751212 - Morning Walk - Vrndavana
A.C. Bhaktivedanta Swami Prabhupada
Prabhupāda: . . . sun globe. You explain to them.
Harikeśa: Uh . . . we can see there's life in the air, there are fishes in the water and birds in the air. And in the earth there are so many worms and crabs and things like that. We see life in these forms, but why is it not true that we can see life in fire? We can't see life in fire because we haven't the experience. But because there's life in . . .
Akṣayānanda: If you don't have the experience, it doesn't mean there's no life.
Harikeśa: Because there's life . . .
Prabhupāda: Hmm? Hmm?
Akṣayānanda: Because we have not experienced, it doesn't mean that there's no life.
Prabhupāda: Yes. That I have already explained, that you'll see in big, big factories, there is fire. Flame is coming. By seeing the flame, if you think there is no life, is that not nonsense?
Harikeśa: Oh, you gave the example last night of . . .
Prabhupāda: So many example. You go to the Tata iron factory, from distance you'll see so many fire flames. Does it mean there is no life? That is nonsense.
Akṣayānanda: Another point is somebody had to light the fire.
Prabhupāda: Eh?
Akṣayānanda: Somebody must have lit that fire. So similarly, the light of the sun, who has started that light?
Prabhupāda: Yes.
Akṣayānanda: Somebody has started that light, that fire.
Prabhupāda: So in this way the nonsense scientists are going on. What do you think? Eh?
Harikeśa: So this idea of friction causing electricity, so is electricity—this electrical energy—the source of fire? That's what the scientists think sometimes too, that the lightning bolt came down and made a fire. And that was man's first experience of fire as a caveman.
Akṣayānanda: So where did the lightning bolt come from?
Prabhupāda: Yes. How the lightning was manufactured, rascal?
Harikeśa: Well, there were some positive charges in the clouds and some negative charges in the ground.
Prabhupāda: That's all right. Who made that positive charge and negative charge?
Akṣayānanda: So let them manufacture lightning bolts in the Tata factory.
Prabhupāda: How the electricity is produced unless there is some arrangement? Just put counter-argument and argument, try to understand. You have to preach. So your argument stopped?
Harikeśa: I don't know anything about this. (laughter)
Prabhupāda: You cannot . . . your . . . Mollar dour masjid. (The mullah can exercise his influence only within the mosque.) (to Indian man) Argument chal raha hai. (There is an ongoing argument.) So whether there is life in the sun globe?
Indian man: Shastra ke adhar par to life hai hi hai, usme kya? (On the basis of the scriptures, there is definitely life in the sun. What is astonishing about that?)
Prabhupāda: Ha. Baki ye log bada bada scientist hai. Ye bolta hai jo udhar . . . (Yes. But these people are big big scientists. They say that . . .)
Indian man: Ag ka gola hai. (It is just a globe of fire.) (laughter)
Prabhupāda: Ye . . . agni me hai, usme life nahi rehta. Ab ap log vichar kijiye. (There cannot be any life inside the fire. Now you decide.)
Indian man: Ap to . . . (indistinct) . . . karte hai. Yaha se jo prana jate hai ghumke dui marg hai. Ye surya ke through ya chandrama ke through. To apne yaha to shastra ke hisab se to nischit rup se waha life hai. (You yourself are . . . (indistinct) . . . do it. When the soul departs from this mortal world, it travels by two pathways. One through the sun and another through the moon. So on the basis of our scriptures there is definitely life in the sun.)
Prabhupāda: To ye shastra nahi mante hai to usko kaise samjhaye? (But if they don't believe in the scriptures, then how to convince them?)
Indian man: Ye bada takat hoti hai. Bhala hum apki tarah (laughter) . . . humare piche pachas admi chalte (laughter). Itni himmat takat kaha Maharaja? Ap jo . . . (That requires tremendous empowerment. If I could do what you . . . (laughter) . . . there would have been fifty followers walking behind me.)
Prabhupāda: Ye jo argument mai de raha hu, common argument, jaisa ye Tata iron factory hai . . . ap kabhi udhar gaye hai? (The argument which I am giving is a very common argument that, just like in the Tata iron factory . . . have you ever gone there?)
Indian man: Gaye hai. (We have gone there.)
Prabhupāda: To wo dekhta hai keval flames hai. Agar wo flames se karke koi conclude kare je udhar koi life nahi hai. Ye kya yukti sangat hai? (So one sees only the flames. Then if he concludes by seeing the flames that there is no life inside, is it very logical?)
