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760506 - Lecture - Honolulu

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

760506LE-HONOLULU - May 06, 1976 -61.13 Minutes

Prabhupāda: So boys and girls who are kindly present here to cooperate with this movement, Hare Kṛṣṇa movement, I thank you very much for your coming here and participating with us. This Hare Kṛṣṇa movement was started about five hundred years ago by Lord Caitanya Mahāprabhu. He appeared in India, Bengal. There is a district called Nadia, or Navadvīpa. In the latter part of the fifteenth century He appeared, and when He was only twenty-four years old, a young man—He had very nice, beautiful young wife, very affectionate mother at home—but He took sannyāsa. Sannyāsa means, perhaps you know, renounced order of life.

According to Vedic system one's life is divided into four parts. That is human program. Suppose one lives for hundred years. It is calculated that a man can live up to a hundred years, although the duration of life is now reducing. So taking into consideration that a man lives for a hundred years, so life is divided into four parts, namely brahmacārī, student life; then gṛhastha, household life; then vānaprastha, retired life; then sannyāsa, renouncement. This is Vedic system.

But Caitanya Mahāprabhu, instead of waiting for the last stage of His life, He took sannyāsa at an early age, only twenty-four years old, when He should have begun the householder life; but He did not do so. For the benefit of the whole human society He renounced His family life and took sannyāsa and extensively traveled all over the tract of land called now India. But He predicted that this missionary activities will be spread in future in as many towns and cities are there on the surface of the globe, and He entrusted Indians, or those who are born in India, He entrusted them, that "Please convey this message throughout the whole world." The exact language, Bengali language:

bhārata-bhūmite haila manuṣya janma yāra
janma sārthaka kari' kara para-upakāra
(CC Adi 9.41)

This means that anyone who has taken birth in India as a human being will kindly make his life successful. And after making his life successful he should distribute this knowledge throughout the whole world for the welfare of the human society. This was His order and prediction:

pṛthivīte āche yata nagarādi-grāma
sarvatra pracāra haibe mora nāma
(Caitanya-bhāgavata Antya 4.126)

He also predicted that "I shall be well known all over the world in as many villages and towns are there."

This mission is pursuant . . . in pursuance of Lord Caitanya's mission. We are trying to spread His message throughout the whole world, and by the grace of His Lordship we are getting good response. We have got by this time about one hundred branches all over the world—Europe, America, Australia, and Far East, Middle East, India—everywhere we have got branches. And I am very much obliged to you, to your country, USA. You are mostly cooperating with this movement. All of my students, boys and girls, they are mostly American young boys and girls. There are others also, but you are predominant; therefore I must thank you very much.

So you are a very prominent country all over the world—America. You have got your prestige as the richest nation. Not only that: you are advanced in economic development, scientific development. There is unity with you on account of your benevolent activities that you are forward in supplying foodstuff to the undeveloped countries. You supply money also for development. You have got very philanthropic work, and your country is respected all over the world. But one thing you should know, that at the present moment we are united chronologically, historically, by economic development, by scientific advancement, but still we are fighting one another. In spite of our willingness to cooperate, there is fighting. Just in today's paper I was reading that there is some indication that Mr. Nixon, your president, has declared something that is very agitating.

So the point is that in spite of educational advancement, in spite of economic development, in spite of historical oneness, why we are fighting with one another? That is the question. That answer is given in the Vedic literature. What is that?

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
(SB 10.84.13)

Go-kharaḥ. Go-kharaḥmeans . . . go means "cow," and kharaḥ means "ass." So persons who are identifying this body as self—yasyātma-buddhiḥ kuṇape tri-dhātuke—this body is a bag made of bones, fleshes, blood, urine, stool, muscles and so many things. So many things. This is a lump of matter. It is a good machine, a very complicated machine, but we have taken that it is a bag of complicated machine. It is bag, just like you carry some type of bag. Actually this is a bag, but unfortunately we have identified ourselves with this bag. A bag you keep something, but the something is not the bag. Similarly I, you and every one of us, we are now encased with this bag.

