741209 - Lecture SB 03.25.41 - Bombay
Devotee: Oṁ namo bhagavate vāsudevāya. (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)
- nānyatra mad bhagavataḥ
- ātmanaḥ sarva-bhūtānāṁ
- bhayaṁ tīvraṁ nivartate
- (SB 3.25.41)
"(The terrible fear of birth and death can never be) . . . forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls."
- nānyatra mad bhagavataḥ
- ātmanaḥ sarva-bhūtānāṁ
- bhayaṁ tīvraṁ nivartate
- (SB 3.25.41)
So bhayaṁ tīvram. We have become so much dull or foolish that we do not know what is bhayaṁ tīvram. Tīvram means very fierce, and bhayam, fierce fearfulness, very strong. And we are entangled in this very strong fearfulness, but we have become so dull by the spell of māyā that we don't care for it. Just imagine: At the time of death there are so many troubles, very fierceful. Sometimes a person is dying, he is attacked with coma, and he is lying unconscious. Big, big politicians, Mr. Such-and-such, prime minister, and this and that, but he is lying unconscious in coma for seven days. And we do not know, but he is going very fierceful test. He is dreaming so many things that sometimes he is crying. He cannot express. Especially those who are very sinful, they die in that way. So this is not finished. Then, after death, you have to enter in the womb of the mother. That is another fierceful stage. You become packed up in a bag, and the bag is filled up or surrounded by stool, urine, worms. And you have to remain there, airtight packed, for ten months.
This is actual fact. We have forgotten. Therefore we are not afraid of. Therefore Kṛṣṇa says in the Bhagavad-gītā that your real trouble is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You have to accept your birth within the womb of your mother in a packed-up condition, body developing. The germs, the worms within the urine, stool, biting very delicate skin. You cannot make any adjustment, simply moving. And if one is little pious, he can pray to God, "Please get me relief from this condition. Now I shall worship You." This is stated in the Śrīmad-Bhāgavatam, this consciousness. There is consciousness. After seven months, there is consciousness. Then, some way or other, you get out of the womb of your mother. Then there are so many troubles—crying. The child is crying, crying, almost dependent on mother's mercy. The mother sometime cannot understand what the child wants. Some ant is biting, and mother is thinking that she is hungry. But actually it is not hungry, but it cannot say that, "One ant is biting on my back," and he is crying. There are worms, there are mosquitoes and there are bugs, and lying in the stool, in urine. Cannot say.
So these things you have to pass. And again disease, again old age, and again death and again birth. This is bhayaṁ tīvram. But the . . . we have become . . . by the spell of māyā, by illusion, we are thinking, "Now we are making very much progress." What progress you have made? Have you stopped birth, death, old age and disease? These troubles are awaiting. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. You should always think that "I am waiting for the miserable condition." It is already miserable condition. Even in living time there are threefold miseries. Even you sit down peacefully, then the mosquito will bite you, bugs will bite you, and you will get some letter from some enemy. So even if you cannot sit down peacefully . . . if you think, "Now I am sitting at my home very peacefully"—so many things will disturb you one after another. That is called tīvram, bhayaṁ tīvram.
But we are so bold that we are not afraid of it. That is foolishness. If we become overbold, "I don't care for these things," that is foolishness. Mūḍha. Therefore they are called mūḍhas. There are . . . he is awaiting so many troubles in birth, death, old age and disease. Therefore, the atheist class, they want to forget this. They think that there is no life after death. Just like I have given several times the example: the rabbit, when there is some enemy—it will immediately kill him—and he closes the eyes so that there is no enemy. So similarly, we are . . . we have become so foolish about this birth, cycle of birth and death, and we do not ever think that how to get out of this birth and death and threefold misery of this material world. That means the whole subject matter of suffering is this material body. Because we are accepting this body, therefore there are so many troubles. Therefore the solution is how to stop this acceptance of material body again and again. That is intelligence. That is intelligence.
That you cannot get by material adjustment, by your so-called scientific education, advancement of civilization. It is not possible. Therefore here it is said, nānyatra mad bhagavataḥ pradhāna-puruṣeśvarāt: "Without coming under My shelter, there is no possibility." There is no possibility. Therefore Kṛṣṇa, out of compassion, He comes when we completely become dull and rascal, we forget the sufferings of this material life, and we think that we are very nicely situated. "I have got so much bank balance, and I will live very happily. I have got so nice wife and so many children. Now my problem is solved." (chuckling) No, sir, your problem is not solved. Real problem is not solved. This temporary, you may have some facilities. This is called māyā. Māyayāpahṛta-jñāna. The real business of human life is to, as we have several times discussed, is to discuss about the problems of life and inquire about the Brahman. Athāto brahma jijñāsā. That is real business of life.