Indian man: Magar uske andar to work ho raha hai. (But there is work going on inside.)
Prabhupāda: Work ho raha hai. Isi . . . (indistinct) . . . fire hai agar koi conclude kar le je ye keval fire hai, usme life kaise reh sakta hai. Ye bevakufi hai. (There is work going on inside. On this basis . . . (indistinct) . . . fire is present so someone may conclude that there is no life inside. This is foolishness.)
Indian man: Thik bat. (Absolutely correct.)
Prabhupāda: Dur se fire dekh karke conclude kar diya jo udhar kuch life nahi hai. (Just by seeing from far away that there is fire all around someone concludes that life cannot be present inside.)
Indian man: Do bada scientist ne to . . . ek aur maine ek lekh padha, hairan ho gaya. Wo to ye uski life calculate ki gayi, itna jo hai roz burn ho jata hai, to itni itni iski life, itna diameter aur itne how many years ke bad ye jo hai khatam ho jayegi iski. (laughter) Ye hai kuch apne ko . . . samajh me nahi aya ye. (Two big scientists . . . I read one article which left me surprised. They calculated the sun's lifespan, amount of fuel getting burnt everyday, the duration of existence, the diameter etc. (laughter) I could not digest this statement.)
Prabhupāda: Ye sab bevakufi hai. (This is all foolishness.)
Indian man (2): Pehle to ye log vriksho me nahi mante the. (Previously, these people did not even know that trees have life.)
Prabhupāda: Huh?
Indian man (2): Pehle vriksho me nahi mante the jivan. Ab manne lage hai. Aj Surya me nahi mante, aisa ho sakta hai ki kal usi conclusion par a jaye jo ki pehla hai. (Previously, they did not believe that trees have life. Now they accept it. Similarly, they do not accept that there is life in the sun but tomorrow they may arrive at the same conclusion.)
Prabhupāda: Nahi, ane hi padhega. (No, they have to arrive at the same conclusion.)
Indian man (2): Ab tak ke bahut se inke prayog milte hai aur nishkarsh jo ki bad me ja karke parivartit huye. Vigyan ki sabse badi ek sahi to ye hai ki wo . . . (Until this day, they have performed so many experiments with so many conclusions which get modified later on. One good thing about science is that . . .)
Indian man: . . . wo parivartanshil . . . (. . . it is favorable to change . . .)
Indian man (2): . . . parivartan ko saharsh svikar karte hai. (. . . they gladly accept any changes.)
Indian man: . . . usko man lete hai. Ye beauty hai science ka . . . (. . . accept it. This is the beauty of science that . . .)
Prabhupāda: Wo parivartanshil mane uska jo gyan hai wo paripakv nahi hai. (It is subject to so many changes because scientific knowledge is imperfect.)
Indian man: Paripakv nahi, ye to correct hai. Ye to correct hai. Pachaso theory change ho gayi na. Pachaso theory change ho gayi. (It is definitely imperfect. That is true. Fifty theories got completely changed over the years.)
Prabhupāda: Yehi bat hai. Uska gyan paripakv hai nahi. (This is the point. Their knowledge is imperfect.)
Indian man: Mahārāja, mai dus baje au, apko . . . (Mahārāja, shall I come at ten o'clock . . .)
Prabhupāda: Aiye. (Please come.)
Indian man: Dus baje. Apko asuvidha to nahi hogi. (At ten o'clock. I hope it will not cause any inconvenience to you.)
Prabhupāda: Nahi. (No.) Jaya.
Devotees: (men leave) Hare Kṛṣṇa.
Harikeśa: But the fire and the life is different in the Tata factory.
Prabhupāda: Hmm?
Harikeśa: The fire is different from the life. The fire is produced.
Prabhupāda: The fire is the same. There is fire. Fire is the same. In the life, the fire is not different.
Harikeśa: No, what I mean to say in the example, that the people are there and the fire is also there . . .
Prabhupāda: Hmm.
Harikeśa: So, it may . . .
Prabhupāda: Exactly the same way. In the factory there is big fire and there are workers also.
Harikeśa: But the life is the workers not the fire.
Prabhupāda: No. I mean to say, in the midst of fire, the living entity can live. That is my argument.
Akṣayānanda: But they can't jump in the fire and live. They will die.
