690616 - Lecture SB 01.05.13 - New Vrindaban, USA
Prabhupāda: (chants maṅgalācaraṇa prayers)
- timirāndhasya jñānāñjana-śalākayā
- cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
- śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
- svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
- śrī-kṛṣṇa-caitanya prabhu-nityānanda
- śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
- he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
- gopeśa gopikā-kānta rādhā-kānta namo 'stu te
- tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
- vṛṣabhānu-sute devi praṇamāmi hari-priye
- vāñchā-kalpa-tarubhyaś ca
- kṛpā-sindhubhya eva ca
- patitānāṁ pāvanebhyo
- vaiṣṇavebhyo namo namaḥ
- śrī-kṛṣṇa-caitanya prabhu-nityānanda
- śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
- hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
- hare rāma hare rāma rāma rāma hare hare
So Nārada Muni is instructing his disciple, Vyāsadeva, to write books specially by which one may be helped, everyone will be helped, to cross over the nescience, akhila-bandha-muktaye, to become liberated from all conditional stage.
We are spirit soul. We cannot be under any material condition. Just like our normal condition is healthy life, not under feverish condition. That is abnormal life. If one is attacked with fever, that is not his normal life. That is temporary, abnormal life. Actual life is healthy life. We should nicely eat. We shall nicely sleep. We shall work very nicely. We . . . our brain must work very nicely. These are healthy signs. But when I cannot work nicely, I cannot sleep nicely, I cannot work nicely, I cannot act my brain very nicely, that means abnormal condition. So at that time, he requires to be treated by expert physician.
So here is the expert physician, Nārada Muni, and he is advising his disciple, to make him expert. This is called paramparā system. In the same way, we are coming from the same disciplic succession. As Nārada Muni was expert physician for curing this material disease, similarly, he made Vyāsadeva expert physician; Vyāsadeva made Madhvācārya expert physician. So one has to come down in that disciplic succession and become expert physician, or bona fide spiritual master.
Here, as we require to go to a physician, to a medical man, for curing our material, I mean, bodily diseases, similarly, to cure our material disease, one has to approach an expert spiritual . . . bona fide spiritual master. Otherwise it is not possible. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). That is the injunction of the Vedas. Tad-vijñānārtham. If you want to know what is your healthy life, normal life, spiritual life . . .
Spiritual life means normal life, and material life means diseased life. Therefore we are always suffering in materialistic way of life. Diseased condition means suffering. So when we have got suffering, how we can say, "It is normal life. It is healthy life"? The common sense. Can any materialistic way, those who are living in a materialistic, can say that "I am very happy"? No. That cannot be. That cannot—This is condition. One who is intelligent, he can understand that "This is diseased life. Why I am suffering?" That is intelligence.
Just like Sanātana Gosvāmī. He was minister, very big post, government minister, chief man. Not only minister—Nawab Hussain Shah entrusted the whole kingdom in his hand, "You manage, whatever you like." Because he knew that, "Here is a trustworthy man. He'll do very nicely." And he was a Muhammadan Nawab, so he was engaged in hunting and dancing with girls. But he was confident that "Sanātana is there." His name was changed, Sākara Mallika . . . er, Dabira Khāsa. His name was Dabira Khāsa, and his brother Rūpa Gosvāmī's name was Sākara Mallika. They almost became Muhammadan. Very responsible officer.
When they wanted to resign, oh, Nawab Hussain Shah became topsy-turvied: "Oh, what do you say? I am depending on you. The whole thing is depending on you. And you want to resign? Oh, you have gone crazy. I cannot allow you." So actually . . . but he was thinking . . . since he met Lord Caitanya, he was thinking that "I am diseased. What is the value of my this education and this post? I am diseased."
