VAISHNAVA

TRAINING &

EDUCATION

Course Material

BOOK OF QUOTES

for Module Two

of the Bhakti ®astri Course

The International Society for Krishna Consciousness

Founder-Acarya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

The VTE Bhakti Sastri Course Materials

Copyright © 2000. Vaishnava Training and Education

CD Version, First Edition (published December 2000)

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Book of Quotes One (Module One)

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CONTENTS

Introduction

Welcome to your Book of Quotes for Module Two of the VTE Bhakti Sastri Course. We recommend that you use it in conjunction with the corresponding Lesson Outlines in which these quotes are cross-referenced by the symbol `QT' (refer to Section 3 of the Syllabus). In this book, quotes are categorised according to chapter and, within each chapter, are numbered according to the corresponding verse. This means that several consecutive quotes may bear the same number - this is not an error, but indicates that more than one quote is relevant to that single verse.

For course teachers, this booklet will be particularly useful as you prepare your Lesson Plans. Reading through the quotes may help you identify your “Focuses of Learning” (i.e. Aims related to the specific content). You may also select suitable quotes to read out loud during the lesson, or for use in other classroom exercises.

Do keep in mind that on your CD this book and the corresponding Lesson Outlines are available as Microsoft Word files. This enables you to cut and paste selected passages in preparing your own course material, especially your personal Lesson Plans. Further details on how to use this book and the other Bhakti Sastri materials are found in Chapter 5 of the Teachers' Handbook (page 52).

This Book of Quotes will also be essential if you are engaged in self-study or are enrolled on a Bhakti Sastri distance-learning course. Regular Bhakti Sastri students will also find it helpful during their studies.

The VTE is eager to constantly improve its service. If you identify further reference materials which could be included in future editions, then we'd be most grateful to hear from you. (You'll find our details on page 2 of this booklet.) Many thanks!

Finally, we sincerely hope you get much pleasure from using this book.

Chapter 10

1(a). Yat te aham priyam€n€ya. “Because you are My dear friend, therefore, vaksy€mi, I am speaking to you.” This means the chapter of Bhagavad-git€ spoken here is not meant for any ordinary person. It is meant for those who are a little bit advanced in KŠa consciousness. For one who has accepted KŠa as the Supreme Personality of Godhead, and is conscious of Him, it will be relishable. For others, it will not be relishable.

Why? Now if you have a beloved son, little child, you are always thinking of him. You are saying “Oh, this morning, my child was playing like this. Oh, he was dancing like this.” So you are thinking of him, you are speaking of him. Others may be disturbed. Why? Because that child is not theirs. They have no love for him. They don't want to hear. Therefore it is said here, this path is meant for such persons who are a little advanced in KŠa consciousness. Lec BG 10.1 New York 66

2(a). Once the demigods were observing Lord Caitanya Mahaprabhu and Lord Nityananda walking on the streets of Navadvipa. They thought they were seeing two moons and because of this they mistook their own heavenly abodes as the earth, and the earth as the heavenly planet. They also erred in their belief that they were the human beings and the humans were the residents of the heavenly planets. They began talking with each other about the mystery of the two moons. Someone said, "Two moons together were never before permitted entry into the heavenly planets." Someone else said, "Let me tell you that one of them is the original moon and the other is His reflection." Yet another said, "The son takes after the father in all respects, so one is the father moon and the other is his son." It is not in the least bit surprising that the demigods are bewildered by the Lord's beauty for even the Vedas are inadequate to fully describe the Supreme Lord's extraordinary beauty. CC Mad. 19

2(c). So here, if we follow the Arjuna's process and try to understand as Arjuna understood, then the authority is there. It is not very difficult to understand who is an authority. So sth€ne sthit€h sruti-gat€m tanu-v€n-manobhih. Jn€ne pray€sam udap€sya namanta eva san-mukharit€m. You have to find an authority. You have to find that authority, remain in your situation and try to hear everything submissively, svayam eva sphuraty adah. As soon as you become submissive and hear from the authorities, then the whole thing will be revealed within yourself. God is always ready to reveal Himself to you. But how does He do it? He reveals Himself as soon as you become submissive, you become devotee, you become KŠa conscious, and follow the path traversed by the great mah€janas, great €c€ryas. Then everything is known.

Although He's not known even to the demigods, even to the great sages, he can be known to you at home, ajita jito 'py asi, although He is unconquerable, if you adopt this process. Lec BG 10.2-3 New York 66

3(a). People may say, “What is the use of understanding God? ... Now the argument may be, “Yes, you don't have to understand God. There is no necessity to understand God.” But KŠa says, “No.” If you don't take that trouble, then you'll never be happy. Neither will you be liberated. So it is in your interest to understand God ... and become free from all sinful reactions, simply by understanding that God is great, He's the proprietor of everything, He is the friend of everyone, and He's the origin of everything. If one can understand, asamm™dhah ... Not that because the Bhagavad-git€ is saying this, not because a swami is speaking like this, but you should understand yourself, asamm™dhah, without any doubt. When you understand for certain that God is the proprietor of everything, then you'll be liberated and freed from all anxieties and miseries. Lec BG 10.1 New York 66

4-5. Asammohah means if you want to acquire some knowledge, you should acquire it surely, step by step. Don't be impatient. Asammohah. Not blindly accepting something and thinking that “I have got all knowledge”.

Ksam€ means tolerant. Tolerant. You should not be disturbed. Suppose you are in this KŠa conscious society. Now, you cannot expect that all the members of the society will be first-class men. How can you expect that? We are collecting members of the society from all classes of men. So there may be a man in goodness, a man in passion and a man in ignorance. But if you think, “Oh, this man is not good. That man is not good,” no. You should be tolerant. You have no connection with this man or that man. You are connected with the philosophy, with the process of life ... Just like the same example: suppose you are on ship. You do not find all men to your liking. There may be different kinds of men. But what is that to you? You have to cross the Atlantic Ocean. Just sit tight on the ship and take advantage of the opportunity. That is your business. This is called ksam€. Ksam€ means excuse and tolerate.

Suppose somebody has offended you. Excuse him. This is also another kind of penance. Lord Caitanya has taught us: trn€d api sunicena.

If you want to chant Hare KŠa, then you have to become tolerant. What kind of tolerance? Just like a tree. Everybody is committing offences to the tree. Somebody is snatching its twigs, somebody is snatching its flowers, somebody is snatching its leaves, somebody is cutting it, but it does not protest. On the contrary, it supplies you with fruit and flowers and gives you shelter. So the tree is the nicest example of tolerance. Lord Caitanya teaches us that we should become tolerant just like a tree. And trn€d api sunicena, forbearance just like grass. Just like when you trample over grass, it does not protest. Trn€d api sunicena taror api sahisnun€, am€nin€.

And you should not be puffed up with your artificial honour. “Oh, I am this. I am that.” That belongs to this body ... But if another foolish creature disturbs you, you should give him all honour. He is identified with this body, give him all honour, “Oh sir, you are very beautiful. You are very learned.” So that he may not disturb you, give him all honour. In this way you can go on chanting. Nobody will disturb you. As soon as you take to spiritual life, there will be so many disturbances because it is a declaration of war on the illusory energy. So as soon as you become KŠa conscious, the illusory energy sees, “Oh, this man is getting out of my control. Oh, let me give him all impediments.” Therefore you have to learn this tolerance. Lec BG 10.4 New York 67

4-5. One day, Bali approached Prahlada and asked, "Which is actually meritorious, forgiveness or the use of strength?”

Prahlada: “Neither forgiveness nor the use of prowess is meritorious in all situations. If one were to always forgive, then his servants, dependants, enemies and even strangers, would disrespect him. When one always forgives, then mean-minded servants gradually steal away all of his wealth and fail to respond to his commands. The wife of one who always forgives begins to act just as she pleases and then, along with the servants, she takes to all kinds of vices.

On the other hand, one who simply punishes and never forgives soon finds himself bereft of all friends. Indeed, everyone comes to hate such an unforgiving person, and when there is the slightest opportunity, they do something to harm him. Therefore, the conclusion is that prowess and forgiveness should be exhibited at the proper times.

My dear Bali, the following persons should be forgiven: one who has done nice service in the past, even if guilty of a grave fault; one who offends simply due to ignorance or folly; one who is a first-time offender; one who has committed some wrong against his will. In addition, other offenders may sometimes be forgiven just to create a good public image. The following persons should not be forgiven: one who has knowingly offended and yet claims to be innocent, even if his offence is slight, and a second-offender, no matter how small his crime.”

Mahabharata, Vana parva

4-5. Satyam means you should speak the truth. You should not flatter for sense gratification ... What is that truth? That truth is “God is great, and we are subservient.” So our duty is to abide by the orders of God.

Damah means to control the senses ... So you should not allow the senses to enjoy something that is against the progress of your spiritual life. That is called damah ... Suppose there is very nice performance of sense gratification and one wants to go there. But if you can control your senses — ”No, don't go there. Come here in this storefront. Hear the Bhagavad-git€.” — then you become master. Lec BG 10.4 New York 67

8. “I am the origin of everything.” Everything means the universe also. Whatever you can imagine, that comes within the category of everything. So if KŠa is the source of everything, then if you love KŠa, you love the universe. Actually that is so. If you love your father, then you love your brother. If you love your country, then you love your countrymen ... So the love begins from the origin. If you love your body, then you love your finger ... iti matv€ bhajante m€m. One who has understood this fact, that God is the origin of all emanations ... One who has understood this fact very nicely, scientifically, then, by loving God, you love everything ... And bh€va-samanvit€h. Budha, one must be very well versed, at the same time, completely absorbed in spiritual emotion, bh€va. This bh€va is the very highest platform for coming to the perfection of life ... Lec BG 10.8 New York 67

10. Pr…ti-p™rvakam. With love. Not only that officially you love, then He'll talk with you. Buddhi-yogam dad€mi tam. He'll give you intelligence. He'll talk with you. Because He is within your heart. Simply you have to qualify yourself to talk with KŠa. Then KŠa is not far away. He's within your heart. Otherwise He is very, very far away. If you want to understand by your intelligence, what intelligence have you got? You have to please the Supreme Personality of Godhead by your service and then He'll reveal Himself. “Here I am. What do you want?” That is the process. Lec BG 13.15Bombay 73

10. Preacher

Acyutananda: Which is more important, to go back to Godhead or to spread KŠa consciousness?

Srila Prabhupada: One who is preaching KŠa consciousness is already back to Godhead. Iha yasya harer dasye ... Preacher means he has engaged his body, mind and speech only to glorify the Lord. So he's jivan muktah, he's liberated even in this life. He's already with KŠa. KŠa is talking with him, buddhi-yogam dad€mi. One who is actually a preacher, engaged in KŠa's glorification, is already in Vaikuntha. Conv Bombay 73

10. Srila Prabhupada: There is one common philosophy held by a lot of religious groups that God can be understood directly from within, and that no guru is necessary. He's a rascal and one who accepts him is a rascal. How do you think that God is speaking to him? How do you accept it? God talks with whom? Tesam satata ... Those who have already become devotee of God and engaged in His service, He talks with them. Not a third-class fool. One who is engaged in the service of the Lord twenty-four hours a day, with love and faith, God talks with him.

When one follows instructions of the guru, KŠa will give intelligence.

In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead by vani or vapuh. This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush in Vrndavana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty.

Real intelligence means linking with the Supreme Personality of Godhead. When this is done, the Supreme Personality of Godhead from within gives one the real intelligence by which one can return home, back to Godhead. Conv New Vrindavana 1976

10. Ever-fresh

The Supersoul gives instructions to the sincere, unalloyed devotee on how he can progress more and more in approaching the Supreme Personality of Godhead. ®rila Jiva Gosvami in this connection says that the Supersoul, the plenary expansion of the Personality of Godhead, exists in everyone's heart, but in the heart of the devotee He reveals Himself as ever-increasingly new. Being inspired by Him, the devotee experiences increased transcendental bliss in the execution of his devotional service. SB 4.30.28

10. Knowledge and exchanging realisations

This verse of Bhagavad-gita (10.10) clearly states how Govindadeva instructs His bona fide devotee. The Lord declares that by enlightenment in theistic knowledge He awards attachment for Him to those who constantly engage in His transcendental loving service. This awakening of divine consciousness enthralls a devotee, who thus relishes his eternal transcendental mellow. Such an awakening is awarded only to those convinced by devotional service about the transcendental nature of the Personality of Godhead. They know that the Supreme Truth, the all-spiritual and all-powerful person, is one without a second and has fully transcendental senses. He is the fountainhead of all emanations. Such pure devotees, always merged in knowledge of KŠa and absorbed in KŠa consciousness, exchange thoughts and realisations as great scientists exchange their views and discuss the results of their research in scientific academies. Such exchanges of thoughts in regard to KŠa give pleasure to the Lord, who therefore favours such devotees with all enlightenment. CC Adi 1.49

10. Eagerness as qualification

God wants to see how eager you are. So in the development of our eagerness and sincerity to have knowledge in spiritual understanding, God will help us.

Laulyam, eagerness. That is the price. That is the only qualification. You must be very, very eager to see the lotus feet of KŠa in this very life. You must be very eager to talk with KŠa in this very life. But not to become sahajiya. By service. KŠa talks with the devotee, but not with the non-devotee. He says in the Bhagavad-gita, tesam satata-yuktanam bhajatam priti-purvakam. Only persons who are always engaged in KŠa's service. He has no other business. Satata means twenty-four hours ... Bhajatam means in service. You must always find some opportunity to render service to KŠa. That is the qualification. It doesn't matter what you are. You may be this or that. It doesn't matter. But this eagerness for service can be acquired by anyone simply by sincerity. That is the price ... Rupa Gosvami says, tatra laulyam ekalam mulyam.

"So I have too much eagerness." But no. Immediately Srila Rupa Gosvami warns, na janma-kotibhih sukrtibhir labhyate. This eagerness to achieve KŠa's mercy, to approach the lotus feet of KŠa in this life, "I shall do anything. I shall sacrifice anything," this kind of determination is not very easily obtained. Na janma-kotibhih sukrtibhih. Sukrti means pious activities. Without being pious, nobody can approach KŠa. KŠa is not so cheap.

Lec CC New Vndavana 74

14(b). As the spiritual master is the representative of KŠa, similarly a student must also be the representative of Arjuna. Then the Bhagavad-gita discussion will be nice. What is Arjuna's position? In this chapter he'll say sarvam etad rtam manye yad vadasi kesava. "My dear KŠa, whatever You are speaking, I accept.” So that should be the process of understanding KŠa, the Bhagavad-gita. Not that I don't like this, so I'll reject this portion; I like this portion, therefore I accept it. This way of studying the Bhagavad-gita is useless, nonsense. "Whatever You have said, I accept it."

So to become a representative of KŠa is not very difficult. Simply one has to become very sincere. Just like Arjuna accepted: “My dear Kesava, KŠa, whatever you are speaking, I accept it all in total, without any reformation.'' That is a true representative of KŠa. Caitanya Mahaprabhu said, amara ajnaya haya tara ei desa, yare dekha tare keha krsna upadesa. Amara ajnaya. One has to carry out the order of God. He's KŠa's representative.

Lec BG 10.1 New York 66

22. Prabhupada: The Sama-vedas mean the realisation of God by singing, by music. That is Sama-veda.

Dr. Patel: By music. I am the soul of the music.

Prabhupada: Yes. Therefore hari-kirtana. Hari-kirtana is Sama-veda, glorifying the supreme. That is stated in some other place. Yam brahma-varunendra-rudrah stunvanti divyaih stavair vedaih sanga-pada.

Dr. Patel: Kramopanisadair gayanti yam samagah.

Prabhupada: Gayanti. So gayanti, chanting, is following the Sama-veda, and Sama-veda, KŠa says, "I am especially Sama-veda." MW Bombay 74

34. KŠa — death personified to demons, beloved to devotees

Faithless unbelievers, who challenge the appearance of God, will be delivered by the Supreme Personality of Godhead when He appears before them as death. Atheists think that they are independent and therefore they do not care about the supremacy of the Lord, yet the Lord asserts His supremacy when He overcomes them as death. At the time of death, their attempts to use their so-called scientific knowledge and philosophical speculation to deny the supremacy of the Lord cannot work. SB 4.17.28

34. KŠa takes away everything at death

The Lord in the shape of death takes away everything that is created by the conditioned soul. Everything in this material world is subject to death in due course of time. SB 4.24.56

34. Time cannot hamper activities of a devotee

However, all the strength of time cannot hamper the activities of a devotee, for a devotee takes complete shelter under the lotus feet of the Lord. For this reason, only a devotee is free from formidable time. All the activities of the karmis and jnanis, which have no touch of devotional service, are spoiled in due course of time. The material success of the karmis is destined to be destroyed; similarly, the impersonal realisation attained by the jnanis is also destroyed in the course of time.

Everyone is sure to die, for no one is excused from the hands of death, which is but a feature of the Supreme Personality of Godhead (mrtyuh sarva-haras caham). When one becomes a devotee, however, he is not destined to die according to a limited duration of life. Everyone has a limited duration of life, but a devotee's lifetime can be extended by the mercy of the Supreme Lord, who is able to nullify the results of one's karma. Karmani nirdahati kintu ca bhakti-bhajam. This is the statement of Brahma-samhita (5.54). A devotee is not under the laws of karma. Therefore even a devotee's scheduled death can be avoided by the causeless mercy of the Supreme Lord. God protects the devotee even from the extreme danger of death. SB 4.24.56

34. Yamaraja incarnated as Vidura during the time of KŠa's advent and he was always protecting the Pandavas from danger. This shows that for the devotees, Yamaraja is a cordial friend and they have nothing to fear from him. SB 1.15.49

35. Omkara is a mahavakya, or supreme sound. Whatever meaning is in the supreme sound is further understood in Gayatri. This same meaning is explained in ®rimad Bhagavatam in catuh sloki. How did Gayatri come to Lord Brahma? Brahma-samhita: When KŠa played on His flute the sound om entered into the ear of Brahma — aum — indicating sambandha, abhidheya and prayojana. When expressed through the mouth of Brahma it became Gayatri. In this way, when Brahma heard the sound of KŠa's flute he was initiated by the Gayatri mantra. CC Mad. 22.97

35. When Yudhisthira was in exile Markandeya Rsi visited him. Yudhisthira inquired, "By what practice can a brahmana always keep himself in a pure condition?

Markandeya Rsi: By chanting the Gayatri mantra three times daily one becomes freed from all sinful reactions. For such a person even inauspicious stars and planets become auspicious and Raksasas cannot do him any harm. However, without purity of heart, the chanting of Gayatri, carrying of tridanda, shaving of the head, and practice of other vows and austerities are all useless. One who is sinless at heart as well as in words and action is the real ascetic and not simply he who performs austerities. Mahabharata

36. If you're looking for love, KŠa is the supreme lover, and if you want to cheat, KŠa is the supreme cheater." Amongst all cheating processes, I am gambling." There is a cheating process. From where has this cheating process come. There is also a cheating process in KŠa because He is the origin of everything. Whatever there is, cheating process, thieving process, whatever is condemned in this world, is also there in KŠa, but without any contamination. That is the difference. When He cheats, it becomes worshippable. KŠa wanted to cheat Dronacarya. That is a fact in the Mahabharata. He advised Arjuna, "Just go and ask Yudhisthira to lie to Dronacarya, saying 'Your son is dead.'” Drona would not believe KŠa if He said it because KŠa sometimes breaks His promise. But God is good; therefore His cheating is good. His thieving is good. Everything is absolute.

Gambling requires some expert brain. So that part of expert endeavour, is KŠa. We should not think, "Oh, because KŠa is gambling, let us also engage in and devote ourselves to gambling." No. KŠa is everything, but we have to select favourably, not unfavourably. Svalpam khalv idam brahma. Without Brahman, without KŠa, nothing can exist. Everything is existing on His energy. The same example can be given that every department is a government department. Therefore, if a prisoner says, "Yes, I am in a government department," that sort of knowledge is not very good. "Instead of working for the government, let me go to jail.”

We have to select. KŠa is everything. So KŠa says that every dhama, every place, belongs to Him, but yad gatva na nivartante tad dhama paramam mama: "There is an eternal dhama from which nobody comes back. That is My supreme dhama." So we have to associate with the Supreme. KŠa is everything, but we have to associate with the Supreme, the best. That is KŠa consciousness. Lec CC Mad.22.5 New York 67

41. No-one is independent

Some people are specifically endowed with powers by the will of the Lord. A sane person must know for certain that a living being, however powerful he may be, is neither absolute nor independent. All living beings must accept the origin of their specific power. And if they act accordingly, then simply by discharging their respective occupational duties they can achieve the highest perfection of life, namely eternal life, complete knowledge and inexhaustible blessings. As long as the powerful men of the world do not accept the origin of their respective powers, namely the Personality of Godhead, the actions of maya (illusion) will continue to act. SB 1.15.5

41. Any wonderful quality is the Lord's tejas

The illumination of the planets and stars in the sky is but a partial manifestation of the Lord's effulgence. There are many wonderful qualities of different living entities, but whatever extraordinary things exist are but part of the Lord's tejas, His illumination or brilliance. The deep waves of the seas and oceans and the many other wonders within the creation of the Supreme Personality of Godhead all become insignificant when the Lord, in His special feature, incarnates within this material world. Everything is insignificant in comparison to His personal, all-defeating transcendental qualities. SB 7.8.32

41. A devotee's empowerment is the Lord's favour

A living entity especially empowered to act on behalf of the Lord is called vibhuti, whereas the ViŠu-tattva incarnations of the Lord, such as the Matsya avatara (kesava dhrta-mina-sarira jaya jagad-isa hare), are called vibhava. We have the practical experience of seeing that one person is able to do very wonderful things whereas another cannot do those same things and cannot even do things that require only a little common sense. Therefore, how much a devotee has been favoured by the Supreme Personality of Godhead can be tested by the activities the devotee has performed. SB 7.1.9

Chapter 11

3. This is a form for the less intelligent. Those who are thinking " How can God have a human-like form?" God is great, so he is thinking of the greatness of God. Somebody thinks that, but according to his own idea. Greatness means they have got an idea, "The sky is the greatest." So God must be of a form like sky. MW Bombay 74

3. The Virat-rupa manifestation of the Lord is simultaneously a challenge to the atheists (who want to see God) and a favour to the asuras, who can think of the Lord as virat and thus gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. SB 2.1.24[?]

5. So it was not difficult for him. Immediately He showed him. That is KŠa. Not that "I shall show you some day privately." MW Bombay 74

8. Prabhupada: Ah. "Because you are not accustomed to see this virat form, therefore I give you special vision to see it." MW Bombay 74

8. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualisation of the world in a spirit of lording over it is not God realisation. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realise the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virat realisation will have very little effect on the seer. SB 2.1.26

9. So this virat-rupa is subordinate. Darsayamasa hari. Hari is the supreme and the virat-rupa is a feature, not the original. Mayavadis take the virat-rupa as the original and see the rupa, KŠa, as maya. Therefore they are called Mayavadis. But actually, Hari manifested or exhibited one of His multiple features. MW Bombay 74

10-12. So even in the universal form, there is personality. Divya-malya, divya-gandha, kiritina, well-dressed. Well-dressed is not possible in the impersonal. If you want to dress somebody, he must be a person. You cannot dress the sky. "Here is a helmet, here is a garland.” Where can you put them? So in the universal form there is also personality.

Although He is one, He can be manifest. He is existing, not manifest. He is existing in aneka. And what is that aneka? Aneka means expansion of svamsa ... Therefore we require reference to many -€stras. In the Varaha Purana this aneka is explained — svamsa and vibhinnamsa. Svamsa, expansion of the ViŠu-tattva. ViŠu-tattva. Ramadi-murtisu kala niyamena tisthan. He has expanded Himself in so many incarnations, ramadi, like Rama, not this loafer class.

Another aneka, mamaivamso jiva-bhuta. They are also aneka. Anantyaya kalpate. So he was able to see all the ViŠu forms and all the living entity forms in the body of KŠa. That is aneka.

There are aneka ayuddhas. Every ViŠu form has four symbolic representations — sankha-cakra-gada-padma — and they are differently situated. People do not know this. It is mentioned in the €stra, siddhartha-samhita, how many forms there are. This is aneka. Not evasively, that "All is one." No. There are so many varieties, all spiritual.

Divine. That means they are not material. KŠa's dress, KŠa's helmet, KŠa's bedding, KŠa's shoes, they are all expansions of Lord Sesa. They are not material.

Although this is virat-rupa, still, there are aneka, many varieties. And each one of them is personally described.

Unlimited mouths. The unlimited person. As soon as you say, "unlimited mouths," that means unlimited person. That is not impersonal. Even in His aneka-murti, He is a person. It is explained in the second chapter of the Bhagavad-gita that we were all persons in the past, we are persons at present, and we shall continue to become persons in the future. So this impersonal description of the Supreme Personality of Godhead is for the persons who do not understand the nature of God.

Therefore it is said, avyaktam vyaktim apannam manyante mam abuddhayah. These Mayavadis think, "Originally the Absolute Truth is avyakta. Now He has assumed this KŠa form, accepting a body of maya." This is called Mayavada. Abuddhayah. They have no intelligence that spiritually the Lord is always vyakti, a person, whether he in the form of Narayana, ViŠu, KŠa, etc. He is always a person.

Giriraja: "He was garlanded gloriously and there were many scents smeared over His body."

Prabhupada: It is all personal description: "Dress, ornaments, flowers, garlands, scents." This is offered to a person. MW Bombay 74

19. Now here is one important thing: sasi-surya-netram. The sasi, the moon, and the sun are the two eyes of God. Now in the Brahma-samhita it is also confirmed yac-caksur esa savita sakala-grahanam. So in the Upanisads it is said, "When God sees, then you can see." When the sunrise is there, that means when God sees, you can see. In the darkness you cannot see. And still these rascals are proud of their eyes. "Can you show me?" How can you see? First of all you have to see through the Supreme. And another significant point is that you cannot hide yourself from the eyes of the Supreme. MW Bombay 74

24. The word ViŠu has been used, "all-pervading forms." It does not mean that because it is all-pervading, there is no form. There is always a form. MW Bombay 74

29. Prabhupada: ... leaders, they are entering into the mouth of the kala just like insects. "Phat! Phat! Phat! Phat! Phat! Phat!" Although within their lifetime they were very, very big leaders, they are now entering into the mouth of the kala just like insects and flies. That's it ... but there is no plan how to stop ...

Dr. Patel: Death.

Prabhupada: Yes. How to stop this forced entering into the mouth of kala. A very good example is when there is fire and all the insects and flies are attracted by its beauty —

, "Phat! Phat! Phat! Phat! Phat!" Similarly, all these big, big leaders, are being attracted, bahir-artha-maninah ... They have been described in the Bhagavata, bahir-artha-maninah. They are thinking of this beautiful material nature

Prabhupada:(specifically to Dr. Patel) Doctors also will enter. Not only the patients, but the doctors also. Don't think that doctors will be excused. No, no. That is not possible.

