750415 - Lecture SB 05.05.03 - Hyderabad
- ye vā mayīśe kṛta-sauhṛdārthā
- janeṣu dehambhara-vārtikeṣu
- gṛheṣu jāyātmaja-rātimatsu
- na prīti-yuktā yāvad-arthāś ca loke
- (SB 5.5.3)
We have described about mahat, mahat-sevāṁ, mahātmā. Mahātmā, their. . . description of their quality,
- mahāntas te sama-cittāḥ praśāntā
- vimanyavaḥ suhṛdaḥ sādhavo
- (SB 5.5.2)
So we have tried to explain the symptoms of mahātmā. Everything should be taken from the standard śāstra. Then human society will be helped. Śāstra means which is faultless. In the general behavior, we conditioned soul, we have got four defects. One defect is that however I or you may be great by the estimation of the modern society, we commit mistake, calculation mistake. That is one defect. Another mis. . . Another defect is that we are sometimes illusioned—we accept something in place of something else. Just like generally we accept this body as my self. But this is illusion. I am not this body; I am spirit soul. And on the basis of this false understanding we commit so many mistakes.
So to commit mistake, to be illusioned, and imperfectness of senses. Our senses are not perfect. We are very much proud of seeing things. We say, "Can you show me?" But we do not consider that what is my seeing power. We are just now seeing one another because there is light. As soon as it will be darkness, we cannot see. So our seeing, this exercise is possible under certain conditions. Therefore it is to be concluded that we have got imperfect senses. Imperfect senses; committing mistake; being illusioned. If we try to give some knowledge, that is cheating.
So this is going on. We are accepting leaders who has got all these defects, and still we accept somebody as leader. Andhā yathāndhair upanīyamānās (SB 7.5.31). Such leadership is just like a blind man, he is leading other blind men. So then that will create disaster. Therefore our, I mean to say, verdict or decision is always defective. For example, sometime before in India there was Prohibition, and now there is encouragement of drinking. So unless we accept something standard which is correct in all circumstances, that will mislead us. Therefore our Vedānta-sūtra says that we should see through the śāstra. That is standard.
So we have discussed the standard of mahat, or mahat-sevāṁ dvāram āhur vimuktes. Sādhava, the standard of sādhu. They are generally on the renounced order of life, but there are other sādhus also, they may be not in renounced order, as gṛhastha, gṛhe tiṣṭhati, with wife and children. They are also sometimes mahātmās. That their symptoms is now being described: ye vā mayīśe kṛta-sauhṛdārthā. Their life is not for material enjoyment. Their life is dedicated to make friendship with the Supreme Lord. Mayi īśe. Īśe means "unto Me, the Supreme Lord." Because this instruction is being given by Ṛṣabhadeva. He is incarnation of God.
So, just like Arjuna…, Arjuna is friend of Kṛṣṇa. For Kṛṣṇa's sake he can do anything. That is called kṛta-sauhṛdārthā. For friendship of Kṛṣṇa he did everything which he was not willing to do. From his personal point of view, he was reluctant to fight with his cousin-brothers or to kill Bhīṣmadeva, Droṇācārya and big, big others, stalwart. There were teachers, grandfather, very exalted personalities. So Arjuna was not willing to fight with them. But on account of friendship with Kṛṣṇa, he did everything. He killed them. This is called kṛta-sauhṛdārthā. For to keep friendship with Kṛṣṇa he was prepared to do everything. They are called kṛta-sauhṛdārthā. His only business is to keep friendship with Kṛṣṇa, and for that purpose he can do anything.