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
(BG 2.13)

This education was given by Kṛṣṇa, the Supreme Personality of Godhead, in the Bhagavad-gītā to Arjuna when Arjuna was identifying himself with this body. There was a war between two sections of cousin-brothers. So when Arjuna . . . he was one side, and his cousin-brothers was another side. So Arjuna actually came into the battlefield. He said to Kṛṣṇa—Kṛṣṇa was driving his chariot—"My dear Kṛṣṇa, I don't like this war because the other side, they are all my family members, so I do not want to kill them." That was his problem. But the fighting was necessary for some reason that was . . . sometimes fighting is necessary. Not that fighting, you can abolish it. It is not possible. Sometimes it is necessary. Not always; but not for any unreasonable subject matter. This fighting was there, when there was no other way than to fight. Anyway, in that fighting he was not willing to fight, although Kṛṣṇa wanted him to fight. Then at that time he was given instruction on this Bhagavad-gītā.

So he was to first understand that this body, we are not this body. We are different from this body. So the first instruction He gave, that,

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
(BG 2.13)

It is very instructive verse. Try to understand that within this body there is the soul. The body is called in Sanskrit language, it is called deha. And the soul, which possesses this body, just like I am possessing this body, you are possessing your body. We are all individual persons, soul. You have got your body, I have got my body, another has got his body. In this way we have got different bodies. So we must understand this is the platform of cultural unity, when you understand that "I am not this body." We are unity: economic unity, historical unity, scientific unity—but still we are fighting one another: nation to nation, person to person, individual to individual. There is no unity. The only cause is that they do not know that we are not this body.

But we are spreading the Kṛṣṇa consciousness movement for understanding this simple philosophy, that we are not this body. We have to rectify or purify this knowledge that I am this body. That is Kṛṣṇa consciousness movement. It is very simple. Just like in our society, the International Society for Kṛṣṇa Consciousness, we are many persons from many countries. Some of them are from India, some of them from America, some of them from Africa, some of them from other countries—Japan—we have various countrymen combined together. But you will find that every one of us not conscious of this body. Otherwise we could not work so united. We are conscious that "I am not this body." This is Kṛṣṇa consciousness movement. Otherwise how it would accommodate Indians, Africans, Americans? They are chanting, they are dancing, they are eating. They have forgotten; they have forgotten that one is black, one is white, one is yellow, one is red or one is this or that. The bodily concept they have forgotten. This is practical. You can see.

So this is possible. If it is possible for a small number of crew—this society or the sect or anything—it is possible to spread all over the world. So that cultural unity we are seeing, that we are one spirit soul, ahaṁ brahmāsmi, the Vedic language is called, when we understand that "I am not this body; I am spirit soul."Ahaṁ brahmāsmi. This is called purification. At the time being, my consciousness is not purified. It is polluted, because I am thinking "I am Indian," you are thinking American, another is thinking African, another is thinking "I am Hindu," another is thinking "I am Muslim," another is thinking Christian, one is thinking "I am man," another is thinking "I am dog," "I am cat"– so many consciousness. And we are fighting . . . (indistinct) . . . due to different consciousness. But if we really come to the platform of spiritual consciousness, or Kṛṣṇa consciousness, then you will become immediately one. Oneness.

So Kṛṣṇa says that,

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
(BG 2.13)

Very simple philosophy. The dehi, the possessor of the body, is within this body, just like you are within this room or within your country or within the sky . . . (indistinct) . . . similarly, ultimately I, you, all of us are within this body. And how you can perceive? You can perceive very easily. You can remember that you were a child. At that time you can remember what you are doing. Now you are age sixteen; you remember that you had a body, child's body, like this, but that body is gone, but you are still there, here. It is not difficult to understand. I am old man. I can understand. I can remember when I was a baby, six months old, I still remember that I was lying down on my sister's, elder sister's lap, and she was knitting work. I was seeing. I remember. Similarly, when I was only one year old there was a big saṅkīrtana party, and also joined, and I was simply seeing the lower portion of the legs. I can still remember. (laughter) So my body was so small. You see?