MW Bombay 74

33(a). Mass war is the will of the Lord, so Arjuna should fight and take credit

The Battle of Kuruksetra, or any other battle at any place or at any time, is made by the will of the Lord, for no-one can arrange such mass annihilation without the sanction of the Lord. The party of Duryodhana insulted Draupadi, a great devotee of KŠa, and she appealed to the Lord as well as to all the silent observers of this unwarranted insult. Arjuna was then advised by the Lord to fight and take credit; otherwise the party of Duryodhana would be killed anyway by the will of the Lord. So Arjuna was advised just to become the agent and take the credit for killing great generals like Bhisma and Karna. SB 4.5.17

33(a). Devotees' actions appear wonderful

Those who are not surrendered souls are put under the care of the material nature (bhramayan sarva-bhutani yantrarudhani mayaya); therefore, they are allowed to do things on their own account and suffer the consequences themselves. Devotees like Brahma and Arjuna do not do anything on their own account, but as fully surrendered souls they always await indications from the Lord; therefore they attempt to do something that appears very wonderful to ordinary vision. One of the Lord's names is Urukrama, or one whose actions are very wonderful and are beyond the imagination of the living being; so the actions of His devotees sometimes appear very wonderful due to the direction of the Lord. Beginning from Brahma, the topmost intelligent living entity within the universe, down to the smallest ant, every living entity's intelligence is overseen by the Lord in His transcendental position as the witness of all actions. SB 2.5.17

33(a) Battle designed to give Arjuna credit

Actually, the Lord descended at the request of Brahma in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kuruksetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-matram bhava savyasacin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kuruksetra. What He wants to do Himself by His transcendental plans, He executes through His confidential devotees. That is the way of the Lord's mercy towards His pure unalloyed devotees. SB 3.3.10

33(a). KŠa gives more credit to the devotees

Lord KŠa was not very pleasing to the demons when He was present in Vrndavana, but the six Gosvamis were pleasing to the demons when they were present in Vrndavana. That is the beauty of the Lord's dealings with His devotees; sometimes the Lord gives more credit to His devotees than He takes for Himself. For instance, on the Battlefield of Kuruksetra, Lord KŠa fought simply by giving directions. Yet it was Arjuna who took the credit for fighting. Nimitta-matram bhava savyasacin: "You, O Savyasaci (Arjuna), can but be an instrument in the fight." (BG 11.33) Everything was arranged by the Lord, but the credit of victory was given to Arjuna. Similarly, in the KŠa consciousness movement, everything is happening according to the predictions of Lord Caitanya, but the credit goes to Lord Caitanya's sincere servants. Example: Hanuman building bridge for Rama, but he could jump over.

SB 4.24.45-6

33(a). KŠa depends on His devotees

Although He is full in Himself, He nonetheless becomes pleased when His devotee offers Him patram puspam phalam toyam — a leaf, flower, fruit or water — in devotion. Sometimes the Lord, as the child of mother Yasoda, requests His devotee for some food as if He were very hungry. Sometimes He tells His devotee in a dream that His temple and His garden are now very old and that He cannot enjoy them very nicely. Thus He requests the devotee to repair them. Sometimes He is buried in the earth, and as if unable to come out Himself, He requests His devotee to rescue Him. (Who was this? Madhavendra Puri.) Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self-sufficient, He depends on His devotees. Therefore the relationship of the Lord with His devotees is extremely confidential. Only the devotee can perceive how the Lord, although full in Himself, depends on His devotee for some particular work. This is explained in the Bhagavad-gita (11.33), where the Lord tells Arjuna, nimitta-matram bhava savyasacin: "O Arjuna, merely be an instrument in the fight." Lord KŠa had the competence to win the Battle of Kuruksetra, but nonetheless He induced His devotee Arjuna to fight and become the cause of victory.

®ri Caitanya Mahaprabhu was quite competent enough to spread His name and mission all over the world, but still He depended upon His devotee to do this work. Considering all these points, the most important aspect of the Supreme Lord's self-sufficiency is that He depends on His devotees. This is called His causeless mercy. The devotee who has perceived this causeless mercy of the Supreme Personality of Godhead by realisation can understand the master and the servant. SB 6.19.5

33(a). Bombay land

(Srila Prabhupada gave the example of his fighting for the Bombay land. When the devotees had first moved onto Hare KŠa Land, ®rila Prabhupada had promised Radha-rasasbihari that he would build them a palace if they would just stay on the land).

We are fighting for the land because we are thinking that "KŠa has come here, KŠa is seated here. It cannot be vacated." We are not thinking that it is a material thing. This is an example. Just like Arjuna. Arjuna fought because he thought that this war, this Kuruksetra battle is for the satisfaction of KŠa. Karisye vacanam tava. In the beginning, Arjuna declined to fight. He thought, "Why shall I fight with my kinsmen? Let them enjoy." But then he understood that "It is KŠa's desire," nimitta-matram bhava savyasacin: "It is already planned." KŠa said, "My dear Arjuna, you are thinking that you'll save your relatives, but you are wrong. It is already planned. Those who have come here, they must be killed. That is already my plan. You simply become an instrument." Nimitta-matram bhava savyasacin. So Arjuna understood that "It is KŠa's plan. I am the servant of KŠa; I must satisfy KŠa." KŠa therefore asked Arjuna, "Now, after hearing my instruction in the Bhagavad-gita, what are you going to do?" Arjuna replied, nasto mohah smrtir labdha. "My Lord KŠa, my illusion is now over." Smrtir labdha, "I have remembered. Everything belongs to You. For Your satisfaction everything must be done." Karisye vacanam tava. "Yes, I'll fight." This is KŠa consciousness. Lec BG 13.6-7 Bombay 73

33(a). KŠa is in control

And the whole world is a problem for ordinary persons, but to us it is not a problem because we see everything as KŠa's. If there is problem, it is KŠa's problem. Why is it my problem? KŠa will know how to solve the problem. So we have no problems. They are KŠa's problems. KŠa will see to it. Just like Arjuna was encouraged that nimitta-matram bhava savyasacin. “Don't worry about your victory. I have already arranged it.” So we should have faith and conviction, and try to work very sincerely and seriously. Then KŠa will do everything. Lec SB 1.5.8-9 New Vrindavana 69

35. Prabhupada: So without seeing visva-rupa, simply by abiding by the orders of KŠa, there is no question of trembling.

Dr. Patel: So we must not try to see the visva-rupa, to tremble.

Prabhupada: Yes. MW Bombay 74

37. (In the verse it asks why they shouldn't offer their respectful obeisances unto You)

Prabhupada: ... puranas are not newly manufactured. ... If I have to offer my obeisances and surrender, why not to KŠa? Why an imitation KŠa? Just like if you go to purchase some medicine, the shopkeeper may say, "Now, here is a medicine equal to this medicine, and its price is less." No sane man will purchase. "Why should I purchase the imitation for a lesser price? Give me the original." ... the life of RamaKŠa. It is said that at the time of his death he said to his disciples, especially to Vivekananda, that "I am Rama, I am KŠa," and he believed it. And he preached that "This Gadadhara Chatterjee, RamaKŠa." If he is referring to the original Rama and KŠa, why not take the original Rama and KŠa? What is the proof? Can one accept simply on his word? MW Bombay 74

41-42 All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me.

If one has pure devotion thinking of Me as son, friend or beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him. If my beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas. CC Adi 4.17-26

45. Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (visva-rupa), but when he did see it, his curiosity was satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Narayana or KŠa form, which alone could please Arjuna.

Usually the features shown in the material world have no existence in the Vaikuntha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are the eternal forms of the Lord existing on the Vaikuntha planets. The non-devotee impersonalists imagine the material forms of the Lord, and ultimately they merge into the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshippers of the Lord both in the beginning and also in the perfect stage of eternal salvation. The worship of the pure devotee never ends (BG 9.14) whereas the worship of the impersonalist ends after attainment of salvation, when he merges into the impersonal form of the Lord. SB 2.10.35

45. Of course, Arjuna was offering all respects to the visva-rupa form. That is a natural quality of a devotee. A devotee even respects Durga, Maya, because Maya is KŠa's energy. If we respect KŠa, we respect everyone, even an ant. Therefore Brahma prays, srsti-sthiti ... "The external potency, Maya, who is of the nature of the shadow of the cit (spiritual) potency, is worshipped by all people as Durga, the creating, preserving, and destroying agency of this mundane world. I worship the primeval Lord, Govinda, in accordance with whose will Durga conducts herself." (Brahma-samhita 5.44) Thus when we pray to KŠa, we pray to Durga immediately because Durga is His energy. And when we pray to Durga, we are actually praying to KŠa because she is working under the direction of KŠa. When the devotee sees the activities of Maya, he sees KŠa immediately, thinking, "Oh, Maya is acting so nicely under the direction of KŠa." When one offers respect to a policeman, he is actually offering respect to the government. Durga, the material energy, is so powerful that she can create, annihilate and maintain, but in all cases she is acting under KŠa's directions.

Jnanis concentrate on the virat-rupa, the gigantic universal form of the Lord. This is a good system in the beginning for those who are extremely materialistic, but there is no need to think continuously of the virat-rupa. When Arjuna was shown the virat-rupa of KŠa, he looked at it, but did not want to see it perpetually. He therefore requested the Lord to return to His original form as the two-armed KŠa. Lec BG 9.11 Calcutta 73

45. Why was Arjuna afraid of visva rupa?

There is no question of loving the visva-rupa. If KŠa comes before you in the visva-rupa form, you will be so filled with fear that you will forget your love. So don't be eager like the impersonalists to see the visva-rupa form; just render loving service to Syamasundara, KŠa.

We have more or less seen KŠa as the visva-rupa during wartime in Calcutta in 1942. There was a siren, we ran into a shelter and the bombing began. In this way, we were seeing the visva-rupa, and I was thinking, "Of course, this is also just another form of KŠa. But this is not a very lovable form." A devotee wants to love KŠa in His original form, and this visva-rupa is not His original form. Being omnipotent, KŠa can appear in any form, but His lovable form is that of KŠa, Syamasundara. Although a man may be a police officer, when he is at home he is a beloved father to his son. But if he comes home firing his revolver, the son will be so frightened that he will forget that he is his beloved father. Naturally, the child loves his father when he's at home like a father, and similarly we love KŠa as He is in His eternal abode, in the form of Syamasundara. Path of Perfection, Ch. 8

45. The Supreme Personality of Godhead, Lord ®ri KŠa, in the guise of all-devouring time (kala-rupa) has now descended on earth to eliminate the envious from the world. Purport: For the devotees His factual form is disclosed, and for the non-devotees He appears like kala-rupa; this form is not at all pleasing to the asuras, and therefore they think of the Lord as formless in order to feel secure that they will not be vanquished by the Lord. SB 2.10.35

54(b). You have to submit. You have to render transcendental loving service. That is the way. Bhaktyas tv ananyaya means without any adulteration. What is adulteration? “Now I love God for some material benefit.'' That is adulteration. “I love God to become one with Him.'' That is adulteration. This adulteration in devotional service will not help you. Unadulterated. Tv ananyaya. Lec BG 8.21-22 New York 66

Chapter 12

1(a). The impersonalists think of the Absolute Personality of Godhead in two different ways ... On the one hand they worship the Lord in His visva rupa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord. SB 2.10.35

5(b). All these different ways of determining the ultimate goal of life are compared to rivers. KŠa is the ocean. As the rivers flow down toward the ocean, all attempts for knowledge flow toward KŠa. After many, many births of endeavour, when one actually comes to KŠa, he attains the perfectional stage (BG 7.19). KŠa says in the Bhagavad-gita: "All are pursuing the path of realising Me.” Everyone is searching for KŠa, but those who have adopted courses without any bhakti find their endeavour very troublesome. Kleso 'dhikataras tesam: KŠa cannot be understood unless one comes to the point of bhakti. KBK, Chap. 26

6-7. Those who are truly vipascit, learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life. Premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti (Brahma-samhita 5.38). Learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Tat te'nukampam susamiksamanah (SB. 10.14.8). A devotee, therefore, regards distress as a great favour of the Lord because he understands that he is being cleansed of contamination. Tesam aham samuddharta mrtyu-samsara-sagarat (BG 12.7). The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mrtyu-samsara, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a non-devotee, but a devotee can see this because he is vipascit, or learned. A non-devotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. Sarvam khalv idam brahma. A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. Ekam evadvitiyam. There is only the Lord, who presents Himself in different energies. SB 10.2.28

13-14. So this KŠa consciousness movement means how to become dear to KŠa: "How KŠa can love me." KŠa loves. KŠa says that He is no-one's enemy and no-one's friend. That is neutrality. Samo 'ham sarva-bhutesu ...God must be equal to everyone. He is neither envious to anyone nor friendly to anyone. This is general. But there is a special significance. Ye tu bhajanti mam bhaktya: "Persons who are engaged in devotional service with love and faith," tesu te mayi, "I have a special intimate relationship with him." It is not partiality. Just like if a gentleman has five sons and is naturally inclined to those who are very obedient to him.

Now, we being very intimately connected because we are all sons of God ... KŠa says in the Bhagavad-gita, sarva-yoni su kaunteya ... aham bija-pradah pita, "I am the seed-giving father." Not only for the human society, but the animal society, bird society, beast society, vegetable society, insect society, aquatic society. They are also KŠa's sons, God's sons. Therefore KŠa says, "One who is actually a devotee and wants to be very dear to Me, his qualification must be advestah sarva-bhutanam: we must be non-envious towards all living entities." There is a bag of rice. When you take a few grains, a sample, you can ascertain the quality of the whole bag. Similarly, it is not very difficult to understand the nature of God. You simply have to study yourself. Nityo nityanam cetanas cetananam. But it is not that you are God. You are a sample of God.

Maitrah. Treat them just like your friend, maitrah. A devotee is friend to everyone. He does not want to kill even an ant or a mosquito.

Karuna means kind. A devotee is kind to everyone. It is not that KŠa consciousness should merely be spread in India or amongst the brahmanas or the Hindus. No. A KŠa conscious person will preach KŠa consciousness all over the world, as far as possible. That is called karuna.

Nirmama means without claiming any personal proprietorship and without practising nepotism. Nirmama. Everything belongs to KŠa. That is a fact. KŠa says bhoktaham sarva-yajnanam, sarva-loka-mahesvaram. He is the proprietor. God is actually the proprietor of everything. Why should I claim "This is mine"? Nothing belongs to me. Everything belongs to KŠa. That is KŠa consciousness.

Nirahankarah means this false egotism: "I am this body," "I am an Indian”, I am an American," "I am a Hindu," "I am a Muslim." Nirahankarah means "I am KŠa's servant." Ahankara means my identification, what I am. Now my identity is with this material world. "I am an Indian," "I am an American," "I am this," "I am that." That should be negated. We must come to the right conclusion that "I belong to KŠa, I am the son of KŠa, I do not belong to anyone else." This is called nirahankara.

Samah duhkhah sukhah. This is material happiness and distress. If I am convinced I am not this material body, I understand that the pains and pleasure of this material world are due to this body. I have a material body and am feeling some heat; therefore a fan is required. Similarly, because of this body, I will stop the fan in the winter. So in different seasons my body feels different pains and pleasures. But actually, if I am not this body, I should tolerate all these pains and pleasures. This is called sama-duhkhah. Matra sparsas tu kaunteya sitosna-sukha-duhkha-dah, agamapayino anitya tams titiksasva bharata. We should not be disturbed by these material pains and pleasures. We have to execute our spiritual consciousness. That is called sama-duhkha-sukhah.

Ksami means ksama, excuse. A devotee is especially attacked by the demons. Even when the non-devotee is a father. We have seen it from Prahlada Maharaja's life. Because Prahlada Maharaja was a devotee, even his father was an enemy, what to speak of others. So a devotee will have to meet so many enemies. We have the example of the life of Lord Jesus Christ. When he was being killed by others, he said, to excuse them, "God, they do not know what they are doing." That is the devotee's position. Ksami, always excusing. We have to learn this. So these are some of the qualities of the devotees, which are described in the twelfth chapter.

Then santustah, satisfied. Satatam yogi. A devotee should not be dissatisfied in any condition of life. He should remain satisfied. Because he knows that "My pains and pleasures are now dependent on the will of KŠa. Not just now, but always. So if KŠa desires that I should suffer like this, why should I bother? Let me suffer." There are many verses to support this. Tat te 'nukampam susamiksamano bhunjana evatma-krtam. When a devotee is put into distress, he thinks "It is God's kindness that He is giving me little pain, some hurt, although I should have suffered more." This is the devotee's view. He is not disturbed by any kinds of pains and pleasures.

Satatam yogi. Even in a distressed condition he thinks of KŠa. Therefore he is a yogi. Yoginam api sarvesam mad-gata antaratmana. A devotee always thinks of KŠa. That is the devotee. Yogi. Yatatma. He does not neglect his duty, his devotional service.

Drdha-niscaya means he believes in the word of KŠa. KŠa says, sarva-dharman parityajyamam ekam saranam vraja. A devotee believes that "I have nothing to do, except to surrender to KŠa. Then all my business is done." That is confirmed in the Caitanya-caritamrta, krsne bhakti kaile sarva-karma krta hoya: "Simply by serving KŠa, all other duties are discharged." This is called drdha-niscaya. KŠa says, sarva-dharman parityajya mam ekam saranam vraja, and the devotee takes it very seriously. That is called drdha-niscaya. Drdha means firmly convinced, "Yes, if I surrender to KŠa, all other business is complete." That is confirmed in the Caitanya-caritamrta. Sraddha sabde ... This is the process. Drdha-niscaya.

Mayyarpita-mano-buddhir: Mind and intelligence are always focused on the lotus feet of KŠa, mayyarpita, to the form of KŠa. That is real meditation. Dhyanavasthita-tad-gatena pasyanti yam yoginah. You come to the temple, observe Radha and KŠa, and always think of Him. That is the highest, topmost yoga system. Therefore Deity worship is very important. If you are engaged in Deity worship, you always see the forms of KŠa and Radharani. And if you always think of KŠa and Radharani within your heart, then you become the topmost yogi.

Yo mad-bhaktah. "In this way, one who executes devotional service," sa me priyah, "he is very dear to Me." So if you want to be dear, if you want to be seen by KŠa, if you want to be seen by God, follow this instruction and your life will be successful.

Lec BG 12.13-14 Bombay 74

16. Every living being is dependent on someone else because he is made like this. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature. Renunciation means renouncing one's dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord. Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter. SB 1.8.22 purp.

16. Prabhupada: Anapeksah, neutral, just see. When I went to America, I went with forty rupees. The Sumati Morarji gave me a ticket, and I had only forty rupees. That forty rupees could not be spent there. Then, when I was disembarking, I told the captain, "Captain Pandia, I have not a single dollar with me. Will you purchase one set of my books?" "So Swami, what is your price?" "Sixteen dollars." He paid me twenty dollars. MW Bombay 74

17. Yes, subhasubha. When I was in Boston, I was thinking "I have come here. How will they receive me? As soon as I say `No meat-eating, no illicit sex, no gambling, no intoxication,' immediately they will reply, `Please go home, don't preach here.'” All right. So for one year there was no success, and I was always going to the shipping company to ask: `When does your ship next return?'" So the manager said, "Swamiji, you are always inquiring, but you never go." I said, "Yes, when I am too frustrated, I come here to ask you. Then I go back again; let me see two months more."' It was going like that. Nobody was there with me.

MW Bombay 74

18-19. Prabhupada: Aniketah, automatically aniketah. There was no place to live. No money.

Sannyasa means aniketah. Now we have one hundred temples. But KŠa does not allow me to stay more than eight days. I am dependent on KŠa. If He allows. Hare KŠa.

Sometimes I think "When I was simply depending on KŠa, those days ... Now I have to depend on so many disciples."

They are good disciples. They are bringing everything. I am simply ordering. Still, I think, "That was better, to depend.” MW Bombay 74

18-19. In early 1977, ®rila Prabhupada went to Bhubaneswar. The ISKCON land was a wild jungle full of mosquitoes, snakes and scorpions. It was so far from the city centre that even during the daytime people were scared to visit out of fear of dacoits. Although arrangements had been made for Prabhupada to stay comfortably in the government state guesthouse, he at once rejected this proposal, saying, "I will only stay where my disciple Gour Govinda has built a mud hut for me." Prabhupada stayed there for seventeen days and laid the cornerstone for the temple. Embankment of Separation by Gaura Govinda Maharaja

Chapter 13

1-2(a) A farmer, ksetrajnah, is plowing the land, ksetra. He knows that; “I am plowing this ground”. He is planting the seed and reaping the results. And what is the fruit that one gets? It is according to what he plants. Similarly the person, the soul, has a field which is basically this body, and the happiness and distress that he will reap from this field depend on the activities that he performs with the body. The body is called the field of activity and the doer, or the soul, is called the knower of the field. Lec BG 13.4 Miami 75

1-2(a) Ksetra also means the platform or stage on which we are dancing. And ksetrajnam means the person who is dancing. When you dance, you know that you are dancing on this ground, on this platform. So you are the knower. Therefore ksetrajnah. And the platform on which you are dancing, that is ksetra. So in the material world, we are all dancing. How are we dancing? By getting a particular type of body. That is ksetra. There must be some platform.

Lec BG 13.1-2 Paris 73

3. Ca means there are two knowers

The Mayavadi philosopher (says) that there is only one spirit. No, there are two. KŠa says ca. Ca means another. "And as the individual living soul is the occupier of this body, similarly, KŠa has an interest in every body." A landlord has many houses. I may occupy one of the houses, so I am only interested in that particular house where I am living. But the landlord has an interest in all his houses. So KŠa has an interest not only in my body or your body but in each and every body. Because He says, sarva-yonisu, "in every species of life."

KŠa is so affectionate to the living entity that whatever he wants, He's giving him. "Come on. Take it." Therefore we find so many varieties of body. The living entity wants a particular type of apartment. "If this type of apartment had been given to me, I would have been very happy." "All right. You take this." But the owner of the apartment is KŠa. Therefore it is said: ksetrajnam capi mam viddhi sarva ksetresu bharata. So the living entity is the occupier of this body. And the owner is KŠa. Therefore another name for KŠa is Hrsikesa. This body means the senses. We are enjoying this body. That means we are enjoying sense gratification. My eyes want to see something very beautiful. So God has given us these eyes. See to your heart's content. I want to touch something soft. KŠa has given it to us. "All right, you take the opportunity." Eko bahunam vidadhati kaman.

Lec BG 13.1-2 Bombay 73

3. Difference in two knowers

Therefore there are two words: Paramatma and atma. Atma is individual. Paramatma is also individual. Both of us are knower, ksetrajnam. My knowledge may be limited. KŠa's knowledge is unlimited, complete. The difference is that KŠa knows everything throughout His creation, whereas I do not even know what is going on in my body. That is the difference. So how can one become God? That is not possible. God knows everything. If one knows everything, then you can accept him as God. Otherwise, don't accept him. As soon as somebody says, "I am God," kick him in his face. "Yes, you are God, I am God. I am the kicking God." That should be the answer. "I am the shoe-beater God. Now you protect yourself if you are God." Don't accept this false God. KŠa, krsnas tu bhagavan svayam.

Lec BG 13.3 Paris 73

3. Why did KŠa dance with others' wives?

Because He is the owner of all bodies. Actually He is the proprietor. Dehe sarvasya bharata. I am not proprietor, He is the proprietor. So if the proprietor dances with his maidservants, or devotees, what is wrong with this? He is their proprietor. You are not the proprietor. Supersoul is the real proprietor. KŠa says bhoktaram yajna-tapasam sarva-loka mahesvaram. He's the supreme proprietor. Suhrdam sarva-bhutanam. He is actually the friend. If I am a lover, I am not a friend. KŠa is the real friend. So if the gopis dance with their real friend, what is wrong there? But those rascals who do not know KŠa, think it is immoral. Lec BG 2.30 London 73

5(a). Brahma-sutra-padais caiva hetumadbhir viniscitam. Vedanta philosophy is explained —

Srimad Bhagavatam. That is the real commentary of Vedanta-sutra. You cannot understand Vedanta-sutra as it is because it is written in codes.

Just like we say, ISKCON. `I' means international, 'S' means society, K' means KŠa and CON means consciousness. Similarly these are codes. So in the Vedanta-sutra there are codes, but there is ample meaning in each code ... So the Vedanta-sutra says, janmady asya yatah, simply two words. Bhagavata explains janmadyasya yatah anvayad. So similarly, athato brahma-jijnasa, and the Bhagavata has jivasya tattva-jijnasa. So the same thing is explained in the ®rimad Bhagavatam. First of all the whole of Vedic knowledge is summarised in the Vedanta-sutra by Vyasadeva.

So KŠa says, rsibhir bahudha gitam. Different rsis have different opinions, because everyone is trying to be superior. Nasau rsir yasya matam na bhinna, every philosopher must give his own opinion and it must be refuted by another. Therefore €stra says that in this way you cannot ascertain what is the reality. Tarko 'pratistha. If you want to understand the reality by your arguments, reasoning power, that is not possible. Because I may be very good at arguing, but another person may be better amd so he can defeat me. And that is going on. Therefore you cannot reach the Absolute Truth simply by arguing. That is not possible. Tarko 'pratistha. And if you simply depend on the sruti, srutayo vibhinnah. The Vedic literatures are different: Sama, Yajur, Rg, Artharva. And not only that, there are other scriptures. Dharmasya tattvam nihito guhayam. To understand religious principles is very difficult. Therefore our duty is, mahajana yena gatah sa panthah, to accept that which is given by the mahajana.

KŠa gives this reference because the Vedanta-sutra comes from the disciplic succession of Brahma. Brahma-sutra. Lord Brahma, KŠa instructed Brahma. Tene brahma hrda adi kavaye. Adi-kavi is Brahma, and KŠa instructed him. The sabda-brahma was instructed to Lord Brahma by KŠa. BG 13.5 Paris 73

5(a). Hetumadbhir viniscitam. The Brahma-sutra is therefore called nyaya-prasthana, logic and reason, hetumadbhir, cause and effect, everything. Because people like to understand everything on the basis of philosophy and reasoning. Understanding without philosophy is sentiment and philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious systems, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion — Christian, Muslim, Hindu. They do not like simply to undertake formalities and rituals. They want to know everything on the basis of philosophy. That is the Bhagavad-gita. The Bhagavad-gita is based on philosophy, the system of KŠa-bhakti. Bhagavad-gita means KŠa-bhakti, devotion to KŠa, KŠa consciousness. BG 13.8-12 Bombay 73

5(b). Within the body there are five different departments of existence, known as annamaya, pranamaya, manomaya, vijnana-maya and finally, anandamaya. In the beginning of life, every living entity is food conscious. A child or an animal is satisfied only by getting nice food. This stage of consciousness, in which the goal is to eat sumptuously, is called annamaya. Anna means "food”. After this, one lives in the consciousness of being alive. If one can continue his life without being attacked or destroyed, one thinks himself happy. This stage is called pranamaya, or consciousness of one's existence. After this stage, when one is situated on the mental platform, his consciousness is called manomaya. The materialistic civilisation is primarily situated in these three stages, annamaya, pranamaya and manomaya. The first concern of civilised persons is economic development, the next concern is defence against being annihilated, and the next consciousness is mental speculation, the philosophical approach to the values of life.