So it doesn’t matter whether one is a sannyāsī or a gṛhastha . The point is whether he is fully devoted to Kṛṣṇa. That is the point. Caitanya Mahāprabhu also says the same thing. When He was talking with Rāmānanda Rāya… Rāmānanda Rāya was a dakṣiṇe, South Indian gentleman, and he was Governor of Madras under the sovereignty of Mahārāja Pratāparudra, but a very exalted person, gṛhastha . He was one of the best confidential devotee of Caitanya Mahāprabhu, although he was gṛhastha and Caitanya Mahāprabhu was sannyāsī. So when discussion was going on with Rāmānanda Rāya and Caitanya Mahāprabhu, Rāmānanda Rāya was feeling little hesitation, that Caitanya Mahāprabhu coming from very exalted brāhmaṇa family, and was in the sannyāsa order, great ācārya, He was asking him question, and Rāmānanda Rāya was replying. So he felt some hesitation: "Sir, I am gṛhastha ; You are sannyāsī. How I can teach You?" So Caitanya Mahāprabhu said,
- kibā vipra, kibā nyāsī, śūdra kene naya
- yei kṛṣṇa-tattva-vettā, sei "guru" haya
- (CC Madhya 8.128)
"It doesn’t matter whether one is sannyasi or whether one is brāhmaṇa or śūdra. Anyone, it doesn’t matter, if he knows the science of Kṛṣṇa, he can take the place of guru." This is Caitanya Mahāprabhu's direction. Yei kṛṣṇa-tattva-vettā. Kṛṣṇa-tattva-vettā means one who knows what is Kṛṣṇa. Such person can become guru. There are other statements like that, who can become guru. The sum and substance is that if one knows what is God fully, he can become God, er, guru. Otherwise not. Not that because one is brāhmaṇa or a sannyāsī, therefore he can become guru. No. One must know the science of Kṛṣṇa, kṛṣṇa-tattva-vettā. So that is not very easy thing. Kṛṣṇa says,
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁkaścin
- māṁ vetti tattvataḥ
- (BG 7.3)
To understand kṛṣṇa-tattva is very difficult job. Kṛṣṇa says out of many millions of persons who are aspiring to become perfect, or one who has become perfect. "Perfect" means one who has understood that he is not this body but spirit soul, ahaṁ brahmāsmi. That is the standard of perfection of human life. Everyone is working on the bodily concept of life. They have been described as imperfect, or mūḍhā. So perfection of life. And then out of the perfect, one who has attained perfection, maybe one may understand what is Kṛṣṇa: yatatām api siddhānāṁ.
So kṛṣṇa-tattva, the truth about Kṛṣṇa, is not so easy to understand. But fortunately, if we take advantage of Kṛṣṇa's mercy… Kṛṣṇa is merciful. He has come down from Goloka Vṛndāvana, Vaikuṇṭha, spiritual world.
- yadā yadā hi dharmasya
- glānir bhavati bhārata
- tadātmānaṁ sṛjāmy aham
- (BG 4.7)
He comes. He loves us. Why not? We are His sons; why He will not love us? He is supplying all necessities, and He wants to see that we are properly trained up in religious principles.
- paritrāṇāya sādhūnāṁ
- vināśāya ca duṣkṛtām
- sambhavāmi yuge yuge
- (BG 4.8)
Kṛṣṇa comes once in a day of Brahmā, after so many thousands of years. That is the scheduled time. So Kṛṣṇa is anxious to take us back to home, back to Godhead. That is His business; therefore He comes. Kṛṣṇa does not want to see us we are struggling for existence in this material world. This is unnecessary.
- prakṛti-sthāni karṣati
- (BG 15.7)
We are struggling for existence, working so hard. Kṛṣṇa does not want this. Kṛṣṇa says, "Why you are working so hard, unnecessarily? You come back to Me, you live with Me, you enjoy My property and be happy." That Kṛṣṇa wants, and therefore He comes. But we are determined to work here like hogs and dogs and do not wish to go back to home, back to Godhead. This is our. . .
So if any person has understood the science of Kṛṣṇa and wants to keep friendship with Him, relationship with Him, friendly way… You can keep your relationship with Kṛṣṇa in so many ways. You can keep your friendship with Kṛṣṇa; you can love Kṛṣṇa as your master or as your son or as your lover. Kṛṣṇa is ready. There are twelve kinds of rasas, mellows, to establish relationship with Kṛṣṇa out of which five rasas are principal, mukhara: śānta, dāsya, sakhya, vātsalya, mādhurya. And seven rasas are indirect. So one of the rasas indirect are to fight with Kṛṣṇa. Just like the demons: Kṛṣṇa makes His servitors sometimes demons to enjoy fighting. Therefore He sends His… Just like Hiraṇyakaśipu. He was, Hiraṇyakaśipu, two doormen in Vaikuṇṭha, and Kṛṣṇa desired to fight. Therefore they were sent to this material world to become staunch enemy of Kṛṣṇa. So Kṛṣṇa has got all the rasas, but the indirect rasas cannot be enjoyed in the spiritual world. Therefore sometimes He is…, comes down and creates some of His devotee as demon, and fighting is going on. That is also enjoyment for Kṛṣṇa.
