721129 - Lecture BG 02.25 - Hyderabad

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

721129BG-HYDERABAD - November 29, 1972 - 43:51 Minutes

Prabhupāda:

avyakto 'yam acintyo 'yam

avikāryo 'yam ucyate

tasmād evaṁ viditvainaṁ

nānuśocitum arhasi

(BG 2.25)

So in so many different ways, Kṛṣṇa is convincing how the spirit soul is immortal. In different ways. Avyakto 'yam. It is not manifest to the blunt material eyes. We cannot see, because as we have explained several times, the magnitude of the soul is one ten-thousandth part of the tip of the hair, very small. I think smaller than the atom. That spirit soul is everywhere. Sarva-ga. Sarva-gata. Everywhere.

Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). And wherever the spirit soul is there within this material world, he has got a body and there is heart, and within that heart Kṛṣṇa is also there. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Both of them living there. Therefore, aṇor aṇīyān mahato mahīyān: Kṛṣṇa can become greater than the greatest and the smaller than the smallest. This is God.

When Kṛṣṇa was playing as a child, He ate earth, and the playmates complained to Mother Yaśodā: "Mother, your son Kṛṣṇa is eating earth." Mother Yaśodā called for explanation: "Kṛṣṇa, why You are eating earth? I have given You sandeśa." Kṛṣṇa said: "No, mother, I have not eaten." "No, Your friends are complaining." "No, they have become My enemies this morning. We had some quarrel, therefore they have combined together to make Me chastised by you." So in this way . . . then Mother Yaśodā wanted to solve this problem, "All right, show Your mouth, open Your mouth. I want to see." And when Kṛṣṇa opened the mouth, the mother saw innumerable universes are within the mouth.

This is Kṛṣṇa. Aṇor aṇīyān mahato mahīyān. Kṛṣṇa enters within the universe, but at the same time, millions of universes are within His mouth. This is the explanation of "the greater than the greatest and the smaller than the smallest." Of course, Mother Yaśodā, although she saw, she could not believe it because Mother Yaśodā never thought of that Kṛṣṇa is the Supreme Personality of Godhead. She always thought that, "He is my teeny child." That's all. "I have to take care of Him." This is called paternal feelings, vātsalya-rasa.

Kṛṣṇa is served by the devotees in so many rasas, transcendental mellow, or humor. Somebody is serving as servant. Somebody is serving as friend. Somebody is serving as father and mother. Somebody is serving as conjugal lover. These are five primary mellows in which a devotee is connected with Kṛṣṇa. And there are other seven rasas also. They are not primary; secondary. Somebody is serving Kṛṣṇa as enemy. Just like the asuras, they also serve Kṛṣṇa—as enemy. Somebody is serving, giving pleasure to Kṛṣṇa, by fighting with Him.

So there are so many, twelve rasas. Akhila-rasāmṛta-sindhu. All the rasas that we have got experience within this world, they are coming from Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says: "Everything, whatever we see within our experience, we cannot experience anything if it is not in Kṛṣṇa." That is Kṛṣṇa. He was stealing, which we consider not very good business. That stealing is also in Kṛṣṇa. He's, He's famous as Mākhana-cora, the stealer of butter. So this is Kṛṣṇa.

So everything is there. Whatever our dealings in this material world we find, that is only perverted reflection of our dealing with Kṛṣṇa in the spiritual world. But those who are unaware of the spiritual world, impersonalist, they have no information that Kṛṣṇa is always busy. Jaya rādhā-mādhava kuñja-bihārī. He's always busy. He's person. But He is simply dear to the gopījana. Gopījana-vallabha. He wants to please the gopījanas. The gopīs, the cowherd boys and the gopīs, are constant companion of Kṛṣṇa.