If, by the evolutionary process of philosophical life, one happens to reach the platform of intellectual life and understands that he is not this material body but a spiritual soul, then by evolution in spiritual life he comes to the understanding of the Supreme Lord, or the Supreme Soul. When one develops his relationship with Him and executes devotional service, that stage of life is called KŠa consciousness, the anandamaya stage. Anandainaya is the blissful life of knowledge and eternity. As it is said in the Vedanta-sutra, anandamayo 'bhyasat. The Supreme Brahman and the subordinate Brahman, or the Supreme Personality of Godhead and the living entities, are both joyful by nature. As long as the living entities are situated in the lower four stages of life, annamaya, pranamaya, manomaya and vijnanamaya, they are considered to be in the material condition of life, but as soon as one reaches the stage of anandamaya he is a liberated soul. This anandamaya stage is explained in the Bhagavad-gita as the brahma-bhuta stage. It is said that in the brahma-bhuta stage of life there is no anxiety and no hankering. This stage begins when one is equally disposed toward all living entities, and it then expands to the stage of KŠa consciousness, in which one always hankers to render service unto the Supreme Personality of Godhead. This hankering for advancement in devotional service is not the same as hankering for sense gratification in material existence. In other words, hankering remains in spiritual life, but it becomes purified. When our senses are purified, they are freed from all material stages, namely annamaya, pranamaya, manomaya and vijnanamaya, and they become situated in the highest stage — anandamaya, or blissful life in KŠa consciousness. The Mayavadi philosophers consider anandamaya to be the state of being merged in the Supreme. To them, anandamaya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realisation of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual anandamaya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gita. Mad-bhaktim labhate param: the brahmu-bhuta anandamaya stage is complete only when there is an exchange of love between the Supreme and the subordinate living entities. Unless one comes to this anandamaya stage, his breathing is like the breathing of a bellows in a blacksmith's shop, his duration of life is like that of a tree, and he is no better than the lower animals like the camels, hogs and dogs. KŠa Book, Chapter 86

8-12(a). Amanitvam adambhitvam: Amanitvam means that we are very proud of our material existence. That pride must be given up. That is the first principle of knowledge. ®rimad Bhagavatam 10: jnane prayasam. But Lord Caitanya Mahaprabhu has given us a special gift, that in spite of our not understanding everything very analytically, as described in the Vedic scriptures, one can understand himself by the simple process of chanting the holy name of the Lord. He says that if you chant this Hare KŠa mantra, then automatically everything will be revealed unto you. Because in this age it is very difficult to follow the process of knowledge. Just like amanitvam, to give up the pride of one's material existential condition, Amanitvam means ... “I am not matter''. So this is no ordinary thing, that “I am not matter.'' But Lord Caitanya says that this “I am not matter'' will be very easily realised if you chant Hare KŠa sincerely.

He says ceto-darpana-marjanam. If we chant Hare KŠa, the first instalment of profit will be the understanding that ceto-darpana-marjanam. Adambhitvam means although I am advanced in spiritual knowledge, I should not be proud of it. Generally, in this age people think, “I am very religious. I know everything. I am God.'' This is false pride.

So actual knowledge is that “I am smaller than the straw in the street''. That is the instruction of Caitanya Mahaprabhu. Trnad api sahisnuna. It is not artificial. It is actually a fact. Why? From the Padma Purana, Vedic literature, we understand that the soul is only one ten-thousandth of the size of the tip of a hair. As we can only imagine how small we are, we should not be very anxious about being famous. Not, “Oh, there is a great man who knows everything about spirit and who is perfect.'' These are weeds that grow on the bhakti creeper — puja, labha pratistha ... We should be very sincere to understand things as they are. We should not falsely claim that which we are not.

Lec BG 13.6-7 Montreal 68

8-12(a). Akincana-gocara. God can be realised by a person who is humble and meek. Brahmana means vidya vinaya sampanna. He must be learned and humble. That is a brahmana. Why is a brahmana honoured in society? Because a brahmana is vidya-vinaya-sampanne, and very humble. Vidya means he must be very gentle, namra. Knowledge means one has to come to the platform of goodness, sattva-guna, the brahminical qualification. Samo damo titiksva arjavam.

Akincana. Pridelessness. Another name for KŠa is Akincana-gocara. He can be understood by akincana, one who thinks himself as very humble, meek. KŠa demands, "First surrender. Become humble and meek." This is the verdict of all Vedic €stras. Jnane prayasam. BG 13.8-12 Bombay 73

8-12(b). Acaryopasanam: Pariprasnena sevaya. One has to learn by service, by pranipat; pranipat means surrender. There is no surrender. Nobody is prepared to surrender. "Oh, why should I surrender? I know everything”. Indians say, “I know KŠa”. Puffed-up unnecessarily. Therefore KŠa says the material disease is rajas tamo bhava.

But who is an acarya? Acarya means 1) one who knows the purpose of Vedic literature, €stra, and 2) practises and teaches his disciple. KŠa says at the beginning, acaryopasanam, and in the middle he says, mayi cananya-yogena bhaktir avyabhicarini. So before engaging yourself in devotional service to the Lord, you must first of all worship the acarya, acaryopasanam.

But who is an acarya? Acarya means 3) one who has received the Vedic knowledge through the parampara system. An acarya cannot be manufactured, self-made. You have to approach an acarya who comes in disciplic succession. Acaryavan puruso veda. It is not that "If I like, I can go to a guru; if I don't like I can read the books at home and learn everything."

If you purchase a medical book, study it at home and begin to practice, you will be called a quack. You will not be recognised by the government. You will not get a practitioner's registration unless you have been to medical college and passed all the examinations. You will not be accepted, even if you say "I have read all the books." Similarly, we often hear a person say, "Oh, I have read the Bhagavad-gita hundreds of times," but when you ask him who KŠa is, he is unable to reply because he has not approached an acarya. BG 13.8-12 Bombay 73

8-12(a). Indriyarthesu vairagyam: In the matter of sense gratification you have to practise vairagya. Eyes are always attracted by beauty. You can control the eyes when you practise seeing the beautiful forms of Lord KŠa and Radharani. Therefore the Deity should be very nicely decorated so laymen like us may be attracted by the beauty of Radha-KŠa. Gradually, you will forget about seeing any other beauty. This is the practice of indriyarthesu. Vairagyam. Actually our whole life is meant for understanding vairagya, renunciation. Human life is not meant for becoming more and more attached to material enjoyment. Human life is meant for tapasya, vairagya. Here it is said, vairagyam.

Janma mrtyu jara vyadhi, so-called knowledge, is useless. Unless you can solve the problems what is the meaning of this knowledge? Therefore KŠa says knowledge means one must know this is an acutely miserable condition of life, janma-mrtyu-jara-vyadhi-duhkha dosanudarsanam. These are the real problems. But who knows that these are the real problems? If you are scientifically advanced in how to stop death, how to stop birth, how to stop old age, how to stop disease, then you should know you have advanced in science. Otherwise what is this advancement of science? If you have manufactured a car, that is not an advancement. It is not the solution to the problem. The problem of human life is how to stop death. Therefore €stra says that nobody should become a guru, nobody should become a father, nobody should become a husband — in this way there is a list — na mocayed yah samupetya mrtyum, if one cannot help his student or his son or his subordinate to stop death.

Asaktir anabhisvangah: jnana means asaktir. According to Vedic civilisation, one is forced to give up material attachment at a certain stage in life. Naturally, one is attached to one's wife, children and home. Vedic civilisation says that up to fifty years of age, you can remain attached, but, pancasardhvam vanam vrajet, after your fiftieth year, you must give up family life and go into the forest for tapasya. Matir na krsne.

BG 13.8-12 Bombay 73

8-12(b). Mayi cananya yogena: Mayi ca ananya-yogena bhaktir avyabhicarini. Out of the eighteen different descriptions of the process of knowledge, the central point is mayi ca. If you simply try to become elevated in knowledge without devotion to KŠa, that will not do. Therefore KŠa says mayi ca. Ananya-yogena means without any deviation. Avyabhicarini means without any disturbance.

Devotional service is not sentiment. After describing so many stages of advancement of knowledge, KŠa says, mayi ca ananya-yogena bhaktir avyabhicarini. Yoga means linking up. Always linking up with KŠa. Mayi. KŠa says mayi, "Unto Me, KŠa." So you can become attached to KŠa if you are dovetailed in His service, not casually, but constantly. Acyabhicarini means without a break, always, constantly. In another place KŠa says, satatam kirtayanto mam, "always glorifying Me." This is the KŠa consciousness movement. We always have to glorify KŠa. We should go out and meet people, preach to them and glorify KŠa. That is called ananya-yogena, without any break, constantly, twenty-four hours a day in KŠa consciousness.

BG 13.8-12 Bombay 73

8-12(a). Vivikta- desa-sevitvam aratir jana-samsadi. We are not very attached to the general public because they are not KŠa conscious. How does a devotee behave towards these people? We can meet them as much as required. Not that we have to sit down and talk nonsense with them. Naturally, we are inclined to avoid such company. But for preaching work, we have to go. Not to take their association but to give your association to them. That should be the principle. Because you have learned something about devotional service, you should give your experience to such people, but not accept their behaviour. If you keep this in mind, then you will be a preacher. And if you become victimised by their association, then you are doomed. You should give them the opportunity of your association, and reveal whatever you know, whatever you have learned about bhakti-yoga. When you go to meet these people, you should try to inform them, "This is KŠa consciousness. You also take to it." ... Yare dekho tare kaha krsna upadesa.

Adhyatma-jnana-nityatvam. Spiritual knowledge. That is eternal knowledge. It will not be lost If you learn a little of it in this life, BG 2.40. Svalpam apy asya, then you will be saved from the greatest danger.

Tattva-jnanartha-darsanam. If you want to become a philosopher, then you philosophise for understanding the tattva-jnana. And what is tattva-jnana? What is that truth? SB 1.2.11 Brahmeti paramatmeti bhagavan iti. To understand about Brahman, to understand about Paramatma, and the Supreme Personality of Godhead.

So if you want to become philosopher, then philosophically try to understand the meaning of brahma-tattva, paramatma-tattva and bhagavan-tattva. Etaj jnanam, this is jnana. Not these degrees, MA, PhD. These are all decorations of the dead body. If you do not understand the value of life, if you do not understand tattva, Brahma, Paramatma or God, if you do not become cleansed, if you do not become a devotee, if you have no acarya, you have no guru, then you are in darkness. KŠa concludes here: etaj jnanam, "All these items described are jnanam." Iti proktam. It is accepted, prokta. Ajnanam yad ato 'nyatha: "Anything else is ajnanam." BG 13 8-12 Bombay 73

13(a). It is said here, jneyam yat tat pravaksyami yaj jnatva 'mrtam asnute. You become immortal. This is confirmed in the Fourth Chapter, BG 4.9. Janma karma ... If you simply understand KŠa in truth, not superficially, but in fact, then what is the result? The result is tyaktva deham punar janma naiti ... "No more birth". Then there is no more death. That is immortality, amrta. That is amrtatva. So amrtatvaya kalpate. In another place (BG 2.15) KŠa says, yam hi na vyathayanty ete ... so 'mrtatvaya kalpate.

But the human form of life is meant for increasing your interest in the matter of visvaksena-kathasu yah. This means KŠa-katha. This is the mission of Caitanya Mahaprabhu, Lord Caitanya, who said, amara ajnaya ... KŠa upadesa. "On My order, every one of My devotees should become a spiritual master and deliver all the people." By KŠa-upadesa, you can deliver. People are suffering. Here also, the same thing is said. Jneyam yat tat pravaksyami yaj jnatva 'mrtam asnute. Amrtam. People are suffering. They do not know the meaning of amrta. This is the aim of life, to become immortal. That is wanted. One has to come to that platform of knowledge where one can achieve the perfection of life, amrtatva, immortality. So KŠa says here, jneyam yat tat pravaksyami: "I will explain to you the ultimate goal of knowledge”. Yaj jnatva: "If one can understand that knowledge, then amrtam asnute, he becomes immortal.”

And here also KŠa says again, anyone who comes to the ultimate goal of knowledge becomes immortal. The words used here are mat-param brahma, “spirit subordinated to Me (KŠa)”. Therefore it indicates the individual soul (vijnana-brahma). BG 13.13 Bombay 73

14. Knowledge means to realise that these hands, legs, tongue, eyes, ears — everything — belong to KŠa. Therefore bhakti means to become liberated from the false understanding that "This is my leg, this is my head." No. It is KŠa's. Sarvopadhi vinirmuktam tat-paratvena nirmalam. At the present moment we have this false knowledge, "This is my hand, this is my leg." When we become purified, we understand that "This is KŠa's leg, KŠa's hand, KŠa's eyes." Nirmalam, this is liberation. As long as we are materially attached, it is mala. Mala means dirty things. But when we are purified of the dirty things, we can understand. Just like Arjuna.

In the beginning he was thinking "My hands, my legs, are meant for my family." Therefore he was hesitating to kill because "This hand belongs to my family, to my kinsmen, to my country, to my nation, to my society. How I can use these hands and legs against them. KŠa, I'll not fight." This is ignorance. After hearing the Bhagavad-gita from KŠa, he understood, "I was thinking that these hands and legs belong to my family, to me. No. They belong to KŠa. They must be used for KŠa." Then he decided, "KŠa, karisye vacanam tava, because this is Your hand, Your leg, if you want to use them for fighting, I must do so." This is knowledge. All-pervading means everything belongs to KŠa, everything is KŠa's energy....

We are superior energy. When we act for KŠa, we are situated in our own position. That is called mukti. In the ®rimad-Bhagavatam it is said, mukti means hitva anyatha rupam svarupena avasthiti. That is mukti. Mukti does not mean that at the moment you only have two hands but as soon as you become mukta, you will have three thousand hands. Mukti means svarupena vyavasthiti, when we understand that "I am utilising these hands, legs and eyes for sense gratification, but this is wrong, they should be utilised for KŠa's service.” Mukti is not very difficult. You can attain mukti in a second simply by agreeing, as KŠa says, sarva dharman ... This is mukti, moksayisyami. So KŠa is offering you this mukti.

Another meaning of this verse is that if KŠa has legs, hands, eyes and head, how does He become impersonal, void? Where is this conception in the Bhagavad-gita? The rascals say "God is impersonal, He has no form". How is this possible? If He has hands and legs, head and ears, how has He become formless? His form is different from our form. Our hands and legs are limited, but His hands and legs are unlimited. When we say formless, it means He doesn't have our unlimited form. KŠa says, patram puspam phalam ... If KŠa is in Goloka Vrndavana, far away from here, how does He accept our offerings? The answer is here, sarvatah pani-padam. He has hands. That is the Vedic injunction. Apani-pado javana grhitah. The Absolute Brahman has no hands and legs, but He can accept anything, He can walk everywhere. Therefore He is called omniscient, omnipotent, omnipresent. Isvarah sarva-bhutanam hrd-dese rjuna tisthati. He's sitting within your heart, He's seeing everything. Lec BG 13.14 Bombay 73

15(b). People are thinking that God is without form because here it is said, sarvendriya- vivarjitam, specifically He has no indriyas. So if God has no indriya, then He's nirakara. But in the previous verse KŠa said, "Yes, I have indriyas. I can see everything, I can hear everything." Is it possible for a man without any eyes to see? Is there any such idea? Or that a man without ears can hear?

We cannot conceive of any such thing. He has eyes, He has ears, He has legs, He has hands — He has everything. Because sarvendriya-gunabhasam, He's the origin. In the Vedanta-sutra it is said that the Absolute Truth is the origin of everything. Janmady asya yatah. So without a thing existing in the Absolute Truth, how can it be manifested as a relative truth? This world is a relative truth. When it is said that He's sarvendriya-vivarjitam, it means He has no material senses. The ignorant cannot understand how, without a material body, there can be any possibility of possessing a body. Because we are accustomed to seeing material things, we have no eyes for the spiritual. Therefore to benefit us, to be merciful upon us, KŠa appears in this form, arca-vigraha, so that we can see Him.

Because we have learned to see wood, stone, earth, solid materials, we cannot see subtle things. Everyone knows you have a mind, I have a mind, but you cannot see my mind and I cannot see yours, because they are subtle. I have my egotism, you have your egotism, but we cannot find what that egotism is. We cannot even see the subtle material things, what to speak of spiritual things. Spirit is still more subtle. Indriyani parany ahur ... paratas tu sah. The spirit soul is above the intelligence.

Therefore €stra says, atah sri-krsna-namadi na bhaved grahyam indriyaih. Why do they say KŠa is nirakara, without form? Those who are depending on the blunt senses, they can say nirakara, because they cannot see. They have no eyes to see that akara, that form. Because they cannot see, they say nirakara. Nothing is nirakara. God is not nirakara, nor are you nirakara. We have akara. Akara is also mentioned in the €stra. What is it? One ten-thousandth the size of the tip of a hair. So the soul is there, but you cannot even see the topmost point of the hair. And if we divide that hair into ten-thousand parts, then these eyes cannot see it. Therefore we say nirakara. No nirakara. There is akara, but these eyes cannot see. Therefore we have to understand through €stra. Lec BG 13.15 Bombay 73

16. Now, here KŠa says that bahir antas ca bhutanam. You have to undergo austerities to see Him both externally and internally. If you understand this philosophy, then your life is successful ... Aradhito yadi haris tapasa tatah kim, naradhito yadi haris tapasa tatah kim antar-bahir yadi haris tapasa tatah kim, nantar-bahir yadi haris tapasa tatah kim. If you can see KŠa, antar, within, and bahir, without, then your all tapasya is finished. You are now perfect. Tapasa tatah kim. No more tapasya. And if you cannot see the Supreme Lord interally and externally, then you may undergo various types of tapasya and education but it is all a useless waste of time. Dharmah svanusthitah pumsam ...

For the impersonalists KŠa is far, far away. For example, we are very far away, ninety million miles, from the sun planet; we can touch the sunshine but not the sun planet. Although the sun planet is there, it is beyond our power to go and touch it ... This is the position of material experience, what to speak of spiritual experience? Regarding spiritual experience, it is stated in the Brahma-samhita, panthas tu koti-sata-vatsara. Just as you are daily seeing the sun, but you have no power to go there. This is the material planet; how can you approach the spiritual planet where KŠa lives, Goloka Vrndavana? Goloka eva.

Suksmatvat tad avijneyam durastham, cantike ca tat. Now, you cannot calculate where the abode of God is. Durastham. Even if you go in your airplane at the speed of mind, panthas tu koti-sata-vatsara-sampragamyo vayor athapi, vayu-ratha ... This vayu airplane is mentioned in the Brahma-samhita. Vayor athapi manaso, and with the speed of mind, muni-pungavanam, discovered by great scientists, still, avicintya-tattve, it is so far away. Therefore it is called durastham. At the same time, antike, it is very near, just like KŠa is standing here. One has to understand. He has kindly come to you, so near that you can touch His lotus feet, you can offer Him food, you can decorate Him. He's agreeing, "Yes, I will accept ..." Patram puspam phalam toyam yo me bhaktya prayacchati. And before this, KŠa has said, sarvatah pani-padas tat.

He has hands and legs everywhere. In the Vedas it is also confirmed, apani-pada javana grahita. Apani-pada, He has no hands and legs, but whatever you offer in sacrifice, He immediately accepts. How does He accept? Very far away but at the same time, antike, immediately ... Provided you know the means. If you know, then you can see. What are the means by which to get KŠa to come close? Devotional service attracts KŠa. Premanjana-cchurita ... That is God's power. He can remain far far, away, but He can immediately be approachable by the devotees. There is another verse, advaita acyuta anadi ... Vedesu durlabha. If you want to understand the Absolute Truth by simply studying the Vedas, although the Vedas mean vedais ca sarvair aham eva vedyam ... KŠa is to be understood. That is the Vedic object. But if you have no devotional feeling, even if you go on reading Vedic literature for many millions of years you'll not understand the nature of KŠa. But if you go through the mercy of a devotee, atma-bhaktau ... He is very easily available to the devotees. Bhaktya mam abhijanati yavan yas casmi tattvatah. If you simply speculate, He'll remain far away. Durastham antike ca.

Lec BG 13.16 Bombay 73

18(a). There are different grades of jyoti, but there is the supreme jyoti. Just like the moon has illumination, but from where does this illumination come? It comes from the sunshine. The sunshine is reflected on the moon, and the moon becomes a source of illumination. Just like in a mirror when there is a reflection of the sunshine.

When the sunshine is on the mirror, the mirror acts as illuminating agent, and it dissipates the darkness of a corner. So sunshine is the source of all light. In the material world we have experience of sunshine, jyoti, prakash ... But from where does the sunshine come? Sunshine is a reflection of another jyoti, or illumination. The sun is like a mirror that reflects the brahmajyoti in the darkness of this material world. That illumination is called brahmajyoti. And from where does that brahmajyoti emanate? It emanates from KŠa. Just like the sunshine is an emanation from the sun globe, and the sun globe is fiery, illuminated, on account of the persons within the sun globe. Those rays are emanating from their bodies. Therefore the whole sun planet looks fiery. And from there the illumination comes, and it is reflecting on the moon and the moon is illuminating the dark night. This is called purnima.

So one is borrowing illumination from the other. But there is the supreme source of illumination. That is KŠa. This is confirmed in the Brahma-samhita: yasya prabha prabhavato jagadanda-koti. Yasya prabha, the bodily rays of KŠa ... In that illumination, which is called brahmajyoti, there are innumerable Vaikuntha planets. The Vaikunthas are self-illuminated. Therefore in the spiritual world there is no darkness. Tamasah para. It is said here that taj jyotis tamasah param ucyate: "That spiritual world is beyond this material world." This material world is called tamah. Tamah means darkness. Just like it is dark at night. Why is it dark? By nature it is dark. Simply by the sunshine, moonshine, electricity, we keep it bright for some time. Otherwise, by nature it is dark. Similarly, there is another world, paras tasmat tu bhavah anyah, another cosmic manifestation, spiritual manifestation, where there is no need of sunshine.

That jyoti which is directly emanating from KŠa's body, is the real jyoti. So on account of KŠa's bodily rays, the whole creation is manifested. That is KŠa's inconceivable power, brahmajyoti. Janmadyasya yatah. Atatho brahma-jijnasa. In the Vedanta sutra, you have to inquire about that param jyoti, brahmajyoti. And from that param jyoti, everything is coming. What is this material world? It is resting on the sunshine. Because the sunshine is there, all the planets are rotating ... And because there is sunshine, there is vegetation, there is water, there is rainfall, and from the rainfall, there are agricultural products. So just as the sunshine is the cause of all material variagatedness, similarly, the sunshine is also due to the brahmajyoti. The sunshine, yac-caksur esa savita sakala-grahanam. The sun is described in the Brahma-samhita as the eyes of all the planets. Yac-caksur esa, esa sakala-grahanam caksuh. The sun is the actual eyes for all the planets because unless there is sunshine, you cannot see. We are very proud of our eyes.

Sometimes we challenge, "Can you show me God?" But we do not think about the power of our eyesight, which is completely dependent on the sunshine. If there is no sunshine, our so-called eyes are useless. Still, even with those useless eyes, we want to see God. "Can you show me God? I cannot see God, Therefore God cannot be seen. Therefore I don't believe in God." But we do not think about the power we have to see. It is only dependent on sunshine. Not only this planet, all the planets, unless there is sunshine ... Because it is dark. This material world is simply darkness. Tamasi ma jyotir gama. The Vedic instruction is "Don't keep yourself in this darkness of the material world. Come out to the spiritual world." So people do not think of the imperfection of their senses, how the senses are working, simply dependent on the laws of material nature. Still, one is very proud of his senses, especially of the eyes. Adhyaksina —

everything is dependent on the eyes, although the eyes are completely useless without being helped by the light of the sun.

So jyotisam api jyoti, tamasah para. This jyoti, this illumination, is beyond this material world. And because there is illumination, that illumination is reflected in the material world. You will see the bluish reflection in the sky. It means the brahmajyoti is bluish because it is emanating from the blue body of KŠa. Therefore it is bluish. We see the skyis bluish, and in the darkness we see there is some brightness in the sky. The sky is everywhere, covered by seven different types of material elements, and that the brahmajyoti is penetrating through the covers; therefore we can see a little reflection of light in the sky. Lec BG 13.18 Bombay 73

20(b). So there were six questions asked by Arjuna: ksetra, ksetrajnam, jnanam, jneyam, prakrti, purusa. So KŠa has already replied what is ksetra, ksetrajna, what is the process of knowledge and what is the object of knowledge. Now He is beginning to explain what is material nature and what are the living entities. Material nature, prakrti, is enjoyable. Prakrti means enjoyable. And purusam. Purusa means enjoyer. Actually none of us are purusa. This conception of purusa, enjoyer, is that so-called woman and so-called man also want to enjoy. Not only man, every living entity — cats, dogs, trees, aquatics, everyone — because this material world means all the living entities, beginning from Lord Brahma down to the smallest ant, are seeking enjoyment. That is purusa, spirit. One who is seeking enjoyment is called purusa. But the actual purusa is KŠa.

We are all prakrtis. And because, being prakrti, we are trying to become purusa, that is called maya, or illusion. We are differently dressed in the material ingredient, bhumir apo nalo vayuh. Everyone's body is made of these five elements. Mind and intelligence are also subtle material elements, and with this combination we have this body with which we are trying to enjoy this material world. We have forgotten that we are spirit souls, part and parcel of KŠa. Our business is not to enjoy but to help KŠa to enjoy.

Anukulyena krsnanusilanam. Anukula means favourably. Krsnanusilanam, KŠa consciousness. Always thinking of how to make KŠa happy. That is bhakti. The first-class example is the gopis or the inhabitants of Vrndavana. They are all trying to make KŠa happy. That is Vrndavana. It is here also; if you try to make KŠa happy, this can be converted into Vrndavana, Vaikuntha. But we don't have that attitude. By the influence of maya, we have become purusa. We want to enjoy. "Why should KŠa enjoy? I will enjoy. I am KŠa. I am God." This is going on. So the enjoyable is this material world, and the living entities are trying to enjoy it. They are not actually the enjoyer. They are suffering. They are becoming entangled because by this enjoying spirit they are developing different types of mentality, and at the time of death, according to that mentality, they get their next body. That means by this enjoying spirit they are becoming entangled. They are not becoming free.

There are five kinds of rasas: santa, dasya, sakhya, vatsalya, madhurya. So you can select any one of them, because there must be varieties. Because we are living entities, we want to enjoy. Therefore variety is the mother of enjoyment. You cannot make everything impersonal. Even in the spiritual world there are varieties. Those varieties are reflected in this material world. Therefore here also, we love somebody as a friend; we love somebody as a wife; we love somebody as a father; we love somebody as a mother. The same thing is pervertedly reflected. And because it is illusion, we are not satisfied. If we want real love, real position, then we have to transfer these loving propensities into five different kinds of mellows to KŠa. Then it will be permanent, and you'll be happy.

So this material nature is also eternal. It is not as the Mayavadi philosopher says, "It is mithya," jagat mithya. Why is it mithya? It is fact. Because KŠa says that bhumir apo ... bhinna me prakrtir astadha, "It is My prakrti, My energy." If KŠa is fact, why should His energy be mithya? This is nonsense. The jagat is not mithya. We don't say, “ KŠa is truth, then this world is also truth”. But the fact that KŠa is the enjoyer and we are trying to be the enjoyer, that is not true. That is mithya. The jagat is not mithya, but the propensity to enjoy this world, that is mithya because we cannot be the enjoyer.

