740328 - Lecture BG 04.08 - Bombay

Lectures by Date, 1974

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

740328BG-BOMBAY - March 28, 1974 - 40:55 Minutes

Nitai: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (Prabhupāda and devotees repeat) (leads chanting of verse)

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

(BG 4.8)

paritrāṇāya—for the deliverance; sādhūnāṁ—of the devotees; vināśāya-for the annihilation ; ca—also; duṣkṛtām—of the miscreants; dharma-principles of religion; saṁsthāpanārthāya—to reestablish; sambhavāmi—I do appear; yuge—millennium; yuge—after millennium

(break)

Translation: "In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."

Prabhupāda:

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

(BG 4.8)

So, the routine work of Kṛṣṇa, the Supreme Personality of Godhead, how and when He appears. Because Kṛṣṇa is the proprietor of all planets. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). Sarva-loka. Loka means planets or universes. There are innumerable universes, unlimited number. And those universes are coming out within the breathing period of Mahā-Viṣṇu. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Jagad-aṇḍa means universe. Jagad-aṇḍa-nātḥāḥ, plural number. There are innumerable universes, and on each universe there is a predominating deity who is called Lord Brahmā. Similarly, in each and every universe there are innumerable planets. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). In each universe there are innumerable planets, and each planet is of different atmosphere. The atmosphere of one planet is not equal to the another. This is God's creation. Ekāṁśena sthito jagat. All these innumerable universes, they are sustained by one plenary portion of Kṛṣṇa. Kṛṣṇa, in His vibhūti-yoga, He has explained to Arjuna:

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

(BG 10.42)

So Kṛṣṇa is staying within these universes. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Not only within the universes, but within the atom also. Paramāṇu-cayāntara-stham. In this way, Kṛṣṇa is ruling over the material creation. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi (Bs. 5.35). There are many places in Vedic literature wherein we understand there are innumerable universes. We cannot take account of one universe, and Kṛṣṇa has to take account of all these universes, how things are going on. This material world is ekāṁśa. Out of Kṛṣṇa's whole creation, this is one-fourth manifestation of His creative energy. Ekāṁśena. The three-fourth of the creative energy is in the spiritual world.

So this material world means the living entities are given chance. They have come here to enjoy.

kṛṣṇa-buliya-jiva bhoga vāñchā kare

vasate māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

When . . . living entity is eternal servant of Kṛṣṇa. When he, instead of becoming servant of Kṛṣṇa, wants to imitate Kṛṣṇa, to enjoy . . . because the enjoyer is Kṛṣṇa. Bhoktā. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). But when we try to imitate Kṛṣṇa . . . just like here also we can see practically, everyone is trying to become a big or small īśvara, Kṛṣṇa. Īśvara is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). But here the struggle is that everyone is trying to become īśvara. Nobody wants to become servant, although he is servant of māyā. He cannot be īśvara constitutionally, any one of us. This is called illusion. Actually, we are servant, but we are trying to become īśvara. This is called māyā. So this position of the living entity is called dharmasya glāniḥ, discrepancy of the constitutional position. Actually, I am servant, but I am trying to become master. This is called dharmasya glāniḥ.

So when the world is full . . . of course, there are devotees who are trying to become servant. They are trying. The devotional service means, Kṛṣṇa consciousness means, to train people how to become servant of God. That is all. Because everyone is under the impression that, "I am God. I am master. I am proprietor." This illusion. To dissipate this illusion and to put him into the right position that, "You are not master, you are not enjoyer, you are simply eternal servant of Kṛṣṇa," if you remain in that position, then you are happy. If you artificially try to become Kṛṣṇa, that is your unhappiness. Artificial thing will never give us any pleasure. Prakṛti and puruṣa. Kṛṣṇa is the puruṣa. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ ādyaṁ śāśvatam (BG 10.12). He is puruṣa, we are prakṛti. Aparā-prakṛti, parā-prakṛti.

This matter, bhūmir āpo 'nalo vāyuḥ (BG 7.4)—earth, water, fire, air, sky, mind, intelligence and false ego—they're all material. That is described. And apareyam. These are inferior material nature, and there is another, superior nature—that is also described—or energy. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho (BG 7.5). We living entities, we are prakṛti. We are not puruṣa. But we are trying to become puruṣa. Suppose a woman artificially wants to become man. That is very troublesome. Similarly, actually our position is prakṛti. Prakṛti means enjoyed, one who is enjoyed. And puruṣa means one who is enjoyer. So our position is to be enjoyed, but we are trying to become enjoyer. Our position is to be predominated, but we are trying to become predominator. That is called dharmasya glānir bhavati bhārata.