So this is sanātana. Kṛṣṇa is sanātana, and His dealing with His devotees, that is also sanātana. And these are possible not here, but in the sanātana-dhāma. We cannot have sanātana dealings with Kṛṣṇa within this material world. Therefore Kṛṣṇa comes to canvass the conditioned soul that, "For eternal happiness, for eternal dealings, you come to Me in My eternal place." Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6).

Why not in this material world? No. The material world, the nature, is it is not permanent—it is temporary. Bhūtvā bhūtvā pralīyate (BG 8.19). Janmādy asya (SB 1.1.1). Janmādi. Everything here in this material world has a date of birth, and anything which has a date of birth must be a date of death also. That is the nature of this material world. So here we can practice what is sanātana-dharma, but actually sanātana-dharma is executed in the spiritual world.

So just like one is trained up to become apprentice in some business, and when he's trained up, then he's given the post, so we get this information from the gosvāmīs, sanātana-gosvāmīs, that those who are devotees, those who are perfected in the training of devotional service, they are first of all given birth in the universe where Kṛṣṇa is present.

Kṛṣṇa is always present, just like the sun is present always in the sky, but we can see the sun in some opportune moment. But sun is always there. When the sun is set, it is set in my vision, but sun is there. When it is night, I cannot see the sun, but the sun is there. Similarly, Kṛṣṇa is always there. We have to make our eyes to see Him. That's all. And that, how that eyes are made?

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.38)

Only the devotees who have loving affection for Kṛṣṇa, who has developed loving propensity . . . the loving propensity's there already. But we have transferred . . . the loving propensity to Kṛṣṇa, we have transferred the loving propensity to the māyā.

So whole Kṛṣṇa consciousness process is again transferring the loving propensity from māyā to Kṛṣṇa. This is the simple method. We have got love for Kṛṣṇa, but being illusioned, being falsely positioned, we are trying to love something which is not Kṛṣṇa—māyā, Kṛṣṇa's māyā, illusion. Mama māyā. Kṛṣṇa says: "Māyā is also Mine." Just like this cloud. What is this cloud?

This is also made by the sun. Everyone, you know. The cloud means the sun evaporates water from the ocean, and it becomes cloud, and the business of the cloud is to cover our eyes to see the sun. Actually, the cloud has no existence, separate existence, and as soon as the sun is bright, the cloud disappears. This is bhūtvā bhūtvā pralīyate (BG 8.19). It comes into existence and again it disappears. This is māyā. But the sky remains there, the sun remains there.

Similarly, māyā, illusion, is sometimes is generated. This is the creation of the material world, mahat-tattva-māyā. So this is not permanent. It comes and goes. Similarly, māyā is simply covering our eyes. Just the . . . just like this cloud, it is not possible for the cloud to cover the sun. Sun is ninety-three millions, or at least, fourteen, fourteen hundred thousand times bigger than this earth. So how a cloud, spreading over, say, a few miles, ten miles, it can cover the sun? No. The cloud cannot cover the sun, but the cloud can cover my eyesight. This is the position.

Similarly, māyā cannot touch Kṛṣṇa. The Māyāvādī philosophy is that māyā also covers Kṛṣṇa. When Kṛṣṇa comes here, He comes covered by this māyā. No. This is not. Māyā cannot touch. In the Śrīmad-Bhāgavatam . . . when Vyāsadeva realized Kṛṣṇa, before writing Śrīmad-Bhāgavatam . . .

bhakti-yogena manasi

samyak praṇihite 'male

apaśyat puruṣaṁ paraṁ

māyāṁ ca tad-apāśrayam

(SB 1.7.4)

So Vyāsadeva, by his meditation, saw the Supreme Person and māyā also. Māyā is on the backside. Māyā cannot come in the front side. So Kṛṣṇa is never covered by māyā. It is our eyes which covered by māyā. So we, the fragments of Kṛṣṇa, mamaivāṁśaḥ, we are covered by māyā, not Kṛṣṇa.