But we are not interested. Mūḍha. We are thinking that, "We are very happy. Now things will go on like this. I will never die." Śeṣāḥ sthāvaram icchanti kim āścaryam ataḥ param. Yudhiṣṭhira Mahārāja was asked by Dharmarāja, "What is the most wonderful thing in this world?" He replied, "This is the most wonderful thing." What is that? Now:
- ahany ahani lokāni
- gacchantīha yamālayam
- śeṣāḥ sthāvaram icchanti
- kim āścaryam ataḥ param
- (Mahābhārata, Vana-parva 313.116)
"Every minute, every second, they are going to Yamarāja; means dying. But those who are living, they are thinking, 'This death will not happen to me. He is simply dying. My friend is dying. My father is dying. That's all right. But I am eternal. I will not die.' " He thinks like that. Otherwise you should have been prepared, "Oh, I will have to die. Then what is the after death?"
So the atheist class, they try to forget, that "After death, there is no life." This is atheism. There is life, sir. Kṛṣṇa says, tathā dehāntara-prāptiḥ (BG 2.13). How you can say there is no life? There is life, but you do not know. Kṛṣṇa says that after this human life . . . He does not say that you get such-and-such life. He simply says, tathā dehāntara-prāptiḥ: "You will get another body." Now, He does not say what kind of body. The question should be, "All right, then what kind of body I am going to get?" That depends on your work. You can see in your front, there are so many dogs. They are barking day and night. They have no food. They have no shelter. And anyone sees, he beats him with a stick or some stone. There is no shelter, no food. You can get a life like that also. You can get a life like a tree, standing before you for five hundred years. Or you can get a life even like a demigod if you are pious.
So that will depend on your karma. Karmaṇā daiva-netreṇa deho . . . jantur dehopapattaye (SB 3.31.1). That will depend. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu (BG 13.22). Everything is there is the śāstra. You can get a nice body or you can get a very bad body, not comfortable, cats' and dogs' body. But in every body the living entity thinks that he is very happy. This is called illusion. In any body, any kind, either in cat's body or dog's body or tree's body or ant's body or Brahmā's body or demigod's body or human body, he thinks, "Oh, now I am very happy." This is called prakṣepātmika-śakti. Sometimes Indra became a hog, being cursed by Bṛhaspati. So Brahmā, after some time, came to receive him that, "Indra, now you have suffered very much. Now come with me to your heavenly kingdom." He said: "Where shall I go?" "Now, in the heaven." "No, no, no. I have got my family. I have got my children. How can I go?" The hog is thinking that he has got family, he has got his children, so he cannot give up this responsibility and go to heaven. No. It is not possible. So this is called māyā. Even in hog's life, dog's life, germ's life, stool's life, everyone is thinking, "I am very happy." But he does not know that there is tīvraṁ bhayam, very fierceful condition. But he forgets.
But one who is actually wise, intelligent, he can understand that "Actually, I am not happy. I am suffering." That is intelligence. That is intelligence, when one comes to the understanding that, "I am not happy. Actually, I am simply suffering." The Sanātana Gosvāmī, he was the finance minister in the government of Nawab Hussain Shah. So he is our guru in the disciplic succession. He inquired this question from Śrī Caitanya Mahāprabhu that, "I have come to You to ask that people call me I am very learned man." Grāmya-vyavahāre paṇḍita (CC Madhya 20.100). "By this ordinary relationship, they call me I am very learned man. But I am such a learned man that I do not know what I am, why I am suffering." This is intelligence. So we should know how to . . . ātyantika-duḥkha-nivṛttiḥ. Everyone is suffering. Temporary, superficially, one may think that he is very happy, or I may think that, "He is happy; I am not happy." But nobody is happy in this material world, because the four things is inevitable for everyone—the prime minister or the man in the street, everyone—janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). And there is so much trouble in the matter of birth and death and old age and disease. We are forgetting. That is called tīvraṁ bhayam.