So many things I can remember in my childhood, in my youth-hood, in my family life—I was a family man, of course—and so I remember. Now I am old man. Now just think over where those bodies have gone. You may say the body has grown up and they have grown up or changed. That my body, childhood body, my babyhood body, my youth-hood body are no longer existing. That's a fact. But still I am existing—in a different body. Similarly, Kṛṣṇa says to Arjuna, tathā dehāntara-prāptir. Tathā: "As I have passed through so many bodies, those bodies are no longer existing; but I am still existing. I am remembering." Similarly, when this body will be finished, this old body, I must accept another body. This is the real science.

Unfortunately there is no educational department, there is no scientific department, in any university throughout the whole world where this lesson is taught. I have been in Moscow. I have talked with a big professor, very learned professor, and he also said that after finishing this body there is nothing. This is ignorance. Actually that is not the fact. The fact is, tathā dehāntara-prāptir (BG 2.13): after death, after finishing this body, you get another body. Tathā dehāntara-prāptir. Āntara means "another." Now, there are varieties of bodies; that you can see. There are fish body, there are tree body, plant body, beast body, bird's body, insect body, reptile body—in this way gradual process of evolution, you come to this human body. The soul is passing through so many different types of body. The Darwin's theory of evolution is little idea. It is theory; it is not a fact. But actual fact is, as it is stated, dehāntara-prāptir. The soul is one, but it is transmigrating from one body to another. This is the fact. Now you try to understand. You apply your arguments, reason, logic, whatever is there, and you will find, "Yes. I was a child." So that body is no longer existing; I am existing. Therefore the conclusion is, we must conclude logically, that body may be finished but I will exist. That is the eternality of the soul.

So, so far our constitutional position is, we learn from Bhagavad-gītā that this distinction is there, that I am the soul and my body is the matter. The soul's description is also given here:

antavanta ime dehā
(BG 2.18)

This body is to be annihilated, but I am not to be annihilated. Nityasyoktāḥśarīriṇaḥ. Śarīriṇaḥ means "one who possesses." He is nitya. In the Vedic literature, about the soul it is said,

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
(Kaṭha Upaniṣad 2.2.13)

I am citing Sanskrit verses from Vedic literature because according to our concept of civilization, we take Vedic hymns or Vedic version as Absolute Truth, without any mistake, without any cheating. The conditioned soul . . . conditioned soul, one who is not liberated—one who is under the stringent laws of material nature—he is called conditioned soul. He cannot give us perfect knowledge. Conditioned soul. Conditioned souls means one who is identifying with this body, he is called conditioned soul. He is under the condition of this material nature, prakṛti. So such person cannot be perfect. For example, the four kinds of defects, that every one of us, we commit mistakes. To err is human. That is a fact; everyone will agree. Yes. Nobody can say, "I never committed any mistake." Nobody can say that. That is not possible. So long we have got this bodily concept of life, this is mistake. This bodily concept of life itself is mistake. I am not this body, but I am thinking I am this body. Actually I am not this body, and still I am thinking that I am Indian, you are thinking you are American. This is mistake. This beginning is mistake.

So if you can commit mistake, how you can give perfect knowledge? Knowledge means must be perfect, without any mistake, without any illusion. Illusion . . . illusion means to accept something false. The same mistake. And then our imperfectness of the senses: we acquire knowledge; we gather knowledge by perception of our these material senses, but our material senses are imperfect. Just like we are very much proud of our eyes. So I can see under certain condition. Just like if it is not fully lighted, I cannot see what is standing behind; but if there is sufficient light, I can see. Therefore my seeing power is dependent on the varieties of light. So how you can say that whatever you see, it is perfect? I am seeing now things under certain conditions; next moment I will see things under certain other conditions. So as the condition changes, therefore my sight also changes in different ways. Similarly, we have got different senses: our touch, our smell—so many things. All our senses are working under incompetence. Incompetence. So person who has got incompetent senses, who is learned from his mistakes, who is illusioned, whatever knowledge he is giving, that is cheating, because he has no perfect knowledge. So how we can accept knowledge from a person who is liable to so many defects of life? Try to understand. Therefore our process of knowledge is not speculation. What we shall do by speculation? Because my senses, everything, is imperfect; so how can I have perfect knowledge?

