750813 - Lecture SB 06.01.55 - London
Harikeśa: Oṁ namo bhagavat vāsudevāya. Oṁ namo bhagavat vāsudevāya. Oṁ namo bhagavat vāsudevāya. (devotees repeat) Śrīmad-Bhāgavatam, Sixth Canto, First Chapter, text number 55.
- eṣa prakṛti-saṅgena
- puruṣasya viparyayaḥ
- āsīt sa eva na cirād
- īśa-saṅgād vilīyate
- (SB 6.1.55)
- eṣa prakṛti-saṅgena
- puruṣasya viparyayaḥ
- āsīt sa eva na cirād
- īśa-saṅgād vilīyate
Viparyaya, in the reverse condition, unfavorable condition. . . So. . .
(children making noise) (aside:) Stop.
Haṁsadūta: The children should go out.
Prabhupāda: Puruṣa. Puruṣa means enjoyer, and prakṛti means enjoyed, or, in simple word, puruṣa means male, and prakṛti means female. So this material world is called prakṛti, and the living entities who are struggling in this material world to enjoy it, they are called puruṣa. Of course, puruṣa is Kṛṣṇa only. Puruṣa means enjoyer. Nobody is enjoyer, therefore nobody is puruṣa. And in the Bhagavad-gītā, the living entities have been described also as prakṛti—apareyam itas tv bhinnāṁ me prakṛti. . . apareyam itas tv bhinnāṁ me prakṛtiṁ parā—superior prakṛti, not puruṣa. But because we are conditioned, we are under illusion. Although we are prakṛti, we are thinking that we are puruṣa. But actually we are not puruṣa. We are also prakṛti.
So this living entity, on the false understanding of becoming a puruṣa, they have come to this material world to enjoy the material nature.
- kṛṣṇa bhuliya jīva bhoga vāñchā kare
- pāsate māyā tāre jāpaṭiyā dhare
Just like a male and female. That movement is very strong now in America. The female wants to become male, or equal rights. This is māyā. How woman can become in equal with man? Of course, we are not going to study the social welfare activities or something like that, but puruṣa and prakṛti, they are different. Purusa means enjoyer, and prakṛti means enjoyed. So here the prakṛti, this material nature—earth, water, air, fire, sky, mind, intelligence and ego, egotism—these are eight material things. So in the Bhagavad-gītā it is said, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā prakṛtiṁ me aṣṭadhā (BG 7.4). These are eight kinds of material energy. Material energy is one, mahat-tattva, but they have been divided. Mahat-tattva, when it is separated. . . Just like some philosopher says, "There was a chunk, and it became broken, and the creation took place." This can be applicable. . . The mahat-tattva, the total material energy, by. . . when the three guṇas break them, they become twenty-four elements—five material, and three material, subtle, and the ten senses, and the ten object of senses. In this way twenty-four elements is become.
So we living entities, we are part and parcel of Kṛṣṇa. Just like fire and the small fragments of fire, sparks, our position is like that. Or the sun and the small particles of shining elements combined together becomes the sunshine. The sunshine which we daily see, it is not a homogeneous mixture. There is molecules, very small, shining particle. So we are like that, a very small. . . As there are atoms, material atoms—nobody can count—similarly, we are atomic sparks of God. How many we are, there is no count. Asaṅkhyā. Asaṅkhyā means we cannot count. So many living entities. So we are very small particle, and we have come here in this material world. Just like the Europeans especially, they go to other countries for colonizing to use the material resources for their sense gratification. The America was discovered, and the Europeans went there. The idea was to go there and. . . Now they are trying to go to the moon planet to find out if there is any convenience. This is the tendency of the conditioned soul.
So they have come to this material world. Kṛṣṇa bhuliya jīva bhoga vāñchā kare (Prema-vivarta). Means puruṣa is bhoktā. Bhoktā. Kṛṣṇa is actually bhoktā. Bhoktāraṁ yajña-tapasām (BG 5.29). So we are imitating Kṛṣṇa. This is our position. Everyone is trying to become Kṛṣṇa. The Māyāvādīs, although they have undergone penances, austerities—very strictly they follow the principles of spiritual life—but because they are under māyā, at the end they are thinking that "I am God, purusa," the same disease, puruṣa. Purusa means bhoktā. That "I am Kṛṣṇa. . ." Bhoktāraṁ yajña. . . And even after advancing so much by austerities, penances, following regulative principle, the māyā is so strong that still, he is under this impression that "I am puruṣa." Not only ordinary puruṣa, but the Supreme puruṣa, as Kṛṣṇa is described in the Bhagavad-gītā. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam śāśvata (BG 10.12): "You are puruṣa." So māyā is so strong that after being kicked so many lives, life after life, still he is thinking, "I am puruṣa. I am enjoyer." This is the disease.