So if one is intelligent enough, he will understand by association of sādhus that this material life is not happy at all, but we want happiness. That is a fact. Every one of us, we are searching after happiness. Ātyantika-duḥkha-nivṛttiḥ. Duḥkha means unhappiness, and nivṛtti means decreasing or completely avoiding. But that is not possible. Everyone . . . this morning I was talking that everyone who have come on this beach just to mitigate some trouble. So many people are exercising, throwing the hand, throwing the leg or something, but because there is some trouble. Because there is some trouble. Not that because they have come in car, very rich man . . . but still, he is throwing his hands and legs and something like that. So we have to study like that. We should be intelligent, that there is nobody happy in this material world. Nobody happy in this material . . . but by the illusion of māyā he is thinking, "I am happy." That is called māyā. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8). By foolishness, being spelled by māyā, he's think that "I have got my home, very nice home, gṛha. I have got my property," gṛha-kṣetra, ato gṛha-kṣetra-suta, "I have got very nice children, sons and daughters"; ato gṛha-kṣetra-suta-āpta, "I have got my relatives, my friends, so nice, and vitta, so much bank balance, so much money. Then I am the most happy man." But this is moha. Janasya moho 'yam. This is illusion. This illusion, why? He is forgetting the real business of his life, entrapped by this so-called happiness, gṛha-kṣetra-sutāpta-vittaiḥ (SB 5.5.8). Therefore last, in the last verse, last night, it was discussed:
- visṛjya sarvān anyāṁś ca
- mām evaṁ viśvato-mukham
- bhajanty ananyayā bhaktyā
- tān mṛtyor atipāraye
- (SB 3.25.40)
So we have to give up this. "Give up this" means not that you have to become a sannyāsī or give up your . . . but you must know your position. At least, you must understand. You don't foolishly accept that you are very happy. Don't be fool. Be intelligent. That is śāstra. The śāstra means . . . a person goes to school, college to become intelligent. Therefore there are so many śāstras, Veda, Vedas. Why Vedic literatures are there? To make us intelligent. Kṛṣṇa bhuliyā jīva . . . anādi-bahirmukha jīva kṛṣṇa bhuli' gelā, ataeva kṛṣṇa veda-purāṇa kailā (CC Madhya 20.117). We are so foolish rascals that we have forgotten. We are suffering every moment, and still, we are thinking we are very happy. Therefore it is our misfortune, that human life is meant for understanding, "What is the position of my life? Why I am suffering?" So for that understanding Kṛṣṇa has given us so many Vedic literature: four Vedas and the Purāṇas and the Upaniṣad and Vedānta-sūtra, Bhagavad-gītā, Śrīmad-Bhāgavatam, Rāmāyaṇa, Mahābhārata. We have got enough source of knowledge, treasure house of knowledge, but we are reluctant. We are busy with the newspaper. We have got time to waste our time to read the newspaper, bunch of newspaper, but we have no time to read Bhagavad-gītā or Śrīmad-Bhāgavatam or Vedānta-sūtra, the books of actual knowledge. This is our misfortune.
So one has to visṛjya . . . as it is said by Kapiladeva, visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham, bhajanty ananyayā. We have to forget all these so-called sources of happiness. This is misleading. Māyā. So who can, I mean to say, understand that this is illusion, māyā? Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). When one becomes a devotee, then he can understand that "The position which I am now taking for granted, that 'It is very happy,' that is mistake. That is māyā." Kṛṣṇa says that it is duḥkhālayam aśāśvatam (BG 8.15). Kṛṣṇa says. How you can take it as very nice place? Kṛṣṇa says, the supreme authority says, duḥkhālayam: "It is the place of suffering." And that is the fact. We are simply suffering. On account of this body, we are simply suffering.
Therefore our main business is how to stop the cycle of birth and death—no more accepting the body. That is answered here, as Kapiladeva said, na anyatra mad bhagavataḥ pradhāna-puruṣeśvarāt: "You cannot get it without taking shelter at My lotus feet. You cannot get out of this fear."
- nānyatra mad bhāgavataḥ
- ātmanaḥ sarva-bhūtānāṁ
- bhayaṁ tīvraṁ nivartate
Tīvraṁ bhayam. What you are accepting, spelled by māyā, as very position, good position . . . I have told you many times. It is published in now . . . that therefore, the rascal class of men, they want to . . . they do not want to accept that there is life after death. "Everything is finished." Therefore in Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory. All nonsense theory. Simply committing sinful life one after another and becoming entangled, the result will be that he will have to enter again into the womb of mother and he will be killed. He will be killed not once— he will be killed again when he enters the womb of the mother. Again he will be killed. For many, many years he will not be allowed to see the light of the sun.