So these things are to be understood very scientifically. That is called kṛṣṇa tattva-vit. Why Kṛṣṇa comes? Janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9) The fighting of Kṛṣṇa is also divine. If anyone understands why Kṛṣṇa comes and fights, yo jānāti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti kaunteya, he also becomes liberated soul. So when one becomes kṛṣṇa tattva-vit, fully aware of the science of Kṛṣṇa, then any circumstances, it doesn’t matter whether he is a sannyāsī or gṛhastha or śūdra or brāhmaṇa, they are situated on the transcendental platform. So such persons described here, because the recommendation is mahat-sevā. So it does not mean mahat is only to be found in, among the sannyāsīs, or higher circle, brāhmaṇas. No. Mahat can be found in other circle also, but what is the qualification? The qualification is, ye vā mayīśe kṛta-sauhṛdārthā. His only business is to keep friendly relationship with Kṛṣṇa. That is the first qualification.
The first-class example is Arjuna. He was a military man, a politician, and gṛhastha, kṣatriya—not brāhmaṇa, not sannyāsī—but still Kṛṣṇa accepts him: sakhā ceti, "For you are My dear friend." Bhakto 'si sakhā ceti: "You are not only My devotee, you are My best friend," Kṛṣṇa says. Although he is gṛhastha, a military man, and a kṣatriya, still Kṛṣṇa accepts him that "I shall speak to you the mystery of Bhagavad-gītā, because you are My dear friend and bhakta." Bhakto 'si sakhā ceti rahasyaṁ hy etad uttamam (BG 4.3). Kṛṣṇa also wants somebody friendly. It doesn't matter whether he is a sannyāsī or gṛhastha. So any gṛhastha whose only aim is how to keep friendship with Kṛṣṇa, he is also mahat, mahātmā. He also mahat. Because the recommendation, mahat-sevāṁ dvāram āhur vimuktes (SB 5.5.2): one has to take shelter of a mahātmā and serve him with surrender, then his path of liberation will be open. So, if somebody says. . . I think the other day somebody was questioning that "If I cannot contact sannyāsī because I am gṛhastha, I am family man, so how my path of liberation will be open?" Yes, that is possible, provided you find amongst your society a person like this, ye va mayīśe kṛta-sauhṛdārthā. If you can find out amongst your associate a person who is only dedicated to Kṛṣṇa, you can associate with him. Then your path of liberation will be open. So that symptoms are described here, janeṣu. . .
- ye vā mayīśe kṛta-sauhṛdārthā
- janeṣu dehambhara-vārtikeṣu
- gṛheṣu jāyātmaja-rātimatsu
- na prīti-yuktā. . .
- (SB 5.5.3)
Janeṣu dehambhara-vārtikeṣu. Generally people, they're interested how to maintain this body, because they are in bodily concept of life. Just like we pass through the streets, there are so many shopkeepers, and they're all decorating their shop to supply the needs of the body. Cloth shop, tailor shop, wine shop, this shop, that shop—but what are these shops? Dehambhara-vārtikeṣu, they are simply interested in maintaining this body, that's all. This is only business in the big, big cities: you'll find that business is going on, how to maintain this body. There is advertisement, "As you look just like a human being, not some. . ." something advertisement, that's all.
So that is going on. We. . . our business at the present moment in conditioned life, nidrayā hriyate naktam. At night we sleep, and vyavāyena ca vā vayaḥ. Vyavāyena means sex. At night our business is to sleep and to indulge in sex. In this way we are wasting time, night. And daytime, divā cārthehayā rājan kuṭumba-bharaṇena vā (SB 2.1.3). And at the daytime, we are very busy going this side, that side. Why? To get some money, divā ca artha ihayā. Desiring, "Where I shall get money? Where I shall get money?" Divā cārthehayā, and as soon as I get money, I spend it, kuṭumba-bharaṇena vā, to maintain our family. So where is time for Kṛṣṇa consciousness? There is no time, sir.