Therefore here it is said that eṣa prakṛti-saṅgena puruṣasya viparyayaḥ. His material life begun from this conception, that "I am puruṣa. I am enjoyer." And because he cannot give up this idea that "I am enjoyer," life after life he is viparyayaḥ, reverse condition. Reverse condition means. . . Because the living entity is part and parcel of God, and God is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), so we are also sac-cid-ānanda-vigrahaḥ, a small sac-cid-ānanda-vigrahaḥ, but our position is prakṛti, not puruṣa. Both of them. . . Just like Rādhā and Kṛṣṇa, They are of the same quality. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmāt (CC Adi 1.5). They are one, but still, Rādhā is prakṛti and Kṛṣṇa is puruṣa. Similarly, we are, although part and parcel of Kṛṣṇa, but we are prakṛti and Kṛṣṇa is puruṣa. So by falsely, when we think of becoming puruṣa, this is called māyā or viparyayaḥ. That is stated here. Evaṁ prakṛti-saṅgena puruṣasya viparyayaḥ. Viparyayaḥ means he is meant for actually enjoying with the puruṣa. When the puruṣa and prakṛti, male and female, enjoy, they enjoy, they get the same pleasure, but one is puruṣa; one is prakṛti. Similarly, Kṛṣṇa is puruṣa, and we are prakṛti. If we enjoy with Kṛṣṇa, then the ānanda, sac-cid-ānanda, is there. That we have forgotten. We want to be puruṣa. So some way or other, this condition has come into existence, a false conception of becoming puruṣa, enjoyer. Then what is the result? The result is that we are trying to be enjoyer life after life, but we are being enjoyed; we are not enjoyer. We are simply struggling to become enjoyer. This is our position.
So how you can stop this struggling and come to your original position? That is stated here, sa eva na cirād īśa-saṅgād vilīyate. This false conception of life, that "I am puruṣa," it can be vanquished completely. How? Īśa-saṅga, by association with God, īśa. Īśa means the supreme controller. Īśa-saṅga. "So where is īśa? I cannot see īśa. I cannot see. . . Even Kṛṣṇa is īśa, the Supreme, but I cannot see Him." Now, Kṛṣṇa is there. You are blind. Why don't you see Him? Therefore you cannot see. So you have to open your eyes, not close. That is the business of guru. The guru opens the eyes.
- cakṣur unmīlitaṁ yena
- tasmai śrī-gurave namaḥ
So how Kṛṣṇa opens the eyes? By jñānāñjana-śalākayā. Just like in the darkness we cannot see anything, but if there is matches or candle, if the candle is ignited, then we can see. Similarly, guru's business is to open the eyes. To open the eyes means to give him knowledge that "You are not puruṣa. You are prakṛti. Change your views." That is Kṛṣṇa consciousness. When one is in his original position, that "I am not bhoktā. Kṛṣṇa is bhoktā. We are helping-beings for enjoyment of Kṛṣṇa. This is our actual position," this is Kṛṣṇa consciousness. Therefore īśa-saṅgāt, "by association with Bhagavān." So in this condition, when I am so much fallen, how I can associate with Kṛṣṇa? So that is īśa-saṅgāt. Īśa is absolute. Everything has emanated from īśa, God. So in that way everything is īśa. There is nothing but īśa, but we haven't got the eyes to see. Antar-bahir-avasthitaḥ (SB 1.8.18). Kuntī said, "My dear Kṛṣṇa, You are situated outside and inside. Still, we are so rascal, we cannot see You." We cannot see You. How we can see? Īśa-saṅgāt, association. Saṅgāt sanjāyate kāmaḥ.