So bhutva bhutva praliyate means that prakrti is fact, but the manifestation is temporary. It is not false. Just like you sometimes become angry, so you show some symptoms. The symptoms are within you, but sometimes they are manifested, sometimes they are not. But the propensity, the quality of your becoming angry, is there eternally. It is not that it is created. Sometimes you become passionate. Passion is there, it is not a new thing, but it sometimes appears, sometimes disappears. This is also the prakrti of KŠa. The fact is that it is sometimes manifest, sometimes not manifest. Just like clouds. Clouds are a fact, but sometimes they are manifest; sometimes they are not. When they are not manifest, you cannot say, "Clouds are false." No. They are a fact, but their nature is to sometimes be manifest, sometimes not. So here KŠa says, prakrtim purusam caiva viddhy anadi. They are eternal. KŠa is eternal, the living entities are eternal, and the prakrtis are also eternal. Lec BG 13.20 Bombay 73

21. So how foolish we are to accept that a particular type of body and the sukha-duhkha, happiness and distress, is already fixed. That is called destiny. So we are trying to improve the situation because, after all, as soon as you get this material body, it is suffering. There is no question of happiness. But by the illusory energy, we are thinking we are enjoying. That is called illusion, maya. Just like the same example, a hog is eating stool, but he is thinking he is enjoying. This is called praksepatmika-sakti. Not only hog, even in human society, somebody eats the most abominable, most rotten, fish; still, he's thinking he's enjoying.

We have seen it. If he thinks that “This is the most rotten thing," then he cannot live. Maya must make him forget that he is eating the most rotten thing. He'll think, "It is very nice." Mayayapahrta-jnana. If you take the worm out of stool, he'll go back in. So this is the consequence of all forgetfulness. There are varieties of living entities, bodies. Narottama dasa Thakura therefore says, Nana yoni brahman kare. We are wandering in different species of life. There are cockroaches in the commode. They are also thinking, "I am enjoying." A tree is standing for several thousands of years and he's also thinking, "I am enjoying life." So this is going on. And we are not very serious about our real identity: that "I am part and parcel of God”, sac-cid-ananda-vigrahah. Na jayate na mriyate: "My position is that I never take my birth and never die." Na hanyate hanyamane sarire: "I do not die even after the destruction of this body." These things are my privileges, but I do not wish to take notice of them. This is called maya. We are satisfied in this abominable condition of life by a body given by material nature.

Lec BG 13.21Bombay 73

22(b). You have to come out through the mother. That is called yoni. But why these different mothers? Karanam guna-sango'sya. As you have been infected by the eighty-one qualities of this material nature, it will give you a suitable body through a particular mother. So where is this science? You have a botanical garden, but do you know the science: why there is a tree, why there is an ant, why there is a bird, why there is a man? You have no knowledge. These material schools, colleges and universities are simply producing animal life. Actual knowledge is here in the Bhagavad-gita. Why are you forced to accept a certain type of body? Because after death you will have to accept a certain type of body. That is natural. Tatha.

BG 8.6, according to bhava, we are getting different types of bodies according to our association with material nature. So if you don't associate with this material nature, then you don't get all these material bodies. So how can you get out of this material nature? That is stated in the Bhagavad-gita, you will find, mam ca yo vyabhicarena ... One who is constantly engaged in KŠa's service is not associating with this material nature but associating directly with KŠa, the supreme spirit. So if you keep yourself constantly engaged in KŠa consciousness, then you are not in this material world. There is no more fear of what kind of body you will get next. You will get the next body to go back to home, back to Godhead.

There are two natures. So spiritual nature, the living entities, are to be enjoyed ... Enjoyed by whom? Enjoyed by God, KŠa. KŠa says that bhokta, bhokta aham, "I am the enjoyer." Just like in this temple, who is the enjoyer? KŠa is the enjoyer. We are working for KŠa's enjoyment. KŠa will eat something very nice. Our business is to prepare it nicely and offer to KŠa. He is the enjoyer. He is enjoying His flute in the company of ®rimati Radharani. So His position is enjoyer. And we are servants. We don't claim that we are on the equal level of KŠa. That is not our philosophy. We claim to become servant of the servant of the servant of the servant of servant of KŠa. This is our position.

Mayavadi philosophers say that they are God. Their self-realisation means that one realises by their philosophy, so'ham, "I am God, I am the same." That is their philosophy. And our philosophy is so'ham, "I am the same quality. I am not the same person. But I am the same quality." We are the samples of KŠa. Very small particles. Just like if you take a drop of ocean water

Because we are surrendered to KŠa we are confident about eating, sleeping. We don't bother about that. That is not our problem. Our problem is how to serve KŠa honestly. This is our problem. The devotees are always anxious. Here KŠa is the enjoyer, and we're the enjoyed. So our business is to see "How I am being enjoyed by KŠa, by serving Him." This is devotion, this is KŠa consciousness. As long as you want to enjoy this material world, you will remain in this material world. And as soon as you offer yourself to be enjoyed by KŠa as His servant, and serve according to His order, then immediately you are in the spiritual world. So you can live in the material world or the spiritual world, as you desire. If you want to remain in the spiritual world, this temple is the spiritual world. We are not living in Melbourne. This temple is not Melbourne. It is Vaikuntha.

Lec BG 13.22-24 Melbourne 74

23(a). So one purusa is the living entity, atma, and another purusa is Paramatma. Sometimes the Mayavadi philosophers do not distinguish between atma and Paramatma. But in text 22 it is distinctly explained by the Supreme Personality of Godhead, that one purusa is enjoying the fruits of his activities, prakrti-sthah. Being influenced by the quality of the prakrti, material nature, he is sad-asad-janma-yonisu, taking birth in different types and species of life. And another purusa is there who is upadrasta. Upadrasta means he is the overseer. He is simply seeing how the other purusa is working. And according to his karma, work, he is giving the result. He is the witness.

(In) another place it is said, isvarah sarva-bhutanam Paramatma, Antaryami, is situated in everyone's heart. Bhramayan sarva-bhutani yantrarudhani mayaya: "And He is directing maya to give him a particular type of body and he is moving with that body." Just like if you purchase a car; according to the price, you can get a Rolls Royce, Chevrolet, Cadillac, Ford, Ambassador or Jeep. So according to how much money you have, you can purchase a particular type of car; similarly, according to your karma, good and bad, you are getting a certain type of body. There are 8,400,000 species of body. You can get one of them and suffer.

We are atma, and He is Paramatma. We are isvara, He is Paramesvara. We are not Paramesvara. We are Brahman, He is Parabrahman. This "param" word is used. But sometimes men with little intelligence cannot distinguish between Paramatma and atma, Paramesvara and isvara. Here another word is used, bhokta mahesvarah. We are not bhokta. We are trying to become bhokta, or enjoyer, but we are becoming baffled. It is not possible. We cannot become bhokta. We can be enjoyed, predominated, not the predominator. Just like one thing is enjoyed and another is enjoyer. The Supreme Lord is the enjoyer. Bhoktaram yajna-tapasam sarva-loka- mahesvaram. The same word again, mahesvara. Maha isvara. Maha means great. Isvara means controller. So we can control a few men, but Mahesvara means He controls all living entities. We may be very proud of controlling a factory, a few thousand workers, but we are not Mahesvara.

KŠa, the Supersoul, is anumanta. Anumanta means that without His permission you cannot do anything. Because everything belongs to KŠa, how can you use something without His permission? Just like a child. The child wants to do something and asks permission from his father or mother, which is given. In my childhood I remember that I even asked my mother's permission to go to the privy. That is natural. Although my mother is not restricting me, still I am asking her permission. Similarly, we cannot do anything without the permission of the Supersoul within the heart.

So when we do something wrong, how does KŠa as antaryami, as Paramatma, give permission? He gives permission when you do something wrong. Because you cannot do anything without His permission. He can give you permission, but the enjoyment and suffering will have to be borne by you. You ask for permission, "I want to do this." And without permission, you cannot do it. Therefore KŠa gives you permission, "All right, you do it, but at your own risk." KŠa does not want you to do it, but you want to do it. Therefore He gives His permission. What does KŠa want? He wants sarva-dharman parityajya. That is His demand. But your demand is different, that "I shall not surrender, Sir. I want to do this." "All right, you do it at your own risk." But if you follow the instruction of KŠa, then He takes charge of you. Aham tvam sarva-papebhyo moksayisyami. So you do papa or punya and enjoy the effect, but when you follow the instruction of KŠa, there is no such papa or punya. Lec BG 13.23 Bombay 73

24. So the aim of life is always being stressed by KŠa, to stop this process of undergoing changes of body. Janma-mrtyu-jara-vyadhi. Na bhuyo 'bhijayate. In many places, KŠa has said this. Yad gatva na nivartante tad dhama paramam mama. Tyaktva deham punar janma naiti mam eti.

One who performs devotional service can still be in this body and be liberated but one whose mind, words and activities are engaged in the service of the Lord, iha yasya harer dasye, karmana manasa vaca, although he may be situated in any position, jivan mukta sa ucyate, he is liberated. The same thing is confirmed here. Sarvatha vartamano'pi na sa bhuyo 'bhijayate. Unless he is liberated, how can he stop his next birth? Here it is clearly said, na bhuyah abhijayate. Abhijayate means to take birth again, to accept another material body. Lec BG 13.24 Bombay 73

26. Anye tu evam ajanantah. Those who do not know can come to this KŠa conscious centre and they will understand by hearing from the members. Why are we opening so many centres? Because people do not know KŠa and it is our duty to give them a chance to know. This is preaching. So by knowing KŠa what will happen?

Brahmananda: Srutvanyebhya upasate.

Prabhupada: They'll inquire. They'll see how we are worshipping KŠa, and they'll also learn Te 'pi ca atitaranti. They also can go back to home, back to Godhead. Unfortunately, they do not take the chance of learning this great science. They are so unfortunate. We are canvassing, we are going door-to-door, we are publishing books, we are flattering them, "Please come here. Take prasadam. Hear something from Bhagavad.” "No." They have no time. They are working like cats and dogs. They will agree to transfer from this body to another abominable body, but they will not try to stop this repetition of birth and death. Maya is so strong. So it is our duty to preach, to broadcast the message of the Bhagavad-gita as far as possible. That is our duty. It is not that it is a formality. It is our duty. Because of KŠa, we have accepted it ...

We have forgotten that we are eternally servants of KŠa. Now, in this life, we have surrendered to KŠa and accepted His service. "KŠa, for so long I had forgotten I am Your eternal servant, but now, in this life, I can understand. Therefore I surrender unto You." This is our life. KŠa consciousness means that "KŠa, I forgot You. I forgot my relationship with You. But now I have come to know that I am Your eternal servant. Therefore engage me." I am also serving. I am not the master. In the material world everyone is servant: But what kind of servant? The summary is I am a servant of my senses. A man is thinking he is the master but because he wants sense enjoyment, he becomes the servant of his wife. Actually, this is the position. I accept a woman as my wife but the real meaning is that I agree to become her servant. If I cannot satisfy her nicely then she'll rebel. So I want to satisfy her senses. Then my sons, my daughters, even my servants. Nowadays, you keep a servant, you pay him, but if he's dissatisfied, he immediately resigns. So you have to flatter him so he may not go away. So in this way we are servants; we are never master. But by illusion we cannot understand. Why does one take the responsibility of family life, of servants, of so many items? Because we want to satisfy our senses. Therefore we are the servant of our senses. This is the position. So when we forget to become the servant of KŠa, then we become the servant of our senses. Our position as servant remains the same. Again, if we give up the servitude of our senses and accept the servitude of KŠa, then we are liberated.

How can you conquer this repetition of birth and death? Simply by this process of hearing, sruti-parayanah. If you simply hear the Bhagavad-gita regularly from realised souls, by this hearing only you will be able to conquer over birth, death, old age and disease. This is the result.

Anye means general public, not very important men. Anye tu evam ajanantah. Because they are like animals, they have little knowledge of the anatomical and physiological condition of this body. Ksetra-jna, they do not know. KŠa says, ksetra-ksetrajnayor jnanam yaj jnanam tad matam mama. Unless you know both the ksetra and ksetrajna, then your knowledge is imperfect. The experienced medical man attending a man on the deathbed supplies oxygen gas, injection, everything, but the man dies. And when he dies, the medical man says, "We cannot say what has happened. We have tried our best with the modern medical appliances, but we do not know what has happened." They cannot say what is missing. Therefore their knowledge is imperfect. They do not know that there is the soul, ksetra-jna, who has now left this body. Therefore it is nothing but a lump of matter.

Or one who does not know. Anye tu evam ajanantah. They do not know what is this body, what is the occupier of the body, what is the purusa, what is the uttama purusa, or the purusottama, or what is the field of activities, what is this prakrti, nature, how it is working. They do not know anything. Sa eva go-kharah. So for the go-kharas, this KŠa consciousness movement is being pushed on. So that the go-kharas may kindly come and hear the Bhagavad-gita and see how the Deity is being worshipped, how KŠa is recognised as the Supreme Personality of Godhead.

Otherwise why in this old age ...? What is the use of fighting with Mr. Nair and taking this land? Because we are anxious to open centres so that the people, go-kharahs, may come and take advantage of it. That is our mission. We don't want them to remain go-kharas and lose the chance of this human body. Our mission is very big. The best welfare work.

Other welfare organisations keep them as go-kharah, and make all sorts of big, big promises. We do not do this. Our mission is to enlighten them that they are not this body, they are spirit.

Therefore when Caitanya Mahaprabhu was discussing with Ramananda Raya about this process of advancing in spiritual life, He asked what was the ultimate goal of life? Ramananda Raya first proposed varnasrama-dharma, that is the beginning of human life. Those who do not follow these principles are not considered human beings. They are animals, go-kharah. So real human life begins by accepting these principles of the varna asrama. Ramananda Raya proposed different steps of spiritual advancement, and Caitanya Mahaprabhu said, "Yes, this is good, but this is external. It is not very effective." Sarva-dharman parityajya mam ekam saranam vraja, even Caitanya Mahaprabhu said, "It is not effective."

It is not effective for these go-kharas. Who is taking it? Nobody is taking it. Therefore it is not effective for the go-kharas. It is effective for one who is actually a human being, but they are not human beings. They are all rascals, go-kharas. Therefore it is not effective. If you instruct a dog, "My dear dog, please surrender to KŠa," will he do that? So similarly, a human being who does not surrender is no better than a dog. What is the difference between dogs and these human beings, go-kharas? The cats, the dogs, they cannot do it. And if human beings also cannot do it, then what is the difference? Ahara-nidra-bhaya-maithunam ca samanyam etad pasubhir naranam. Simply eating, sleeping, sex life and defending. These are common things of the cats and dogs and the human beings. The human being is specially benefitted when he surrenders to KŠa. Otherwise he is cat or dog. So Caitanya Mahaprabhu knew that these cats and dogs are so degraded, they cannot understand the meaning of surrendering to KŠa. They cannot understand.

Therefore He said, eho bahya, age kaha ara: "This is external. Please speak more, something effective." So when Ramananda Raya said, jnane prayasam udapasya namanta ... This is a statement given by Brahma. When he proposed this verse, Caitanya Mahaprabhu, "Yes, this is nice. This is nice." What is the meaning? Jnane prayasam udapasya. Because you are no better than an animal, what is the value of your speculative knowledge? It cannot save you from birth and death, cannot give you amrta. Don't endeavour in this speculative way. Jnane prayasam udapasya. Give it up. Namanta eva. Just become namra, humble and meek. Jivanti sanmukharitam bhavadiya-vartam. Just try to hear the message of God from a realised soul.

Simply hear. Then sthane sthitah, you remain in your position. It doesn't matter what you are. Kindly give aural reception to the authoritative words of the Bhagavad-gita and the ®rimad-Bhagavatam. God is called ajita. No-one can conquer Him. Another name for KŠa is Ajita. He becomes jita, conquered, simply by hearing.

Srnvatah svakatha krsna ... When you begin to hear about KŠa, srnvatam sva-kathah krsnah, KŠa is within your heart. He immediately becomes alert. Oh, this man, this human being, is now hearing." Srnvatam sva ... punya-sravana-kirtanam. If you simply hear, even if you do not understand what it is being spoken ... Therefore KŠa here says, te 'pi ca atitaranti eva mrtyum. He can also conquer over mrtyu and even ajita. KŠa is never conquered by anyone. Lec BG 13.26 New Delhi 74

28. Sarvam sarvesu bhutesu, that I have explained so many times. If you materially see either a dog or a big brahmana, the body is composed of the same material. When you dissect either body, you find the same blood, the same muscle, the same bone. That's all. That is material. And spiritually they are atman. Therefore sama-darsinah. Not that he is seeing a brahmana and dog as equals. He is seeing both the outward and the inward. Inward is spirit. That is one. And outward, matter, that is one.

Dr. Patel: Another is suni caiva sva-pake ca.

Prabhupada: Yes, that is the same thing, because he does not see the form; he sees the ingredients. Just like there are so many earthen pots, dolls. So any sane man knows that these are all made of earth. That's all. That vision is wanted, but these rascals are thinking, "I am American, I am Indian, I am brahmana, I am ksatriya, I am fat, I am this, I am that." Therefore they are imperfect. MW Bombay 3.11.1975

Chapter 14

1. As for the difference between mental speculation and philosophical speculation, we take it that everything is known by the psychological action of the mind, so that philosophical speculation is the same as mental speculation if it is merely the random or haphazard activity of the brain to understand everything and form theories, "if's" and "maybes." But if philosophical speculation is directed by €stra and guru, and if the goal of such philosophical attempts is to achieve ViŠu, then philosophical speculation is not mental speculation. For example, KŠa says in the Bhagavad-gita that "I am the taste of water”: philosophical speculation in the accepted sense means to try to understand, under the direction of €stra and guru, just how KŠa is the taste of water. The points made in the Bhagavad-gita, though simple and complete, can be understood from unlimited angles of vision. So our philosophy is not the same as dry, mental speculation. The proper function of the brain or psychological activity, is to understand everything from KŠa's perspective or point of view, so there is no limit to that understanding because KŠa is unlimited, and even though it can be said that the devotee who knows KŠa knows everything (Fifteenth Chapter), still, the philosophical process never stops and the devotee continues to increase his knowledge even though he knows everything. Try to understand this point, it is a very good question. Letter, Caturbhuja 1/21/72

4. Who is the mother? Who is the father? The material nature is compared to the mother. Although every living being is seen to come out of the mother's body, it is still a fact that the mother is not the ultimate cause of such a birth. The father is the ultimate cause of birth. Without the father's seed, no mother can give birth to a child. Therefore the living beings in different varieties of forms and positions within the innumerable universes are all born of the seeds of the Almighty Father, the Personality of Godhead, and only to the man with a poor fund of knowledge do they appear to be born of the material nature.

"My dear Arjuna, we find so many species of life — eight million four hundred thousand. They are all My sons. I am the seed-giving father." Plants, trees, insects, aquatics, demigods, beasts, birds and all other living entities are sons or parts and parcels of the Supreme Lord, but because they are struggling with different mentalities, they have been given different types of bodies (manah sasthanindriyani prakrti-sthani karsati). Thus they have become sons of prakrti, or material nature, which is impregnated by the Supreme Personality of Godhead.

So the father is always affectionate to the sons. The sons may forget the father, but the father cannot forget the sons. So KŠa comes here out of His love for us to deliver us, to give us the right path. Sarva-dharman parityajya: "My dear sons, why you are rotting in this miserable world? You come to Me. I'll give you all protection. You are the son of the Supreme. So you can enjoy life very supremely, very magnificently, without any death. Why are you rotting?" That is KŠa's mercy. Ajo 'pi sann.

So Bhagavad-gita, the science of KŠa, is not meant for any particular party or particular nation or particular country. It is meant for everyone, even for the animals. We have to learn this science and preach it all over the world so that they can be lifted out of ignorance. Lec BG 4.3-6 New York 66

11. (“Compare the manifestation of the mode of goodness to the transcendental enlivenment of the senses”).

O Vyasadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

Purport: Spiritual feelings of happiness and intense ecstasies have no mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of ®ri Narada Muni. Each and every part of the body or senses has its particular function. After seeing the Lord, all the senses become fully awakened to render service unto the Lord because in the liberated state the senses are fully efficient in serving the Lord. As such, in that transcendental ecstasy, it so happened that the senses became separately enlivened to serve the Lord. This being so, Narada Muni lost himself in seeing both himself and the Lord simultaneously. SB 1.6.17

11. Dhruva Maharaja, when he saw the Lord just in front of him, was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms. SB 4.9.3

11. (How does this apply to us? In ®rimad Bhagavatam it is said that we can see KŠa with our ears by hearing). O my Lord, Your devotees can see You through the ears, by the process of bonafide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You. SB 3.9.11

15. A University of Hawaii student asked ®rila Prabhupada what harm there was in becoming a dog? "What is the wrong there if I become dog? Yes,” he said, flatly. "I shall forget everything." So this is university education, that one is not afraid of becoming a dog. He thinks that "This is also very good." So where is the humanity? Where is the human civilisation?

®rila Prabhupada: You have my blessings. Lec BG 16.5 Hawaii 75

18. This is the middle planetary system. This earthly planet is called Bhurloka. Then, above this, there is Bhuvarloka. Then, above that, Svargaloka. They are heavenly planets. The heavenly planets begin from the moon planet. Jaghanya-guna-vrtti-stha adho gacchanti tamasah. And those who are in the mode of darkness go down to animal life. So this human form of life is a chance to make our choice where we will go next, in the higher or in the lower, or remain here. Lec BG 7.14 Hamburg 69

18. We cannot elevate ourselves by spaceships

So, if we like, we can go to the higher planetary system, heavenly planetary system. Just like we are trying to go to the moon planet, but we have not been successful. In this way we cannot go there. Each and every planet has a different atmosphere. So unless your body is completely competent to live on such a planet, you cannot go there. Just like the scientists say that on the moon planet the temperature is two hundred degrees below zero. Similarly, on the sun planet the temperature is very, very high, hundreds and thousands of degrees above normal. So in this way, every planet has a different atmosphere, different temperature, different standard of life, different duration of life. So one has to become competent to transfer himself to a particular type of planet. Lec BG 7.14 Hamburg 69

18. We should not envy someone on a higher level than us

KŠa says, abrahma bhuvanal lokan punar avartino 'rjuna. Even if you go to Brahmaloka, one day you have come down to the hellish loka. Just like the wheel turns round, sometimes up, sometimes down, so this is the position of this material world. There is no question of lamenting. You cannot say, "These people are suffering and those people are enjoying." The man who is enjoying will also suffer next moment. This is going on, suffering and enjoying. Unless we come to KŠa consciousness, there is no way of coming out of the duality of this world. This is duality. Everywhere you'll find duality. Unless there is happiness, you cannot understand distress. Unless there is distress, you cannot understand happiness. You cannot understand light unless there is darkness. So this is the world of darkness and so-called light. You have to transcend. Tyaktva deham punar janma naiti. The only enjoyment is kirtana rasa.

So we have to prepare ourselves, according to our desire, for which planet we wish to go to. But KŠa says, mad yajino 'pi yanti mam. "Persons who are engaged in My occupational duties will come to Me." So to go to God, or KŠa, means you'll have to acquire your original, spiritual body.

If a person is in the mode of goodness, his mental activities will promote him to a higher planetary system. Similarly, if he has a low mentality, his future life will be most abominable. The lives of the living entity, in both the past and the future, are indicated by the mental condition.

The root cause of one's association is the mind. This great KŠa consciousness movement is the greatest boon to human society because it is teaching everyone to think always of KŠa by executing devotional service. In this way, at the end of life, one may be transferred to the association of KŠa. This is technically called nitya-lila-pravista, entering into the planet Goloka Vrndavana (Bhagavad-gita, 18.55). Lec BG 2.26 Hyderabad 72

26(a). How is the devotee infallible?

Therefore, anyone who is earnestly serious in heart and soul about being in intimate touch with the Personality of Godhead in the relationship of transcendental loving service, will always be infallible in words and action. The reason is that the Supreme Lord is the Absolute Truth, and anything earnestly dovetailed with the Absolute Truth attains the same transcendental quality. SB 2.6.34

26(a). Although not liberated, he can attain the platform of liberation

Even in the non-liberated stage, a living entity can be directly engaged in the transcendental loving service of KŠa. Thus, with the proportionate improvement of such transcendental devotional service, the devotee makes definite progress towards brahma-gatim or atma-gatim, and ultimately attains the abode of the Lord, without difficulty. The antiseptic potency of devotional service to the Lord is so great that it can neutralise the material infection even in the present life of a devotee. A devotee does not need to wait for his next birth for complete liberation.

26(a). ®rila Visvanatha Cakravarti Thakura gives the following example: If one has strong digestive power, after eating he automatically lights a fire within his stomach to digest everything and does not need to take medicine to aid his digestion. Similarly, the fire of devotional service is so strong that a devotee does not need to act separately to attain perfect knowledge or detachment from material attractions.

The devotee is therefore above the three modes of material nature and is even transcendental to the brahmana platform. A brahmana may be infected by the two baser modes, namely rajo-guna and tamo-guna. A pure devotee, who is free from all material desires experienced on the mental platform and who is also free from empiric philosophical speculation or fruitive activity, is always above material conditioning and is always liberated. SB 2.7.4

26(a). Lord Brahma herein advises Priyavrata to remain transcendental in the fortress of the lotus feet of the Lord (abja-nabhanghri-saroja), rather than in family life. When a bumblebee enters the opening of a lotus flower and drinks its honey, it is fully protected by the petals of the lotus. The bee is undisturbed by sunshine and other external influences. Similarly, one who always seeks shelter at the lotus feet of the personality of Godhead is protected from all dangers. It is therefore said in ®rimad-Bhagavatam (10.14.58): samasrita ye pada-pallava-plavam.

For one who has taken shelter of the lotus feet of the Lord, everything becomes easier. Indeed, even crossing the great ocean of nescience (bhavambudhi) is exactly like crossing the hoofprint created by a calf (vatsa-padam). For such a devotee, there is no question of remaining in a place where every step is dangerous.

Our actual duty is to carry out the supreme order of the Personality of Godhead. If we are fixed in our determination to carry out the supreme order of the Lord, we are always secure, regardless of where we are situated, whether in hell or in heaven. Herein the words prakrtim bhajasva are very significant. Prakrtim refers to one's constitutional position. Every living entity has the constitutional position of being an eternal servant of God. Therefore Lord Brahma advised Priyavrata, "Be situated in your original position as an eternal servant of the Lord. If you carry out His orders, you will never fall, even in the midst of material enjoyment." Material enjoyment achieved by dint of one's fruitive activities differs from material enjoyment given by the Supreme personality of Godhead. A devotee sometimes appears to be in a very opulent position, but he accepts that position to follow the orders of the Supreme personality of Godhead. Therefore a devotee is never affected by material influences. The devotees in the KŠa consciousness movement are preaching all over the world in accordance with the order of ®ri Caitanya Mahaprabhu. They have to meet many non-devotees, but by the mercy of ®ri Caitanya Mahaprabhu, they are unaffected by material influences. He has blessed them, as described in the Caitanya-caritamrta (Mad. 7.129):

(yare dekho tare kaha krsnaupadesa ...)

kabhu na badhibe tomara visaya-taranga

punarapi ei thani pabe mora sange

A sincere devotee who engages in the service of Lord ®ri Caitanya Mahaprabhu by preaching His cult all over the world, will never be affected by visaya-taranga, material influences. On the contrary, in due course of time he will return to the shelter of the lotus feet of Lord ®ri Caitanya Mahaprabhu and will thus have perpetual association with Him.