This is intelligence. People are enamored by so-called education, so-called high post or nationality or family or beauty or opulence. These things will not save. We are under the grip of material nature. The . . . karmaṇā daiva-netreṇa (SB 3.31.1). You are working under the influence of certain material quality, and you are preparing your next life. You cannot say: "All right, I am very happy. I am . . . I'm born in America. My nation is very great nation, and we are very rich. So I shall, next life also, I shall come to America. I shall take my birth here and enjoy like this." Oh, that is not in your hand. That you cannot say. That is daiva-netreṇa. Daiva. Daiva means that is in the supernatural power. Daiva. The same thing: daivī hy eṣā guṇamayī mama māyā (BG 7.14).
You cannot say. Daiva-netreṇa. You are preparing your life. The higher authorities will give you chance. If you prepare yourself nicely, you get good chance; you get birth in higher planet. Or if you prepare himself . . . yourself nicely, then you go to Kṛṣṇa even. Now it is your choice. It is your choice. But we must know that, "What is my condition." If I am in darkness, I do not understand what is . . . in what condition I am living, this is conditional life. That's . . . everyone can understand. That Sanātana Gosvāmī understood. And we should follow the footprints of Sanātana Gosvāmī.
So he understood that "Although I am minister, although I am very educated . . ." Educated, what do you mean by educated? He said, grāmya-vyavahāre kahe paṇḍita (CC Madhya 20.100) "Some, my neighborers, they call me very learned man, my neighborers." Grāmya-vyavahāre kahe paṇḍita. Because he was minister, and he was Sanskrit scholar, Urdu scholar, actually, from scholastic point of view, he was a very educated . . . so he was born in brahmin family. So people used to . . . a brahmin family, a brahmin is addressed as paṇḍita. Paṇḍita. Paṇḍita means learned, because brahmin's business is to become learned.
So he was called "Panditji." But he was thinking that "People call me very learned man, but what sort of learned man I am?" So he submitted his defects to Caitanya Mahāprabhu that, grāmya-vyavahāre kahe paṇḍita, satya kori māni: "These people, my neighbors, they address me 'Panditji,' a learned man, and I am also such a fool that I accept that I am very much learned." "Why you disagree that you are not learned? You are learned." Now, he says that satya kori māni, āpanāra hitāhita kichui nā jāni: "I am so learned that I do not know what is my destination, what is good for me."
This is the position of conditional life. Everyone is thinking that, "I am very learned," "I am very rich," "I am very opulent," but if you ask him that, "Why you are suffering? Wherefrom you have come? Where you are going next life? What is God? What is your relationship with . . ." he is silent. He's silent. You ask anybody, any learned professor in the, in the university, these questions, and let him . . . he will simply answer, "Perhaps," "Maybe," "Like this," "Like that . . ." No definite answer, because he does not know. This is our conditional life. This is our conditional life, that we do not know our position.
Therefore the same principle, as Nārada is asking Vyāsadeva that, "You try to meditate upon the activities of the Supreme Lord." Tad-viceṣṭitam, samādhinā anusmara tad-viceṣṭitam. "And you are already . . . this . . . this meditation cannot be done by ordinary person. And that qualification he has got. He has already said that "You have got so many qualifications. So you can do that. And why you are. . . you shall meditate?"
Now, the reason is, urukramasya akhila-bandha-muktaye: "You shall yourself be liberated from all conditional stage of life, and you shall be able to make others also." Unless you become liberated from the conditional life, you cannot make others liberated. You cannot imitate. Caitanya Mahāprabhu says, janma . . .
- bhārata-bhūmite haila manuṣya-janma yāra
- janma sārthaka kari' kara para-upakāra.
- (CC Adi 9.41)
That is the message of Lord Caitanya, that "Anyone who has taken birth as a human being in the land of India, Bhārata-varṣa . . ." "India" is given by foreigners, a name to the country, but actual name is Bhārata-varṣa. Not only that portion, the whole, this whole planet is called Bhārata-varṣa. So Caitanya Mahāprabhu says that, "Anyone who has taken birth on this land of Bhārata-varṣa, India," janma sārthaka kari', "just become, yourself, liberated, and then make others liberated." Para-upakāra. "Just make yourself first liberated."