Prabhupāda: No. That is material body. Spiritual . . . in the Bhagavad-gītā there is, it does not burn into fire, in the fire. Adāhyaḥ, adāhyaḥ. So living entity is never burned, even if he's in the fire. So he may have a body of fire, but he does not burn.
Akṣayānanda: But why should we accept that, because to make our factory we did not need Bhagavad-gītā.
Prabhupāda: Huh?
Akṣayānanda: To make our factory we did not need Bhagavad-gītā.
Prabhupāda: What is that? To make . . .
Akṣayānanda: To make the factory . . . we have made such a nice factory for fire, so we did not need to consult Bhagavad-gītā for that.
Prabhupāda: I do not follow. What does he say?
Harikeśa: He's saying he built a factory, but he didn't use Bhagavad-gītā to do it.
Prabhupāda: So who says that without Bhagavad-gītā you cannot ignite fire?
Akṣayānanda: So why should we accept that the living entity will not die?
Prabhupāda: Oh, that is authority. If you do not accept, then this is the example, argument. That the factory is surrounded by fire, it does not mean there is no life. From distance . . . you are seeing the sun from a very, very, 95 or 93 million miles away. Fiery it is, undoubtedly, but it is exactly like that—that you see from a distant place. The iron factory, it is simply fiery. Your experience is from distance. You have not gone there. So the distance experience is like this, that you see there is fire, big fire, but still there are life. You have to accept this argument.
Harikeśa: Actually it's perfectly reasonable.
Prabhupāda: Huh?
Harikeśa: It's perfectly reasonable.
Prabhupāda: Yes.
Harikeśa: In the fire there's fiery bodies.
Prabhupāda: Yes.
Harikeśa: But then that must mean in the water there's watery bodies.
Prabhupāda: Yes.
Harikeśa: And earth, earthy bodies.
Prabhupāda: Yes. That is God's creation. Take . . . take out one fish, within five minutes he'll die. And you put yourself in the water, within five minutes you will die. But you are living entity, he is also living entity. His external body is different, your external body is different.
Harikeśa: But my body is ninety percent water.
Prabhupāda: Hmm?
Harikeśa: My body is ninety percent water. The scientists say that this material body is ninety percent water.
Prabhupāda: Yes.
Harikeśa: Human body. So I've got a watery body . . .
Prabhupāda: Ninety percent water?
Harikeśa: That's what they say.
Prabhupāda: "They say." They are rascals. (laughter) So much bones and flesh and so many things, others—and ninety percent water.
Harikeśa: Well, they take a cell, and they say in the cell . . .
Prabhupāda: "They take," they . . . don't quote them, they are all rascals. You come to your own reason. "They say," then you accept them authority. Then why don't you accept authority of Bhagavad-gītā, rascal? You are quoting some rascals and fools, and I am quoting from Bhagavad-gītā. Then whose quotation is favorable? "They say." And when we say: "Kṛṣṇa says," that is nothing. Just see how foolish. "They say." These rascals, meat eaters, huh? Bachelor daddies, (laughter) they say something, that is authority. And Kṛṣṇa, the Supreme Personality of Godhead says: "Oh, that we cannot accept." Just see, nonsense. That I . . . this argument I put forward with Professor Kotovsky that, "After all, we have to follow leader. So your leader is Lenin, and my leader is Kṛṣṇa. So where is the difference between the process? You have to accept some authority. Now it is to be seen whether Lenin is perfect or Kṛṣṇa is perfect. That is another thing, but you have to follow some authority." So you are stopped.
Harikeśa: But in science . . .
Prabhupāda: Again science.
Harikeśa: No, as far as the process goes, they are very proud of the fact that there's no authority.
Prabhupāda: But why you are following? Why you are quoting Newton? You are quoting this scientist, that scientist. Why you are quoting?
Harikeśa: Well, Newton sat there and saw the apple falling . . .
Prabhupāda: If you don't follow authority, then why you quote so many previous scientists? What is the use of quoting if there is no authority?
Harikeśa: But the trend is, because Newton speculated the law of gravity . . .
Prabhupāda: No, no, first of all you settle up. Don't go away from the point. (laughter) The point is that there is no need of authority. Then why you quote this scientist, that scientist? You stop this nonsense. There is no authority. Hmm?
Harikeśa: Yes.
Prabhupāda: Haṁsadūta?
Haṁsadūta: Hmm.