So one should not be interested in that way. Therefore it is said that dehambhara-vārtikeṣu, those who are busy only for maintenance of this body, to such person, he is not interested, na prīti-yuktā. This is the sign. He. . . he may be a gṛhastha, it does not matter, but he is interested with Kṛṣṇa's business, not dehambhara-vārtikeṣu. Those who are interested with this body only, with them he has no interest. This is the sign. That is also mahātmā. Ye vā mayīśe kṛta-sauhṛdārthā. His only business is how to keep friendship with Kṛṣṇa. That is his only business. Then he is mahātmā. And so far janeṣu, people in general, who are simply interested how to maintain this body, janeṣu dehambhara-vārtikeṣu. . . And then what about his family? Yes, gṛheṣu, at home. Jāyā, jāyā means wife. Jāyā ātma-ja, ātma-ja means children. Gṛheṣu jāyātmaja-rātimatsu, and business about earning money, na prīti-yuktā, he's not interested. Although he is at home, he is not interested at home. Therefore generally devotees, they become very reluctant in the interest of maintaining family, children, wife. Simply as far as possible, duty. So much interested, not any more. These are the signs. If you want to find out a gṛhastha mahātmā, then he has got his family, he has got his children, he has got his wife, he has got his business, he has got to meet so many other people—but they are. . . he's not at all interested. Simply behavior, official: "Yes, yes, it is all right. Yes, it is all right. What you say it is all right, but I am not interested." This is called disinterested. People are generally very much interested in these things.
So if you want to find out a mahātmā within the society, not as a renounced sannyāsī, then these are the symptoms. There are other symptoms. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4), that we shall describe later on. These are the general symptoms of a mahātmā gṛhastha. He is not interested in this bodily concept of life, or maintaining very opulently his family members, or talking very seriously with persons who are simply materially interested, dehambhara, just to maintain this body. Of course, we require to maintain this body. He is not neglectful. There is no question of negligence. He takes care of his children, of his wife, everything—but without any attachment. That is recommended by the Gosvāmīs, that anāsaktasya viṣayān yathārham upayuñjataḥ. You give education to your children; that is required. You maintain your wife, that is also required—no negligence, but no attachment at the same time. No attachment, that I shall sacrifice everything for my wife and children and home. That is not a mahātmā's business, because he knows that he cannot improve the destiny. Everybody has got his body with certain destiny already settled up. That you cannot change. Otherwise, everyone is trying to become very rich, very important. There is no scarcity of endeavor. But not that everyone is becoming like that. That is called destiny.
So those who are believer in the śāstras, believer in the Supreme Lord, they believe in destiny also. Therefore śāstra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). We should try for advancing our Kṛṣṇa consciousness. That is our main business. Tasyaiva hetoḥ prayateta kovido. Kovidaḥ means very expert. He should try for advancing in Kṛṣṇa consciousness, not for material advancement. This is civilization. That is, we have already discussed, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). If you think that "If I work very hard, then I shall improve my position," that is not possible. Your position is already fixed up. "Then shall I not try for my happiness?" Yes. That is replied in the śāstra: tal labhyate duḥkhavad anyataḥ sukham. You do not try for distress of life. Why does it come? You do not ask God, "Please give me distress." Nobody asks, but why distress comes? Similarly, if you do not pray for happiness, if you have got happiness in your destiny, it will come, as the distress comes. Tal labhyate duḥkhavad anyataḥ sukham. So don't be misled by so-called happiness and distress. It is already fixed up. Simply try for advancing in Kṛṣṇa consciousness. That is real business. Tasyaiva hetoḥ prayateta kovido (SB 1.5.18).
That business can be done very perfectly well when, mahat-sevāṁ dvāram āhur vimuktes, when we associate with mahātmā. It doesn't matter whether he's a sannyāsī or gṛhastha, he must be mahātmā. Mahātmā means one who has got relationship with Kṛṣṇa. That is described in the Bhagavad. . . mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13). That is mahātmā. You cannot stamp anybody and become a mahātmā. No. Mahātmā's sign is, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso. He has no other business. Simply he has only one business: how to please Kṛṣṇa. That is mahātmā. Ānukūlyena kṛ. . . just like Arjuna did. Arjuna did not like to fight. He completely denied. He set aside his arrows and bows, became very morose, and then he asked Kṛṣṇa, "I am now puzzled. You can give me instruction, what is my duty, because kārpaṇya doṣa upahata svabhāvaḥ (BG 2.7). Actually my. . . it is duty, my duty, that, uh, I am kṣatriya, and there is fight, battlefield, I should take advantage of it, but still, kārpaṇya doṣa upahata svabhāvaḥ. I am going against my nature, so I do not know what to do. Please instruct." Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7).