So this is not a process of acquiring right knowledge. Our process of acquiring knowledge - to hear from the right person. That is our process. Therefore we are giving so much stress on the Bhagavad-gītā, because Kṛṣṇa is the Supreme Personality of Godhead. Whatever knowledge He is giving . . . and you can apply your reason and logic. Just like Kṛṣṇa says, that,

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
(BG 2.13)

The dehi, the spirit soul, is within this body. Now you apply your logic and reason, and you will see, "Yes. It is all right." So any . . . that is the system of Vedic civilization: that anything which is described in the Vedas, that is real proof; that is real knowledge. So our propaganda, this Kṛṣṇa consciousness movement, is that you take knowledge from Kṛṣṇa directly, who is the Supreme Personality of Godhead. Even if you do not accept Kṛṣṇa as the Supreme Personality of Godhead, the Kṛṣṇa's book, Bhagavad-gītā, is very, very widely read all over the world by philosophers, by scholars, by religionists, by general public. There are so many editions of Bhagavad-gītā– perhaps you know. So our Kṛṣṇa consciousness movement is to request you to read this Bhagavad-gītā as it is. Do not try to comment upon it whimsically. Therefore we are publishing Bhagavad-gītā as it is, without any imperfect comment. As it is. Just like Kṛṣṇa says here:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
(BG 2.13)

The soul is within this body. He is transmigrating from one type of body to another. This is fact. If we ponder over this, we shall find it is fact. So we take it as it is. That is our method of knowledge—very simple. We simplify the matter. Now if you want to research scientifically . . . actually they are researching, but they could not find, the medical science. They are . . . a dead man, a man who is going to die, he is giving all kinds of injections and all types of jabs, and taking all care. In spite of all that, everything, oh, the man is dead. Finished. Now ask them what is finished, they cannot say. They say, "Yes. We do not know." But you should know. You cannot say that the blood has turned from redness to whiteness; therefore he is dead. No. You are scientifically advanced; you can turn the blood into red. Not that . . . the redness is not life, because there are so many red, natural. Just like a flower, red flower; it is not living. It has no life. So redness, you cannot put this logic that redness, red corpuscles, is the source of life. You cannot say that this dead body is dead because some chemical is missing. That is, that also you cannot say because that chemical . . . if you say that there is chemical which is giving life, that chemical is already there, because after two minutes you will find that as soon as the body is decomposed many living entities are coming out. So the life-giving chemical is there. You cannot say the chemical is wanting. Or if you say the chemical is wanting, then bring that chemical, put it into it and make it alive. That is not possible.

So we cannot accept this defective knowledge. Our knowledge is from Kṛṣṇa. We accept that this body is dead because the soul has passed to another body. This is perfect knowledge. Now when you come to this knowledge—perfectly—that "I am not this body; I am soul," that is called a brahma-bhūta state, ahaṁ brahmāsmi—Brahman realization, or spiritual realization. This is Vedic civilization—to give chance, everyone, how to realize that Brahman. (break)

. . . don’t bother about so-called economic development, because by God's arrangement everything is there. I have repeatedly said that there are 8,400,000 species of life. Out of that, human form of life are 400, 400,000. The eight million . . . out of this 400,000 species of life there are a few civilized. Otherwise there are so many non-civilized. They live in the jungles; they do not care for any civilization. But the problem is only for the civilized class of men. Others they are living on nature. The bird rising early in the morning, he has no economic problem. Immediately he flies anywhere, they . . . in some trees there is some fruit; he eats. His eating problem is solved. Then after eating, sleeping—sleeping problem. So anywhere on the top of the tree he sleeps very nicely. Sleeping problem. Then mating, sex intercourse. Every bird is born with another male and female. So these are not problems practically, but actually we have given up the real problem: to understand what is Brahman, what is soul. We are entrapped, involved, in so many problems of so-called eating, sleeping, mating and defending.