The theory that Kṛṣṇa becomes covered, that is nonsense. How Kṛṣṇa can be covered? Kṛṣṇa cannot be covered. He is the controller of the māyā. And we are controlled by the māyā. That is the difference. Kṛṣṇa, māyādhīśa, and we are māyādhīna. Adhīna. We can become free. Exactly the same example that when our eyes are covered by the cloud, we cannot see the sun, although the sun is there.

So if some way or other . . . we have got very good experience nowadays by flying in the airship. As soon as the airship goes above the cloud, you have got immense sunlight. Immense sunlight. And practically, the jet planes, they go seven miles above the surface and there is no cloud. The cloud is down.

Similarly, you can go also above māyā. You can transcend māyā and see Kṛṣṇa always. That is possible. How? Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). You simply surrender to Kṛṣṇa and Kṛṣṇa will arrange that you are no more under māyā. Simple process. You just become, as Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).

This is sanātana-dharma. Because we are, after all, servant of Kṛṣṇa, but artificially we are trying to become master of this material . . . of this world. We are therefore sent here. Just like those who are revolutionary, do not care for the state laws, they are sometimes killed or sometimes put into the prison house. That means those who are not voluntarily surrendering to Kṛṣṇa, they are put into the prison house. They are forced to surrender. Forced to surrender. They'll be forced.

Just like you cannot become . . . you are not free, either outside the prison house or inside the prison house. But when you think that you have become free . . . vimukta-māninaḥ. Vimukta-māninaḥ, falsely thinking that, "I have now become liberated." Aviśuddha-buddhayaḥ (SB 10.2.32). But the intelligence is not very clear.

This is last snare of māyā. When one thinks that, "I am God. I have become God," that is the last snare of māyā. That is also māyā. How you can become God? What capacity you have got? God has created so many things. What you have created? God has shown so many things. What you have done? But still, falsely they are thinking, "I am God."

This is māyā, last snare of māyā. Because the real disease, as we have already explained, is to lord it over the material nature. Everyone is trying: "I am the lord of all I survey. I want to become lord of this universe." "I want to become minister," "I want to become president," "I want to become business magnitude." And everything fails. Then he wants to become God. That is also māyā. That is not possible.

So this is going on. So real our relationship with God, Kṛṣṇa, is to serve Him. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109).

anādi bahirmukha jīva kṛṣṇa bhuli gela

ataeva kṛṣṇa veda purāṇa kailā

(CC Madhya 20.117)

We have forgotten real position, sanātana-dharma. We have forgotten. Sanātana-dharma means a living entity is meant for serving the whole. Living entity's a part, part of the whole. So the living entity's business is to serve the whole. Just like this finger. This finger is the part of my body. Its business is to carry out my order, to serve the whole. I want the finger to come here. Immediately . . . similarly, our business is to serve Kṛṣṇa, but when we want to become lord, independent of Kṛṣṇa, that is called māyā.

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

This is a statement in the Prema-vivarta. As soon as we desire to imitate Kṛṣṇa, that is māyā. Māyā is nothing. We create that situation of māyā. What is that? "I want to become Kṛṣṇa. I want to become God. I want to become the Lord." This is māyā. This is not possible.

So Kṛṣṇa is sanātana. We are also sanātana. But when we forget to serve Kṛṣṇa, that is our asanātana. And when we are engaged again in the service of Kṛṣṇa, that is sanātana-dharma. So sanātana-dharma means eternally serving Kṛṣṇa. Another example, dharma . . . what is dharma? Dhṛ-dhātu. Characteristic.

You cannot change it. You cannot change it. Just like sugar. Sugar characteristic means sweetness. And chili characteristic means pungent. So everything has got characteristic. Everything. That is called dharma. If sugar has become pungent and chili has become sweet . . . you purchase chili. If it is not very pungent, you throw it . . . "Oh, it is not good," because the dharma of the chili is lacking there. Similarly, if you take sugar and if you find it salty, then you . . . "Oh, what is this?"