So actually, Arjuna was not willing to fight, because he is a Vaiṣṇava. He does not want to kill, even if he is. . . even if he was put into so many difficulties. That was his attitude. So his decision was that he would not fight, but for the sake of Kṛṣṇa, when he understood that Kṛṣṇa wants this fight. . . Kṛṣṇa said finally, nimitta-mātraṁ bhava savya-sācin (BG 11.33): "Don't think that these people who have come here will go back home. They will be killed here. That is My plan. You simply become an instrument, so that you may take the credit. I shall be happy. But they are already finished. This is My plan." So when he understood that "Kṛṣṇa wants me to fight," took the credit of becoming victorious. So he doesn't care for credit, but he understood that "This is my duty, to please Kṛṣṇa." Then when Kṛṣṇa asked him, "What is your decision?" He said, "Yes, kariṣye vacanaṁ tava (BG 18.73), I shall fight," and he fought. This is called kṛta-sauhṛdārthā. For Kṛṣṇa's sake they can do anything.
There are many other devotees also, just they. . . the gopīs, for Kṛṣṇa's sake they sacrificed everything: their reputation, their family, their husband, their father, their brother. "No, Kṛṣṇa is now playing on His flute. He wants to dance with us. Let us go there." Father is asking, "Where are you going?" Brother is, "Where are you going?" "Oh, you are going to Kṛṣṇa." So this is called Kṛṣṇa consciousness. Ye vā mayīśe kṛta-sauhṛdārthā (SB 5.5.3). One is not interested in anything else; he is only interested in Kṛṣṇa. Ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167), to serve Kṛṣṇa as He desires. So as He desires. . . If we have no relationship with Kṛṣṇa, no connection with Kṛṣṇa, how we can understand as He desires? Yes, that we will have. Kṛṣṇa is within you, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). As soon as you become sincere, if you are qualified to serve Kṛṣṇa, then Kṛṣṇa will dictate from within, "Do like this." Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te (BG 10.10). To whom? Teṣāṁ nityābhiyuktānāṁ bhajatāṁ prīti-pūrvakam. One who is engaged in loving service of Kṛṣṇa. . . And Kṛṣṇa is very expert. He can understand how you want to serve Him: with a motive or without motive. When He understands, then He personally gives you dictation, "You do like this, you do like that." So that is Kṛṣṇa's friendship. Kṛṣṇa is always available. Kṛṣṇa can be seen twenty-four hours, provided you elevate to the position how to talk with Kṛṣṇa, how to see Kṛṣṇa, how to act for Kṛṣṇa. It is not very difficult.
So the symptom is described, how even a gṛhastha can become fully Kṛṣṇa conscious. The negative side is described that he's not interested with this worldly, so-called advancement of social position or advancement of economic problem. So many things they have created. These are described here. Gṛheṣu jāyātmaja-rātimatsu. Ātmaja-rātimatsu na prīti-yuktā yāvad-arthāś ca loke. Neither neglectful as far as possible, yāvat-arthāḥ, not too much overwhelmed, because after all, this is temporary. Our so-called society, friendship, love in this material world, they are all, they are called illusory, phenomenal. Therefore Śaṅkarācārya said, jagan mithyā. He says little bluntly, but actually it has no meaning, because this social condition of life is existent so long this body is there. As soon as I change my body, even in this country. . . We are very much fond of our country, janani janma-bhūmiś ca svargād api gariyasi, but the country is so ungrateful. Suppose. . . There are many vivid examples. Mahatma Gandhi, he worked so much for his country. The result was that he was killed by his countrymen. So, just see the example.
So in this material life, you will never be able to make anyone happy by your activities. That is not possible. Neither you will be happy. Kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ (CC Madhya 22.16). That is the intelligent, that I have served the so-called society, friendship and love just to serve my own lusty desires, that's all. Kāmādīnāṁ kati na katidhā pālitā durnideśās. Everyone is serving the so-called societies, and for his own satisfaction, sense gratification. Nobody wants to serve anyone. He wants to serve himself. That is the position, real position. So in this way, if we spoil, spoil our life. . . We are serving, but serving our senses, lusty desires. We have to change this mood of service to serve Kṛṣṇa. That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. We have to serve. We cannot become master. That is not possible. As soon as you become master, you will be kicked. But that is also false position. We cannot become master; we are servant. But instead of serving Kṛṣṇa, we are serving māyā. That is our position. So we have to change this position. We, instead of serving māyā, we have to transfer our service to Kṛṣṇa. That is perfection of life.
Thank you very much.