So this kind of civilization is not very correct. You try to understand. Real civilization is to know one's self, what I am. Am I this body or something else? That is real civilization. For this purpose there must be university. For this purpose there must be educational institution. Other purposes, they are automatically served by nature's arrangement. As I just a few minutes recited one verse from Vedas:

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
(Kaṭha Upaniṣad 2.2.13)

Just like in your family the father, father, he is engaged to feed the children. The children have no anxiety. Similarly, there is supreme father. That also you accept, those who are Christian they go to church and pray, "My father, give us our daily bread." That is nice. There is supreme father. So father has arranged for everyone. Now our only business is to know the father: What kind of father? Or what is His form? What is His quality? How He is conducting the whole planetary cosmic manifestation? What is my relationship with Him? Of course, relationship we accept; but those who do not accept . . . actually, the relationship we already know: that He is supreme father. But if you want, then you have to accept, that He must accept that somebody is there who is controller. That you have to accept. You cannot say that you are uncontrolled or fully independent. That is not possible. You are dependent. There is control.

Now we have to understand what is that controller—supreme controller. Here also we have controller. Just like your government, everyone's government, every state government, there is controller. You cannot do anything in defiance of the government law. That is not possible. Similarly, there is a supreme controller. Here we can experience. Just like I am controlling some of my students, but when I enter in your country, I am controlled by the immigration department. Not that freely I can enter your country. So I cannot say that I am not controlled. Or similarly, if you want to go my country, you have to go under some control—the visa, the passport. So nobody can say that "I am not controlled." Everyone is controlled. That is a fact. Everyone is controlled, at the same time he is controller. Just like a person when he goes to work in some establishment, the boss or the master, the proprietor of the firm, he is the controller of that man; but when he comes back to his home, he is the controller of his wife, children or servants. So here we find in this material world, go any man, take any man, just like your President Nixon, he is controlling the government, but he is also controlled by public opinion.

So nobody can say that "I am supreme controller." Nobody can. He is simultaneously the controller and controlled. Nobody can say that "I am fully controller, not controlled." Nobody can say that. But there is a person who is controller but not controlled by anyone. That is God. So this is the conception of God. God means He is controller only, but He is not controlled. So if you find out somebody that He is not controlled but He is controller, that is God. Simple definition of God. Now the Vedic śāstra, the Vedic knowledge, has found that controller. What is that controller? Kṛṣṇa.

īśvaraḥ paramaḥ kṛṣṇaḥ
anādir ādir govindaḥ
(BS 5.1)

By research work, by great sages . . . you know, in India, still there are many saintly persons. They are simply interested with the supreme controller. So by their research work they have found out the supreme person who is simply controller but He is never controlled by anyone. That is Kṛṣṇa.

So we are spreading that Kṛṣṇa consciousness movement to let you know the supreme controller and how He is controlling. These things are preliminarily discussed in this Bhagavad-gītā. So our movement is to preach the Bhagavad-gītā as it is and to bring the supreme controller before you and to carry out the order of the supreme controller. The supreme controller's order is,

sarva-dharmān parityajya
mām ekaṁśaraṇaṁ vraja
(BG 18.66)

"You simply surrender unto Me; I take charge of you." So if you kindly follow our instruction and our philosophy, and if you surrender yourself to Kṛṣṇa, your life will be happy. Thank you very much.

Devotee: Does anyone have any questions they would like to address His Divine Grace on the topics he has discussed tonight on the philosophy of Kṛṣṇa consciousness?

Guest: (shouts) Paramahamsa Yogananada! I am wondering why Paramahamsa Yogananda never mentioned Kṛṣṇa in the autobiography.

Prabhupāda: What can I do? (laughter) If Yogananda does not mention, what can I do? (laughter)

Devotee: Take advantage of this opportunity to find out from a self-realized soul about Kṛṣṇa.

Guest (2): May I ask a question? I was told that we come into this material world because of enviousness to Kṛṣṇa.

Prabhupāda: Yes

Guest (2): On the other hand, I was told of the spiritual world is ideal world, and everything is ideal. So I don’t see any reason why a person in the spiritual world must envy Kṛṣṇa.