Prabhupāda: If there is no authority, why do you quote so many rascals? Then come to reason, argument, that's all. If you quote authority, I have got my authority.
Harikeśa: So this fire . . . that makes sense.
Prabhupāda: Eh?
Harikeśa: This fire, it makes sense, that there's life in fire.
Prabhupāda: Yes. This is argument. When you do not accept authority, there must be reason and argument.
Harikeśa: But this ether thing is very troublesome.
Prabhupāda: Troublesome for you. (laughter)
Harikeśa: Yes. You said sound is in the ether.
Prabhupāda: Yes.
Harikeśa: But I couldn't understand how air . . .
Prabhupāda: You have to gain that intelligence.
Harikeśa: Yes.
Prabhupāda: Sound is the proof that there is ether. Śabda. Now I am talking, you are hearing. How you are hearing? Ethereal transportation. Otherwise how you can hear? I am talking here, and why you are hearing? This is ethereal. The sound is being produced, somehow or other the ether is passing, just televi . . . what is called? Radio.
Harikeśa: They heard, people on the earth, talking on the moon.
Prabhupāda: Yes.
Harikeśa: So it went through the air, it went through the space, sounds.
Prabhupāda: And the moon says that, "There is no life." Then who is speaking? Nonsense. (laughter) They talk in the moon, and they hear from here, and "There is no life." And we have to take these authorities. (laughter)
Akṣayānanda: I remember once you said that we may not live in the water, but that doesn't mean there's no such thing as a fish.
Prabhupāda: Yes.
Akṣayānanda: So that is also a very good argument. I remember you gave that once.
Harikeśa: So the air is coming from the ether, so . . .
Prabhupāda: Because in the air there is sound. Therefore ether is there. It is a production of the ether.
Harikeśa: So would it be beneficial to try to understand the process of production? Like the example of the earth coming from the water. Because the water evaporates, there is leftover minerals and salts and all these things . . .
Prabhupāda: Yes.
Harikeśa: And the fire producing the water from excess heat. Like in the summer season, and then the monsoon comes. But . . . and fire from air, from the friction generating electric current. But the air from the ether needs an example.
Prabhupāda: Air from the ether because when the air blows, you find the sound, sshhhh. That is ether.
Hari-śauri: Yeah, like thunder, or . . .
Harikeśa: But the example's got to go the other way. From the ether comes the air.
Prabhupāda: That you found out, example. But this is the proof there is ether within the air. That example is given many times in Bhagavad-gītā.
Passerby: Haribol!
Prabhupāda: Hare Kṛṣṇa.
Haṁsadūta: Does it mean beyond the ether there's no sound?
Prabhupāda: Beyond the ether there is mind, there is mind.
Haṁsadūta: There's no sound?
Prabhupāda: No, where is the sound of the mind? Everyone knows you have mind, I have mind, but where is the sound of the mind?
Harikeśa: There's subtle, then, and gross has no realm in the subtle?
Prabhupāda: Yes, that is finer.
Harikeśa: So is that example of the space, then the thinner air, and the air, and the water and the earth, and in between electricity . . .
Prabhupāda: The grosser, grosser . . .
Harikeśa: Is that a good example?
Prabhupāda: Everything is coming from the subtle form, finer. Finer than the ether is the mind, and finer than the mind is intelligence.
Harikeśa: Oh, and in the Bhāgavatam it also says that because the universal form desired to hear, that sound was created, and then the organ for hearing. Like that.
Prabhupāda: That is also created.
Harikeśa: So . . .
Prabhupāda: Just like from ether, sound is created. Śabda, sparśa . . . Śabda, sparśa, rūpa, rasa, gandhaḥ, these are the five parmatra, object of sense perception. Bhūta, pañca parmatra, ten senses, the mind, and three modes, the material nature. This is the ingredient of the whole creation.
Harikeśa: So the basic element is the soul's . . .
Prabhupāda: Basic element is Kṛṣṇa.
Harikeśa: And then the spirit soul's desire.
Prabhupāda: Yes.
Haṁsadūta: And Kṛṣṇa fulfills everyone's desire . . .
Prabhupāda: Yes.
Haṁsadūta: . . . by manipulating the energy.
Harikeśa: So the most subtle form . . .
Prabhupāda: He is also . . . the living entity is creating different body for different enjoyment.
Haṁsadūta: The living entity?
Prabhupāda: Yes.