Devotees: Jaya Śrīla Prabhupāda. (break)
Prabhupāda: That is explained in Bhagavad-gītā, bhakto 'si priyo 'si (BG 4.3): "You are My dear friend, and friend, at the same time devotee." So rahasyam etad uttamam. Bhagavad-gītā is a mystery, rahasyam, and uttamam, transcendental. So without becoming a devotee of Kṛṣṇa, nobody can understand Bhagavad-gītā. The karmī, jñānī, yogī, they cannot understand Bhagavad-gītā. Otherwise, Kṛṣṇa would have instructed Bhagavad-gītā to many karmīs, jñānīs, yogīs. They were present. But He knows it well, these karmīs, jñānīs, yogīs, they cannot understand Bhagavad-gītā. Therefore He said to His devotee and friend, bhakto 'si, priyo 'si.
So in order to understand Bhagavad-gītā, one has to come to this position to become a devotee of Kṛṣṇa. It is a business between Bhagavān and bhakta. Just like, if you go to the marketplace, if some merchant is talking with some broker or somebody about business, he is talking about that business, that is concluded. Similarly, Bhagavad-gītā is spoken by Bhagavān, and it is heard by the bhakta. Therefore in the Bhagavad-gītā there is no other business than bhakti. There is no other business. Karma, jñāna, yoga, they are described, but with the aim to culminate in bhakti. Just like karma. Kṛṣṇa said, yat karoṣi yad aśnāsi yat tapasyasi kuruṣva tat mad-arpaṇam (BG 9.27): "Give it to Me." This is bhakti. So far jñānīs are concerned, Kṛṣṇa concludes, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Jñānīs, after many, many births' cultivation of knowledge, when he actually begins to become a bhakta, then his perfection is there.
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā su-durlabhaḥ
- (BG 7.19)
This is for the jñānīs. And for the karmīs, yat karoṣi. Yat karoṣi: "Whatever you do, the result you give it to Me." That means bhakti miśra karma, jñāna miśra bhakti.
And for the yogīs, He says,
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"The first-class yogī is who is always thinking of Me. He is first-class yogī." Yogī's business is to see God within the heart. That is real yogī. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino (SB 12.13.1). Yogī's business is to see in meditation always Kṛṣṇa or Viṣṇu within the heart. That is real yogī. Dhyānāvasthita, by meditation, one has to see continually. That is called samādhi.
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
He is first-class yogī. So everything is there, ending in bhakti. Therefore in the Bhagavad-gītā, the only talk is about bhakti, in a different way, either through karma-yoga, or jñāna-yoga, or haṭha-yoga. The point is how to become a devotee, and at the end He concludes, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the conclusion of. . . So these things cannot be understood by anyone who is not a devotee. Without being devotee, you cannot understand. Therefore there are so many, the politicians, the scholars, they are commenting Bhagavad-gītā in so many ways, but they are misled. Because they are not devotee of Kṛṣṇa, they cannot poke their nose in the Bhagavad-gītā. It is not possible. So Arjuna was bhakta, therefore Bhagavad-gītā was spoken to him. Not to a yogī, not to a karmī, not to a jñānī. This is the answer.
Acyutānanda: (reading question put by audience) "Śrī Kṛṣṇa says in the end of the Gītā, sarva-dharmān parityajya (BG 18.66), but in another place in the Gītā, twice it is mentioned, śreyān sva-dharmo, para-dharmo bhayāvahaḥ: one should perform his own duty rather than another's duty."
Acyutānanda: "How can we. . ."
Prabhupāda: I may say many things to you, but when I say something directly, "Do it," your first duty is to do that. You cannot argue, "Sir, you said me like this before." No, that is not your duty. What I say now, you do it. That is obedience. You cannot argue. Of course, Kṛṣṇa never said anything contradictory, but if when one thinks foolishly that Kṛṣṇa said something contradictory, no, that is not to be. You could not understand. So "Even though you could not understand, you take My direct orders now, sarva-dharmān parityajya mām e. . . (BG 18.66). That is your business." The master says like that, and the servant's business is to accept it as it is, without any argument. That's all right.
Acyutānanda: "Are not all the poor, the miserable and the weak God? Why not worship the living God first?"
Prabhupāda: Who is living God? Who is living God? That he has not mentioned?
Acyutānanda: The poor.
Prabhupāda: Poor is God? Then why rich is not God? If you have so broad vision that you see God everywhere, so why you make distinction between poor God and rich God? Why you make distinction? If poor is God, the rich is also God. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). If you have got so broader vision, then why you distinguish between poor and rich? A paṇḍita, a learned scholar,
- vidyā-vinaya sampanne
- brāhmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
Sama-darśī means he has no distinction. Why you should make distinction between poor and rich? That is sama-darśī. As soon as you make distinction, then your vision is imperfect. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu (BG 18.54). Samata. Not that I distinguish between this particular class to another particular. That is not brahma-darśana, neither it is sama-darśana.