Prabhupāda: No, not the spiritual world. Actually, spiritual world is divided into three parts. Absolute Truth . . . the spiritual world is called Absolute Truth. Your question is very intelligent. In the Śrīmad-Bhāgavatam it is said,

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(SB 1.2.11)

The Absolute Truth is manifested in three different stages according to our understanding. The Absolute Truth is one, but according to my capacity I understand Absolute Truth in three features. Those who are trying to understand the Absolute Truth by dint of his imperfect knowledge, he comes to the conclusion that Absolute Truth is impersonal. Suppose, I give you a concrete example: One man is in darkness; he wants to come to the light. So when he comes to the sunshine he sees the sunshine impersonal. But if he has got power to go to the sun globe, he sees something localized; and if he has power to see the sun god, he will see something personal. So those who are outside the localized aspect and personal aspect of Kṛṣṇa, those who are in the sunshine portion, or the effulgent portion . . . effulgence means minute particles of the soul assemble together, just like the sunshine is the combination of molecular shining parts. Similarly, we spiritual sparks, when we simply congregate one place, that is called brahmajyoti. In that portion, because they have no information of the personality of Godhead, they are envious. They fall down. Because the spirit soul by nature wants pleasure, so without . . . just like if you remain . . . suppose you go with your sputnik or aeroplane very high in the sky. If you don’t get a shelter in another platform or another planet, you come down again. You cannot remain there. Similarly, in our impersonal feature we cannot remain. And why we remain in the impersonal nature? Because we have no information of the Supreme Personality.

So this is the position. So because they cannot remain in that impersonal feature they come down again to these material varieties of life. That is called envious. Enviousness means because they have no knowledge they say, "No. The Supreme Absolute Truth cannot be person." That is enviousness. That is enviousness. Why the Supreme Personality should be impersonal? No. He is person, but we have no sufficient information of Him; therefore we are envious. Defying. Impersonalist is the person who is defying. The impersonalist, they will never agree that this Absolute Truth is person. That is enviousness. Therefore they fall down.

āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho
(SB 10.2.32)

Patanty adho—falls down, because in the impersonal . . . just like in the sky, in the outer space you cannot build anything. If you want to construct anything—nice house, nice garden—you have to come to this planet. Similarly those who are impersonalists, they cannot have varieties of enjoyment; therefore they come down again on this material platform and they use their intellect for philanthropic or humanitarian work. Again they become entrapped by philosophy and knowledge and so on. Actually the sum and substance is those who are impersonalist, they are envious. Impersonalists are on the spiritual platform, but because they are envious of the Person, they fall down to the material world.

Woman Guest: You speak of Kṛṣṇa as the Supreme Personality of Godhead. This statement to me implies that there are other personalities of Godhead. Is that not so? If you say supreme, there must be others for there to be a supremacy over. Would you please explain why it is you consider Kṛṣṇa supreme over other personalities of Godhead?

Prabhupāda: Because I have already explained to you that . . .

Woman Guest (2): (interrupting) We are all children of God. That's all we are. That's all you are, too—a child of God. That's all you are—a child of God. (mumbles on; devotees try to quieten)

Prabhupāda: The definition of God is already given, that God is controller but He is not controlled. So as controller every one of us has got some scope or facility to control. At least we are controlling our cats and dogs. That controller power is there. In that controller sense everyone is god. But we are not supreme controller. The supreme controller is called Godhead. There is difference between god and Godhead. Therefore we say Godhead. There cannot be . . . now if you think you are God, then you must prove that you are not controlled. Then you prove that you are God. If I can prove that you are controlled, then you are not god or Godhead. You are god. As controller you are god, but because you are controlled by somebody, something else, therefore you are not Godhead. We are speaking of Godhead. Kṛṣṇa is Godhead—the Supreme Personality of Godhead. But there are many gods, but He is head God. Just like there are many Americans. Mr. Nixon is head American. In that way try to understand. You cannot say that you are not controlled by Nixon. That you cannot say. You may be American, but you are a controlled American. That you cannot deny. Similarly, you may be god, but you are controlled god. But the God who is not controlled, He is Godhead. That is Kṛṣṇa. That's all right.

Devotee: Jaya. (announces) Before . . . before we end, before we chant, there will be a lecture tomorrow by His Divine Grace at Kennedy theater at the university campus, at 12:30. At Kennedy theater by the East West Center and hopefully you will be able to attend. Now you can chant Hare Kṛṣṇa. (kirtan)

Prabhupāda: (prema-dvani)

Devotees: All glories to His Divine Grace. (end)