Haṁsadūta: But he can't do it without Kṛṣṇa.
Prabhupāda: That is . . . he is subordinate.
Haṁsadūta: Just like our hair grows, but we don't know how it's happening.
Prabhupāda: It is sanctioned. Mattaḥ sarvaṁ pravartate (BG 10.8). Everything from Kṛṣṇa.
Harikeśa: Is the most subtle form of creation the desire of the living entity to enjoy this material world?
Prabhupāda: Yes.
Harikeśa: And then Kṛṣṇa comes to fulfill it.
Prabhupāda: Supplies ingredients. Yes.
Harikeśa: Supplies ingredients. So that desire, that is equivalent to . . . or is that the function of consciousness?
Prabhupāda: A child wants to play, and the father and mother gives the toys for that play. So without getting help from the father and mother, the child cannot enjoy. Similarly, we may desire, but unless Kṛṣṇa helps us we cannot fulfill our desire.
Harikeśa: Is desire a function of consciousness?
Prabhupāda: Yes. Unless there is desire, how it is living? It is dead body, stone. Stone has no desire.
Harikeśa: The spirit soul is . . .
Prabhupāda: Therefore, spirit soul is described as superior energy. He desires and he manipulates the matter. Yayedaṁ dhāryate jagat (BG 7.5).
Harikeśa: It's very logical, step by step by step by step. Actually, when it's seen from the point of view of the desire of the living entity, it makes perfect sense because he's got these senses and the sound, and then in order to hear, there has to be a vehicle for the sound, and then there has to be an instrument. And then in order to touch, there has to be the vehicle and the . . .
Prabhupāda: Yes.
Harikeśa: So therefore, from that point of view, it's very logical.
Prabhupāda: This is the point you have to . . .
Harikeśa: Trying to do it the other way is impossible, from the . . .
Prabhupāda: Yes.
Harikeśa: Empirical process? I don't know if that's the right word. Inductive reasoning? Deductive reasoning. Impossible.
Prabhupāda: Deductive reason is possible. Kṛṣṇa says that na jāyate na mriyate vā (BG 2.20). This is deductive: you hear from Kṛṣṇa, and this is fact. And if you want to make research how that living entity never takes birth, then it will take time, and at the same it may not be perfect.
Harikeśa: I finally understood why you were always talking to Svarūpa Dāmodara about inductive and deductive reasoning.
Prabhupāda: Yes.
Harikeśa: Because it's just not possible to go the other way.
Prabhupāda: By inductive reason you cannot reach the truth perfectly.
Harikeśa: Because it's beyond the material creation, and you have to use the material senses and mind to understand. It's not possible.
Prabhupāda: Therefore, our point is deductive. What Kṛṣṇa says, that is perfect.
Harikeśa: So first prove the existence of God and the existence of the spirit soul . . .
Prabhupāda: Yes.
Harikeśa: . . . and then, they'll just have to explain . . .
Prabhupāda: And then it's creation.
Harikeśa: And then it's creation. They'll just have to accept they have desires.
Prabhupāda: Aham evāsam evāgre (SB 2.9.33). This is the Bhāgavata's first instruction to Brahmā. Aham evāsam agre. Agre means in the beginning. So in the beginning Kṛṣṇa was there, then creation took place. Similarly, in the beginning of this body, "I am spirit soul" was there. Then the body comes out. Similarly, Kṛṣṇa is there, therefore the whole cosmic manifestation has come about. Aham evāsam agre. And at the end of the creation, Kṛṣṇa is there. Similarly, at the end of this body, I am there. Again I'll create another body. This is going on.
Harikeśa: It's Kṛṣṇa's trick just to give us this facility.
Prabhupāda: Huh?
Harikeśa: This is Kṛṣṇa's trick just to give us facility.
Prabhupāda: Because I wanted it. Kṛṣṇa doesn't want it. But because you are rascals we wanted it. Kṛṣṇa is, "All right, do it."
Harikeśa: So therefore, in the beginning Kṛṣṇa gives you the big post, Brahmā.
Prabhupāda: Yes.
Harikeśa: So now you're in charge of creating a whole universe.
Prabhupāda: Yes. If you want lord it over, "All right, you become Brahmā." He gives so much facility.
Harikeśa: And then this Brahmā creates so many different desires, and then he goes through all the different bodies.
Prabhupāda: Yes.
Akṣayānanda: Everyone becomes Brahmā first?