Unless you are liberated, how you can make others liberated? If your hands are tied up, how you can open the hands of others? That is not possible. So therefore Nārada Muni, he said the same thing, that urukramasya, urukramasya akhila-bandha-muktaye: "You just become yourself liberated and make others liberated."
Next verse is:
- tato 'nyathā kiñcana yad vivakṣataḥ
- pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ
- na karhicit kvāpi ca duḥsthitā matir
- labheta vātāhata-naur ivāspadam
- (SB 1.5.14)
Now, Vyāsadeva can say: "Yes, I have already thought about the Supreme Personality of Godhead. I have inserted the activities of Kṛṣṇa in the Battlefield of Kurukṣetra—His teachings, Bhagavad-gītā—in the Mahābhārata." So Nārada Muni says: "Yes, that you have done. I admit. But that will not help much." Just like Bhagavad-gītā is being read practically all over the world, but they cannot understand. Why?
The reason is, here it is said, that na karhicit kvāpi ca duḥsthitā matir labheta vātāhata-naur ivāspadam: "The little idea of God is there, certainly, in every literature, every scripture, but those who are too much disturbed, they cannot accept it." Vāta. Just like if your ship is on the ocean and it is being tossed by heavy wind, you cannot sit very nicely.
I have got experience when I was coming to your country. (chuckles) So it is moving like that. "Similarly, those who are too much disturbed by these material affairs . . . Mahābhārata is the history. So there are politics, sociology, intricacy, so many nonsense things, in which you have given Bhagavad-gītā, little portion. That's all right. But that will not help very much."
The idea is that one has not only to understand little about God, but one has to live in God. Then his life will be successful. Not that, "Yes, God is great, and I go weekly in the church or in the temple. I offer my respect." No. That will not make you liberated. You have to be very serious to understand your relationship with God and go back to Godhead. Then your life will be successful.
Not that simply by understanding little. No. That is the same position. Just like you cannot derive any benefit or you cannot sit down very nicely in a tottering ship, so if you keep your life always tottering . . . that tottering, that stage, or, I mean to say, what is called, tilting stage of life can be stopped only by devotional service, Kṛṣṇa consciousness.
Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). One has to make his life tranquil. How this is possible? By this Kṛṣṇa consciousness. Otherwise, it is not possible. We have to disinfect us, counteract all result of sinful activities. Asat. Narottama dāsa Ṭhākura says that sat-saṅga chāḍi' kainu asate vilāsa, te-kāraṇe lāgila ye karma-bandha-phāṅsa (Prārthanā). If we give up sat-saṅga, association of Kṛṣṇa consciousness or God consciousness, and if we simply take pleasure in the materialistic way of life, then we shall be entangled, simply entangled. Sat-saṅga chāḍi kainu asate vilāsa.
So people, generally, even though they have some kind of religion, all over the world, religion has become a secondary thing. Understanding of God, it is something like recreation, weekly recreation. That sort of life will not help. Of course, that is the beginning. That's nice. That is not bad. In the Bhagavad-gītā, the two classes of men have been described. One class of men:
- na māṁ duṣkṛtino mūḍhāḥ
- prapadyante narādhamāḥ
- āsuraṁ bhāvam āśritāḥ
- (BG 7.15)
There are two classes of men all over the world. One class of men is called deva, devatā, or demigods, and one class of men are called demons. And what is the difference between demons and the demigods? The difference is, viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ (BG 16.6) "Those who are devotees of the Supreme Lord Viṣṇu, they are demigods." Demigod does not mean that you have got a bigger head or so many legs or so . . . no. Simply this is the qualification: viṣṇu-bhakto bhaved daiva. Only viṣṇu-bhakta, not other, demigods' devotee. No.
Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ. Just like Rāvaṇa. Rāvaṇa is designated as asura. Hiraṇyakaśipu is designated as asura. Rāvaṇa is designated as rākṣasa. He was very civilized. He was materially very well-to-do. His kingdom was described as made . . . "golden kingdom." Everything was there, but he's described as rākṣasa. Why? He was against Rāma. That was his disqualification.