But there are certain persons who are above this mistake, illusory energy. Who are those? The devotees. The devotees, who are called sādhu. Sādhu. There is a word, sādhu. Sādhu means honest, good-behaved. They are called sādhu. There is description of sādhu: sādhavaḥ sādhu-bhūṣaṇāḥ. What are they, sādhu?

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-dehinām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

(SB 3.25.21)

This is the description of sādhu. Sādhu does not mean for livelihood change the color of the garment, or having big beard and become sādhu. No. Sādhu means devotee. Sādhu means first-class devotee. That is also stated in the Bhagavad-gītā. Sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ (BG 9.30). Who is that man? Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ. One who is fully engaged. Bhajate mām ananya-bhāk. He has no other engagement. Not partial—some percentage for this purpose, some percentage for that purpose. No. Samyak, wholeheartedly, twenty-four hours engaged in the service of the Lord. He is sādhu. He is sādhu. Api cet su-durācāraḥ. Even if you find some fault in him . . . because sādhu is sādhu-bhūṣaṇaḥ. You cannot find fault in him. Cannot find fault. But even though if you find some fault, but if you find that he is strictly, he's engaged in the service of the Lord, Kṛṣṇa says he is sādhu. So here it is said, paritrāṇāya sādhūnām. What is the verse number? Yes. Verse number eight. Paritrāṇāya sādhūnām (BG 4.8). As sādhu is always engaged, dedicated to the service of the Lord, he has no other business, that is sādhu.

So Kṛṣṇa also is always anxious to give them protection. Just like a child is adherent to the parents. He does not know anything else except his father, mother, similarly, the parents are also very much anxious to give protection to the child. This is reciprocal. If you depend on Kṛṣṇa fully and simply engage yourself in His service, then you are sādhu. And Kṛṣṇa is always very much anxious to give you protection. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). This is natural. You can say: "Why Kṛṣṇa is so partial to the sādhus?" No. He gives protection to everyone. Without His protection, nobody can live. That's a fact. But He gives special protection to the sādhu, to the devotees. That is natural. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). Kṛṣṇa says: "I am equal to everyone." Unless He is equal to everyone, how He can be the Supreme Lord? He is equal. Ye tu bhajanti māṁ pṛtyā teṣu te mayi, "But one who is engaged in love and affection in My service, I am especially attentive to him." That is not partiality. That is His special prerogative.

The example is that the sun is equally distributing sunshine. Anyone can take advantage of it. But if somebody does not take advantage of it—if he closes his door and windows, if he wants to remain in darkness—then what sun can do? Similarly, Kṛṣṇa appears for everyone. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "You take shelter unto Me." But we shall not do that. Instead of Kṛṣṇa, we shall find out so many imitation Kṛṣṇa and take shelter of them. This is our fault. This is not Kṛṣṇa's partiality. Kṛṣṇa is open to everyone, but we shall go to some rascal, who will falsely declare himself, "I am incarnation of God, incarnation of Kṛṣṇa," and I'll go there. And show some magic. He does not want to see the magic of Kṛṣṇa. He wants to see some false magic of an imitation Kṛṣṇa. That is the fault.

Why should we go to anyone else when Kṛṣṇa is there? When Kṛṣṇa's instruction is there in the shape of Bhagavad-gītā, why shall I read any nonsense book? That is my fault. Can anyone give better instruction than Kṛṣṇa for solving all the problems of the world? No. That is not possible. But still, we shall find out some imitation Kṛṣṇa. This is our ill luck, misfortune. Therefore they are called duṣkṛtina. The word is used here, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Duṣkṛtām means miscreants. Kṛti, kṛti means . . . this is explained in the Seventh Chapter more elaborately: na māṁ prapadyante duṣkṛtino narādhamāḥ. Na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ (BG 7.15). Another place this the word duṣkṛti is used. Duṣkṛti means . . . kṛti means meritorious, one who has got merit, nice merit. But it is employed for sinful activities, they are called duṣkṛti. And one who uses his merit for pious activities, he is called sukṛti. Catur-vidhā bhajante māṁ sukṛtino 'rjuna (BG 7.16). Those who are sukṛtinaḥ, pious, they can be engaged in devotional service. Catur bhajante. This word bhajana is used. Bhajana is meant for the sukṛtina, those who are pious. Not the impious. Bhajana is not possible for the impious because Kṛṣṇa says na maṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They cannot take to bhajana. Māyayāpahṛta-jñānāḥ. They pose themselves as very much advanced, but actually māyā has taken away their knowledge. They cannot understand Kṛṣṇa. They will accept some . . . something imitation.