Prabhupāda: Huh? Yes. Or if you want to be a cat you can become.
Harikeśa: How can they say this isn't science? It's so incredible.
Prabhupāda: Desire is there. Desire is there. Just like in your country the nudyism going on. The desire is, "Ah, I shall remain free, naked." So Kṛṣṇa is giving you facility, "All right, you stand here for thousands of years as tree, naked. Nobody will criticize you. You want to remain naked on the public street, and you want to enjoy in that way, all right, you become tree."
Harikeśa: Because desire is a function of consciousness, which is a symptom of the spirit soul, it's very powerful.
Prabhupāda: Yes.
Harikeśa: Because it's spiritual actually.
Prabhupāda: Therefore it is said, anyābhilāṣitā-śūnyam (Brs. 1.1.11). Abhilāṣ means desire. Anya means "Except service of Kṛṣṇa." That is beginning of bhakti. As soon as he desires something material for enjoyment he has to continue. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). The mind and the senses; with these things he is struggling for existence. Otherwise he is part and parcel of Kṛṣ . . . mamaivāṁśo jīva-bhutaḥ jīva-loka sanātana (BG 15.7). He is eternal, but because he is influenced by the mind, desires and the senses, sense enjoyment, he is struggling. This is it, a struggle. So when he is too much fatigued, Kṛṣṇa comes and gives you good counsel, "You rascal, give up these all desires. Surrender to Me, I give you protection." But he'll not do that. And if he agrees, then anyābhilāṣitā-śūnyam, all material desires, zero. Then bhakti begins. And if you have got a little pinch of material desires, then you have to accept different types of body. It will create, naturally. Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). He is desiring under the influence of particular modes of nature, and he's getting body.
Harikeśa: One has to be very careful.
Prabhupāda: Yes. Otherwise even a devotee like Bharata Mahārāja, he had to accept the body of a deer. A little careless, then nature's law will act. Hmm? If you do not become cautious and if you infect the smallpox disease, you have to suffer. Therefore a civilized man takes process, caution, "Oh there is smallpox disease. I shall not go there. Or if I go there, I must take vaccine." This is human civilization, caution. And if you are animal, you do not know. So human life means not animal life. Very reasonable, very cautious, educated, cultured, that is human life. Not animal life. Drink like animal, or eat like animal, have sex life like animal—freedom. Animal has got all freedom. So that freedom is not allowed to the human being. That is civilization. The same example: The animal has got freedom, and you'll see in Indian market, vegetable market, some cow comes and eats, takes so many vegetable and eats, but he's not going to the court. But if you take one small piece of chili without . . . then you'll go to the court. So therefore law is meant for human beings, not for the animals. Those who want to be free, they are animals. So-called freedom means animalism. That is not humanism. Humanism means to follow the rules and regulation and the laws, and then he is human being. Because law is meant for the human being, not for the animals. And when you come out of your home, immediately the law is "Keep to the right." And if you violate, immediately you go to the law. But a dog, he doesn't care. If you say: "A dog does not obey this law," that is no excuse. You are human being. If you don't obey, then you go to jail. So many animals are on the street naked, they're having sex life, naked. You do, immediately you'll be prosecuted. Why? Because you are a human being. You have to restrain, even if you like. Just like the Hawaii university students, "What is the wrong to become a dog?" So if you think like that, then you become a dog. Nature is ready to give you a dog's body. That is vāsanā. He's thinking, "The dog's life is very nice, this liberation of sex life on the street." "All right, you take dog's body." Yaṁ yaṁ vā . . . Bhāvam . . . ah, what is that?
Harikeśa: Smaran bhāvam.
Prabhupāda: Hah. Tyajanty ante kalevaram (BG 8.6).
Caitya-guru: Taṁ tam evaiti kaunteya.
Prabhupāda: Hah. "So you are thinking like dog, all right, you take the body of a dog." And finished. Your human life is finished. And again wait for millions of years to come to the human form of life. Nature's law you cannot check. Daivī hi eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). The law is there. The same example: if you contaminate some disease, the law is you must suffer from that disease. So they are thinking "free." That is their gross ignorance.
Hari-śauri: It's very important, then, to accept some tapasya.
Prabhupāda: Eh?
Hari-śauri: It's very important to accept some tapasya to purify your desires.