Therefore na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). People are becoming so narādhama, so sinful and mūḍha, that there is no rescue unless one takes to Kṛṣṇa consciousness. There is no rescue. The whole world is going just like the flies. When there is fire, open fire, they come from long distance, and fut! fut! fut! fut! Being captivated by the beauty of the fire. Similarly, this whole civilization, this so-called civilization, human civilization, is falling in the fire of illusory māyā, fut! fut! fut! fut! fut! and again and again. Bhūtvā bhūtvā pralīyate (BG 8.19). Once takes birth, one again dies, again suffers. But we have no brain, mūḍha. Therefore is called mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ.
Therefore Kṛṣṇa is so kind and His devotees are so kind that they . . . Kṛṣṇa comes, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjā . . . (BG 4.7). He comes. He is very unhappy by seeing our unhappiness in this material world, because we are sons of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
- sarva-yoniṣu kaunteya
- sambhavanti mūrtayaḥ yāḥ
- tāsāṁ mahad yonir brahma
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
He is the father. So as father is very unhappy seeing the unhappy condition of the sons, although the son does not know, but father is unhappy, so Kṛṣṇa is unhappy. Therefore He comes. He canvasses that, "Why you are captivated by this false, so-called happiness? You give up this." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). "I will give you relief. You come to Me. You will live happily, eternally, blissful life, without any," I mean to say, "scarcity, without any trouble."
So the Kṛṣṇa's business—He comes here. He has no business to come here because His agent, prakṛti, is doing everything. But still, out of compassion, He comes in His original form, Kṛṣṇa, or in His incarnation as Kapiladeva, and He says the same thing, "My dear sons, My dear rascal sons, you are suffering so much on account of this material contact. Please come to Me, take shelter of Me, and you will be happy." This is going on. And Kṛṣṇa's representative says the same thing that, "You rascal, you take shelter of Kṛṣṇa and be happy." This is Kṛṣṇa consciousness. We are going from door to door of all rascals. I tell it, declare it publicly, anyone who is not Kṛṣṇa conscious, he is rascal number one. I declare it. Come, any intelligent man. I shall talk with him. I shall prove that he is rascal number one if he has no Kṛṣṇa consciousness. That's a fact.
So this Kṛṣṇa consciousness movement is meant for the rascal number one, and we always canvassing, soliciting, "Please take to this." Not that we have invented something. As Kṛṣṇa said to Arjuna that, "This philosophy, this Kṛṣṇa consciousness philosophy . . ."
- imaṁ vivasvate yogaṁ
- proktavān aham avyayam
- vivasvān manave prāha
- manur ikṣvākave 'bravīt
- (BG 4.1)
"I explained this philosophy of Kṛṣṇa consciousness many, many millions of years ago to the sun god." When He says, imaṁ vivasvate yogaṁ proktavān aham avyayam . . . (BG 4.1), Vivasvān, the name of the sun god . . . at the present moment his name is Vivasvān. People do not know what is the sun planet, but we know the president of the sun planet, his name is Vivasvān. "How do you know?" We understand from Kṛṣṇa. Therefore our knowledge is perfect. You can say: "Have you gone to the sun planet?" No, there is no need of going there. Here is the authority. Kṛṣṇa says, so we accept it, that's all. Our business is finished. Kṛṣṇa is perfect. Whatever He says, it is perfect. Therefore . . . I am not perfect, that's a fact. But because I am speaking of the words coming from the perfect, therefore it is perfect. It is not speculation. It is very easy for us—because we accept the words of the perfect. Therefore whatever we say, it is perfect. You may challenge, "Are you perfect?" I am not perfect. Because I am not speaking my words, I am speaking the words of the perfect; therefore, whatever I speak, it is perfect.