SB 5.1.20

27(a). Lord KŠa is the background of the brahmajyoti (brahmano hi pratisthaham). In the Nirukti, or Vedic dictionary, the import of pratistha is mentioned as "that which establishes." So the brahmajyoti is not independent or self-sufficient. Lord ®ri KŠa is ultimately the creator of the brahmajyoti, mentioned in this verse as sva-rocisa, or the effulgence of the transcendental body of the Lord. This brahmajyoti is all-pervading, and all creation is made possible by its potential power; therefore the Vedic hymns declare that everything that exists is being sustained by the brahmajyoti (sarvam khalv idam brahma). Therefore the potential seed of all creation is the brahmajyoti, and the same brahmajyoti, unlimited and unfathomed, is established by the Lord. Therefore the Lord (®ri KŠa) is ultimately the supreme cause of all creation (aham sarvasya prabhavah).

One should not expect the Lord to create like a blacksmith with a hammer and other instruments. The Lord creates by His potencies. He has His multifarious potencies (parasya saktir vividhaiva sruyate). Just as the small seed of a banyan fruit has the potency to create a big banyan tree, the Lord disseminates all varieties of seeds by His potential brahmajyoti (sva-rocisa), and the seeds are made to develop by the watering process of persons like Brahma. Brahma cannot create the seeds, but he can manifest the seed into a tree, just as a gardener helps plants and orchards to grow by the watering process. The example cited here of the sun is very appropriate. In the material world the sun is the cause of all illumination: fire, electricity, the rays of the moon, etc. All luminaries in the sky are creations of the sun, the sun is the creation of the brahmajyoti, and the brahmajyoti is the effulgence of the Lord. Thus the ultimate cause of creation is the Lord.

Therefore both the impersonal and personal features of the Lord are acceptable, as mentioned in the revealed scriptures. Therefore in all ways the confidential part of spiritual knowledge is realisation of the Personality of Godhead, and not His impersonal Brahman feature. One should therefore have his ultimate aim of realisation not in the impersonal feature but in the personal feature of the Absolute Truth. To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivi maya. Even in the impersonal existence of the Lord, as it is in the material creation, one should aspire for personal realisation of the Lord, and that is the meaning of pascad aham yad etac ca yo 'vasisyeta so 'smy aham.

The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realised in impersonal Brahman and Paramatma.The ViŠu purana also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaisnava is already a brahmana.

SB 2.5.11

27(a). Why do devotees prefer to realise KŠa?

Narada to Yudhisthira: The impersonal Brahman is KŠa Himself because KŠa is the source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher, and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshippable, yet He acts as your servant and sometimes as your spiritual master.

That same KŠa, the Supreme Personality of Godhead, acted as the supreme friend and relative of the Pandavas, and sometimes He even acted as their servant. How? By carrying a letter from the Pandavas to Dhrtarastra and Duryodhana. Because KŠa was the well-wisher of the Pandavas, He also acted as guru. How? By becoming the spiritual master of Arjuna. Arjuna accepted KŠa as his spiritual master (sisyas te 'ham sadhi mam tvam prapannam), and KŠa sometimes chastised him. For example, the Lord said, asocyan anvasocas tvam prajna-vadams ca bhasase: "While speaking learned words, you are mourning for what is not worthy of grief." The Lord also said, kutas tva kasmalam idam visame samupasthitam: "My dear Arjuna, how have these impurities come upon you?" Such was the intimate relationship between the Pandavas and KŠa. In the same way, a pure devotee of the Lord is always with KŠa through thick and thin; his way of life is KŠa.

As the personal realisation is superior to impersonal, so the devotees are experiencing superior pleasure because they are having loving exchanges with KŠa, the Supreme Brahman. SB 7.10.49

Chapter 15

1(b). The banyan tree takes its root and is created. So the seed of the creation is in the spiritual world. Sa aiksata, sa asrjata. The creation is coming from the spiritual world. Spiritual world means the kingdom of God, Narayana, or KŠa. This cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gita (10.8), aham sarvasya prabhavah: "I am the source of all spiritual and material worlds." KŠa is the root of everything. Lec BG 15.1 Bombay 73

1(b). So here the material world is described as urdhva mulam. Just like if someone holds you by the legs and your legs are up and your head is down, how long will you feel comfortable? This whole material world is like that, urdhva-mulam. The mulam should have been down but it is up. Therefore it is uncomfortable. Lec BG 15.1 Calcutta 74

1(b). Also this material world is practically a reflection of the spiritual world. Just like the reflection of the tree on the bank of a reservoir of water is seen downward, similarly, this material world is called shadow. As with the shadow there cannot be any reality, but at the same time, from the shadow we can understand that there is reality. There is no water in the desert, but a mirage suggests the existence of water elsewhere. Similarly, in the reflection of the spiritual world, or in this material world, there is no happiness, there is no water.

But the real water, or actual happiness, is in the spiritual world. Here we see only the mirage of happiness; when we go to enjoy, we see there is no happiness.

That is Vedic knowledge. Not only to get out of this material entanglement, but to be engaged. Because simply to get out is not the final business. Suppose you are being employed in a place you do not like. You want to change. If you simply resign your post, that is not good. You must take another nice post. Then it is good. Similarly, simply to become freed from this material entanglement is not enough. One can be happy only if he remains an eternal servant of KŠa. That is the perfection of life. Anyone who is engaged in the eternal service of the Lord, is perfect, mukta. BG New York 66

5. The word moha used here means the false understanding that he is the body, that one is rich or poor. In this material world, the conception that one is very rich or very poor — or any such consciousness in connection with material existence — is false, because this body itself is false, or temporary. A pure soul who is prepared to be freed from this material entanglement must first of all be free from the association of the three modes of nature. And jita-sanga-dosa, sanga-dosa.

Now, we are associated with the three modes of material qualities. As long as we are not attracted by devotional service to the Lord, we cannot be detached from the three modes of material nature. Therefore the Lord says, vinivrtta-kamah. These designations or attachments are due to our lust, desire. We want to lord it over material nature. As long as we do not give up this propensity for lording it over material nature, up to that time there is no possibility of going back to the kingdom of the Supreme, the sanatana-dhama. Therefore, the more one spiritually advances by devotional service to the Lord, in exchange for his temporary possessions, the more one is freed from the attachment of material illusion. Dvandvair vimuktah sukha-duhkha samjnair gacchanty amudhah, amudhah padam avyayam tat. That eternal kingdom, which is never destructible like this material world, can be approached by amudha. Amudha means one who is not bewildered by the attraction of this false enjoyment. And one is situated in the supreme service of the Lord, is the right person to approach that eternal kingdom. Lec BG New York 66

5. Kapila Muni herein advises His mother, Devahuti, that if she wants to be free from material attachment, she should increase her attachment for the sadhus, or devotees who are completely freed from all material attachment. In Bhagavad-gita. SB 3.25.24

6. It is not imagination. Just like if somebody gives you information about America that "America is very rich. There are many big bridges and roads and motor cars." So naturally you become inclined: "Why not see America?" So similarly, here is the information about the spiritual world to awaken your desire to go there. So why don't you try to go back to home, back to Godhead? What is this foolishness? Why should you pay the electric bill? Go and live there. There is no need of ... sun or moon ... Na tad bhasayate. The spiritual world is not lit by the sun or the moon. Because everyone is effulgent, every planet is effulgent, there is no need of these things. There is no ignorance. There is no scarcity. There is no miserable condition. That is called Vaikuntha. Vaikuntha means vigata kunta yasmad iti vaikuntha.

SB 3.28.21 Nairobi 75

7(a). I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.

The Supreme Lord, the Personality of Godhead, is the dearest in both the conditioned and liberated states. When a person does not know that the Lord is the only dearmost object, then he is in the conditioned state of life, and when one knows perfectly well that the Lord is the only dearmost object, he is considered to be liberated. There are degrees of knowing one's relationship with the Lord, depending on the degree of realisation as to why the Supreme Lord is the dearmost object of every living being.

The real reason is clearly stated in Bhagavad-gita (15.7). Mamaivamso jiva-loke jiva-bhutah sanatanah: the living entities are eternally parts and parcels of the Supreme Lord. The living entity is called the atma, and the Lord is called the Paramatma. The living entity is called Brahman, and the Lord is called the Parabrahman, or the Paramesvara. Isvarah paramah krsnah. The conditioned souls, who do not have self-realisation, accept the material body as the dearmost. The idea of the dearmost is then spread all over the body, both concentrated and extended. The attachment for one's own body and its extensions like children and relatives, is actually developed on the basis of the real living entity. As soon as the real living entity is out of the body, even the body of the most dear son is no longer attractive.

Therefore the living spark, or eternal part of the Supreme, is the real basis of affection, and not the body. Because the living entities are also parts of the whole living entity, that supreme living entity is the factual basis of affection for all. One who has forgotten the basic principle of his love for everything has only flickering love because he is in maya. The more one is affected by the principle of maya, the more he is detached from the basic principle of love. One cannot factually love anything unless he is fully developed in the loving service of the Lord. SB 3.9.42

7(b). Why can't the Mayavadis have this love?

The influence of maya is experienced by the part and parcel spiritual entity, but it cannot influence the Supersoul, the Paramatma. The Mayavadi philosophers, accepting the influence of maya on the living entity, want to become one with the Paramatma. But because they have no actual love for Paramatma, they remain forever entrapped by the influence of maya and are unable to approach the vicinity of Paramatma. This inability is due to their lack of affection for the Paramatma. A rich miser does not know how to utilise his wealth, and therefore, in spite of his being very rich, his miserly behaviour keeps him everlastingly a poor man. On the other hand, a person who knows how to utilise wealth can quickly become a rich man, even with a small credit balance. The Mayavadis have no affection for KŠa and therefore cannot see KŠa.

The empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilise the mercy of the Supreme Brahman because they lack affection. So many impersonal philosophers remain everlastingly under the influence of maya because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method. A devotee of the sun-god, even though devoid of eyesight, can see the sun-god as he is even from this planet, whereas one who is not a devotee of the sun cannot even bear the glaring sunlight. Similarly, by devotional service, even though one is not on the level of a jnani, one can see the Personality of Godhead within himself due to his development of pure love. In all circumstances one should try to develop love of Godhead, and that will solve all contending problems. SB 3.9.42

13. Because the moon is full of all potentialities, it represents the influence of the Supreme Personality of Godhead. The moon is the predominating deity of everyone's mind, and therefore the moon-god is called Manomaya. He is also called Annamaya because he gives potency to (vegetables) ... is the source of life for all living entities. The moon pleases the demigods, pitas, human beings, animals, birds, reptiles, trees ... living entities. Everyone is satisfied by the presence of the moon. Therefore the moon is also called Sarvamaya (all-pervading). SB 5.22.10

15(a). You can enjoy. He is giving facility. Sarvasya caham hrdi sannivisto. God is so kind, KŠa is so kind. Just like you have seen the master taking his dog for a walk. The dog is allowed to do whatever he likes, while the master waits. The real business of the dog is to obey the master's order. But the master gives the dog facility, "Yes, you can walk, you can run, you can pass urine, stool, I'll wait." Similarly, KŠa is so kind, KŠa is so affectionate, that we have come to enjoy this material world, He is giving us the facilities. Just like the master is giving the facility to the dog. KŠa is so kind. But KŠa wants every living entity to be obedient to Him. That is KŠa's enjoyment. He's so kind that He's asking every living entity, especially the human being, patram puspam phalam toyam yo me bhaktya prayacchati. He's self-sufficient. He's not hungry. He is supplying necessities, food, to every living entity.

Still He's hankering for a little flower, a little fruit, from this living entity. "Please give Me." So this is the position. Patram puspam phalam toyam yo me bhaktya prayacchati tad aham asnami: "If you kindly give me even little flower, a little fruit, a little water, with faith and love, I will eat." KŠa is so kind. He's simply trying to turn the face of the living entity towards Him. Therefore He is always with us. KŠa has come here in this temple to accept your offerings so that you may again go back home, back to Godhead. That is KŠa's desire. He's so kind. In whatever way possible, He's trying to get us back home, back to Godhead. That is KŠa's mission. He's coming Himself as KŠa, the Supreme Personality.

He also manifests Himself as a devotee, Lord Caitanya. KŠa came personally and asked everyone, sarva dharaman parityajya mam ekam saranam vraja: "Why are you suffering here? Give up all these engagements. Because whatever you do here will simply create entanglement and suffering, that's all. You cannot be free to do anything. That is not possible.” So KŠa therefore says that "Don't bother manufacturing your ways of thinking." Just like yesterday a boy and girl came; the boy is a poet and I asked him, "What poetry do you write? What is the subject matter?" No subject matter. (This is pagal "mad”). Pisaci paile yena mati-cchana haya mayar grasta jivera se dasa upajaya. Pisaci, ghost. When a person is haunted by ghosts, he speaks all kinds of nonsense. So maya grasta jivera se dasa upajaya. Those who have come to this material world under the influence of the external energy of KŠa, maya, they are all madmen. It is not €stra, it is the opinion of medical science. BG 13.4 Paris 73

15(a). How does Supersoul make you forget?

The Supersoul is like an expert director of a play. An expert director makes the actor forget his real identity to enter the part he is playing. The more he forgets, the better he plays. So Supersoul makes us forget our real identity to become these different material designations or bodies. We have forgotten our relationship with the Supreme Lord. We wanted to enjoy this material world, so we forget completely that "I am spirit soul, I am not this body, actually I cannot enjoy ... “ So that forgetfulness is also due to the Supersoul. He is giving us full chance.

But He advises that, "Do not become entangled in these material activities." Therefore his instruction is sarva-dharman parityaja mam ekam saranam braja. That is His instruction. But we do not want that. We want to forget and entangle ourselves in these material activities. Therefore KŠa, by the agency of his maya, illusory energy, helps us in forgetting. But if we want to revive our original consciousness, then KŠa also helps us. Buddhi-yogam dadami tam. That is stated in the Bhagavad-gita. We are at liberty to make our choice. If we want to enjoy this material world, KŠa will provide all facilities. You can enjoy. But KŠa says that you'll never be happy, never be happy. You'll simply be more entangled. Lec BG 13.17 Bombay 73

15(a). The Supreme Personality of Godhead causes the asuras to forget Him and the devotees to remember Him. One who wants to continue to forget the Lord is helped by the Lord to forget Him birth after birth, but one who remembers Him, by dint of association with a devotee of the Lord, is helped to remember Him more and more. Thus the conditioned soul can ultimately go back home, back to Godhead. SB 4.24.41

15(a). Whatever a living entity desires, however insignificant he may be, is noted by the Lord, who gives him a chance to fulfill his desires. If the desires of the non-devotee are fulfilled, why not those of the devotee? Thus whenever one fully surrenders unto the Supreme Lord, one finds that He is sitting within one's heart. He can give us direction as to how to get out of danger or how to approach Him in devotional service. A pure devotee simply wants to engage in the service of the Lord without material desire, and if he wants this within the core of his heart, where the Lord is situated, and if he is without ulterior motive, why should the Lord not understand? If a sincere devotee renders service to the Lord or to the arca-vigraha, the form of the Lord, all his activities prove successful because the Lord is present within his heart and understands his sincerity. SB 4.30.29

15(a). The devotees acknowledge the Supersoul

The devotees of the Lord, while delivering speeches and describing the transcendental attributes of the Lord, do not think that they can do anything independently. They think that they can speak only what they are induced to speak by the Supreme Lord, the master of the senses. The senses of the individual being are not his own; the devotee knows that such senses belong to the Supreme Lord and that they can be properly used when they are employed for the service of the Lord. The senses are instruments, and the elements are ingredients, all endowed by the Lord; therefore whatever an individual can do, speak, see, etc., is under the direction of the Lord only. The Bhagavad-gita (15.15) confirms this: sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca. No one is free to act freely and independently, and as such, one should always seek permission of the Lord to act, eat or speak, and by the blessing of the Lord everything done by a devotee is beyond the principles of the four defects typical of the conditioned soul. SB 2.4.11 purport

15(b). How the Vedas take sages to KŠa

The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers (the Ganges), which can deliver one from all sinful reactions.

The paramahamsas are compared to royal swans who make their nests on the petals of the lotus flower. The Lord's transcendental bodily parts are always compared to the lotus flower because in the material world the lotus flower is the last word in beauty. The most beautiful thing in the world are the Vedas, or the Bhagavad-gita, because therein knowledge is imparted by the Personality of Godhead Himself. The paramahamsa makes his nest in the lotuslike face of the Lord and always seeks shelter at His lotus feet, which are reached by the wings of Vedic wisdom. Since the Lord is the original source of all emanations, intelligent persons, enlightened by Vedic knowledge, seek the shelter of the Lord, just as birds who leave the nest search out the nest again to take complete rest. All Vedic knowledge is meant for understanding the Supreme Lord, as stated by the Lord in the Bhagavad-gita (15.15): vedais ca sarvair aham eva vedyah. Intelligent persons, who are like swans, take shelter of the Lord by all means and do not hover on the mental plane by fruitlessly speculating on different philosophies.

The Lord is so kind that He has spread the River Ganges throughout the universe so that by taking a bath in that holy river everyone can be released from the reactions of sins, which occur at every step. There are many rivers in the world that are able to evoke one's sense of God consciousness simply by one bathing in them, and the River Ganges is chief amongst them. In India there are five sacred rivers, but the Ganges is the most sacred. The River Ganges and the Bhagavad-gita are the chief sources of transcendental happiness for mankind, and intelligent persons can take shelter of them to go back home, back to Godhead. Even Sripada Sankaracarya recommends that a little knowledge of the Bhagavad-gita and the drinking of a little quantity of Ganges water can save one from the punishment of Yamaraja.

Chapter 16

1-3. The first three qualities are for the sannyasis.

Abhayam means fearlessness. As long as we are in this material body, there are four principles, out of which one is bhayam, fearfulness, "What will happen?” Because I am eternal, na hanyate sarire, I do not want my body to be annihilated. But it will be. Therefore I am always fearful. This is called bhayam. Bhayam dvitiyabhinivesatah syat. Because I am identifying with this body, there is fearfulness. And if by knowledge you can understand that "I am not this body, I am spirit soul," aham brahmasmi, and if you are actually convinced, then there is no fearfulness.

In the Western countries there is only one true philosopher, Socrates. He was condemned to death because he said that "I am soul. I am eternal." So this is knowledge. This is abhayam. He was going to be killed. He is fearless. But what is this nonsense?

He will kill my body. That's all. So it requires very firm knowledge. Na hanyate hanyamane sarire. That is possible. That is possible by jnana.

Just like Prahlada Maharaja. His demon father, Hiranyakasipu, was chastising him in so many ways. But he was not afraid at all, fearless, because he was convinced that "I am not this body. I am different from this body." Na hanyate hanyamane sarire. "I will not die." It is simply knowledge, firm knowledge. And as soon as you come to that position, that "I am not this body," then automatically you become abhayam, have no fear.

There are many instances, just like Dhruva Maharaja. As a five-year-old boy, he went into the jungle. He was sitting alone there, abhayam, abhayam, with no fear. The more you become spiritually conscious ... The highest stage of spiritual consciousness is KŠa consciousness. KŠa consciousness means "I am KŠa's, that's all." KŠa says, mamaivamsah: "All these living entities are my part and parcel.” So you have to understand this relationship with KŠa, that you are KŠa's. And KŠa, what is KŠa? Bhagavan.

Read purport Sattva-samsuddhih. This human life is meant for sattva. Sattva means existence. We are existing; I am existing; you are existing. Those who are advanced in knowledge, their sattva, existence, is cured of this disease of ignorance. Disease of ignorance, means "I am this body." I am not this body. This purification of my existence is possible. It is simply jnana, knowledge. Because I am in ignorance, therefore I am thinking, "I am this body." So it requires a little jnana, knowledge. Then we will understand that "I am not this body.” BG 16.1-3

4. Here is an analysis of the demoniac qualities. We can understand a thing by an analysis of its characteristics. In the chemical laboratory, things are tested by their characteristics. Just like this chemical: "Colour is like this. Shape is like this. Taste is like this. Then the chemical reaction is like this." They are stated for each and every chemical, and we can understand its purity by its characteristics. The characteristic is also called dharma. Just like a snake. The snake characteristic is that unnecessarily, without any offence being given, it bites, and the animal that is bitten dies. This is the snake's characteristic. Canakya Pandita says, sarpah krurah khalah krurah sarpat kruratarah khalah, "There are two kinds of krurah, envious animals. One is the snake, and the other is man. They are both envious, but the envious man is more dangerous than the envious snake." Why? "Now, because the snake can be brought into submission ... by herbs and mantra, there are snake charmers. They chant mantras, and they apply some herb, and the snake comes under subjugation.” But khalah kena nivaryate: "The snake-like man cannot be subdued at any cost." So these are the characteristics. By the characteristics we can understand who is a godly man and who is a demonic man ... The next verse is daivi sampad vimoksaya: if one has these divine characteristics, then he is eligible for the spiritual world.

But if we develop these demonic characteristics, it is our material bondage. So we are both the cause of material bondage and freedom from the material world. There is no other cause. Simply, we have to develop either this demonic or divine characteristic. Human life is meant for developing the divine characteristic. The demonic characteristic is already there. Just like dambhah. A dog also has pride: "I am this dog, grr." So dambhah is there even in the dog, even in the lower animal, even in the cat. But the divine characteristic, "Oh, I am so low," Trnad api sunicena, "I am lower than the grass. I am lower than the grass" ... This is Caitanya Mahaprabhu's teaching. What is this dambhah? Why should I be proud? What is this pride? So that is due to ignorance.

When a man is unnecessarily proud, it is due to ignorance. The author of Caitanya-caritamrta sees himself as being “lower than the worms in the stool." Purisera kita haite muni se laghistha, jagai madhai haite muni se papistha. Adambhitvam. In the Ninth Chapter. Just the opposite. Why should I be proud? What have I got? I am a humble servant of KŠa. Let me discharge my duties. But if one is proud after becoming a pure servant of KŠa, that is very good. That dambhah, that pride, is very glorious. "I am a servant of KŠa." That is very nice. One has the tendency to become proud. So if one is proud to become a cat or a dog or a tiger or a so-called big man of this material world, that is bondage. Asuri. If you become proud in daivi sampad, if you become proud by becoming the most confidential servant of KŠa, the same pride is liberation. But if you become proud that "I am a minister," or "I am this big dog or big ... “ that is nibandhaya, bondage, and you will continue in this material life. Of course, we must not be proud after being situated on the spiritual platform. Otherwise that is also ignorance.

That freedom is there. If you want to remain a demon, then KŠa will supply you with all the ingredients so that you can flourish as a demon. Just like Hiranyakasipu and Prahlada. Prahlada was being supplied with the necessities for spiritual advancement of life, and Hiranyakasipu was being supplied for the demonic status of life. So it is KŠa's pleasure that whatever you want, you can get it. You'll get every advantage from KŠa. If you want to become a demon, KŠa will supply you: "All right, become a demon. Take whatever you want from Me." Similarly, if you want to become a demigod or devotee, KŠa will supply you with all the necessities.

Now it is my choice whether I become a demon or whether I become a devotee. This is my choice. KŠa is equal to everyone. Samo 'ham sarva-bhutesu. Otherwise how is He God? If He is partial to somebody, then He is not God. He must be equal. He is equal to the devotee and non-devotee. Whatever the non-devotees want, KŠa supplies. And whatever the devotees want, KŠa supplies. But He is very pleased with the devotees. Therefore, his supplies are immediate, whereas the demonic supply will depend on the non-devotee's actions, or karma. But a devotee's supply, because it is bhakti, is immediately provided. That is the difference. KŠa says, ye tu bhajanti mam pritya tesu te mayi. The necessities of the devotee is the first consideration for KŠa.

As the devotee is only searching for the opportunity to serve KŠa, similarly, KŠa is also very eager to serve the devotee. That is the reciprocation of devotional service. Now it is our choice whether we want to become a devotee or whether we want to remain a demon. That is our choice. KŠa says "You give up this demonic engagement and surrender to Me." That is KŠa's desire. But if you do not agree with KŠa's desire, if you want to enjoy your own desire, then KŠa will also supply you with the necessities. But that is not very good. We should agree to KŠa's desires. We should not allow our demonic desires to grow. That is called tapasya. We should sacrifice our desires. That is called sacrifice. We should only accept KŠa's desire. That is the instruction of the Bhagavad-gita.

Arjuna's desire was not to fight, but KŠa's desire was to fight, just the opposite. Arjuna ultimately agreed to KŠa's desire: "Yes", karisye vacanam tava: "Yes, I will act according to Your desire." That is bhakti. This is the difference between bhakti and karma. Karma means to fulfill my desires, and bhakti means to fulfill KŠa's desires. That is the difference. Now you make your choice, whether you want to fulfill your desire or KŠa's desire. If you decide to fufill KŠa's desire, then your life is successful. That is our KŠa conscious life. "KŠa wants it; I must do it. I will not do anything for me." That is Vrndavana. All the inhabitants of Vrndavana are trying to fulfill KŠa's desire. The cowherd boys, the calves, the cows, the trees, the flowers, the water, the gopis, the elderly inhabitants, mother Yasoda, Nanda, are all engaged in fulfilling KŠa's desire. That is Vrndavana. So you can turn this material world into Vrndavana provided you agree to fulfill the desires of KŠa.That is Vrndavana. And if you want to fulfill your own desires, that is material.

Here in this temple the business is to satisfy KŠa, and in the other houses, the business is to satisfy one's own senses. That is the difference between kama and prema. When you try to fulfill the desires of KŠa, that is prema. And when you want to fulfill your own desires, that is called kama.

Just like the gopis. The gopis are going to KŠa, being captivated by His beauty, just like a young girl becomes captivated by seeing a very nice boy, or a boy is captivated by seeing the beauty of a girl. This is sense gratification. There is no prema; it is kama. But the gopis going to KŠa is superficially the same thing — like a young girl going to a young boy — but they are going for KŠa's satisfaction, not for their own. That is sublime. Therefore the gopis are held in high estimation, even by Caitanya Mahaprabhu. Ramya kacid upasana vraja-vadhu-vargabhir ya kalpita: "There is no better type of upasana, worship, than conceived by the gopis." Caitanya Mahaprabhu admitted that the topmost method of worshipping KŠa is the type of worship offered by the gopis. Topmost. The Gosvamis were always thinking of the gopis' service to KŠa. Gopi-bhava-rasamrtabdhi.

So now the two things are there. The divine characteristic and the demonic characteristic. Both of them are there, now you have to select which one you want. If you actually want to love KŠa, then take this divine characteristic. So you can practise this. That is devotional life. You have to practise this. If you want to be divine, your characteristics have to be changed. Lec BG 16.4 Hawaii 75

5. Sampatti means what you possess, under your control. There are two kinds of sampatti, divine sampatti and demonic sampatti. They are open before you. Now you take up whatever you like. It is up to you. It is not forbidden that daivi sampatti is meant for one class of men and asuri sampatti is meant for another class of men; KŠa is open to everyone. KŠa is not monopolised by a certain class of men. Don't think that "KŠa is Indian, KŠa is Hindu," ksatriya. Therefore He is meant for others." No. Because He is the Supreme Personality of Godhead, He is everyone's property.