So with whom associate? Now, īśa. These are. . . Īśa means His name, His form, His attributes, His. . . so many things. You see? Nāma, rūpa, rasa—everything is īśa. So this temple means to give chance to people for associating with īśa, with Kṛṣṇa. So therefore, according to Vedic civilization, everyone is advised to go to the temple. Still people are going to the church, to the temple, to the mosque, to the synagogue. Why? Īśa-saṅgāt, īśa-saṅgāt, just to associate with God. That is the purpose. So if you actually search after īśa, Kṛṣṇa, or God, you can get it. There is arrangement. Just like this temple. This temple, if you come, if you make association with this temple, immediately you will be benefited by hearing the glories of the Lord, this, every subject matter pertaining to God. We are reading Bhāgavatam or Bhagavad-gītā. That is also īśa. Because these are the words of īśa, therefore, īśa being absolute, there is no difference between His words and Him. Kṛṣṇa, five thousand years ago, He spoke Bhagavad-gītā. That Bhagavad-gītā is the same Bhagavad-gītā which He spoke five thousand years ago, and it is not different from Kṛṣṇa, because Kṛṣṇa is absolute. Whatever His words, His form, His name, His quality, everything, His temple, His activities, His books—everything īśa.
So if we associate with all these things, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), hearing and chanting about Viṣṇu, then this misconception of life, that "I am puruṣa," will vanquish. Then you become liberated. Īśa-saṅgād vilīyate. So take chance of this īśa-saṅga very vigorously. Tivreṇa bhakti-yogena (SB 2.3.10). That is recommended. Anyone who is. . . There are two classes of men. One class of men, they are trying to enjoy this material world. Another class of men, they are rejecting—brahma satyaṁ jagan mithyā—Māyāvādī. They say, "We have no use for this material world." And the karmīs. . . Those who are rejecting, they are jñānis. And those who are karmīs, they want more material enjoyment, more money, more money, more assets. The two classes of men. But a devotee is neither this class or that class. A devotee is neither karmī nor jñāni. Therefore bhakti means jñāna-karmādy-anāvṛtam (CC Madhya 19.167). If one is involved in jñāna and karma he cannot become bhakta.
Bhakta means anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). The bhakta has nothing to do with this jñāna and Kṛṣṇa, uh, karma. Jñāna means to understand. So you understand simply that "I am part and parcel of Kṛṣṇa, and Kṛṣṇa is the Supreme Personality of Godhead," then your jñāna is full. Your knowledge is full. These two words, that "Kṛṣṇa is the Supreme Personality of Godhead, and I am Kṛṣṇa's part and parcel," if we realize these things only, then our jñāna, our knowledge, is perfect. And then, as soon as knowledge is perfect, then next is vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). Two things required. But if you remain in the jñāna platform, do not come to the actual spiritual platform, then śrama eva hi kevalam (SB 1.2.8). It is simply waste of. . . Jñāna means to know, have knowledge. What knowledge? This knowledge, that "Kṛṣṇa is the Supreme Person, bhoktā, puruṣa, and we are just part and parcel of Kṛṣṇa to fulfill the desire of Kṛṣṇa." This is jñāna. Just like the hand is part and parcel of my body, so what is the duty of this hand? The duty is to fulfill the desire of the person. Similarly, we are part and parcel of God, or Kṛṣṇa. Our only business is to fulfill the desire of Kṛṣṇa, not to fulfill our desire. That is. . . That is not bhakti. That is jñāna or karma. But fulfill the desire of Kṛṣṇa, that is bhakti. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama (CC Madhya 19.167). This is first-class bhakti.
So this philosophy is spoken by the Yamadūta, that one has become conditioned on this false conception of life, that "I am puruṣa." But this misconception can be vanquished. It is not very easy to vanquish, but it can be. How? Īśa-saṅga. Associate with Kṛṣṇa consciousness movement, and you will be able to give up this false misconception of life. The whole world, material world, is going on. You can see any city, any big town you go, or even in the village in these countries, everyone, from the morning to night, they are simply trying how to enjoy the material world: "How to enjoy? How to enjoy?" This is called karma-jñāna. When they are fed up, then "The grapes are sour." They give up: brahma satyaṁ jagan mithyā. But that will not stay. If you. . . Even if you give up for the time being, that jagat mithyā—"We have no business with the jagat"—it may be sentimentally enduring for some time, but because you are not purified, therefore Bhāgavata says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). Simply to understand that "I am not this material body, so I have nothing to do with this body, and I am spirit soul," simply this much knowledge is not perfect.