So this knowledge, Kṛṣṇa is canvassing. He comes there occasionally. He comes once in the day of Brahmā, and the Brahmā's days is explained in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). It means four . . . forty-three lakhs of years, add three zeros, some crores of years after, Kṛṣṇa comes once in Brahmā's day. Yadā yadā hi . . . that is just like the sun rises early in the morning, say, after twelve years er, twelve hours. Similarly, Kṛṣṇa's coming here, there is calculation in the śāstra. He comes once in a day of Brahmā. Means some crores of years after He comes. So things deteriorate. And not only He comes as Kṛṣṇa. Kṛṣṇa, He comes at a certain period, and still, the . . . His incarnations also come to educate these foolish people who are thinking that "We are living very happily," to canvass them, to say the same thing. Similarly, Kapiladeva also, He is propounding the Sāṅkhya philosophy. This is Sāṅkhya philosophy. What Kapiladeva is saying, Sāṅkhya philosophy, means unalloyed devotion to the Lord. That is Sāṅkhya philosophy. There is another Sāṅkhya philosophy. He also imitated the name of Kapila, but he is atheist Sāṅkhya philosophy. But here we should remember Sāṅkhya philosophy originally propounded by Kapiladeva, the son of Devahūti.
The Kapiladeva, the son of Devahūti, explained to His mother. The mother wanted to know from the son. His father left home, and the mother was kept by the . . . at the care of his (her) son, grown-up son. That is Vedic system, that when the son is grown up, the mother should be left at the care of the grown-up son, and the father should leave. He should become vānaprastha or sannyāsa, no more connection with wife. This is Vedic system. So Kapiladeva's father, Kardama Muni, he left home, and he kept his wife under the care of Kapiladeva, and He is propounding this Sāṅkhya philosophy. And today's verse is, na anyatra mad bhagavataḥ: "Without Him, without taking shelter of bhagavataḥ, Bhagavān . . ." Bhagavān means ṣaḍ-aiśvarya-pūrṇa, almighty Lord. Nobody can give you protection. Just like when one is condemned to death by the Justice, so there is no other way to save him than by the mercy of the king or the president—he can save—similarly, we are all condemned. We are suffering this material condition of life, constantly a chain of body, and suffering the threefold miseries. Tīvraṁ bhayam. This is very fierceful, but we do not understand. We are living in such condition. But by the spell of māyā we are thinking we are very happy. But that is not actual fact. It is tīvraṁ bhayam. But if you want to get relief, then you must have to surrender to the Supreme Personality of Godhead as He says, and revive your old connection. Revive your . . .
What is that old connection? That we are eternal servant of God. Don't foolishly . . . don't become rascal, that you are one with God or equal to God, that you have become God. This is all rascaldom, simply rascaldom. You are eternal servant of Kṛṣṇa. Jīvera svarūpa haya nitya . . . (CC Madhya 20.108-109). That is the teachings of Śrī Caitanya Mahāprabhu. That is the beginning of teaching. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa. That is the beginning of knowledge, when we can understand that we are eternal, we are sons of Kṛṣṇa, eternal servant of Kṛṣṇa. Just like by nature a son and servant, there is no different. Son also gives service to the father, and the servant also gives service to the master. So there is affection, either as master or servant or son and father, but the . . . it is the duty of the servant or son to give service to the Supreme.
Therefore Caitanya Mahāprabhu has defined that real svarūpa . . . svarūpa means original identification, not artificially. Artificially you can think, "I have become God. I have become Bhagavān. I am this. I am that." All rascaldom. The real position is that eternal servitude. That is not this servitude. We sometimes shudder, "Oh, I have to become servant?" No, you do not know how much happy life is that servitude. That we do not know. We compare with this because materially, we are infected. We are thinking to become servant of God is like servant of . . . no. There, in the spiritual world, the servant of God and servant is the same.
Therefore guru, guru is servant of Kṛṣṇa, but he is accepted as Kṛṣṇa. Sākṣād-dharitvena samasta-śāstraiḥ. This is the verdict of all śāstra. Guru never says that, "I am Kṛṣṇa. I am God. I am Bhagavān." No. He never says. He is not guru then. He will say: "I am the most humble servant of the servant of the servant of God," not direct servant—servant, servant, servant, servant, hundred times down. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ (CC Madhya 13.80). This is Caitanya Mahāprabhu's words. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ. The more you become servant, servant, you are perfect servant. Don't try to become direct servant. That is not possible. You cannot become direct servant. You first of all become servant of the servant. The guru is the servant of Kṛṣṇa, and you become his servant. Then you . . . you are bona fide servant. That is our real position.