So everything has got some characteristic. So we are living entities. We have got our characteristics. That is sanātana. I am sanātana, eternal, and my characteristic is to serve God. If I don't serve God, then the characteristic will remain there. Then I'll have to serve māyā, in the illusion that I have become master.

Actually, he's serving, but . . . just like one man has got motorcar. So motorcar, to maintain a motorcar, to purchase a motorcar, it requires lots of money. So get that money, he has to work very hard. And when he gets that money, he purchases a car, and then he has to maintain it by oiling, by supplying so many things. But he's thinking that, "Now I have got a motorcar. Very nice." What is that? You are serving your motorcar. That's all.

So this is the position. One is actually serving, not master. But he's thinking that he's master. This is māyā. So when we give up this false prestigious position that, "I am master," then you are liberated. Hitvā anyathā rūpam. Mukti, the definition of mukti is hitvā anyathā rūpaṁ svarūpeṇa avasthitiḥ (SB 2.10.6). Anyathā rūpam.

Now we are struggling hard within this material world, under the influence of māyā, changing different types of body. Sometimes I am going to the heavenly planets. Sometimes I am going to the hellish planets. Sometimes I am rich man. Sometimes I am poor man. Sometimes brāhmin, sometimes śūdra. Sometimes tiger, sometimes tree. In this way, sarva-gata. Everywhere within this universe, the living entities are struggling for existence.

Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Mamaivāṁśo jīva-bhūta (BG 15.7). Kṛṣṇa says, "All these living entities, they are My part and parcel, but foolishly, by . . . carried by the mental concoction, prakṛti-sthāni, within this material world, karṣati, struggling to become master." This is the disease. Prakṛti-sthāni karṣati.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

(BG 3.27)

These rascals, they are pulled by the ear by prakṛti. Prakṛteḥ kriyamāṇāni. "You do this"—I have to do this. One who has associated with the tamo-guṇa of prakṛti, prakṛti has given a body just like hog, and the prakṛti is obliging, "You come here. Eat the stool," and he's eating, "Oh, so nice." This is māyā.

Stool is very nice thing? But prakṛti has given this hog a certain type of body and he is relishing, "Oh, stool is so nice." This is going on. Similarly, human form of body also. They're eating so many nonsense things in the restaurant, in the hotel, and they're relishing: "Oh, it is so nice." This is māyā. This is going on.

So our business is to serve, but because we have taken this attitude that, "I don't like to serve Kṛṣṇa" or "I am Kṛṣṇa," then we are under the clutches of māyā. Immediately. And under the illusion of māyā . . . prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi . . . (BG 3.27). Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Because we are associating with the different modes of material nature, therefore we have to take birth, sad-asad-janma-yoniṣu.

One is becoming hog, one is becoming dog, one is becoming human being, one is becoming demigod, one is becoming tree, one is becoming plant. So many, 8,400,000 of species and form of life. Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). Kṛṣṇa says: "All these forms, whatever they may be, I am the bīja-pradaḥ pitā. I am the father." So if Kṛṣṇa is the original father of every living entity, how one has become brāhmin, one has become śūdra, one has become tree, one has become tiger, one has become hog, one has become Indra, one has become Brahmā? How is that?

Now, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). So we are getting our birth in different types of body. The reason is I am associating with different types of the modes of nature. My mind is carrying me. It is not death. It is foolish to say that, "This man is now dead. Everything is finished." That is rascaldom. Not finished. It is going on. Na hanyate hanyamāne śarīre (BG 2.20). The foolish rascals, they say: "Now this man is dead, finished." Big, big professor, they are saying: "Swāmījī, after death everything is finished." And he's professor. Just see.

Rascal fools, they are becoming leaders, professors, politicians. How the people will be happy? They are put into the ignorance of life. Always put. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). They have been enamored by the external feature of Kṛṣṇa's energy. This is also Kṛṣṇa's energies, this material world. But we are attracted by this material energy. We should be attracted by the spiritual energy. That is perfection of life.