So Kṛṣṇa's purpose of appearing is mentioned here. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Vināśāya means for annihilating, for killing. So Kṛṣṇa's killing is also good for the person who is killed by Kṛṣṇa. And another killing is to dissipate his ignorance. This is also . . . one is in ignorance, he does not know what is the value of life. Therefore Kṛṣṇa wants to kill his ignorance and give him real knowledge. That is also vināśāya. Vināśa, killing his ignorance. So the Bhagavad-gītā is going on for two varieties of business. One business is to give relief to the sādhu, to the devotee, and another business is to kill ignorance or kill personally the duṣkṛtinaḥ, those who are nondevotees. For them, killing business. But the killing is also good for them, because Kṛṣṇa is absolute. Either Kṛṣṇa loves somebody or kills somebody, the result is the same. That is called absolute. Just like father or mother loves some child and chastises the other, the result is the same—affection. There is no jealousy. Suppose one child is diseased, another child is healthy. The healthy child is being supplied with nice foodstuff and the diseased child, mother says: "No. You cannot eat. You go away. You get out from here." That is not that mother is unkind to the child. She is all-kind. So Kṛṣṇa's killing and Kṛṣṇa's supporting is the same. There is affection. He therefore comes here. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7).

Here we have come falsely to become enjoyer. Falsely. Suppose I am American or Indian. I am enjoying my life very nicely. I have got everything complete. But it is no guarantee that next life you shall become American and you will be situated in the same position. Therefore my enjoyment, so-called enjoyment, is false enjoyment. Temporary. It will not stay, because I will have to change body. I will have to change body. There is no guarantee. This is the law of nature. Duḥkhālayam aśāśvatam (BG 8.15). It is the place for miseries, and that is also temporary. If you want to make some compromise, "Never mind it is a place of miseries. I'll stay here comfortably as much as possible." But Kṛṣṇa says, aśāśvatam. Even if you make some compromise arrangement, you cannot stay here. You'll be kicked out. As soon as you think that, "Now I have got a very nice building, very nice wife and children. Everything is properly settled. Now I am happy," next day, "Get out." Finished. This is the law. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14).

So foolish people, they think that, "Now I am settled up." What is your settlement? First of all make it a settlement that you shall be allowed to stay here. If there is no such guarantee, then where is the settlement? Next life you may become a cat or dog according to your mentality. But these foolish people, they do not know it. They think that, "This is all right." This is not all right.

So sādhus, they can understand that this life is preparation for next life. So that is also described in the Bhagavad-gītā:

yānti deva-vratā devān

pitṟn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

mad-yājino 'pi yānti mām

(BG 9.25)

If you prepare yourself as the karmīs do, to be elevated to the higher planetary system—Svargaloka, Janaloka, Maharloka, Tapoloka, Brahmaloka—that is very good. But Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Even if you go to the Brahmaloka, there is no guarantee. You have to come back here again. Kṣīṇe puṇye punar martya-lokaṁ viśanti (BG 9.21).

These are the statement of Bhagavad-gītā. We should study Bhagavad-gītā very nicely, we can understand. But mad-yājino 'pi yānti mām (BG 9.25): if you prepare your life to become a perfect pure devotee of Kṛṣṇa, then you go to Kṛṣṇa. What is the difference between going to the Brahmaloka and Kṛṣṇaloka? If you go to Kṛṣṇaloka, yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6), then you haven't got to return again to accept another material body. You go to Kṛṣṇa means you go with your spiritual body. No more material body. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9).