Prabhupāda: Yes. Yes, that is . . . that requires tapasya. Tapo divyam (SB 5.5.1). Tapasya means to purify the desires. Tat paratvena nirmalam (CC Madhya 19.170). Therefore if you simply keep your desires to the service of Kṛṣṇa, you become purified.
Passerby: (singing) Govinda hari, gopāla. Harer jaya jaya, prabhu dina dayala hari.
Prabhupāda: Hare Kṛṣṇa.
Passerby: (walking and singing) Govinda jaya, gopāla jaya . . .
Prabhupāda: This declaration of freedom is animal. Animal free.
Passerby: Hare Kṛṣṇa, Hare Rāma.
Prabhupāda: Hare Kṛṣṇa. Thank you. They are struggling for false freedom, which is not freedom. It is becoming entangled. And when we voluntarily give up all freedom—"This is all nonsense. Kṛṣṇa, I surrender unto you," bahūnāṁ janmanām ante jñānavān (BG 7.19)—then he's really wise, when he fully surrenders to Kṛṣṇa.
Caitya-guru: Then he knows, vāsudevaḥ sarvam iti (BG 7.19).
Prabhupāda: Yes. Otherwise how he'll surrender? He must be convinced that, "Kṛṣṇa is everything, so let me surrender to Kṛṣṇa." Then he is wise. Otherwise he is an animal.
Harikeśa: A really wise person could understand that there's no choice but to surrender.
Prabhupāda: Yes. He must. He is already under the control.
Harikeśa: He's always controlled at every moment.
Prabhupāda: Yes. But he's . . . he prefers to be controlled by the laws of nature instead of by Kṛṣṇa. That is his misfortune. He is controlled, but he thinks, "I am free." That is ignorance. Mūḍha. Just like I am the state citizen. I am not free. I must work according to the state laws. But he, "I shall . . . I don't care for government." That is my foolishness. You have to care. At home I can say to my wife, "I don't care for government, I don't care for the police." But when there is crime, when the police comes, then he says "Ohh." (pulls a sad face) (laughter) He can be very much proud before his wife, "I don't care for anything." But when the police comes, "What can I do?" Megher kache . . . (Before the cloud . . .) there is an example that the, what is called, mūrgī? What you call? Toast? No. Host? What is called? Mūrgī, mūrgī? Chicken? The male, male?
Akṣayānanda: Rooster.
Haṁsadūta: Rooster.
Prabhupāda: Rooster?
Woman: Cock?
Prabhupāda: Yes. So the, when in the morning, it is let loose, then he says: "I don't care for any ha-haa, ca-caw." Then in the evening, when they are pushed into the . . . that what is called? Nest? "Ca-caw ca-caw. Whatever you like you can do. Whatever you like you can do." (laughter) This is the example. You see? When he's under the arrest, "Now, sir, whatever you like, you do with me. If you like, you can excuse me." (laughter) And when he's out, (in proud voice) "I don't care for anyone." Mūrgī intelligence. Rooster intelligence. This is our position: "I don't care for anyone. I am God." The mūrgī logic. Harāv abhaktasya kuto mahad-guṇā mano rathenāsati dhāvato bahiḥ (SB 5.18.12). If one is not a devotee, his only business is to remain on the mental platform and concoct things. And at the end he thinks that, "I am God." Concoction. Therefore it is said in the śāstra, harāv abhaktasya kuto mahad-guṇā. One who is not a devotee, he has no good qualification. He is simply on the . . . hovering on the mental platform.
Hari-śauri: The Sixteenth Chapter describes it very nicely.
Prabhupāda: Yes. Pravṛttiṁ ca nivṛttiṁ ca na vidur āsurāḥ (BG 16.7). In which way we have to direct our activities, and which way we shall have to stop our activities, they do not know. Āsurāḥ janā. Because they don't take direction from God, they make their own way of speculation. So therefore they are animals, or demons. Because they do not take direction during life, therefore at the end Kṛṣṇa comes, mṛtyuḥ sarva-haraś cāham (BG 10.34). All mental speculation, creation, is taken away at death. (aside) Hare Kṛṣṇa. (break) In Bengal it is said, kṛṣṇa nama koro vai ar sabe miche palaiba patha nāi yama āche piche: Take to Kṛṣṇa consciousness. Don't try to escape. Because behind you there is Yamaraja. (laughs) He will finish your all concoction. Hare Kṛṣṇa.
(temple bell rings) (kīrtana)
Haṁsadūta: Haribol. (end)
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