If you develop your daivi sampat, then you become fit for vimoksaya, for liberation. What is that liberation? Liberation means coming to the platform of real knowledge. Mukti means hitva, giving up something, hitva anyatha rupam. I am spirit soul. Liberation means janma-mrtyu-jara-vyadhi, liberation from these four things: no more birth, no more death, no more disease, no more old age. So people are unaware, and they are not interested.

Lec BG 16.5 Hawaii 75

6. There are two kinds of people all over the universe. There is asura loka and devaloka, planet. So devasura, fight. That is going on perpetually, daiva and asura, demonic nature and divine nature. There are many people who do not like us because we are preaching God consciousness. This is our fault. Even in India, the government does not like us because nowadays, practically everywhere, the number of demonic people has increased. The government is also demonic, so they do not like people with a divine nature. They will tolerate all kinds of noise, barking of the dogs, the motor car passing, the aeroplane overhead. But as soon as there is kirtana, they're disturbed. They'll tolerate so many different types of noise, but they'll not tolerate kirtana. (Bombay)

This has occurred from the very beginning. When we started this movement in New York, we used to hold our class at seven o'clock in the morning, and there was little sound. Immediately the upstairs tenants would come down and complain. Sometimes they would call the police. And on the street, Second Avenue, there are always big, big trucks and motor cars going past, heavy sounds. Then in your country, the garbage carrier sound, the digging sound. They'll tolerate so many sounds. But as soon as they hear, “Hare KŠa”, "Oh, it is intolerable."

This is demonic. They'll not hear. Because it will do them good by hearing, they'll not accept it. It is practically experienced. I know that if you go into a haunted house and you chant the Hare KŠa mantra, they'll go away. They cannot tolerate it. In my life there have been several incidences like that. In my household life, I was doing business in Lucknow. There was one very big house, worth thousands of rupees' rent, but it was haunted. So nobody would take that house. I took it at two hundred rupees. All the servants complained, "Sir, there is a ghost." So I was chanting. The ghost was living in several spots, especially on the gate side. So I could understand, but I would chant Hare KŠa, and I was saved. Everyone was saved. And in 1969, I stayed in the house of John Lennon in London. There was a guest house, about which they complained, "Sir, here is a ghost." So I advised them to chant Hare KŠa, and the ghost went away. Yes. This is a fact. When there is Hare KŠa chanting, these ghostly, demonic living entities, will not be able to stay there. They'll go away. Lec BG 16.7 Hawaii 75

6. Pravrttim nivrttim. Now, as soon as we get this human form of life, we have different desires — we accept something as very nice and reject something as not very good. This discriminating power is there. Even animals have this discriminating power. Just like a pig. If you give a pig both halava and stool, he would rather eat the stool than the halava. This is natural. He has a natural inclination to eat stool whereas a human being will be naturally inclined to take the halava. This is called pravrtti and nivrtti. So if you offer tea to a member of the KŠa Consciousness society, he will not take it, but if you offer it to another person, he will very gladly accept. This is called pravrtti and nivrtti. Why does one person not accept tea or cigarettes or whatever, and another person accept that very same thing? This happens amongst the animals also; you give one thing to an animal, he will reject, whereas another he will accept. These two things are there in every living being: accepting something and rejecting something. This is called pravrtti and nivrtti. As far as the human form of life is concerned, there must be both pravrtti and nivrtti, but they should be synchronised and systematised into things we should accept and things we should reject. We must learn that. Therefore we have so many books and so much education. What things should we accept and what should we reject? What is the basic principle? Why should I accept one thing and reject something else? The basic principle is to increase our spiritual understanding. How does a devotee decide what to accept and reject? Anukulyasya sankalpa pratikulyasya varjanam.

There is a grain of sugar, and the ant knows it is there. He is running after it. That is pravrtti. And nivrtti means I have passed my life in this way, but it is not actually a progressive life and I should stop it. I should seek spiritual realisation. That is nivrtti-marga. There are two ways, pravrtti and nivrtti. Pravrtti means we are going to the darkest region. Adanta gobhir visatam tamisram, because we cannot control our senses. Adanta means uncontrolled, and gobhir means senses. Adanta gobhir visatam tamisram. Just like we see many varieties of life. There is also life on hell, tamisra. So either you go towards hell or you become liberated. Both ways are open to you. If you go towards hell, that is called pravrtti-marga, and if you go towards liberation, that is nivrtti-marga.

This KŠa consciousness movement is training people for nivrtti-marga, the basic principles, and there are many “no's”. No means nivrtti. No illicit sex, no meat-eating, no gambling, no intoxication. So this is the "no" path. When we say so many “no's” they think it is brainwashing. It is not brainwashing. If you want to develop your spiritual life, then you have to stop the nonsense. That is nivrtti-marga. The asuras do not know. And because they do not know, when nivrtti-marga, the path of "no", is recommended, they become angry.

Murkhayopadeso hi prakopaya na santaye, payah-panam bhujanganam kevalam visa-vardhanam. Those who are rascals, fools, if you say something valuable for their life they will not hear you. They'll become angry.

Just like you tell a snake "I will give you a cup of milk daily. Give up this harmful life, biting others unnecessarily. Come here, take a cup of milk and live peacefully." But by drinking that cup of milk, its poison will increase, and as soon as its poison has increased it causes an itching sensation and it wants to bite. So the result will be payah panam bhujanganam kevalam visa vardhanam. The more they starve, the better it is for them because their poison will not increase. That is nature's law.

Saucam, cleanliness, is essential. "Cleanliness is next to Godliness." In India, especially in the villages, you'll find cleanliness. A person may be poverty-stricken and only have one, not very white, cloth. It is black due to dirt. But that one cloth will be washed daily. They will wash the cloth and spread it on the floor. Within five minutes it will be dry due to India's tropical climate, and the person will then change clothes. And early in the morning, even in the cold, they will take a bath, using water from the well. By nature's arrangement, if you take well water early in the morning, it is warm.

(®rila Prabhupada would sometimes chastise the devotees for not being up to the standard of cleanliness). Suci means first-class brahmana. So we are accepting the sacred thread to become a first-class brahmana, suci, but we do not know we have to wash our hands after eating. We are just using a handkerchief and that's it. So will this kind of brahmana do? This is not even the behaviour of a civilised man. So you should be very, very careful to follow the rules and regulations. That is nivrtti-marga. If we still remain in pravrtti-marga, then we will not be able to make any advancement in spiritual life. And if we do not make advancement in spiritual life, then again and again, sarira. Tatha dehantara praptir dhiras tatra na muhyati.

Acara and vicara are two things. Vicara means consideration. Just like vicara prati. The high court judge is called vicara prati. Two opposite parties present their grievances and he will consider and give his judgment. So vicara pandita. Unless one is very learned, he cannot consider things. But everyone can do acara. Acara means to rise early in the morning, to take a bath, chant Hare KŠa, put on tilaka, observe mangala arati. This is called acara. Then there is hygiene. So the asuras are lacking in both these things. There us neither acara nor vicara. Therefore it is said, na saucam napi ca acaram. You have heard the name acarya. Acarya means he teaches by personal behaviour. Just like I teach you, "no intoxication." So if I am addicted to intoxication but still say "Don't take any intoxication," who will listen to me? This is acara. Acarati. Practically you have to behave; then you can preach. Otherwise you cannot become acarya. Acarya means one who practises the acara and then teaches. He is acarya. So acara. Na saucam napi cacaro na satyam.

Satyam means truthfulness. He is preaching one thing and doing something else. That is not truthfulness. Truthfulness means whatever you preach, you must do. These things are lacking in the asuric life, so we have to be careful to be very neat and clean. We must behave according to the injunction of the €stra and guru. Then we can get out of the jurisdiction of asuras. Then we can come to the platform of sura or devata. Then we can make advancement in spiritual life. If you stay on the asuric platform there is no possibility of making advancement in KŠa consciousness. That is a warning. Lec BG 16.7 Tokyo 75

8. Now, the next characteristic is asatyam: "This world is simply phenomenal; it has no foundation." What philosophy is this? The Mayavadis, brahma satyam jagan mithya. The Mayavadis say that "There is Brahman. He is truth, but this phenomenal world is not truth. The manifestation of material energy is not truth." According to our Vaisnava philosophy, this material world, although temporary, is fact, not false. We cannot say it is false. I am sitting on a seat and you are sitting on the floor. We are sitting on something. It is not false; it is a fact. I am not sitting on the air. You are not sitting on the air. So how we can say it is false? If the source of energy is fact, brahma-satyam, then the energy of the satya must be satya. If the cause is fact, then the effect is also fact. Just like cotton. If cotton is fact, then the thread is also fact. How you can say that the thread is false and the cotton is fact? That is not possible. If the cotton is fact then the thread, the effect of cotton, is also fact.

Te means these asuras. Jagad ahur anisvaram. Everything is controlled by the Supreme. In material life we think everything is being controlled by the laws of material nature. That is fact, but KŠa is behind the laws of material nature. The material laws of nature are not working blindly. That is a fact. A nice, big airship is moving. It is a combination of material things such as iron, aluminum, wood, petrol, and many other things. But this combination of material things, if kept in one place even for many thousands of years, will not fly. The petrol is there, everything is there, but unless the pilot is there ... When the pilot comes he pushes the button. Then it starts. But these foolish, atheistic persons, mudhas, cannot see. There must be a spiritual touch. Unless the pilot pushes the button with his finger, the airship will not move. So how is this gigantic material manifestation working independently? They have no sense. Therefore they say, jagad ahur anisvaram. Anisvaram: "There is no pilot. It is moving automatically." This is the asuric conclusion. How can it move? Where is your experience that a combination of material things can move a machine? Where is your experience? How canyou say that? Is it commonsense? Therefore KŠa said these rascals, these demons, say, jagad ahur anisvaram.

These cars are moving at high speed, but they are very careful to stay in their lanes. Otherwise there will be a collision. Similarly, all the planets have their own speed for rotating, and there are hundreds and thousands and millions of them. They are rotating, but there is no collision. Now, how is it possible? Who has made this arrangement? A car is moving at sixty or seventy miles an hour, but they are ordered to remain within the lane, the marking line. Who has made it? The police department, the government. So how can you say that there is no control? We see in the street that the cars are moving at high speed but they are within the demarcation of white or yellow lines; so there is some brain, there is some managment, everything is there. Similarly, all the planets are rotating at high speed.

Just like this planet. It is rotating 25,000 miles in twelve hours. Is it not? The circumference of this earth is 25,000 miles ... Yes, day and night, twenty-four hours. Almost one thousand miles per hour ... Now the car is moving at seventy miles per hour. It appears to travel at a good speed. The earth is running at one thousand miles per hour, but that we cannot understand. The arrangement is so nice. Also, when the aeroplane moves, there is much jerking and loud noise. It is imperfect. But here you see that by perfect arrangement, the earth is moving one thousand miles per hour and there is no jerking. There is nothing of the sort. We are thinking, "We are sitting in the same place." And there is no brain? Here it requires so much brain to move a car in an orderly way on the street. So many policemen, so many governments, scientists, this, that. Not only on this planet, but many millions of planets.

How is that? The raksasas, demons, will say, asatyam apratistham tejagad ahur anisvaram: "There is no controller and it is all false." False? Such minute rules and regulations are being followed. The sun is rotating in an orbit in such a perfect way that if it moves to this side or that side, the whole world will be frozen or burned by blazing fire.

This is the scientific opinion. It must rotate according to the plan given by some controller. That is stated in the Bhagavatam, "By the order of the Supreme." Yasyajnaya. Here also, in the Brahma-samhita, yasyajnaya bhramati sambhrta-kalacakrah. The sun is rotating, yasya ajnaya. Ajnaya means by order. So when the question of order is there, then there must be an order-giver, and there must be an order-carrier. Otherwise, what is the meaning of order? Yasya ajnaya, by whose order? Whose means this ... somebody bigger is giving the order and the sun planet is carrying it out. Yasyajnaya bhramati sambhrta-kalacakrah. So there is an order-giver. There is a controller, the Supreme Lord, and there is an order-carrier, the sun-god. Otherwise who is carrying out the order? If it is only a lump of matter, who will carry out the order? SB 3.29 ... yad bhayad vati vato yam, suryas tapati yad bhayat.

Now, if Tokyo city is only a lump of matter, how come there is a systematic order of traffic rules and regulations? ... It is not only a lump of matter, there is somebody, the government or the king or the president, who is maintaining the order. This is the conclusion. This is the analogy. So how can you say that there is no controller? Where is your logic? Can anybody logically claim that there is no God, there is no controller? Can you say so?

They say there is no isvara. This is a false manifestation." This is not false. You study everything. You study even one plant. You can see so many arrangements, so many fibres. Fine fibres are coming out, from one fibre to another. You will find there is craftmanship even in a small herb or vegetable. You cannot say it is chance. You cannot say it. So there is a brain. That is the right conclusion, "There is a brain behind it," and that is theism.

Aparaspara-sambhutam, kim anyat kama-haitukam. They give an example. This is the atheist Sankhya philosophy, combination, permutation. But the example is given, kim anyat kama haitukam. Kama. Just like a man and woman become lusty and their combination brings forth a child, a third matter. They think like that. They are thinking everything is matter. No. There is a good brain within the combination. That is explained in the Vedic literature. Karmana daiva-netrena jantor dehopapattaye. This body is not coming accidentally by sexual intercourse. That is not fact. The fact is karmana daiva-netrena. Otherwise, why isn't the same kind of body coming from material combination and permutation? Why are there different types of body? Why is there a rich body? Why is there a poor body? Why is there a cat body? Why is there a dog body? Why are there varieties of bodies? "Jantor, the living entity, is receiving a type of body by karma." It is not simply lusty combination. Because the living entity has his karma, one is born Mr. Ford and one is born something else. It is due to karma. Lec BG 16.8 Hawaii 75

9. So KŠa says about this blind vision, etam drstim avastabhya. Accepting these are the basic principles of this material creation. Nasta atmanah. They have lost their spiritual consciousness. Nasta means lost. Atmanah means the soul, the Supersoul. So atma, Paramatma. The Supersoul is Paramatma, and we are soul. So they have no knowledge. They manufacture so many demonic ideas, but the real idea has been forgotten. The real idea is "God is great; I am small. Therefore I am the eternal servant of God.” This is a simple thing. Nasta means lost. Just like if you lose your intelligence, you will talk nonsense. Nastatmanah. "There is no God," means nastatmanah. He's not very intelligent. He has lost his intelligence. Nastatmanah. Why nastatmanah? Alpa-buddhayah: the intelligence is not very sharp, alpa, poor fund of knowledge. On account of poor fund of knowledge they think: "There is no God. I am God.”

So if you ask them, "What is the aim of your life?" what will they say? They'll say, "Sense gratification. I shall earn money, eat nicely, drink nicely, enjoy nicely. That is the aim of life." They do not know. Etam drstim avastabhya. Their vision is so polluted. Nastatmanah: they have lost their spiritual ideas, spiritual sense or KŠa consciousness. The highest principle of spiritual sense means KŠa consciousness, to understand God. That is mahatma, BG 7.19. They are duratma. So without becoming KŠa conscious, everyone's life is baffled; he's a demon. The demons are only trying to adjust things materially, which is impossible. So they are busy, prabhavanti, flourishing, prabhavanti. Prabhavanti means flourishing. Ugra-karmanah. Lec BG 16.9 Hawaii 75

10. What does alpa-buddhaya mean? Less intelligent. So why has he become less intelligent? That is described in this verse, kamam asritya. His basic principle of life is lusty desire, asritya. He has principally taken shelter of the lusty desire, kamam asritya. BG 9.13 daivim prakrtim asritya. Our constitutional position is we have to take shelter of somebody. Just like the dog. If the dog has no shelter, a good master, it has no position. It is a street dog. It has no food. It has no shelter. It is lean and thin and does not know where to go. So the constitutional position of the dog is that it must have a good master. Then it is happy. Otherwise it is not happy. Anatha. Otherwise it is a street dog. Sometimes it is killed by the municipality. Similarly, our position is like that of the dog. We must understand it. We cannot live independently. It is not possible. The demoniac persons have no shelter, therefore they are miserable.

Dambha-mana-madanvitah. These asuras, demons, rascals, are falsely proud. Just like the same example, the dog. The dog is very proud, barking, "Yow! Yow! Yow!" He does not know that "I am chained." He's so foolish that as soon as the master, says, "Come on ... “ maya is the master: "You rascal come here." "Yes Master.” We are chained and any time maya can pull on the chain and let us know who's the real master. As soon as maya pulls on their chain, they must follow.

They have no reason to be proud, still they are proud. KŠa has given you the sunlight so that you can see. KŠa has given you the nice breeze. Therefore you can live; you can breathe. Everything is dependent on KŠa. We are dependent. Without light, without air, without rain or water, how can we live? So we are completely dependent, but on account of false prestige and lack of intelligence, we are thinking that we are free, "I am God. I can do anything." This is the demonic attitude. Being completely dependent, as soon as death comes we have to immediately leave this position. "Sir, let me stay for one more hour." "No, not even a minute." This is our position. But the demons, instead of taking shelter of KŠa, instead of taking shelter of KŠa's bona fide servants, take shelter of their lusty desires, pride and false prestige.

Why has God made the arrangement of sex? There is the need, but not duspuram. Kamasya na indriya-priti: SB 1.2.10, "Don't use it for sense gratification." Use it to fulfill the real purpose. So unless you live a very regulated life, these lusty desires will be duspuram, never fulfilled ... always desire, always desire, always desire. So these demons accept the shelter of lusty desires that will never be fulfilled, will never be satiated. But those who are devas, godly, their lusty desire is controlled, restricted. Therefore this varnasrama, four varnas, and four asramas, is educating them how to control this lusty desire. The more they try to enjoy, the more they get kicked.

The business of human life is to become free from this material encagement, but the asuras or the demons, instead of becoming free from material entanglement, become more and more involved. When you fly a kite you use a reel to make it go very high, and at the same time you can bring it nearer and nearer by that reel. So this reel, this human form, is not meant for prolonging the unclean material life, but to stop it. Now stop it. It is meant for that purpose. Therefore in the Vedanta-sutra it is said, athato brahma-jijnasa.

Lec BG 16.10 Hawaii 75

11-12. Past, present and future, the real principles of life are the same. They do not change. Nature's law is the same today as it was millions of years ago. In the modern age or in the past, nature's law is the same. Millions of years ago, the sun was rising early in the morning and it is rising early in the morning at the present moment. There is no change. Millions of years ago all living entities were interested in eating, sleeping, mating and defending; the same thing is going on now. There is no change.

So KŠa spoke all these words five thousand years ago. Five thousand years ago, you'll find demonic people as there are now. There were demons like Ravana, Hiranyakasipu and Kamsa. So many historical demons. But their process of life was the same as the modern demons. There is no change. Therefore €stra means it is for all time.

It is said, anyayenartha-sancayan, to secure money by black market, anyayena. Nyaya means legal and anyaya means illegal. So anyayenartha-sancayan, the practice was also going on at that time. It may be on a smaller scale, but the same thing is going on at the present moment, and is known as the black market. The black market means anyayenartha-sancayan, getting money by unfair means. That is called anyayena artha-sancayan. Anyaya means illegal; nyaya means legal.

So these demons are very eager to accumulate money on the black market, they have cintam aparimeyam, immeasurable anxiety. Anything you do in the material world, there will be cinta, anxiety. Lec BG 16.11-12 Hawaii 75

11-12. There is no limit to the increase in material desires. This is how it works: one fulfills a desire, then he is pierced by the thorn of disappointment and is forced to look forward to another desire. In this way he continues moving on and on from one desire to the next. Material desires persistently increase; there is no cessation. They are not even stopped by death, but will continue increasing even if you keep changing bodies.

Gita Mala, BhaktivinodaThakura song

11-12. Excerpt from letter of dying devotee. He is seeing how people are in anxiety up until death as this verse states:

“Some of the people are in horrible shape. At night people are screaming and crying. The jaws of karma are chewing them. Here people are trying to forget their anxieties by getting deeper into illusion. They watch TV on their deathbed. They do crosswords. They read mundane magazines like Inquirer or Globe. This is so sad. They listen to music and try to absorb themselves in material sound vibration, but it doesn't do any good. Their anxieties are limitless.” Letter from dying devotee

11-12. In our KŠa consciousness movement, all activities are spiritual. But because they are being enacted in the material world, we also have much anxiety, although that anxiety is bhakti. It is not material. When we are anxious about how to protect a property, how to push on this movement, how people will take it, what line of action we should take, this is also anxiety, but that anxiety is for KŠa. Therefore it is bhakti.

Even in Vrndavana, there is anxiety. Radharani is in anxiety. What is her anxiety? It is that "KŠa is not here. When will KŠa come?" The gopis are also in anxiety. What is their anxiety? Gopis are in so much anxiety; it is said that when KŠa used to go to the forest to tend the cows, the gopis were at home thinking "KŠa's feet are so soft that we hesitate to take his feet on our breast, but He is now walking in the forest, and there are so many stones and thorns, and they are giving pain to KŠa's lotus feet." And thinking like this, they fainted. This is the gopi. KŠa is out of the village, they are at home thinking of Him and they fainted. There was so much anxiety for KŠa that they fainted. Therefore the gopis are exalted. Ramya kacid upasana (sic:) vraja-vadhu. ®ri Caitanya Mahaprabhu recommends, "There is no better worship of KŠa than that of the gopis." So there is spiritual anxiety and material anxiety. Spiritual anxiety means you are advancing in spiritual life, and material anxiety means you are going downhill. BG 16.11-12 Hawaii 75

13-15. Maya labdham means "I have it." Imam prapsye manoratham: "Again I shall get so much money and tomorrow my bank balance will increase to such and such." Idam asti: "I have so much, and so much will be added, and the balance will increase." Idam me bhavisyati punar dhanam: "In this way I will increase the amount of my wealth more and more." The materialist is thinking how to increase his money. (What does the devotee want to increase?): “How much I have increased my love for KŠa." That is bhakta, bhakti. But where there is no bhakti, they are thinking of this material increase.

Asau maya hatah, thinking others are the enemy ... Actually, in the higher status of life, a devotee does not think of anyone as an enemy. Samah sarvesu bhutesu mad-bhaktim labhate param.Samah. He knows that "Nobody can become my enemy unless KŠa desires. So why should I think of him as my enemy? KŠa has desired him to act as my enemy just to correct me, just to make me more advanced in spiritual life. So why should I take any action against him as my enemy?"

(®rila Prabhupada contrasts the demoniac vision and desires with that of the topmost devotee, Lord Caitanya, who is only thinking of how to increase His bhakti. In separation from KŠa He feels He has no bhakti). Lord Caitanya says, “Here is the proof that I have no love for KŠa." What is the proof? This is Caitanya Mahaprabhu's statement. "If I had any drop of love for KŠa, how I could live so long without KŠa?" Sunyayitam jagat sarvam govinda-virahena me. So this is love of KŠa, that "How can I live in separation from KŠa?” This is Caitanya Mahaprabhu's philosophy. And the Gosvamis followed it. They never said that "Now I have seen KŠa." Caitanya Mahaprabhu also said "I was dreaming of KŠa. Why have you awakened Me? I have lost the chance to see KŠa." But the Gosvamis said he radhe vraja-devike ca lalite he nanda-suno kutah sri-govardhana-padapa-tale kalindi-vane kutah. They were simply feeling separation. They lived in Vrndavana, but they never said, "Last night I saw KŠa dancing." They asked"KŠa and the gopis, Radharani, where are You?"

This is called bhajana, devotion in separation, feeling separation. So in this way we increase our aspirations more and more. That is required. That asa, that hope, that expectation, will lead us to the topmost platform of devotion. So instead of always thinking like the demon,"Where is my money?” we should think, "Where is KŠa? How can I increase my love for KŠa?”

So Caitanya Mahaprabhu said na dhanam na janam na kavitam va jagadisa kamaye. This is the bhakti path. The demon is thinking, "I have so much money. I have so many friends, and so many relatives, so many family members." Caitanya Mahaprabhu is denying that na dhanam na janam na sundarim kavitam va jagadisa kamaye, just the opposite: "I don't want any material friends or followers, neither do I want money. I simply want to serve You.” So these are the demonic propensities, but these can be changed into devotional service and then we become a devotee or demigod. Lec BG 16.13-15 Hawaii 75

17. Whatever they are thinking, it is all right. They are not going to listen to any authority. Whatever they think, that is final. That's all. Why?

Pusta KŠa: Stabdhah, impudent.

Prabhupada: No obedience to authority. Impudent. And?

Pusta KŠa: Dhana-mana.

Prabhupada: Dhana-mana. Because they have money, whatever they think, that's all right. And their gurus also will say, "Yes, it is all right." If the guru says "It is not all right," then nobody will come to him. He has to say "It is all right," because he's also after money and women. That's all. He does not come here to teach anything. This is going on. Therefore they come in such great numbers. They have now taken a good field. And in America you go, you say any nonsense, and they'll accept. And pay money

Dhana means money. So if you have money, then everyone will respect you. Personally you may be less than a dog, but because you have money, people will respect you. Is that not so? Conv NewVrindavana 76

17. In England, I was guest in John Lennon's house. He has taken a photograph of himself naked. And he's a big man. He gives opinions to the newspaper reporters. People go there to get his opinion about some serious subject, and he speaks; the man is so shameless that he is standing naked, and he's an important man because he has money. This is especially prominent in the Western countries. If you have money, then you have everything. Therefore they are only after money, thinking "If some way or other I can get money, then I get everything. I get respect, I get honour, I get everything. Bring money somehow or other." Conv NewVrindavana 76

18. If he's going to become a dog in the next life and if he does not take precautions, then is he not envious of himself? In this life you are prime minister, and in the next life you are preparing to become a dog, what is the use of being prime minister? You cannot save yourself. Nature's law will go on. You may become prime minister or any minister, but the law will act. If you have contracted some disease, the disease will develop.

Conv NewVrindavana 76

19. Demigods like Yamaraja and other controllers are there for the unwanted conditioned souls who always engage in threatening the tranquillity of the kingdom of God. Since all the demigods are confidential devotee-servitors of the Lord, they are never to be condemned ... Under the regulative principles of the Supreme, such mischievous persons are thrown into the darkest region of material existence and are born of asuras, or atheists. Birth after birth, such asuras go still further down, finally to animal forms like those of tigers or similar ferocious beasts. Thus for millions of years they have to remain in darkness without knowledge of KŠa. What kind of people get this birth? One who blasphemes the Lord is put into a family of asuras, in which there is every chance of forgetting the service of the Lord.

Life in demoniac species awaits the Mayavadi philosophers after death because they are envious of KŠa. When KŠa says in the Bhagavad-gita (9.34), man-mana bhava mad-bhakto mad-yajimam namaskuru ("Engage your mind always in thinking of Me, offer obeisances and worship Me"), one demoniac scholar says that it is not KŠa to whom one must surrender. This scholar is already suffering in this life, and he will have to suffer again in the next if, in this life, he does not complete his prescribed suffering (Dr. Radhakrishnan). One should be very careful not to be envious of the Supreme Personality of Godhead. SB 3.5.38

23. We are not perfect. Therefore we have to follow in the footsteps of the perfect man. And it is given in the €stra whom you have to follow. We have to understand the Bhagavad-gita as Arjuna understood it. Then you are in the parampara. And if you understand the Bhagavad-gita as some so-called scholar understands it, then you are not understanding the Bhagavad-gita. This is the secret. Here we have so many commentaries on the Bhagavad-gita. As if KŠa left the Bhagavad-gita to be commented by some rascals. Why? He spoke the Bhagavad-gita clearly. Why is it to be interpreted by some rascals? Did KŠa mean that "I will leave the Bhagavad-gita ambiguous and some learned scholar will explain it?" What is this nonsense? Everything is clear.

