. Now this human form of body is meant for getting out. So the mission is to awaken people to Kṛṣṇa consciousness. To awaken people to Kṛṣṇa consciousness. Jīv jāgo jīv jāgo, gauracānda bole. Gauracānda, means Caitanya Mahāprabhu, is speaking to everyone, "Oh, the living entity, get up! Get up!" Kota nidrā jāo māyā-piśācīra kole: "How long you shall sleep?"
So the . . . here is the same thing: yoga ādhyātmikaḥ puṁsām. This is the prime business, to connect yourself again, again, your soul, with the Supreme. Yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me. He is giving . . . He says that, "This is My instruction, that one should be awakened to Kṛṣṇa consciousness and connect himself again with Kṛṣṇa." That is ādhyātmika-yoga. Not to show some gymnastic magic. No. This is the best yoga. Kṛṣṇa has also said in the Bhagavad-gītā:
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
The first-class yogī is he . . . who? Yoginām api sarve . . . there are many yogīs. There are many different types of yoga system, and all the yoga system are discussed in the Bhagavad-gītā—haṭha-yoga, karma-yoga, jñāna-yoga, rāja-yoga, so many yoga system. But the real yoga system, the first-class yoga system, is to revive your connection with Kṛṣṇa. That is first class. Here it is also said, yoga ādhyātmikaḥ puṁsām. Ādhyātmika. We are living entities, soul. We are now . . . we are not disconnected, but we have forgotten. Disconnection cannot be. That is not possible. But it is covered. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). There is yoga and there is a yogamāyā. Yogamāyā means forgetfulness. So Kapiladeva . . . Kapiladeva is Bhagavān. He is advising, Bhagavān that, "This is first-class yoga." Ādhyātmikaḥ. Ādhyātmikaḥ, about the soul.
Soul . . . first of all you have to understand what is soul. At the present moment, people are so much in darkness, they do not understand what is soul. Therefore Bhagavad-gītā teaches first to understand what is the soul. What is the soul. Dehino 'smin yathā dehe (BG 2.13). Dehī, that soul. Dehī means the proprietor of the body. We are thinking, "I am this . . . I am this body." No, I am not this body; I am the proprietor of this body. That is real understanding of myself: "I am not this body." We say also, "This is my finger," "This is my head," "This is my leg." Nobody says, "I head," or "I finger." Nobody says. Everyone says "my head." So I am the proprietor of this body. And then I am under the influence of māyā. This body has been given by māyā, the material energy.
- prakṛteḥ kriyamāṇāni
- guṇaiḥ karmāṇi sarvaśaḥ
- kartāham iti manyate
- (BG 3.27)
And we have got different types of body. I have got this body, you have got another body, the dog has got another body, cat has got another body. Why there are so many bodies? Why not one kind of body?
That is also stated in the Bha . . . kāraṇaṁ guṇa-saṅgaḥ asya (BG 13.22). Kāraṇam The reason is that the dehī within the body, the soul, he is associating with different types of the modes of material nature. Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Therefore he is getting different types of body. It is naturally going on. You haven't got to aspire for your next body, different . . . but it must be different body. Tathā dehāntara-prāptiḥ (BG 2.13). You have to change this body, but Kṛṣṇa does not say what kind of body. That will depend on your qualification. Kāraṇaṁ guṇa-saṅgaḥ asya. Qualification. If you associate with sattva-guṇa, then ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18), then you are elevated to the higher planetary system. Madhye tiṣṭhanti rājasāḥ. If you are associating with the modes of passion, then you will remain here. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ: and if you associate with the tamo-guṇa, then you go lower and lower, abominable family, lower family, animal family, or trees, plants, like that.
So the 8 . . . 8,400,000 forms of life is due to kāraṇaṁ guṇa-saṅgaḥ asya. And according to the body, there are distresses and happinesses. You cannot expect in the dog's body the same happiness as a king or a very rich man is enjoying. Kāraṇaṁ guṇa-sa . . . he has got the dog's body, he has got the king's body. Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). So this happiness or that happiness, this distress or that distress, they are all due to this material body. Therefore yoga means one has to transcend this happiness of body, distress or happiness. That is here said, that atyanta-uparatiḥ yatra. If you connect yourself again with the supreme yoga—that is called real yoga—then you get rid of this so-called material happiness and distress, which is due to this body.
So that is wanted. That is ādhyātmika. That is called bhakti-yoga, to reconnect our connection with Kṛṣṇa. Kṛṣṇa also comes to instruct that, "You rascal, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Just revive your connection with Me, you rascal. Give up all these manufactured so-called types of yoga and religion." Sarva-dharmān paritya . . . That is Kṛṣṇa's instruction. That is the differ . . . that is the proof. Kṛṣṇa says the same thing, and Kṛṣṇa's representative or incarnation or guru says the same thing. That is the qualification of guru. Here Kapiladeva, although He is the incarnation of Kṛṣṇa, He's acting as the representative of Kṛṣṇa as guru. He's saying the same thing. He does not say another thing. Yoga ādhyātmikaḥ. Yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me. Niḥśreyasa means the ultimate benefit. Kṛṣṇa also says the same thing, that paraṁ guhyatamam: "I have instructed you so many things, but because you are My dear friend, I am just disclosing to you the most confidential thing." What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. If you accept this principle, then you become actually transcendental to this so-called material happiness and distress. That is yoga.
We should not be captivated by the material distress . . . or we should not be very much aggrieved by the material distress, and we should not be very much happy for material happiness. These are bondage. Material happiness is not actually happiness. That is through distress. Just like we are trying to be happy, trying to be very rich, get some money. That is not very easily obtained. We have to undergo so much distresses. So actually, it is distress, but with the hope of getting some false happiness, we accept this distress. Actually, there is no happiness. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). So that atīndriya means spiritual senses. If we purify our senses, come to the spiritual platform, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170), if we become purified, then when that senses are engaged, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate, then that is real happiness. When we are engaged in the satisfying of the senses of Kṛṣṇa, not these material senses, then that is called ādhyātmika-yoga, or bhakti-yoga. So we have to learn bhakti-yoga from Kapiladeva. Gradually, He has begun the preliminary instruction.
Thank you very much.
Devotees: Haribol. (end)