(aside) Don't bother now.
That was his disqualification.
So viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ. Unless, even after having all the qualifications, material qualifications, if one is simply nonsense about God, he is rākṣasa, or demon. That is the injunction, or that is the verdict of Vedas. You may have all material qualifications. That's all right. You may be very great man. You may be very well situated man, very much educated, but if you are godless, then you are demon. Viṣṇu-bhakta . . .
That is also confirmed in the Bhagavad-gītā. Kṛṣṇa says:
- na māṁ duṣkṛtino mūḍhāḥ
- prapadyante narādhamāḥ
- (BG 7.15)
Duṣkṛtinaḥ. Duṣkṛtinaḥ means these rascals, these demons, these atheists, these godless men can act in any way for their sense gratification. They can do any sinful act, never mind however grievous it may be. If it is applicable for their satisfaction of senses, they'll do it. They'll do it. They don't care anything. "Oh, I can satisfy my senses by this way. Never mind. Oh, we don't care for God, don't care for sin or hell or this or that. They are all simply allegory." Hedonism.
So whatever "ism"—"ism" is nowadays there—they were all experimented in Indian philosophy. Just like Cārvāka Muni. He was atheist. Amongst the sages there are atheist philosophers also, as in the modern days there are atheist philosopher also. So this Cārvāka Muni, he says, ṛṇaṁ kṛtvā ghṛtaṁ pibet. Ghṛtam. Ghṛtam means butter, clarified butter. If you want to have very palatable dishes, then you require ghee. Without ghee, you cannot make—either sweetball or kachorīs, siṅgāra, so many nice things. So we require sweetball. So . . . and in India, of course, they wanted palatable dishes, but not otherwise it is made of ghee.
But too much eating of these palatable dishes is not good. That makes our senses very strong. So we should not take much of it, but we can take something of kṛṣṇa-prasādam and satisfy ourself. So he says that, Cārvāka Muni, ṛṇaṁ kṛtvā ghṛtaṁ pibet: "Beg, borrow or steal. Get some money and eat, as much as possible, ghee." You see? This is modern civilization. "Any way, bring money and satisfy your senses. That's all. Finish business."
So he, he propagated this philosophy, Cārvāka Muni, that ṛṇaṁ kṛtvā ghṛtaṁ pibet. In India, according to Vedic civilization, one is very much afraid of taking loan from others, because he has conviction, "If I do not pay, then in my next life I'll have to pay many times. So I must liquidate my debt." That's a fact. If you take one cent from somebody else without doing something good to him or without exchanging something, then you are debtor, and you have to pay him with interest and compound interest. That is the law of karma. You cannot take anything.
We are debtor to so many things. People have no idea. Devarṣi-bhūtāpta-nṛṇāṁ pitṝṇām (SB 11.5.41). These are stated in the śāstras, that we are indebted, debtor to the demigods. Just like we are getting so much sunlight. We are enjoying: "Oh, today is a very nice day." But do we pay any tax? Do we pay anything? No. But in the Vedic injunction there is sun-god worship.
Therefore we find that so many demigods' worship, yajñas. The feeling that "I am taking so much advantage from the sunshine, so I must give him something," this is called sacrifice. So everything is arranged by God. Everyone . . . ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Everyone is . . . so if you worship Kṛṣṇa, then your everything is . . . just like if you pay tax to the government, you satisfy all the department—the vehicle department, this department, that, light department, water department. You pay once. Similarly, sarvārhaṇam acyutejya. Acyuta means Kṛṣṇa. If anyone is not Kṛṣṇa conscious, if he . . . one is not sacrificing for Kṛṣṇa, he's becoming indebted to the demigods, to the sages, ṛṣi. Ṛṣi.
Just like Nārada Ṛṣi is giving us good literature. He is instructing Vyāsadeva, "Give this literature to the people." We are taking advantage of Śrīmad-Bhāgavatam. Are you not debtor? We go to school, college, and pay so much fees to the teachers. Are you not debtor to Vyāsadeva and Nārada? But we don't care for it. So acyutejya. If you become Kṛṣṇa conscious, naturally you will try to propagate the teachings of Bhagavad-gītā and Śrīmad-Bhāgavatam.