Acyutānanda: "You said that Lord Kṛṣṇa has many opulences, but in Chapter Thirteen, verse fifteen, He says that He is nirguṇa. How to reconcile this statement?"
Prabhupāda: What did. . . does He mean by nirguṇa? That let him explain first of all. What is nirguṇa? What does he mean by nirguṇa? Nirguṇaṁ guṇa-bhoktṛ ca (BG 13.15). He is. . . Kṛṣṇa is described, nirguṇaṁ guṇa-bhoktṛ ca. He is nirguṇa, at the same time enjoyer of guṇas. What is that enjoyer of guṇa and nirguṇa? Can you explain? Nirguṇa means one who does not live under the condition of material guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa. Transcendental. That is called nirguṇa. But nirguṇa does not mean that He has no transcendental qualities. Just like Kṛṣṇa is bhakta-vatsala. That is His guṇa, but that is not material guṇa. That is spiritual guṇa. Kṛṣṇa is nirguṇa means He is not controlled by the material qualities, but He has got innumerable spiritual qualities. That is called guṇavati. So unless we understand the distinction between matter and spirit, we cannot understand what is the meaning of nirguṇa. That is not possible.
Acyutānanda: "In India, there are many svāmīs who claim themselves to be Kṛṣṇa. How to detect them?"
Prabhupāda: Hmm? Many svāmīs. . .?
Devotee: Claim to be Kṛṣṇa. How to detect them?
Prabhupāda: Let them prove that he is Kṛṣṇa. If you are foolish, then they will accept. If you are intelligent, then you'll ask him, "First of all lift the Govardhana Hill, then you become Kṛṣṇa. Otherwise you are rascal, I kick you on your face." (laughter) This is our version. We do not accept these rascals as Kṛṣṇa. We want to test, first of all, that you are Kṛṣṇa. Why should we accept a rascal as Kṛṣṇa unless he proves himself that he is Kṛṣṇa? Kṛṣṇa lifted Govardhana Hill when He was seven years old. What he has done that we shall accept him Kṛṣṇa? Don't be foolish. First of all let him prove that he's Kṛṣṇa. Test him. Then accept.
Acyutānanda: "Why, at the time of death, the name of God does not come to the tongue?"
Prabhupāda: Because you are not practiced. You practice to chant Hare Kṛṣṇa, at the time of death it will come. Abhyāsa-yoga-yuktena cetasā nānya-gāminā (BG 8.8). That is advised. You practice it and you'll remember. Sadā tad-bhāva-bhāvitaḥ. If you practice twenty-four hours "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa," then at the time you'll chant "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa." Otherwise, there is no possibility. Sadā tad-bhāva-bhāvitaḥ. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). So we have to practice. That is natural. If you always think of something, at the time of death you will think like that. So if you think of Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ nama. . . Therefore Kṛṣṇa adv. . . mām evaiṣyasi asaṁśayaḥ (BG 18.68). You simply adopt these four principles: "Always think of Me, you become My devotee, and offer obeisances unto Me," man-manā bhava mad. . . mad-yājī, "worship Me." You do these four things, then mām evaiṣyasi asaṁśayaḥ, "Without any doubt you are coming to Me."
So why don't you do this, four things, very easy things? Is it very difficult to constantly remember Kṛṣṇa? You can do it. You are remembering something. A mind is occupied always with something. Just practice to occupy the mind with Kṛṣṇa, that's all. Where is the difficulty? Man-manā bhava mad-bhakto mad-yājī māṁ namas. . . Everything is there. You practice it. Don't . . . (indistinct) . . .. Sa vai manaḥ kṛṣṇa-padāravindayor (SB 9.4.18). Mahārāja Ambarīṣa, he was a great emperor of this world, but his mind was fixed up on the lotus feet of Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padaravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane. When you talk, you will talk about Kṛṣṇa only. You practice. You see, you see Kṛṣṇa's picture, Kṛṣṇa's Deity. You hear Kṛṣṇa's topics, Bhagavad-gītā, Śrīmad-Bhāgavatam. In, in this way engage all your senses: your seeing power, your hearing power, your talking power, your eating power, your sleeping power. Everything, if you make Kṛṣṇa conscious, then generally or automatically, you'll remember at the time of death Kṛṣṇa. And as soon as you remember Kṛṣṇa, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), then your life is perfect. There is no difficulty. Simply you have to practice. Abhyāsa-yoga-yuktena cetasā nānya-gāminā (BG 8.8). Don't allow your mind to go astray, then everything is all right. Hmm.