So we should cultivate knowledge in that way that, "I am prepared for the next life." So somebody is preparing for the next life to go to the heavenly planet, and somebody is going to the Pitṛlokas. Somebody wants to remain within this world as human being or even animals. Because if we contact with the modes of ignorance, then adho gacchanti tāmasāḥ (BG 14.18). These are the rules of prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Guṇaiḥ karmāṇi. As you are associating with the particular type of the modes of material nature, you are preparing your next life. But these foolish persons, they do not know what is next life, whether there is birth. Ignorance. Mūḍha. They have been described as mūḍha. They do not know their duty. They are thinking that this life is all in all and there is no next life, because they cannot think of . . . duṣkṛtinaḥ, if for them there is next life, then they have to stop their nefarious activities. But they do not like that. They think, "No, no. There is no next life. Let us do whatever we like. Enjoy."

But nature will not give you. Nature . . . just like if you think that, "I am in . . . I am associating with some infectious disease. It will not affect me." No, no. You may think so, but it will affect you. That's a fact. Similarly, we may foolishly think that we are doing all nonsense things, jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. In tāmasika-guṇa, in ignorance, we are doing so many nasty things. We may think that, "This will not affect." But no. It will affect. The same example: if you infect some disease, you'll have to suffer. It is nature's law. You cannot avoid it. Similarly:

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

(BG 14.18)

Adho gacchanti tāmasāḥ. And otherwise how we can explain so many abominable forms of life, even up to the worm in the stool? This is also a life. And Brahmā is also a life. Why the differences? According to karma. karmaṇā daiva . . . infection. As you infect, as you associate, kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). These are all explained. Why one is the stool worm, and why one is Lord Brahmā? Now, kāraṇaṁ guṇa-saṅgo 'sya. As we are associating with the laws of material nature, we are infecting and we are getting the next body.

So this is our position. We are spirit soul, pure, as Kṛṣṇa is pure. We are part and parcel of Kṛṣṇa; we are also pure. That is qualitative equality. Not quantitative. Kṛṣṇa is the great, we are the small. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20). He is mahato mahīyān, we are aṇor aṇīyān. We are aṇu, atomic, atomic sparks of Kṛṣṇa. So actually, we are pure, but as we associate with the qualities of material nature, we become impure. Therefore this Kṛṣṇa consciousness movement is to purify, to purify the impure living entities. That is Caitanya Mahāprabhu's movement. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). If you become purified, ceto-darpaṇa . . . where the purificatory process begins? From the heart. Ceto-darpaṇa. Cittaḥ, desires. We have got so many desires, and Kṛṣṇa is so kind, He fulfills your desire, my desire. Whatever you like you can do. But you'll never be happy in that way. Therefore Kṛṣṇa said: "Give up all these nonsense desire. Simply surrender unto Me. That is your only business."

So that is the . . . as we have discussed in the last verse, yadā yadā hi dharmasya glānir bhavati, tadātmānaṁ sṛjāmy aham (BG 4.7). Glānir bhavati bhārata. Glāniḥ. We should not desire anything except serving Kṛṣṇa. That is our fulfillment of life. Sarvopādhi-vinirmuktam (CC Madhya 19.170). Or anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). We should not desire anything except we simply desire how to serve Kṛṣṇa, how to remain a pure devotee of Kṛṣṇa. Then our life is successful. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). Even we should not speculate so-called knowledge. What kind of knowledge we can get? We are deficient, imperfect in so many ways. So what is the use of speculating, of our knowledge? Therefore jñāna. And karma, fruitive activities, "Let me work hard and get the result and enjoy." This is called karma. And jñāna means speculative knowledge. So Rūpa Gosvāmī says, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam (Bhakti-rasāmṛta-sindhu 1.1.11). Simply cultivating Kṛṣṇa consciousness favorably, not unfavorably.