That means you are paying. You have learned something from them, and you are distributing the knowledge. That was their mission. If you keep it for yourself, then you are simply debtor. You are not paying. So there are so many complications. So all these complications can be solved simply by Kṛṣṇa consciousness. Sarvārhaṇam acyutejya. That is the verdict of Veda.
So the godless creature means they are demons. That is described in the Bhāgavata. Āsuraṁ bhāvam āśritāḥ. Āsuri. Āsuri-bhāva means the attitude of a demon. "What is God? Oh, this is all nonsense. Who is God? I am God. Everyone is God. Oh, don't you see? So many Gods are loitering in the street. Why you are finding out another God?" These are the going on. Vivekananda said that, "Why you are bothering yourself, finding out God? Don't you see, so many Gods are loitering in the street?" You see?
So "God is loitering in the street, daridra-nārāyaṇa. God has become daridra, poor, and He has come to my door to beg. God is suffering. God is . . ." Like that.
Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). We read from Vedic literature that, "God is being served by millions of goddess of fortune"—and He has become daridra, poor. Wherefrom he got this language, where, how he applied, I do not know.
Anyway, this godlessness, atheism, is called āsuraṁ bhāvam. Āsuraṁ bhāvam. So those who are demons and narādhama . . . na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ (BG 7.15). Demons. Demons, they are mūḍha—mūḍha means rascal—and duṣkṛtina, always acting sinful. Their life is simply full of sinful activities. So Kṛṣṇa consciousness cannot be accepted by persons who are full with sinful activities. That is not possible. That is not possible, because in the Bhagavad-gītā we understand, Kṛṣṇa says, yeṣām anta-gataṁ pāpam: "One who has finished his sinful activities, or sinful life . . ." yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, "always engaged in pious activities . . ."
If you don't engage yourself in pious activities, naturally you'll be engaged . . . just like this child. He wants some activities. He's fortunate by the association. He is engaged with Jagannātha, with Hare Kṛṣṇa, with Kṛṣṇa's picture, with Prabhupāda's picture. He's engaged. And chanting in his way Hare Kṛṣṇa. We must have engagement. But if the same child was not engaged in this way, he would be naughty. He would be doing something mischief, this way and that way.
We must have engagement. Māyāvādī philosophers, they do not understand it. They want to make stop. Of course, that stop, for the time being, may be. Just like if this child is very naughty, I can stop him, "Don't do this. Sit down here, silent." But how long he'll sit silently? He wants some engagement. Similarly, this meditation process is like that. They . . . in order to stop him for doing some nonsense activities, better let him sit down like this. But how long he'll sit down like this? As soon as he is free from that so-called meditation, he will immediately engage himself in all nonsense activities.
Therefore he must have pious activities. These pious activities is the Kṛṣṇa consciousness. Everyone is engaged for Kṛṣṇa, working from morning to . . . early rise in the morning, chant Hare Kṛṣṇa, have ārati, prepare prasādam, go, work this way and that way. So we must have always engagement, pious activities. The same example. Otherwise, our nature is we must have some engagement—if not Kṛṣṇa, then māyā. You cannot be without engagement. Therefore Kṛṣṇa says, yeṣāṁ anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām (BG 7.28). Puṇya-karmaṇām means always being engaged in pious activities. And the most pious activity is Kṛṣṇa consciousness, always be engaged in Kṛṣṇa's service.
So in one way you stop your impious activities; in other way you improve your spiritual understanding in this way. Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya. Anta-gataṁ pāpam means you stop. Anta-gatam. So if you engage yourself in pious activities, in Kṛṣṇa consciousness activities, where is the scope of dong nonsense work? Therefore it is stopped. Automatically it is stopped.
So yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, in this way, te dvandva-moha-nirmuktā (BG 7.28). They have no other engagement. They do not know anything else except Kṛṣṇa. Dvandva-moha—dvandva means duality—and illusion. Moha means illusion. Nirmuktā: "He becomes liberated from these two things." Duality means "Whether I shall become Kṛṣṇa conscious or this conscious, material conscious or this . . .?" This is duality, "Whether this or that?"
But one who is firmly convinced . . . vyavasāyātmikā buddhir ekeha kuru-nandana (BG 2.41). One who is firmly convinced that kṛṣṇe bhakti kaile sarva-karma kṛta haya: "If I become Kṛṣṇa conscious, then every perfection is there," this conviction, then there is no duality, "Whether I shall do it or not do it?" "I must do it." Dvandva. And moha, and illusion. And except Kṛṣṇa consciousness, everything is moha, illusion, except Kṛṣṇa consciousness. All illusion.
So these things are stated in the Bhagavad-gītā. Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā (BG 7.28). Duality. Actually, we are monist. We do not know anything except Kṛṣṇa. The Māyāvādīs, they say they are monist, but they're dualist. They say, brahma satyaṁ jagan mithyā. Why? Wherefrom the jagat come? If Brahman is satya, if the Absolute Truth is truth, then janmādy asya yataḥ (SB 1.1.1), this world has emanated from the Absolute Truth.
Then how it can be untruth? Does it mean that truth produces untruth? This is the defect of Māyāvāda philosophy. They are not actually monist; they are dualist. They are distinguishing Brahman and māyā. But we say that only Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Māyā is the servant of Kṛṣṇa. That is a . . . that is confirmed in Bhagavad-gītā, in Brahma-saṁhitā. In all the Vedic literature this is confirmed. In the Bhagavad-gītā it is said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10) "This prakṛti, this māyā, this material energy, is acting under My superintendence, under My guidance."
So we don't accept this material nature as final. We have Kṛṣṇa on the background, that He is, only, the master. So therefore we are monist. Simply we know Kṛṣṇa and everything emanating from Kṛṣṇa. That is described everywhere. In the Brahma-saṁhitā the same truth is . . . Sṛṣṭi-sthiti . . .
- sṛṣṭi-sthiti-pralaya-(sādhana)-śaktir ekā
- chāyeva yasya bhuvanāni bibharti durgā
- (Bs. 5.44)
This material energy is called Durgā, but she is so powerful . . . sṛṣṭi-sthiti . . . she can create wonderful things. She can maintain wonderful things. She can dissolve wonderful things, so powerful. But she is acting under the direction. Chāyeva yasya bhuvanāni bibharti durgā. Chāyeva. Just like shadow moves by the movement of the reality, similarly, this material nature is working under the direction of the Supreme.
Therefore, any way you . . . either way you go, if you become Kṛṣṇa conscious, simply come to this understanding that, "Kṛṣṇa is everything, and by serving Kṛṣṇa, all my objective, all my perfection is there"—this conviction makes you perfect. And this is real, this is reality. There is no imposition. It is reality. Simply one has to understand. The same thing is expressed here by Nārada: urukramasya. Who is urukrama? Wonderful actor. The wonderful actor is Kṛṣṇa, Urukrama.
So Nārada Muni says, "Although you have mentioned in other purāṇas or in itihāsa, Mahābhārata, about Kṛṣṇa, some of the activities of Kṛṣṇa . . ." Just like this same thing, as I told you. So many people are reading Bhagavad-gītā, but all nonsense. They do not understand what is Kṛṣṇa, because they are disturbed. They are not situated in Kṛṣṇa. Nārada Muni says that, "Be situated in Kṛṣṇa. You write something, simply Kṛṣṇa's activities." Akhila. "Then you'll be liberated, and those who will stick to this principle, they'll be liberated." Akhila-bandha-muktaye.