Acyutānanda: "When you said that everyone is destined to a particular goal, then where is the question of preaching Kṛṣṇa consciousness?"
Prabhupāda: Therefore I said, tasyaiva hetoḥ prayateta ko. . . You should try only for Kṛṣṇa consciousness; other things are destined. That is my. . . You did not hear properly, that you should not try for anything else, because that is already destined. If you want success, then simply try for Kṛṣṇa consciousness. That is wanted. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). We did not try in our other life. Other than human life, we did not try it. We simply tried for eating, sleeping, mating and defending. Animal life. If you do the same thing again, and do not take to Kṛṣṇa consciousness, then you are losing your time. Therefore it is advised, you should try only for Kṛṣṇa consciousness, not for other things. They are already destined. This is the instruction.
Acyutānanda: "What would be the result if all the people became devotees of Kṛṣṇa Caitanya Mahāprabhu?"
Prabhupāda: Very good result. He is lamenting, that he doesn't want this good result that everyone will become Kṛṣṇa consciousness? Eh? There is a story in this connection that there was a haṭṭa, a fair or market. So many people came there, and one old lady began to cry, "Where shall I give them place? So many people have come here." She began to cry. Then her son said, "My mother, see in the evening. You don't worry about giving them place." So in the evening she saw everyone has gone. Similarly, in due course of nature's activities, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27), everything will go nicely. You haven't got to be worried. You better be worried how to develop your Kṛṣṇa consciousness. Other things will go on. And what is the harm there? If all people become Kṛṣṇa conscious and go back to home, back to Godhead, what is the harm there? Do you mean to say, to remain here in this material existence and suffer three-fold miseries, is that very good business? That will not happen. Don't be worried. Kṛṣṇa consciousness is not so cheap. Only a few fortunate people will take it. Others will remain. Don't worry. (laughter)
Acyutānanda: "How is that there are different types of religions in the world?"
Prabhupāda: There is no religion. This is manufactured religion. Real religion is to surrender to Kṛṣṇa, sarva-dharmān parityajya (BG 18.66). Therefore it is advised that you give up all these so-called religions, sarva-dharmān. You become surrendered to Kṛṣṇa. That is real religion. All others, cheating religion, that's all. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Just like there may be so many laws, but the real law is what is given by the government. Similarly, there may be so many so-called religious system, but the real religious system is what is spoken by God Himself. That is real.
Acyutānanda: "Do you think Kṛṣṇa consciousness will last forever? Some people accuse that you are hippies."
Prabhupāda: Some people says, "You are hippie"? So you take that. What can be done? These are all nonsense questions. (chuckles) Any other question?
Acyutānanda: "Even after repeated chanting of kṛṣṇa-nāma, I could not get solace due to family worries. May I leave the family to their fate and devote myself to become a devotee of Kṛṣṇa?"
Prabhupāda: What is that?
Devotee: He wants to know if he should leave his family and become a devotee, because. . .
Prabhupāda: No, we never said that. Just now we explained, ye vā mayīśe kṛta-sauhṛdārthā: you keep your intimate relationship with Kṛṣṇa, it doesn't matter whether you are in family or without family. It doesn't matter. Just like I have given already example. Arjuna, he is a family man, he is not a sannyāsī. Not only family man, a military man and politician. But he was prepared to sacrifice everything for Kṛṣṇa. That is wanted. If you do not become a family man, so what is the gain there? Or if you remain a sannyāsī, if you have no Kṛṣṇa consciousness, just like you said, "So many svāmīs, they want to become Kṛṣṇa instead of becoming devotee of Kṛṣṇa." So this kind of sannyāsī is also useless. Similarly, gṛhastha, if he's simply attached to family, that is also useless. Any condition of life, if you remain fixed-up with Kṛṣṇa consciousness, that is your perfection of life. Yei kṛṣṇa-tattva-vettā, sei 'guru' haya (CC Madhya 8.128). Anyone who is fully Kṛṣṇa conscious and fixed-up in devotional service, knowing fully well what is Kṛṣṇa, he is guru. It doesn't matter whether he is a sannyāsī or gṛhastha or brāhmaṇa and śūdra. It doesn't matter.
Is that all right? Chant Hare Kṛṣṇa.
Devotees: Jaya Prabhupāda. (end).