Both energies are Kṛṣṇa's. Apara, para. This is explained in Bhagavad-gītā. So we are now attracted by the apara energy. Bhūmir āpo 'nalo vāyuḥ (BG 7.4), these material elements. We want. Because we are attracted by the material energy, therefore, when we construct a very nice stone house, oh, we think, "Now, yes, my life is successful. I have got a very nice house, made of stone." Are you stone? No. Still, my attraction is for the stone. Therefore Kṛṣṇa gives me facility: "All right, you take the stone and try to . . . but you'll never be happy. Happy you'll be when you surrender to Me."

Just like a child is given by the father all facilities to play, but at the same time, the father says: "My dear child, don't play like this. It is not good." But because the child persists, father sometimes says: "All right, you play like that." Similarly, Kṛṣṇa does not want that we should come in this material world and be attracted by the earth, water, air, fire, and become great scientist and make combination of these five elements. Tejo-vāri-mṛd vinimaya.

What is this world? This world is a mixture of fire, earth, water, air. That's all. What is this? Tejo-vāri-mṛd vinimayaḥ tri-sargo 'mṛṣā. It is a false thing. Actually it is a combination of these five elements. And we are accepting . . . this body's also like that. Body's also combination of five elements. And we are attracted to this. "Oh, I have got so, such a, such a nice, beautiful body, strong body, American body," "Indian body," "brāhmin body," "this body," "that body." All māyā. You'll never be happy by this bodily concept of life. Because you are . . .

Therefore Kṛṣṇa indirectly saying that: acchedyo 'yam adāhyo 'yam. The body is burned into ashes. Then how we are body? The body, when the man is dead, the body is put into the fire. So it is dāhya, it becomes burned. Then how we are body? One man is claiming, "Oh, I am born brāhmin. I have got this body from my birth." So that's all right. Then when your son will burn this body, then he'll be liable to brahma-hatya-pāpa.

So this is going on, bodily concept . . . yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). This body, made of three, I mean to say, biles, mucus and air . . . so the, a bag of bones and flesh and blood, if one is thinking that, "I am this, I am this body," then he is go-khara, cow or ass. So anyone who is on the bodily concept of life, he is a animal, go-khara. Sa eva go-kharaḥ. So how you can receive knowledge from a person who is animal? You cannot get any knowledge from the cows or the asses. So anyone who is under the bodily concept of life, he's no better than animal.

So actually, if we say frankly, everyone is in the bodily concept of life. Therefore the modern civilization is animal civilization. It is not human civilization. Human civilization will begin when one will understand that, "I am not this body, I am spirit soul." Ahaṁ brahmāsmi. That is the beginning of human civilization. And so long one is under the bodily concept of life, it is the civilization of cats and dogs. That's all.

Thank you very much. Hare Kṛṣṇa. (break)

Indian man: . . . (indistinct Hindi) (break)

Prabhupāda: Then gradually we can understand. Ceto-darpaṇa-mārjanam (CC Antya 20.12). If you associate with devotees, hear them, then gradually everything will be cleared, and you'll understand your position. Then you understand, "Oh, I am not this body. Ahaṁ brahmāsmi." That is the beginning of knowledge. Otherwise, so long you are under the bodily concept of life, you are in the animal platform. That is the difference. (break)

But bhakti's such a nice thing that kṛṣṇākarṣiṇī. Bhakti attract Kṛṣṇa. Kṛṣṇa attracts everything, but bhakti attracts Kṛṣṇa. Therefore we have to adopt the bhakti means. Bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ. Tattvik Kṛṣṇa ko samajhne ke liye bhakti chahiye, aur kisi kam se nahi hoga. (To understand Kṛṣṇa in truth—devotional service is required, any other process will not work.)