In the beginning of the Bhagavad-gita, it is said that dharma-ksetre kuru-ksetre. Now, why should it be interpreted that “Dharma-ksetra means this, kuru-ksetra means this, pandavah means this?” Why? It is clear. Kuruksetra still exists. Everyone knows. And that is dharma-ksetra. It is not known now. From the Vedic age. Kuru-ksetre dharmam acaret. People still go there to perform ritualistic ceremonies. So Kuruksetra is still there and it is dharma-ksetra, from time immemorial. Why should it be interpreted that "Kuruksetra means this, and dharma-ksetra means this?" Why? Where is the dictionary? Because one has some whims and wants to fulfill these on the authority of the Bhagavad-gita, he interprets it in a different way.

Therefore we are presenting Bhagavad-gita as it is, without nonsensically interpreting. Therefore it is effective. Before me, many swamis went to the Western countries to preach the Bhagavad-gita. Not a single person became a devotee of KŠa. Not a single person. There is no history of that. And now the Bhagavad-gita is being presented as it is, thousands are becoming devotees of KŠa. This is the secret. People give me credit that "Swamiji, you have done something wonderful. Nobody could do it." I am not a wonderful man. Neither do I know any magic. I have presented the Bhagavad-gita as it is. That's all. This is the secret. Anyone can do it. You present the thing as it is. Don't adulterate it. Then it will be accepted. Just like paramanna, kheer. Kheer is very nice food, but if you adulterate it with some grains of sand, it is spoiled. So that was being done. Bhagavad-gita is the spiritual science of God, but it was being adulterated by so many grains of sand that people could not understand it. We do not present Bhagavad-gita with any adulteration.

Lec BG Ahmedabad 72

23. Anyone who does not care for the instruction given in the €stra, anyone who doesn't care for the law of the state, what kind of man is he? He's a loafer, an outlaw. He's not a respectable citizen. Similarly anyone who does not follow the sastric injunction ... €stra is meant for human beings, not for cats, dogs and hogs, just as the law is meant for human beings, not for cats and dogs.

Therefore we have to follow the sastric injunction. As KŠa says in the Bhagavad-gita, Vyasadeva says in the Puranas, in the Vedanta-sutra, as Caitanya Mahaprabhu says: anadi bahir mukha jiva krsna bhuli gela, ataeva krsna veda purana karila. What are these Vedas and Puranas meant for? We have forgotten KŠa. Therefore to revive our KŠa consciousness, so many Vedic literatures are there.

So €stra-caksusat. We have to take everything from the €stra. Because we are blind now. €stra-caksusat. The spiritual master enlightens the disciple with €stra-jnana, therefore he is a spiritual master. If the spiritual master bluffs the disciple, then he is not a spiritual master. Bluffing. No. Ajnana-timerandhasya ... This is the guru. Guru means he'll always enlighten the disciple with the light of €stra. Not that he will say, "There is no need of €stra. I am an incarnation. Whatever I say, you take it." No. This is a rascal. You should immediately understand that he who has no reference to the €stra, is rascal number one. This is the conclusion. Lec BG 13.1-2 Bombay 72

Chapter 17

3. Without coming to the platform of sattva-guna, nobody can advance in spiritual life. That is a fact. Just as nobody is allowed to enter law college unless he is a graduate. That restriction is there. How will he understand law? He must be a graduate. So similarly, first of all, one has to come to the platform of sattva-guna. Then spiritual knowledge begins. Because spiritual knowledge is above sattva-guna. So sattva-guna is the best quality, when one's brain is clear and he can see things as they are, no hazy understanding but clear understanding. So sattva-guna is the qualification of brahmana.

The example is given of fire, smoke and wood. Everyone knows that from wood, fire will come. And when you ignite wood, there is smoke first of all, and then the blazing flame. So one may say ... it is wood. It is all one." No. Although it is one. you still require the flame, rather than the smoke or the wood, if you want to work. When you get the flame, then you can work. You can cook, you can get heat, you can get light, so many things. So that is required, not that "Because I have the wood, I have everything." This is rascaldom. You have to ignite the flame. That is sattva-guna.

Therefore, in our society we first of all try to reform the fallen soul or most infected materially person. Come to the stage of flame, because without a flame you cannot work. It is not possible. Just like yajna. We perform fire sacrifice, but we want to see there is a flame, not smoke, although it is the same thing. You cannot be satisfied: "Now there is smoke. It is all right. There is fire." Without there being fire, there cannot be smoke. When there is smoke one can understand there is fire, even if it is far away. When smoke is coming from a forest, people immediately understand there is a forest fire.

So although smoke is an indication of fire, it is not fire. Similarly, with so-called meditation, so-called spiritualism, concocted ideas, there is some touch of spiritual life, but it is not spiritual life. One should understand. It is not spiritual life. It is called abhasa. Abhasa means just like the day, full sunlight. Early in the morning you cannot see the sun, but there is light. There is no darkness. So similarly, Arjuna's inquiry is very nice, that "One who is not following the €stra-vidhi, the direction of the €stra, but has some faith, some vague idea, what will be the consideration? Will they be taken as sattva-guna or rajo-guna or tamo-guna?”

So if you simply remain satisfied with the wood, that is called tamo-guna, not developed. Again, when there is smoke, that is another platform. But when one appreciates the flames ... that is sattva-guna. Therefore KŠa says here, tri-vidha bhavati sraddha dehinam sa svabhava-ja. If one is cultivating his life like hogs, cats and dogs, and his behaviour is also like that, he remains in that position. One who is advanced, who is worshipping the Deity, having a bath three times daily and chanting mantras, Hare KŠa, these two are not equal. That is not possible because one is situated in the sattva-guna and the other is situated in tamo-guna, although the tamo-gunas, the persons who are in the darkness of ignorance, have their faith.

It is not that they have no faith. They have faith. But that faith is in the lowest status of life. That faith will not help them in spiritual realisation. Therefore KŠa said, tri-vidha bhavati sraddha dehinam sa svabhava-ja. Svabhava-ja means natural. Because his body is not yet purified, he remains in the status of tamo-guna or ignorance. Tri-vidha bhavati sraddha dehinam sa svabhava-ja.

Therefore we have to change. Just like a diseased man can be changed into a healthy person provided he follows the medical rules and regulations regarding medicine and diet. So if one does not follow the prescribed rules and regulations, he remains diseased. It is not that, "We have now become free. We can talk nonsensically and behave like nonsenses. Still, we are advanced." You have to judge by the symptoms who is in sattva guna, raja-guna or tamo-guna. A sadhu is determined by his behaviour. Lec BG 17.1-3 Honolulu 74

21. These four beneficial combinations are very rare: charity accompanied by sweet words; knowledge without pride; valour with forbearance; and wealth with a charitable disposition.

Hitopadesa

22. Prabhupada: If you make tamasic dana, then you become implicated with his sinful activities. Suppose you want to kill somebody, and you're asking, "Can you give me a nice knife?" “What will you do?” "I will kill that man." "All right, take it, danam. I am giving you in charity." So he will be implicated. In the court, if it is known that that man supplied the knife. "Arrest him. Bring him immediately.” In the material world, anything you do, yajnarthat karmano'nyatra loko yam, if it is not meant for KŠa, then you are immediately a criminal.

Dr. Patel: Sinful activity.

Prabhupada: Yes. Immediately. To spiritualise everything, KŠa says therefore, yat karosi yaj juhosi yat tapasyasi dadasi ... tat kurusva mad arpanam. Then it is spiritual. Immediately. Karmany evadhikaras te ma phalesu kadacana.

Dr. Patel: Tad-artham karma kaunteya.

Prabhupada: Yes. This is spiritual. Yajnarthat karma, everything is there. Unless you do it for KŠa, everything is material and sinful. MW Bombay 75

Chapter 18

5. Tapasya means voluntarily accepting all kinds of inconveniences. Material activities mean we are trying to avoid inconveniences. Spiritual life means to execute tapasya, austerity, penance, even at the risk of all inconveniences. This is called tapasya. So KŠa says, yajna-dana-tapah, kriya na tyajyam. You can give up your family life, but you cannot give up yajna-dana-tapah. That you cannot do, in any circumstances. These things must be continued. Yajna-dana-tapah na tyajyam karyam eva tat. Karyam means "you must do it." So unless you practise yajna from the very beginning, give in charity if you are a grhastha, or undergo tapasya on taking sannyasa, how will you understand this philosophy? It is not possible. In the Kali-yuga, however, this yajna is not possible. Ritualistic yajna, sacrifice as recommended in the Vedas, is not possible. It is very expensive. You have to acquire much ghee and grains and so many other things. Feed so many people daily. It is a very difficult task to perform the ritualistic yajna.

Therefore KŠa has made it easy. What is that? Yajnaih sankirtanaih prayair yajanti hi sumedhasah. Those who have brains, who are not dull, not filled with cow dung, can understand sankirtana-yajna. Then it fulfills the injunction of the Bhagavad-gita, yajna-dana-tapah-kriya. Lec BG 18.5 London 73

26. We should not lose enthusiasm because we have no strength to destroy the reactions of karma. In the very beginning of devotional service the sadhaka must have faith with full enthusiasm.

Sri Bhaktyaloka

26. VCT writes in Madhurya Kadambini that there are two types of bhajana kriya: nisthita, fixed and anisthita, flickering. In the flickering stage of devotional service there are six symptoms: Let's see if we recognise any of these symptoms in ourselves.

1. Utsaha-mayi, false confidence. A brahmana child, having just begun study of the scriptures, thinks he has immediately become a learned scholar worthy of everyone's praise. Similarly, a person just beginning devotional service may have the audacity to think that he has mastered everything. Thus he is puffed up with enthusiasm.

2. Ghana-tarala, sporadic endeavour. The same child at times diligently engages in his studies, and yet at other times, due to inability to understand the scriptures or lack of real taste, is negligent. In the same way, a new devotee will sometimes practise the different forms of devotional service and at other times neglect them. Being sometimes diligent and at other times negligent, his endeavour is called ghana-tarala, condensed-diluted, thick-thin.

3. Vyudha-vikalpa, indecision. Should I get married or remain single? Or should I give up everything and live in Vrndavana? Maybe I should enjoy first and then renounce?

4. Visaya-sangara, struggle with the senses. Seeing that material enjoyment is forcibly carrying him away and impairing his steadiness in serving KŠa, the devotee resolves to renounce his addictions and take shelter of the Holy Name. But many times, his attempt at renunciation often ends in enjoying what he's trying to renounce. SB 11.20.27-28: “Having awakened faith in topics about me, My devotee is disgusted with all material activities knowing that sense gratification leads to misery. Still though he tries, he is unable to give up his material desires and sometime engages in the same sense enjoyment that brings only misery. But, repenting such activities, he should worship Me with love, faith and firm conviction.” This ongoing battle with his desire for sense enjoyment from former habit, where he sometimes meets with victory and sometimes with defeat, is called visaya-sangara, or struggle with sense pleasure.

5. Niyamaksama, inability to uphold vows. Then the devotee will resolve, "From today I will chant such and such number of rounds of japa and will pay so many obeisances. I'll also perform services for the devotees. I won't talk about anything except the Lord, and I'll give up all association with people who talk gossip." Though the devotee makes such resolutions every day, he is not always able to carry them out. Visaya-sangara is the inability to give up sense enjoyment, while niyamaksama is the inability to improve his devotional service.

6. Taranga-rnagini, enjoying the facilities offered by bhakti. The very nature of bhakti is to be attractive, thus many people become attracted to the devotee. Bhakti produces much opportunity for material gain, worship and position (labha, puja, pratistha). These are weeds around the creeper of bhakti. Seeking one's pleasure (ranga) amidst these weed-like facilities, which are but small waves (taranga) in the ocean of bhakti, is called taranga-rangini, delighting in material facilities.

Bhaktivinode : By enthusiastically performing devotional service one can give up anisthita service in a very short time and thus attain nistha. In the beginning there is no nistha or firm faith in that service because various types of anarthas keep crushing the heart. All anarthas are vanquished, however, by performing devotional service with enthusiasm.

Madhurya Kadambini

32. Those who are involved in the mode of ignorance manufacture religious systems for killing animals. Actually dharma is transcendental. As Lord ®ri KŠa teaches, we must give up all other systems of religion and simply surrender unto Him (sarva-dharman parityajya). Thus the Lord and His devotees and representatives teach the transcendental dharma, which does not allow animal-killing at all. At the present moment it is the greatest misfortune that in India many so-called missionary workers are spreading irreligion in the name of religion. They claim an ordinary human being to be God and recommend meat-eating for everyone, including so-called sannyasis. SB 4.27.11

33. Buddhi, intelligence or understanding, is in the mode of goodness when it recognises and engages in a religious act. Dhrti, determination, is that which makes the intelligence firm in its decisions. Determination that prevents us from performing degrading actions is also in the mode of goodness. SUM

39. ®rila Prabhupada explains the difference between material and spiritual happiness:

Purport: In the material world, the spiritual energy of the Supreme Personality of Godhead is manifested as tapa-kari, which means "causing miseries." Everyone hankers for happiness, but although happiness originally comes from the pleasure potency of the Supreme Personality of Godhead, in the material world, because of material activities, the pleasure potency of the Lord becomes a source of miseries (hlada-tapa-kari). False happiness in the material world is a source of distress, but when one's endeavours for happiness are redirected toward the satisfaction of the Supreme Personality of Godhead, this tapa-kari element of misery is vanquished. An example given in this connection is that extracting fire from wood is certainly difficult, but when the fire ignites it burns the wood to ashes. In other words, experiencing the Supreme Personality of Godhead is extremely difficult for those devoid of devotional service, but everything becomes easier for a devotee, and thus he can very easily meet the Supreme Lord. SB 6.4.27-8

39. What is real happiness? The actual aim of life is to satisfy Lord ViŠu, and KŠa is the origin of Visnu-tattva. And He is pleased through Radharani. Therefore we don't worship KŠa alone. Radha-KŠa. First you have to worship Radharani. Therefore in Vrndavana you will see that all the devotees will address one another, "Jaya Radhe." Because they know that "If Radharani is pleased, if I can please Radharani ... then she says, `Oh, here is a devotee of KŠa.' She immediately recommends, `KŠa, oh, here is a devotee. He is better than me.'" This is Radharani. I may not be a devotee. I may be a most fallen rascal. But if I try to reach KŠa through Radharani, then my business is successful.

Therefore we should worship Radharani first. That is our business. Instead of offering a flower directly to KŠa, you put it into the hands of Radharani: "My mother Radharani, Jagan-mata, kindly take this flower and offer it to KŠa." "Oh," Radharani says, "Oh, you have brought a flower?" KŠa said, patram puspam phalam toyam yo me bhaktya prayacchati, but don't offer to KŠa directly. Just offer through Radharani. It will be very much appreciated by Radharani. So this is our philosophy, to please KŠa through Radharani. So we should pray to Radharani, "Radharani, kindly be merciful and tell your KŠa about me. KŠa is Yours." Radha-KŠa. KŠa is not independent. KŠa is Radharani's property. So you have to approach KŠa through Radharani. Worship Radharani very nicely and be happy. This is the real happiness of spiritual life. Lec BG 18.5 London 73

40. Prthivyam means on this earth. In the higher planetary systema or even the heavenly planets. Everywhere. Sattvam prakrti-jair muktam. No one is freed from the influence of these modes of material nature. Sattvam means existence. Sattvam prakrti-jair. Prakrti-jair means by the material nature, gunaih, means the modes, this goodness, passion, and ignorance.

Yad ebhih syat tribhir gunaih. Everything, everywhere, even amongst the plant life, beast life, these three gunas are working. Just like some trees, they're useless. They do not produce any nice fruit or flowers. That is third-class, in ignorance. In animals also. Just like cows, they are first-class animals, in the mode of goodness, supplying so many valuable nutritious foods, milk. But the cats and dogs are third-class animals. This is the calculation of the three modes of material nature. Human beings, animals, trees, birds, everywhere KŠa says, even in the higher planetary systems, these three modes of material nature are working. Therefore, in the human society, the classification should be made scientifically according to these three modes of material nature. And that is explained by Bhagavan, ®ri KŠa, in the Bhagavad-gita, catur varnyam maya srstam: four classes of men. Lec BG 18.41 Stockholm 73

41. You'll find these four classes of living entities everywhere, according to the three modes. And below the fourth class, there is a fifth class, pancama. Now they want a classless society. There cannot be a classless society. As long as you are in the material world there must be classes. It is nature's arrangement. Even amongst birds, there is a class of birds known as crows and another called swans. The swans will try to reside in a place where there is very clean water, flowers and good trees; they will flock there. Birds of a feather flock together. The crows will go to a place where there is garbage, and enjoy there. So there is a division in taste. But in the human form of body, although there is natural division, one can be raised to a higher position by this KŠa consciousness movement. As far as this material body is concerned, you cannot change the quality. Lec BG 18.41 Stockholm 73

41. There are nine qualifications required for brahmanas. Similarly there are seven qualifications for ksatriyas, and three for vaisyas: Krsi-go-raksya-vanijyam vaisya-karma svabhava-jam. And for the sudras, only one: paricaryatmakam karyam sudra-karma.

Lec BG 18.67-9 Ahmedabad 72

42. Samo, controlling the senses. One should be trained to not be dictated by the senses, but to be master of them. That is called samah.

And damah, the mind is dictating something. You should not be carried away by the dictation of the mind, but the mind should be carried by your dictation. That is called damah. Not that you remain a servant of the senses and because you are born into a brahmana family you remain a brahmana. This is a miscalculation. This is not allowed. Therefore KŠa says, samo damas tapah.

Tapah, austerity. How can this samo damah be practised without tapasya? One of our godbrothers went to preach in London and Lord Zetland was talking with him, saying, "Goswamiji, can you make me a brahmana?" So he said, "Yes, why not? You give up these four bad habits," and he said, "It is impossible for us." He said clearly, "It is impossible. This is our life." But at the present moment hundreds and thousands of boys are giving up this practice. This is called tapasya. Hundreds and thousands have agreed. I have not bribed them. I am a poor Indian. But they have agreed.

Saucam, cleanliness. (As we learned in chapter 16, cleanliness means in mind and body and also in dealings.) SB 10.5.3. Mother Dharitri said, “Now the Kali-yuga has come ... I'm very disturbed that people are losing their original qualities." These qualities do not need to be acquired. These qualities are there, but they are covered. Just like a sharpened knife. The cutting power is there, but when it is covered by dirt it does not cut. This is due to our material contamination. Therefore we have to revive that sharpness. That is the KŠa consciousness movement. If one is actually KŠa conscious, then these qualities will be visible in that person.

O King, by the passing of time, land and other material possessions are purified; by bathing, the body is purified; and by being cleansed, unclean things are purified. By purificatory ceremonies, birth is purified; by austerity, the senses are purified; and by worship and charity offered to the brahmanas, material possessions are purified. By satisfaction, the mind is purified; and by self-realisation, or KŠa consciousness, the soul is purified. Lec BG 18.45 Durban 75

42. Ksantir, tolerance. I am accustomed to love my son as the body. So if he dies and somebody is crying, that does not mean he is a fool, but it is material affection. So KŠa advises that ksanti, titiksa, tolerance. BG 2.14."Yes, I understand there are pains and pleasures like that, but they have to be tolerated. Do not be disturbed. You have to execute the business of KŠa consciousness. If there is any trouble, you must know no happiness exists because this is material. It comes. It will go. So for the time being, don't be mad after happiness and don't be mad after miseries. Agamapayina: "They come and go."

Arjavam. Very simple. What is the opposite? Duplicity is a very bad qualification for spiritual advancement. We have a tendency for cheating, because everyone is a conditioned soul. That should be minimised. This is called arjavam. Arjavama means sad-rata. And viraktata, detachment. The whole system is detachment from matter. Even if we are slightly attached to this material life, we have to accept this body, any kind of body, this body or that body. There are 8,400,000 types of bodies. Therefore this vairagya, viraktata, detachment from matter, is the whole basic principle of spiritual realisation.

So this KŠa consciousness process is simultaneous detachment from matter and attachment for KŠa. We have to increase our love for KŠa. As we proportionately increase our love for KŠa, we decrease our love for matter. So I have a propensity to love. That I cannot stop. Just like a boy or girl. As he/she increases theit love for a particular boy or girl, he/she decreases their love for other boys and girls. This is natural. Similarly, if you increase your love for KŠa, then you decrease your love for nonsense. So vairagya, this detachment from matter, is automatic. We have the propensity to love something, at least a dog if not God. So if we turn our face towards loving attachment to KŠa, then param drstva nivartate.

Jnanam,full knowledge. What is this world, what am I, what is my relation with this world, what is God, what is my relation with God? Everything in full knowledge. Vijnanam means complete application of the knowledge of life.

Astikyam means full faith in transcendental literature, and full faith in the existence of the Supreme Lord. One who believes in the words of KŠa is astika. One who does not believe is nastika. This is astika and nastika. So our definition of nastika is one who does not believe in the Vedic instruction.

These qualities are manifest in the body of a Vaisnava. Therefore a perfect Vaisnava is also a perfect brahmana, as indicated here by the words brahmanyah sila-sampannah. A Vaisnava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlada Maharaja possessed all these qualities. A Vaisnava is always a well-wisher to everyone. The six Gosvamis, for example, are described in this way: dhiradhira jana-priyau. They were popular with both the gentle and the ruffians. A Vaisnava must be equal to everyone, regardless of his position. Atmavat: a Vaisnava should be like Paramatma. Isvarah sama-bhutanam hrd-dese 'rjuna tisthati. Paramatma does not hate anyone; He is in both the heart of a Brahmana and that of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a candala, a Vaisnava never refuses to act for anyone's welfare.

Lec SB 7.9.10 Montreal 68

43. Vaivasvatu Manu visited Kardama Muni, and he received him thus, "Sir, I know that the purpose of your tour is to inspect whether the prescribed duties are being carried out by the different varnas." That was the king's tour. He would also fight the disturbing elements. The king's tour was not for pleasure at the expense of the state, just to go somewhere and come back. The ksatriyas were not like that.

Sometimes, in disguise, the king used to see whether the varnasrama-dharma was being properly observed and maintained, or whether somebody was simply wasting time, like the hippies. No, that cannot be done. They should be sauryam, very powerful and very influential. Lec BG 2.3 London 73

43. Sauryam. Heroism. Just like Maharaja Pariksit. He was on his tour and saw a man trying to kill a cow. Immediately he drew his sword, "Who are you? Are you trying to kill a cow in my kingdom?" This is called heroism. Nowadays, where is that hero? He is not becoming president. How will a president command if he is not a hero. Everyone has a right to live. Why are they killing animals? As soon as Maharaja Pariksit saw that the rascal was going to kill a cow, he demanded "Why are you doing this?" and immediately drew his sword. This is heroism.

Therefore the ksatriya is allowed to hunt in the forest to become a hero because he has to fight. Just like in a medical laboratory, they first of all dissect some poor animal before touching a human being. Therefore ksatriyas are allowed to hunt to become heroes. Facing the tiger, "Come on." About twenty-five years ago, there was a native prince in Jaipur. Every year he would go to the forest and face the tiger, without any weapon. So that is required.

Guest 2: That is good?

Prabhupada: That is required. Those who are politicians, those who are going to be president, they must be like that.

Tejo, power. He must have power, influence. Why he should beg for votes: "Give me a vote, give me a vote, give me a vote." Begging? Where is his power? If he is begging for votes, where is his power? Formerly the kings used to take a sword. "If you don't accept me, then I shall kill you." This is power.

Yuddhe ca apalayanam. Formerly if there was a fight, first of all the leaders would meet face to face. And if one of the leaders was killed — yuddha means one party must be vanquished — then the war was finished. If the chief person was killed there was no more war. So yuddhe capalayanam. Those who are taking part in administration or politics must be of this quality, very chivalrous, brave. Not that they sit down in their armchairs and give directions while the poor soldiers are fighting. No. He should go; he should personally give direction, "Do it like this." Who is doing that now? The minister of defence is very comfortably sitting in his chair, and the poor soldiers are fighting. That is not right. He must personally give direction. Just like at the Battle of Kuruksetra, Arjuna is on the front line and so is Duryodhana. The real fighters meet face to face. The soldiers are assistants.

Danam. KŠa was known for his generous disposition. (Story of Indra begging.) Also Vainavas were generous because even though on the Battlefield of Kuruksetra they would fight like enemies, at night they were friends. Just like sportsmen. They fight during the day, but after that they are friends, talking and drinking together. Although he is a hero, he must be generous.

Just like Alexander the Great. When a thief was arrested andwas brought before Alexander to be judged, the thief pleaded "What is the difference between you and me? You are a great thief. I am a small thief." Alexander understood this, and released the thief. This is generosity. He must agree to the principle.

Isvara bhava, the Pandavas were ksatriyas, therefore they needed to rule. Since Duryodhana refused to return their kingdom, they had to fight the battle of Kuruksetra.

Conv Honolulu 75

43. Prabhupuda: No, no. As long it is not available, we must make the best of the situation. That is another thing. But gradually we shall develop a society where all this unnecessary rubbish is rejected. That is the idea. Let those who are interested manufacture a car, and we will take advantage. We won't bother ourselves with manufacturing a car. Aj€gara-vrtti. Aj€gara-vrtti, Ajgara means the snake. A mouse makes a hole in a field to live very peacefully. A snake finds out where he is and enters the hole. The snake eats the mouse and lives peacefully. So let these rascals manufacture the motorcar. When we require it, we will take it from them and ride away. We are not going to manufacture. I did not construct this house, somebody, some mouse, has. And we have entered it, that's all. This is going on all over the world. You know George Harrison? He has earned money with such hard labour, and has given us a house in London worth fifty-five lakhs. Another boy, Alfred Ford, is the great grandson of Henry Ford. He has given us money. He is still giving us money. So we have to induce those who are after material things, to give us money. As far as we are concerned, we will live a very simple life in KŠa consciousness. That is a br€hmana. A br€hmana does not construct a big house. He simply constructs his character, and the ksatriyas and vaisyas offer, “Please come here and sit down.” One who is unable to become a br€hmana, let him become a ksatriya. If he cannot become ksatriya, let him become a vaisya. Otherwise let him remain a s™dra. But there should be an ideal class. So we are trying to create an ideal society of br€hmanas. Then people will be benefitted. If everyone is a s™dra, rascal, how will people be benefitted? They do not know how to live. The br€hmanas will give the idea, “Live like this”. Conv Mauritius 75

44 (How the vaisyas cared for the cows was personally shown by KŠa when He lived here in Vrndavana). The cows, bulls and calves were thoroughly smeared with a mixture of turmeric and oil, mixed with varieties of minerals. Their heads were bedecked with peacock feathers, and they were garlanded and covered with cloth and golden ornaments.