So therefore Caitanya Mahāprabhu offers His prayer, ayi nanda-tanuja patitaṁ kiṅkaraṁ mām. Kiṅkaram. Kiṅkara means servant. He is offering prayer, "My dear Lord, the son of Nanda Mahārāja, Kṛṣṇa . . ." Kṛṣṇa accepted the sonhood of Mother Yaśodā and Nanda Mahārāja, so He is very much pleased if anyone addresses Kṛṣṇa as the son of Vasudeva, or Vāsudeva. Vāsudeva means "the son of Vasudeva." And if someone addresses Him Yaśodā-nandana, yaśodā-nandana braja-jana-rañjana, He is very happy. Because when you address Kṛṣṇa in relationship with pure devotee, He is very ni . . . He is very happy. Therefore we address, "Yaśodā-nandana," "Nanda-nandana," "Vasudeva-nandana," "Rādhikā-ramaṇa," like that. So therefore Caitanya Mahāprabhu addresses Kṛṣṇa, ayi nanda-tanuja: "O the son of Nanda Mahārāja." Ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau (CC Antya 20.32, Śikṣāṣṭaka 5): "Now I am Your eternal servant. Some way or other, I have fallen down in this ocean of birth and death." Bhavāmbudhau. Bhava. Bhava means you become, and again vanish. That is bhava. And that is ambudhi. Ambudhi means a sea. You do not know how long you are taking this business, accepting one body and again dying, again accepting, and . . . not only here, throughout the whole universe, many planets, many species of life, this is going on. Therefore Caitanya Mahāprabhu says:
- ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
- guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
- (CC Madhya 19.151)
In this way we are wandering one life after another, one planet to another, in this way, millions, millions of years. We don't care for it, because we are not afraid. We are so proud and, I mean to say, brave that tīvraṁ bhayam, we don't care for it. Tīvraṁ bhayam. There is tīvram. Just like after a few years I will enter again the tīvraṁ bhayam. But we are careless. This is foolishness. This is a fool's . . . "Where angels dare not, fools rush in." That means we are so . . .
Therefore Kṛṣṇa says mūḍha. Na māṁ duṣkṛtino mūḍhaḥ prapadyante narādhamaḥ (BG 7.15). Those who are not Kṛṣṇa conscious, not surrendering to Kṛṣṇa, their categories have been explained that sinful, duṣkṛtina. Duṣkṛtina means duṣkārya. And kṛti, kṛti means very meritorious. But duṣkṛti: merit is being misused for some nonsense activities. Therefore duṣkṛti. There are two kinds of activities: sukṛti and duṣkṛti. Sukṛti means for some good purpose, and duṣkṛti, for some bad purpose. That is called . . . so we are all engaged, always engaged to engage our brain to manufacture something will be very facilitous for committing sinful activities. That is science, advancement of science. So many things. Just like contraceptive now advertised by the scientist, "Now, here is a very nice contraceptive. Use it." That means people will take of the scientific advancement and entangle him in sinful activities. That's all. Duṣkṛtina: meritorious, but it is used for sinful activities. That is called duṣkṛtina.
So this class of men—those who have got merit, but it is not being used for useful purposes; for some sinful activities—they are called duṣkṛtina. This class of men, atheist class of men, they will never surrender to Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narā . . . mūḍha, and they do not understand that he has to face so much trouble in birth and death and old age, and he has no knowledge how to stop it. Therefore they are mūḍha, rascal. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. And lowest of the . . . human mind, human brain, can understand that "I am suffering," but because he is not understanding, therefore he is the lowest of the humankind, narādhamāḥ. These things are described in the Bhagavad-gītā. "No, they have passed M.A. degree, or Ph.D., M.A." No. Māyayāpahṛta-jñānāḥ. The knowledge has no value because it is māyā. He is thinking . . . he is employing for temporary happiness, māyā, māyā happiness. Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). He has learned engineering, and planning very high skyscraper building, but he does not know how long he will live that skyscraper building. Say, twenty-five years, fifty years, that's all. Māyā-sukhāya, temporary happiness. He is engaging his brain in so stupendous, horrible work, ugra-karma. Māyā-sukhāya bharam udvahato vimūḍhān. Real business he has neglected, how to get out of these clutches of birth and death, and he's engages his brain for manufacturing a skyscraper building, and he is thinking, "Now advancement of knowledge, advancement of education." This is going on.
Therefore, if we want to save ourself from the fierceful condition of this material life, then we must take shelter of the Supreme Personality of Godhead. That is the verdict of the all śāstras, and Kṛṣṇa comes for this purpose, and Kṛṣṇa's devotees work day and night for this purpose, and that is called Kṛṣṇa consciousness movement.
Thank you very much.
Devotees: Jaya. Haribol. (end)