Kṛṣṇa consciousness . . . just like demons like Kaṁsa; he was also Kṛṣṇa conscious. What was his purpose? He was conscious, he was making plan how to kill Kṛṣṇa. That's all. That is not anukūla. Ānukūlyena. We should be Kṛṣṇa conscious favorably. "What Kṛṣṇa wants, and how can I serve Him?" That is anukūla. And "Kṛṣṇa wants this, I'll not do this. Rather I shall kill Kṛṣṇa. I shall read Bhagavad-gītā to kill Kṛṣṇa. There is no Kṛṣṇa. There was no Kṛṣṇa. There was no battlefield of Kurukṣetra. It is imaginary," that means the Kaṁsa's program, for killing Kṛṣṇa. So we should not adopt that. That is pratikūla Kṛṣṇa consciousness, reading Kṛṣṇa's books but trying to kill Kṛṣṇa. So this is going on, "Not to Kṛṣṇa." Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), and a learned scholar, commentator, is saying: "It is not to Kṛṣṇa, not to the person Kṛṣṇa." This is going on. This kind of consciousness will not help us. Ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167). Therefore Kṛṣṇa comes down:

yadā yadā hi dharmasya

glānir bhavati bhārata

tadātmānaṁ sṛjāmy aham

paritrāṇāya sādhūnām

(BG 4.7)

Sādhu, they are very much neglected. They are criticized, "You are service mentality. You are after Kṛṣṇa. You have given up all material enjoyment." So they tolerate. Those who are devotees, they tolerate. Caitanya Mahāprabhu has taught us these things. What is that word?

Devotees: Tṛṇād api sunīcena . . .

Prabhupāda: Tṛṇād api sunīcena taror api sahiṣṇunā (CC Adi 17.31). You have to learn toleration. Just like Prahlāda Mahārāja. He was tolerating. His father became enemy. What is the fault of this little boy, five years? Because he was Kṛṣṇa conscious, his father became enemy.

So the Kṛṣṇa consciousness movement is rather difficult. If you become Kṛṣṇa conscious, you will . . . just like we are experiencing in this land so many obstacles. Now the latest difficulty is that they are not sanctioning our plan, "No temple, sir." So we have to tolerate. What can be done? There are so many temples, but we are faulty. Because we are Kṛṣṇa conscious, our temple will not be sanctioned. So this is going on. This is not new thing. It is very old thing. As soon as . . . because māyā is very strong. Māyā sees that, "This person is now Kṛṣṇa conscious. He'll go out of my clutches." Because Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Māyā puts obstacles so that he may not go away. But if you stick to your principle, catch Kṛṣṇa's lotus feet very tightly, then you'll be saved. Kṛṣṇa will save. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). So this is our duty. In spite . . . despite all difficulties, we cannot give up Kṛṣṇa consciousness. We must go on.

So this teaching for the nondevotees. And to punish them, to chastise them, Kṛṣṇa appears. You have seen Kṛṣṇa's life. You will read in our Kṛṣṇa book up to Ninth Chapter, there was simply killing. No, after Tenth Chapter. When He was in Dvārakā His business was only killing. So many demons, so many Ariṣṭāsura, Aghāsura, Bakāsura, Pūtanāsura and Jarāsandha, Dantavakra. So this is vināśāya ca duṣkṛtām. This is one side. And another side, another side is paritrāṇāya sādhūnām. Those sādhus . . . actually, Kṛṣṇa appears for the sādhus, not for the duṣkṛtas. To kill the duṣkṛtas, there are many agent. One little earthquake can kill millions of duṣkṛtas in a second. So Kṛṣṇa does not require to come to kill the duṣkṛtas. But He comes to favor sādhu.

Sādhus, they are very much persecuted. Just like Prahlāda Mahārāja: he was a sādhu; he was being persecuted by his father. So Lord Nṛsiṁha-deva appeared, not for killing the Hiraṇyakaśipu, but to come and show Prahlāda Mahārāja, "Don't be afraid. I am here. Don't be afraid. I'll give you protection." So actually, Kṛṣṇa comes for this purpose, paritrāṇāya sādhūnām. Sādhus, they are very much anxious. They do not command, "Kṛṣṇa, please come and save me." No. They'll never say that. They know that, "Kṛṣṇa is busy in so many . . . why shall I give Him trouble? Let me suffer. That's all right." But Kṛṣṇa comes, "Yes. I have come here. I have come here. I'll save you." This is Kṛṣṇa's business. Paritrāṇāya sādhūnām, and by the side by side, killing the duṣkṛtina. And dharma-saṁsthāpanārthāya.

People are busy with so many rascaldom dharmas, cheating dharma. Dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Kṛṣṇa says: "These are all cheating dharmas. The real dharma is surrender to Me." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma.

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

(BG 4.8)

This is the cause of Kṛṣṇa's appearance.

Thank you very much.

Devotees: Jaya . . . (break) (end)