Therefore sometimes the Māyāvādīs, they think, "Now we have understood that I am not this body. I have nothing to do with the material world. Ahaṁ brahmāsmi: I am Brahman," but they do not understand the Supreme Brahman, Para-brahman, Kṛṣṇa. They do not understand. Therefore śāstra says, ye 'nye 'ravindākṣa vimukta-māninaḥ. Because they have understood what is the difference between spirit and matter, that knowledge is not perfect. He aravindākṣa. Anye. They are thinking, "Now we have understood what is spirit and what. . . Therefore we are liberated. We are the. . . Aham. So 'ham: I have become the same." So for them the śāstra says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād (SB 10.2.32). Tvayy means "unto You, Kṛṣṇa." They have not understood yet what is Kṛṣṇa, the puruṣa, the supreme puruṣa. Tvayy asta-bhāvād aviśuddha-buddhayaḥ. Therefore their intelligence is not yet clear. Simply understanding that "I am not this material body; I am spirit soul," is not sufficient, because unless you come to the point to understand Kṛṣṇa, this will not stand.
Therefore many sannyāsīs, they give up the brahma satyaṁ jagan mithyā. I mean to. . . Māyāvādī sannyāsī. Again they fall down in this mithyā jagat. They come for political work, they come for social work, daridra-nārāyaṇa-seva and this and that. That's all. Because they are not pure. If jagat is mithyā, why you again so much anxious for serving the jagat? This misconception is going on. Everyone asks us that "Kṛṣṇa consciousness movement, why not serve the suffering humanity?" They say always. And what you can do? You are. . . Simply like a madman you are thinking that you can serve the humanity. You cannot serve the humanity. You have no such power. What you can do? The example was. . . I was giving that if you want to give help a suffering in disease man, and bring some nice doctor, medical man to help him and bring some nice medicine, that is good work, but does it mean that it is guaranteed that he will be cured? No. Therefore you cannot do anything. You may think like that. Or you may act like that. But unless the Supreme Person sanctions, you cannot do anything. One is, I mean, sure to suffer the material pangs of life. Nobody can stop it. So therefore we should not try. It will be automatically tried.
Just like we are distributing prasādam. Not that because he is poor man and we are giving prasāda. No. This is not our idea. To our eyes, the so-called poor man and rich man, they are all suffering, not that the simply poor man suffering and the rich man is not suffering. Therefore we give them prasādam or īśa-saṅga. That prasādam is also īśa. The prasādam accepted by Kṛṣṇa, offered to Kṛṣṇa, is also Kṛṣṇa. So if we give prasādam, then he is getting the opportunity of associating with Kṛṣṇa. This is our idea. But people very much appreciate poor-feeding. So that, you can take it, that. But everyone is poor. Who is rich? Unless one has got knowledge of Kṛṣṇa, he is poor. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So-called knowledge has no value. Therefore a jñānavān, a man of knowledge, after many, many births he comes to Kṛṣṇa consciousness. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). So this is the process. Īśa-saṅgāt. So this prasāda distribution means giving chance to the people, those who are poor in knowledge, to awaken their Kṛṣṇa consciousness. This is our policy. Otherwise, we cannot do any good to any others.
Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sar. . . (BG 3.27). Everyone is going on under the stringent laws of material nature. We cannot help. The same example: if a man is diseased, you can try to bring to him nice physician, nice medicine, but that is not guarantee that he will be cured. That depends on Kṛṣṇa. Therefore Kṛṣṇa is the ultimate, I mean to say, beneficiary, or benevolent. Kṛṣṇa is the ultimate bene. . . If He likes, He can. So take Kṛṣṇa's shelter, and whatever He likes, accept that. This is full surrender. Just like Bhaktivinoda Ṭhākura:
- mānasa deha geha, yo kichu mora,
- arpilūn tuwā pade nanda-kiśora
"Nanda-kiśora, what I have got? I have got this body, and I have got some mental speculation, and maybe I have got some house and family. So everything I surrender unto You." This is called full surrender.
mānasa deha geha, yo kichu mora,
arpilūn tuwā pade nanda-kiśora
That is wanted. If we can do that, then we shall be happy. Otherwise there is no question of happiness. Viparyayaḥ: always reverse condition, miserable condition.
Thank you very much.
Devotees: Haribol. Jaya Śrīla Prabhupāda. (end).