Vipakṣe doṣam anta, that "If you do not do this . . ." Śrīdhara Svāmī comments, vipakṣe. Vipakṣe means if you do not understand this philosophy, that simply Kṛṣṇa consciousness can save the human race, then you are faulty. If you do not understand . . . if you understand it nicely, it is very good. But if you do not understand it, if you direct your activities in a, in a different way, then it is faulty. You'll never be happy. Because the whole thing has begun—Vyāsadeva was unhappy. Even after producing a literature like Vedānta-sūtra, he was not happy, and Nārada is giving him instruction how to become happy.
So here is the answer that, "If you do not accept this proposition, that you have simply to be in the Supreme Personality of Godhead, then," vipakṣe, "it is just against your welfare." Vipakṣe doṣāntaram ahaḥ tataḥ urukramasya viceṣṭitam pṛthag dṛśaḥ, athaiva anyathā prakarantrena yat kiñcit athāntaram vipakṣyatha taya vibaksaya itaiḥ sphuritaiḥ nāmabhis ca bhaktabhya: "So whatever little activities of Kṛṣṇa you have described . . ."
Just like people are understanding . . . by reading Bhagavad-gītā, somebody is taking Kṛṣṇa as a great politician. Everyone accept Kṛṣṇa as a great personality, but somebody's accepting Him as a great politician, a great diplomat, or in this way, according to one's angle of vision. Just like in Bombay . . . there are in India and all over the world, I calculated, there are more than six hundred commentary on Bhagavad-gītā. More than. And each one is presentation of the author's own view.
One Dr. Rele in Bombay, he has also explained Bhagavad-gītā in his own way. He says that it is a talk between a diseased person, a patient, and the physician. Because he is physician, he has made Kṛṣṇa as physician. Of course, Kṛṣṇa is physician in other word. But he has tried to explain the medical science through the Bhagavad-gītā—anatomy, physiology, medicine, like that. Just like Gandhi, he wanted to prove Bhagavad-gītā as nonviolence. In this way, everyone is trying. But actually who is understanding Kṛṣṇa? That is being explained by Nārada, that "In this way, people will misunderstand. You simply apply, simply write and explain the science of Kṛṣṇa."
Therefore in the . . . from the Śrīmad-Bhāgavatam, from the beginning, Vyāsadeva offers his obeisances to the Supreme, satyaṁ paraṁ dhīmahi, janmādy asya yataḥ (SB 1.1.1) "I am just offering my obeisances unto the Supreme Absolute Truth, who is the source of everything." And in the beginning he also writes, oṁ namo bhagavate vāsudevāya. Then he aims Kṛṣṇa. Vāsudeva means Kṛṣṇa. But he explains philosophically what Kṛṣṇa is: janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ (SB 1.1.1). "Kṛṣṇa, the Vāsudeva, is the original source of everything." Janmādy asya yataḥ. That is the Vedānta philosophy.
So under instruction of Nārada he . . . so Nārada says that "If you do not," I mean to say, "cent per cent simply be in Kṛṣṇa consciousness, then it will be faulty. I admit that you have mentioned something about Kṛṣṇa's activities in other literatures like Mahābhārata and other Purāṇas, but that will not do." Yate kadācit kvāpi viṣaya kono sthānam: "That will not be very steady understanding of Kṛṣṇa."
Vātāhata-agunvitaḥ naur iva. "Just like you cannot be steady on the ocean when there is tossing wind," I mean to say, "there is hurricane, you must be always tilting, similarly, unless we are firmly convinced about Supreme Lord, we must be tilting. So that, you must prepare some literature by which one shall be firmly steady, steadily convinced about Kṛṣṇa consciousness, God consciousness."
Vātāhata-agunvita, yad uktam gitasuḥ. And here also, Śrīdhara Svāmī . . . gītā is so authoritative that he, he is giving quotation from Bhagavad-gītā:
- vyavasāyātmikā buddhir
- ekeha kuru-nandana
- bahu-śākhā hy anantāś ca
- buddhayo 'vyavasāyinām
- (BG 2.41)
Bhagavad-gītā also, Kṛṣṇa says, vyavasāyātmikā buddhiḥ . . . those who are convinced for making a sure progress of life, he's called niścayātmikā buddhiḥ. That is determination. Dṛḍha-vrata. Dṛḍha-vrata. These are Sanskrit words: "firmly convinced, steady." They have got only one business—one business—vyavasāyātmikā buddhir ekeha . . . bahu-śākhā hy anantāś ca buddha . . . Those who are not steady, they have got many business. Many business. Why many? If that one is the source of everything, take that one.