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

(BG 18.55)

If you want to know Kṛṣṇa in truth, then you have to take this devotional line. Then gradually Kṛṣṇa will be attracted by your devotion, and then you will know Kṛṣṇa and you'll be allowed to enter into Kṛṣṇa's place. Otherwise, sarva-gataḥ, sthāṇur acalo 'yam. Although we are eternal, we have to wander within so many forms of life within this brahmāṇḍa and waste our time. That's all.

Indian man: Apka dhanyavad . . . choti rakhne se . . . (indistinct) . . . chant (Thank you . . . by keeping a ponytail . . . (indistinct) . . . chant . . .) (break)

Prabhupāda: Yes. Ye mandir hai, Vishnu mandir. Dvadash jagah me. Tilak ka bat karte hai na. Tilak Bhagavan ka mandir hai. To ap . . . tilak ka mantra hai. Bhagavan ka alag alag nam, Vāmanadeva, Keśava, Govinda. (It is a temple, Viṣṇu temple. In twelve places. You are talking about tilak, tilak is the temple of the Supreme Lord. So you . . . there is a mantra for tilak. There are different names of God, Vāmanadeva, Keśava, Govinda.) So a devotee is protected from all sides by Kṛṣṇa. So you remain safe. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Jo bhakta jo hai, usko Bhagavan raksha karte hai. To isliye ye barah mandir ap rakhiye charo taraf. Bhagavan ka nam karke barah mandir me kaun kaun Bhagavan ka rup rehta hai . . . wo mantra hai. (One who is a devotee, God protects him. So you keep these twelve temples around you. Taking the names of God, what are His different forms in them . . . so the mantra is there.) So you are protected. That's it.

Indian man: Yes, but even we put that tilaka on Lord also.

Prabhupāda: Hmm?

Indian man: The same is there, of Lord, on the face of Lord, on . . .

Prabhupāda: It is a temple of the Lord. Viṣṇu-mandira. You cannot put Kṛṣṇa or Viṣṇu just like statues. We have got a fashion now, imitated from the Western, we make the statue of a big man the place of passing stool by the crows. We do not make like that. We give temple. When we worship somebody, we give him temple. Not for passing stool by the crows.

Indian man: May I ask that why Brahman temples are not existing, and is there any Sanskrit reason or is . . .?

Prabhupāda: What is that?

Indian man: Brahman temple is not existing . . . (indistinct)

Prabhupāda: Brahman is impersonal. Brahman is everywhere. Sarvaṁ khalv idaṁ brahma. Then Paramātmā. Then Bhagavān. Bhagavān is the last word of Absolute Truth. So Brahman is impersonal, just like the sky is impersonal. (break)

Indian man (2): Mahārāja, it is indicated in Rāmāyaṇa that God is coming to this world as kali-avatāra. It is correct? What is the indication of His coming?

Prabhupāda: His indication He's coming is that people are becoming degraded, forgetting God. That is their degradation. So at the end of this Kali-yuga they will be so much degraded that it will be impossible for them to understand God.

At the present moment, although it is Kali-yuga, there are some persons who are trying to understand God. At least, there is attempt. But, at the end of Kali-yuga, say, about 400,000's of years, then people . . . because they're becoming animal, more and more. The more we become animal, we cannot understand God.

So our modern civilization is to make the people animal. That is advancement of civilization. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām (Hitopadeśa 25). The modern civilization is how we can eat very nicely, how we can sleep nicely, how we can have sexual intercourse nicely, how we can defend nicely. Only these four principles are being taught. They have no idea what is soul, what is God, what is the relationship with the soul. So this is, this type of civilization is increasing.

So just imagine how much it will be increased after four hundred thousands of years. The Kali-yuga has begun only five thousand years. Within this five thousand years, we have so much degraded, illusioned by the māyā as advancement of civilization.

This is māyā. So the more days go, we shall be more illusioned. So there will be no capacity to understand about God. At that time, God will come to destroy all this population by cutting their throat. That is Kalki avatāra. (break) (end)