The example is that just like the root of the tree is the source of distribution of energy, then pour water in the root, not in the leaves, not in the branches. So people are enamored by the branches and leaves and flowers. They are inventing so many societies, humanitarian societies, altruistic societies, nonviolent societies, United Nation, this, that, all nonsense. Simply concentrate in Kṛṣṇa consciousness movement, everything will be right. That they do not know. Vyavasāyātmikā buddhir ekeha . . . (BG 2.41) One. This is intelligence, how to act. Just work on one switch, and everything will be right. That they do not know.
So we have got very great responsibility to spread this Kṛṣṇa consciousness movement to the world. By switching on this Kṛṣṇa consciousness, you solve all the problems, as much as by pouring water in the root of the tree, all energy is distributed to the tree—to the leaves, to the twigs, to the flowers, to the leaves.
Thousands and millions of leaves are there and flowers are there . . . everything will be nourished. Just like putting your foodstuff through one way. The rascal says that, "You can accept any way." No! Only one way: Kṛṣṇa consciousness. You cannot supply foodstuff to your body by so many holes. You have got nine holes in your body. One hole, this hole. You have to supply food to, not this hole, rectum.
Devotee: The navel you can't. As one sometimes. Sometimes it doesn't.
Prabhupāda: When you are diseased. That is not normal. And if you have to take food from rectum for many days, then you finished.
So this is the philosophy taught by Nārada Muni to Vyāsadeva, and Vyāsadeva taught to Madhvācārya. So this Kṛṣṇa consciousness movement is on that authority. And Kṛṣṇa also. Kṛṣṇa taught Brahmā, Brahmā taught Nārada, Nārada taught Vyāsadeva, Vyāsadeva taught . . . in this way, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). In the Fourth Chapter of Bhagavad-gītā it is said: "By this disciplic succession . . ." So our business is not to make any research work, not to invent something, not to write voluminous books, something mental concoction. We have got everything ready, given by this, received through the paramparā system. Everything, real fact, real goods, not bogus things. So we have to simply accept. Just like Caitanya Mahāprabhu says:
- āmāra ājñāya guru hañā tāra' ei deśa
- yāre dekha tāre kaha kṛṣṇa-upadeśa
- (CC Madhya 7.128)
Caitanya Mahāprabhu says that "Every one of you just become . . . each and every one of you become a spiritual master under My order." "Oh, so what is Your order?" Yāre dekha tāre kaha kṛṣṇa-upadeśa: "Whomever you meet, simply you say what Kṛṣṇa has spoken or what about Kṛṣṇa has been spoken."
The Kṛṣṇa has spoken the Bhagavad-gītā. You simply speak about Bhagavad-gītā. And this Bhāgavata is also spoken about Kṛṣṇa. This is also kṛṣṇa-kathā; that is also kṛṣṇa-kathā. One is spoken directly by Kṛṣṇa, and the other is spoken about Kṛṣṇa. So they're practically the same thing. So Caitanya Mahāprabhu recommends that yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128): "You simply deliver the instruction of Kṛṣṇa, and you become a spiritual master."
So you haven't got to make yourself very learned scholar or . . . just like a postal peon. He's not necessarily very learned scholar or even a very literary man. His only business is to take the envelope and put it in the right place. That's all. Similarly, to spread this Kṛṣṇa consciousness, you haven't got to become a very learned scholar or literary man. You have simply to understand . . . Śravaṇaṁ kīrtanam (SB 7.5.23).
You hear and spread this. People will be happy. Akhila-bandha-muktaye. They will be liberated from all problems. It is so nice thing.
Thank you very much. (end)