How to protect the cows and how rich this community was are explained in these verses. We can hardly imagine that cows, bulls and calves could be cared for so nicely and decorated so well with cloths and valuable golden ornaments. How happy they were. As described elsewhere in the Bhagavatam, during Maharaja Yudhisthira's time the cows were so happy that they used to muddy the pasturing ground with milk. This is Indian civilisation. Yet in the same place, India, Bharata-varsa, people are suffering through giving up the Vedic way of life and not understanding the teachings of the Bhagavad-gita. SB 10.5.7

44. Balarama represents plowing the land for agriculture and therefore always carries a plow in His hand whereas KŠa tends cows and carries a flute. Thus the two brothers represent krsi-raksya and go-raksya. SB 10.5.21

44. The cowherd ladies also knew how to use the cow for protection

When KŠa was saved from such great danger, mother Yasoda and Rohini were principally concerned, and the other elderly gopis, who were almost equally concerned, followed the activities of mother Yasoda and Rohini. Here we find that in household affairs, ladies could take charge of protecting a child simply by seeking help from the cow. As described here, they knew how to wave about the switch of a cow so as to protect the child from all types of danger. There are so many facilities afforded by cow protection, but people have forgotten these arts. The importance of protecting cows is therefore stressed by KŠa in the Bhagavad-gita (krsi-go-raksya-vanijyam vaisya-karma svabhavajam). Even now in the Indian villages surrounding Vrndavana, the villagers live happily simply by giving protection to the cow. They keep cow dung very carefully and dry it to use as fuel. They keep a sufficient stock of grains, and because of giving protection to the cows, they have sufficient milk and milk products to solve all economic problems. Simply by giving protection to the cow, the villagers live so peacefully. Even the urine and stool of cows have medicinal value. SB 10.6.20

47. The antyajas, lower class men, are accustomed to stealing, drinking and illicit sex, but that is not considered sinful. For example, if a tiger kills a man, that is not sinful but if a man kills another man, this is considered sinful and the killer is hanged. What is a daily affair among the animals is a sinful act in human society. Thus according to the symptoms of higher and lower sections of society, there are different varieties of occupational duties. According to the experts in Vedic knowledge, these duties are prescribed in terms of the age concerned.

The four principal divisions of society — brahmana, ksatriya, vaisya and sudra —

have been defined, and now there is a description of the antyaja, the mixed classes. Among the mixed classes, there are two divisions, pratilomaja and anulomaja. If a woman of a high caste marries a man of a lower caste, their union is called pratilo. However, if a woman of a low caste marries a man of a higher caste, their union is called anulo. The members of such dynasties have their traditional duties as barbers, washermen and so on. Among the antyajas, those who are still somewhat pure in that they do not steal and are not addicted to meat-eating, drinking, illicit sex and gambling, are called antevasayi. Among people of the lower classes, intermarriage and the drinking of wine are allowed, for these people do not recognise such conduct as sinful among themselves. SB 7.11.31

54. Why are we fearful? It is also said in the ®rimad Bhagavatam (SB11.2.37), bhayam dvitiyabhinivesatah syat: fearfulness is a creation of the bodily conception of life. As long as one is absorbed in the thought that he is this material body, he is fearful, and as soon as one is freed from this material conception, he becomes brahma-bhuta, or self-realised, and immediately becomes fearless. Brahma-bhutah prasannatma (BG 18.54). Without being fearless, one cannot be joyful. The bhaktas, the devotees, are fearless and always joyful because they are constantly engaged in the service of the lotus feet of the Lord. SB 4.24.52

54. Evam prasanna manaso. By practising bhagavad-bhakti-yoga, one becomes fearless and joyful. Unless one becomes fearless and joyful, he cannot understand the science of God. Therefore as soon as we are freed from the clutches of maya, brahma-bhuta prasannatma, we become prasannatma, very happy, joyful. Just like if a man is freed from the contamination of a certain type of disease, he feels happy: ``Now I am feeling all right''.

SB 1.2.20

54. How does one become jubilant? When one is freed from all anxieties. What are these anxieties? Anxieties mean if I lose something, then I will lament, and if I don't have something, then I hanker after it. As far as we are concerned, we have no business, we have no profession. We do not know what we will eat this evening or tomorrow. We are in such a position. But we have no anxiety. You can see practically. We have no anxiety that "What shall I eat in the evening, what shall I eat tomorrow, there is no bank balance, there is no money." No. There is no anxiety. We know for certain that as soon as we chant Hare KŠa, KŠa will send us everything. That is a fact. If you study our activities, you'll see practically it is so. Na socati na kanksati. We have no hankering, no lamentation. Suppose we have one thousand dollars, and somebody steals it. It happens like that. Somebody comes and mixes with us and steals some money. We are not very sorry for that. We think: KŠa gave to us and KŠa has taken away. It doesn't matter. Na socati na kanksati.

The word brahma-bhuta refers to becoming a brahmana, or understanding what is Brahman (brahma janatiti brahmanah). One who is brahma-bhuta is always happy (prasannatma). Na socati na kanksati: he is never disturbed by material necessities. Samah sarvesu bhutesu: he is ready to bestow blessings upon everyone equally. Mad-bhaktim labhate param: then he becomes a Vaisnava. Lec BG 18.41 Stockholm73

55. As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramatma feature, is present everywhere, even in the heart of every living being.

Thus although the subject matter is durvijneyam, extremely difficult to understand, it becomes easy if one follows the prescribed method. Coming into contact with the Supreme Personality of Godhead is possible through pure devotional service, which begins with sravanam kirtanam visnoh. In this regard, ®rila Visvanatha Cakravarti Thakura quotes a verse from Srimad-Bhagavatam (2.8.5): pravistah karna-randhrena svanam bhava-saroruham. The process of hearing and chanting enters the core of the heart, and in this way one becomes a pure devotee. By continuing this process, one comes to the stage of transcendental love, and then he appreciates the transcendental name, form, qualities and pastimes of the Supreme Personality of Godhead. In other words, by devotional service a pure devotee is able to see the Supreme Personality of Godhead despite many material impediments, which are all various energies of the Supreme Personality of Godhead. Easily making his way through these impediments, a devotee comes directly into contact with the Supreme Personality of Godhead. After all, the material impediments described in these verses are but the various energies of the Lord. When a devotee is eager to see the Supreme Personality of Godhead, he prays to the Lord: ayi nandatanuja

Being pleased with the devotee, the Lord turns all his material impediments into spiritual service. Experiencing the Supreme Personality of Godhead is extremely difficult for those devoid of devotional service, but everything becomes easier for a devotee, and thus he can very easily meet the Supreme Lord. Vedesu durlabham. SB 6.4.27-28

55. As the sun can be known through light, so KŠa can be understood through bhakti. If you try to understand the sun through darkness, then that is not the sun. If you try to understand KŠa through dharma, artha, kama or moksa, you will fail.

59. Somebody protested that `Your KŠa consciousness movement makes people dull,' but they have not seen the Vaisnava. There were two great fights in Indian history. One was between Rama and Ravana and one was at Kuruksetra. And the hero in both was a Vaisnava. We are going to produce such Vaisnavas, not these dull rascals sitting down. We don't want these kind of Vaisnavas — sitting-down rascals. We want Arjuna or we want no-one. That is a Vaisnava. MW Los Angeles 74

61. As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone's heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words, can the living entities ascertain the real situation of the Supreme Lord.

Purport: Although the different parts of the body do not have the power to see the eyes, the eyes direct the movement of the body's different parts. The legs move forward because the eyes see what is in front of them, and the hand touches because the eyes see touchable entities. Similarly, every living being acts according to the direction of the Supersoul, who is situated within the heart. Although one cannot see the Supersoul in one's heart through sensual activities, His direction is necessary.

There are many, many yogis trying to find Him. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah. Nonetheless, even great yogis, demigods, saints and sages have been unable to understand the bodily features of that great artist, neither could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates.

He is always trying to deliver us. He is within our hearts and is not at all inattentive. His only aim is to deliver us from material life. It is not that He becomes attentive to us only when we offer prayers to Him. Even before we offer our prayers, He incessantly tries to deliver us. He is never lazy in regard to our deliverance. Therefore this verse says, bhuri-karunaya namo 'layaya. It is the causeless mercy of the Supreme Lord that He always tries to bring us back home, back to Godhead. God is liberated, and He tries to liberate us, but although He is constantly trying, we refuse to accept His instructions (sarva-dharman parityajya mam ekam saranam vraja). Nonetheless, He has not become angry. Therefore He is described here as bhuri-karunaya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead. SB 6.3.16

61. The argument could be put forward that "If He is directing the wanderings of all living entities then I don't have to worry about surrendering. He will direct me to Himself." How to answer this argument?

Prabhupada: Yes. But ye yatha mam prapadyante. Why don't you see the other verse? He is directing according to your desire. There are two kinds of direction. One kind of direction is when you do not surrender and another is when you have surrendered, because these things are there. My position is to either surrender or to not surrender. So the lack of surrender will get one kind of direction and the surrender will get another kind of direction. There is direction both ways. Without His direction we cannot act. BG 16.6 SA 75

63. He gives you all the instruction. Just like KŠa gave all the instruction of the Bhagavad-gita to Arjuna, but finally He asked, "My dear Arjuna, I have given you all this instruction. Have you understood it? How are you going to follow? Have you decided to follow Me?" Just see. He does not say that "I force you to follow," no. He asked him, "Now, have you decided to follow Me?" And He gives him full independence. Yathecchasi tatha kuru: " I have given you all this instruction. Now it is up to you. You can do whatever you like." So our position is always like that. KŠa, the Supreme Lord, or His bona fide representatives who come here, can force you to go back to Godhead, but they do not do that.

He does not force. That is not good. Forced things will not last. Just like we advise, "Rise early in the morning." This is advised. Not that I have to force everyone. I may force one day, two days, but if one does not practice it, then force is useless. So similarly, KŠa does not force anyone to leave this material world. "You do it." If I don't do it, that is my option. That option is always there. KŠa does not force me. Otherwise, what is the difference between me and the stone? The stone has no independence. But I am a living entity. I have my independence. KŠa does not interfere with my independence. If we surrender to KŠa voluntarily, if we serve Him voluntarily, then our life is successful. He wants our voluntary cooperation. Unless we are prepared to cooperate voluntarily, there is no question of improvement. So we must give our voluntary cooperation to KŠa, the Supreme Lord, or His representative who comes to canvass, "My dear sir, please become KŠa conscious.” Lec BG 4.11 New York 66

63. That is KŠa's proposal. KŠa says the best thing is for you to simply take to Him. But KŠa gives you the opportunity to do whatever you like. It is your choice. Just like a father, (and) grown-up son. The father says, “My dear boy, you do it like this. That is my opinion.'' But when the son says, “No. I shall do it like that,'' the father replies, “All right, you do whatever you like.'' But without his father's sanction, the son cannot do anything; similarly, without KŠa's sanction you cannot do anything. But the decision is yours. Therefore the maxim: “Man proposes, God disposes.'' God is not responsible for your work. If you act according to the order of God, then He's responsible. If you act against the will of God, then you're responsible.

It is up to you to make your choice. You can do whatever you like. KŠa is so merciful, ye yatha mam prapadyante ... If you want from KŠa that you become a tree, it is not very difficult for KŠa to make you a tree. He's all-powerful. He can do that. But if you want, "KŠa, I want to be with You personally," KŠa can give you that also. So now make your choice. This is the human form of life. The animal cannot make a choice.

KŠa has explained the most confidential knowledge, which is surrender to the Supersoul. But He will reveal even more confidential knowledge next.

Lec BG 7.1-3 London 71

64. (®rila Prabhupada explains the mystery of this most confidential knowledge). The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikunthalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award liberation (mukti) from the bondage of material existence to anyone and everyone, yet He rarely awards the privilege of love of Godhead, as confirmed by Narada (muktim dadhati karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that this occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmaji previously told Narada that His desires are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. Just as the Lord's desire is infallible because He is acyuta, similarly the desires of devotees in the transcendental service of the Lord are also acyuta, infallible. However, this is very difficult for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. Just as touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (kotisv api mahamune). Out of all kinds of perfection attained by the process of knowledge, yoga perfection in devotional service is the highest of all and also the most mysterious, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. SB 2.9.35 purp.

64. "I am disclosing this most confidential part of My instruction unto you," isto 'si, "because I love you." Iso 'si me drdham iti. "Because I am confident that you are My confidential friend." Drdham iti tato vaksyami te hitam. "Therefore I am disclosing this to you. KŠa does not say to everyone, sarva dharman parityajya, only to selected devotees. Unless one is a very highly elevated devotee, he cannot accept this proposition. He is puffed up with his material, contaminated life. That's all. "I am this. I am that. I am this. I am that. Why should I surrender?" Actually they have forgotten. Lec SB 6.3.12-15 Gorakpur 71

65. We cannot think of anyone unless we love him. If you love somebody, you think of them always. You can't get them out of your mind. Just like when a boy and a girl are in love, they think of each other constantly. "When shall we meet again, when shall we meet again?" So similarly, man mana bhava mad bhakto. When you become a devotee of KŠa, you think of Him always, provided you have developed love for Him. Premanjana cchurita bhakti vilocanena. By bhakti, you can develop your love for KŠa. That is required.

This is the beginning of prema. "Always think of Me." KŠa prema is there. Nitya-siddha krsna-bhakti sadhya kabhu naya. It is not that by artificial means we are getting KŠa prema. It is already there. But just like the attraction between a young man and a young girl comes at a certain stage, similarly, if you develop this sravana-kirtana, then KŠa prema will be automatically aroused. It is already there. BG 2.20 Hyderabad 72

66. Brahma wanted to bewilder KŠa, who bewilders the entire universe. The whole universe is under KŠa's mystic power (mama maya duratyaya), but Brahma wanted to mystify Him. The result was that Brahma himself was mystified, just as one who wants to kill another may himself be killed. In other words, Brahma was defeated by his own attempt. The scientists and philosophers who want to overcome the mystic power of KŠa, are in a similar position. They challenge KŠa, saying, "What is God? We can do this, and we can do that." But the more they challenge KŠa in this way, the more they are implicated in suffering. The lesson here is that we should not try to overcome KŠa. Rather, instead of endeavouring to surpass Him, we should surrender to Him (sarva-dharman parityajya mam ekam saranam vraja).

Instead of defeating KŠa, Brahma himself was defeated, for he could not understand what KŠa was doing. Since Brahma, the chief person within this universe, was so bewildered, what is to be said of so-called scientists and philosophers? Sarva-dharman parityajya mam ekam saranam vraja. We should give up all our tiny efforts to defy the arrangement of KŠa. Instead, whatever arrangement He proposes, we should accept. This is always best, for it will make us happy. The more we try to defeat the arrangement of KŠa, the more we become implicated in KŠa's maya (daivi hy esa gunamayi mama maya duratyaya). But one who has reached the point of surrendering to the instructions of KŠa (mam eva ye prapadyante) is liberated, free from krsna-maya (mayam etam taranti te). The power of KŠa is just like a government that cannot be overcome. First of all there are laws, then there is police power, and beyond that is military power. Therefore, what is the use of trying to overcome the power of the government? Similarly, what is the use of trying to challenge KŠa?

When Brahma, the chief person within the universe, tried to bewilder KŠa, he himself was bewildered and astonished. This is the position of the conditioned soul. Brahma wanted to mystify KŠa, but he himself was mystified. SB 10.13.44

66. So KŠa asks us all to surrender. This may seem to be a simple instruction to follow, but invariably our reaction is, "Oh, surrender? Give up? But I have so many responsibilities." And maya, illusion, says to us, "Don't do it, or you'll be out of my clutches. Just stay in my clutches, and l'll kick you." CC Adi, Intro

66. One cannot avoid the principle of surrender. Whether you surrender to monarchy, democracy, aristocracy or dictatorship, you have to surrender; that is a fact. Without surrender there is no life. It is not possible. So we are educating people to surrender to the Supreme, wherefrom you get all protection; KŠa says, sarva-dharman parityajya mam ekam saranam vraja. No one can say, "I am not surrendered to anyone." Not a single person. The difference is to whom he surrenders.

The ultimate surrendering object is KŠa. Therefore in the Bhagavad-gita (7.19) KŠa says, bahunam janmanam ante jnanavan mam prapadyate: "After surrendering to so many things birth after birth, when one is factually wise he surrenders unto Me." Vasudevah sarvam iti sa mahatma sudurlabhah: "Such a mahatma is very rare." SSR 6

66. This liberation is open for everyone (samam carantam). In the Bhagavad-gita KŠa does not say to Arjuna, "Only you may come to Me and become liberated." No, the Lord is available for everyone. When He says, sarva-dharman parityajya mam ekam saranam vraia , "Give up all other duties and surrender unto Me," He is speaking not only to Arjuna but to everyone. Arjuna was the original target, but in fact the Bhagavad-gita was spoken for everyone, for all human beings, and therefore one must take advantage of it.

Conv Melbourne 72

66. ®rila Prabhupada explains why KŠa told Arjuna he would free him from sinful reaction:

Now, just see Arjuna. He's KŠa's personal friend. He's always with KŠa. He's KŠa's eternal associate. He's talking with KŠa. Just imagine his position. Still, KŠa says, aham tvam sarva-papebhyo: “I shall relieve you from all sinful reactions.'' This means that a person like Arjuna, who can talk face to face with KŠa, is supposed to have sinful activities of life. Otherwise why does KŠa say, aham tvam sarva-papebhyo: “I shall relieve you from all sinful reactions?'' Lec BG 7.3 Montreal 68

(In preaching ®rila Prabhupada would translate this verse according to time, place and circumstance).

66. “You rascal, give up all your nonsense and surrender unto Me." This is KŠa's very good mercy. TQK 18

66. "My dear sons, why you are rotting in this miserable world? Come to Me. I'll give you all protection. You are the son of the Supreme. So you can enjoy life very supremely, very magnificently, without any death. Why you are rotting?" That is KŠa's mercy.

BG 4.3-6 New York 66

66. One may think that because he is surrendering unto the Supreme Personality of Godhead he will not be able to perform all of his other obligations. But the Lord says repeatedly, “Don't hesitate. Don't consider that because you are giving up all other engagements there will be some flaw in your life. Don't think like that. I will give you all protection." NOD p.51

66. KŠa says, “Don't remain like cats and dogs. Be intelligent and come back to Me." So it is the duty of a devotee of KŠa to spread this knowledge so that others may take to KŠa.

66. "Gve up searching for happiness in your own way, by transmigrating from one kind of life to another, one position to another. Just take shelter of Me, and I will take charge of you." This is the whole proposition of the Bhagavad-gita. This is KŠa consciousness. One has to give up searching for happiness according to his own plan and submit himself to KŠa, who will take charge and give you all the happiness that you desire.

Lec BG 3.31-43 Los Angeles 69

66. Those who are not KŠa conscious, say “I want this. I want this. I want this. I want this.'' KŠa says, “All right. Take it.'' But when KŠa says “Give up all this nonsense,'' we do not accept it. KŠa says, sarva-dharman parityajya mam ekam: “Simply take Me.'' But that we do not do. We ask KŠa, “Please let me do this,'' and he agrees, “All right, do it.”

Lec SB 1.1.2 London 71

66. Protection

KŠa is giving you protection, but not as much as He wants to because you will not accept it. Therefore He is giving you as much protection as you want. If you want full protection, then the condition is sarva dharman parityajya ... Give up your own manufactured, concocted means of protection. Just surrender unto Me, and I will give you protection.

Lec SB 1.15.20 Los Angeles 73

66. KŠa changes the devotee's destiny

In the Brahma-samhita it is said that KŠa can change the destiny of His devotees. If one is condemned to death, KŠa can stop it. Otherwise, it is falsehood when KŠa says, aham tvam sarva papebhyo, I shall protect you. Bhavan's Journal, New Vndavana 76

66. Connection between Bhagvad-gita and ®rimad Bhagavatam

Therefore, in the beginning of the ®rimad Bhagvatam it is declared, dharmah projjhita-kaitavo'tra: Cheating religious systems in terms of these four material principles are completely discarded from the ®rimad Bhagvatam, for the ®rimad Bhagvatam teaches only how to develop one's dormant love of God. The Bhagavad-gita is the preliminary study of the ®rimad Bhagavatam, and therefore it ends with the words, sarva-dharman parityajya mam ekam saranam vraja: "Abandon all varieties of religion and just surrender unto Me." (BG 18.66) To adopt this means, one should reject all ideas of religiosity, economic development, sense gratification and liberation, and fully engage in the service of the Lord, which is transcendental to these four principles. CC Adi 7.84

67. So KŠa, the Supreme Personality of Godhead, knows very well that there will be many rascals who are envious of Him ... because the Bhagavad-gita is very popular book of profound knowledge, everyone is trying to prove his own theory through the medium of the Bhagavad-gita, whilst excluding KŠa. They want to kill KŠa, they are demonic. Anyone who tries to kill KŠa is a demon. So to warn the devotees about these demons, this sloka was spoken by KŠa Himself.

Atapaskaya. Actually, one who is sinful, who is not undergoing this method of austerities, penance, what will he understand about the Bhagavad-gita? It is not table talk. People are taking it as table talk. By so-called scholarship ... it is not possible to understand. Just as it is said that unless one is a qualified brahmana, he should not touch the Vedas. That means he cannot understand unless he has attained the brahminical qualification of truthfulness, cleanliness, controlling the senses, controlling the mind, simplicity, tolerance, full of Vedic knowledge, practical application in life and full faith in the Vedas ... These are the brahminical qualifications. So unless one has attained the brahminical qualifications, what can he understand of the Vedas? It is not that Max Muller translates the Vedas. This is all nonsense. What can Max Muller understand of the Vedas? This is not a subject matter for one advanced in ABCD. No. This is a transcendental subject matter. Tat. Om tat sat. Unless one is advanced ... Just like in ordinary life also, unless one has graduated, he cannot enter into law college. There is no prohibition; the law college is open for everyone. But one must be properly qualified to gain entrance. Similarly, one must be properly qualified to enter into the transcendental subject matter. It is not for everyone. How can sudras understand the Vedas? It is not possible.

KŠa knows that most people are contaminated. Therefore He said, idam te na atapaskaya. Those who are too contaminated with the three material qualities: sattva-guna, rajo-guna, tamo-guna ... So generally, people are contaminated with tamo-guna and rajo-guna. At the present moment, there is hardly anyone with the sattva-guna, brahminical qualifications. €stra says, kalau sudra-sambhavah: "In this age, Kali-yuga, they are mostly sudras."

Abhakta, rascal, will not understand the Bhagavad-gita. Nabhaktaya. Before speaking the Bhagavad-gita, KŠa selected Arjuna because He said, bhakto 'si priyo 'si me rahasyam etam uttamam: "The mystery of the Bhagavad-gita is very transcendental subject matter. Therefore I shall speak to you." Arjuna asked, "Why are You selecting me? I am not a Vedantist. I am not a sannyasi. I am an ordinary grhastha. I am also a soldier, a fighting man. Why are You selecting me?" Bhakto 'si: "Because you are My devotee." Nobody can understand the Bhagavad-gita unless he's a devotee of KŠa. It is not that you speculate some interpretation. No, these things are strictly not allowed. Therefore we are presenting Bhagavad-gita as it is.

Not to the fools and rascals. So first of all, give them chance, let them come to the temple, take prasadam, hear sankirtana, offer obeisances by imitating others. In this way, when they become a little purified, you can instruct them. Otherwise it will be useless. You'll waste your time by arguing. BG 18.67-69 Ahmadabad 72

68. However one is situated, one should have the determination to go out and preach KŠa consciousness. That endeavour should at least be there, and one who so attempts to preach renders the best service to the Lord. Despite opposition, one should attempt to elevate people to the highest standard of self-realisation. One who has actually seen the truth, who is in the trance of self-realisation, cannot just sit idly. He must come out. Ramanujacarya, for instance, declared the Hare KŠa mantra publicly. He did not distribute it secretly for some fee. Recently, an Indian yogi came to America to give some "private mantra." But if a mantra has any power, why should it be private? If a mantra is powerful, why should it not be publicly declared so that everyone can take advantage of it? We are saying that this Hare KŠa maha-mantra can save everyone, and we are therefore distributing it publicly, free of charge. But in this age, people are so foolish that they are not prepared to accept it. Rather, they hanker after some secret mantra and therefore pay some "yogi" thirty-five dollars or whatever for this "private mantra." This is because people want to be cheated. But the devotees are preaching without charge, declaring in the streets, parks, and everywhere, "Here is the Hare KŠa maha-mantra. Come on, take it!" But under the spell of maya, illusion, people are thinking, "Oh, this is not good." But if you charge something and bluff and cheat people, they will follow you. POP p.5

Devotees sometimes get criticised while preaching

68. Daksa to Narada: All the devotees of the Lord are very kind to the conditioned souls and are eager to benefit others. Although you wear the dress of a devotee, you create enmity with people who are not your enemies, or you break friendships and create enmity between friends. Are you not ashamed of posing as a devotee while performing these abominable actions?

Such are the criticisms that must be borne by the servants of Narada Muni in the disciplic succession. Through the KŠa consciousness movement, we are trying to train young people to become devotees and return home, back to Godhead, by following rigid regulative principles, but our service is appreciated neither in India nor abroad in the Western countries where we are endeavouring to spread this KŠa consciousness movement. In India, the caste brahmanas have become enemies of the KŠa consciousness movement because we elevate foreigners, who are supposed to be mlecchas and yavanas, to the position of brahmanas. We train them in austerities and penances and recognise them as brahmanas by awarding them sacred threads. Thus the caste brahmanas of India are very displeased by our activities in the Western world. In the West also, the parents of the young people who join this movement have also become enemies. We have no business creating enemies, but the process is such that non-devotees will always be inimical toward us. Nevertheless, as stated in the €stras, a devotee should be both tolerant and merciful. Devotees engaged in preaching should be prepared to be accused by ignorant persons, and yet they must be very merciful to the fallen conditioned souls. If one can execute his duty in the disciplic succession of Narada Muni, his service will surely be recognised. As the Lord says in Bhagavad-gita (18.68-69):

"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear." Let us continue preaching the message of Lord KŠa and not be afraid of enemies. Our only duty is to satisfy the Lord by this preaching, which will be accepted as service by Lord Caitanya and Lord KŠa. We must sincerely serve the Lord and not be deterred by so-called enemies.

In this verse the word sauhrda-ghnam ("a breaker of friendship") is used. Because Narada Muni and the members of his disciplic succession disrupt friendships and family life, they are sometimes accused of being sauhrda-ghnam, creators of enmity between relatives. Actually such devotees are friends of every living entity (suhrdam sarva-bhutanam), but they are misunderstood to be enemies. Preaching can be a difficult, thankless task, but a preacher must follow the orders of the Supreme Lord and be unafraid of materialistic persons.

But one who is facing danger for the benefit of others is very quickly recognised by KŠa. Just like soldiers who are fighting for their country are recognised. Similarly, those who are preachers on behalf of KŠa, asking people to take to KŠa consciousness, are great soldiers. So let us dedicate this life for preaching KŠa consciousness all over the world. Never mind we die by preaching. Still, it will be glorious. SB 6.5.39

69-71. KŠa worships the preachers

My dear King Yudhisthira, the brahmanas, especially those engaged in preaching the glories of the Lord throughout the entire world, are recognised and worshipped by the Supreme Personality of Godhead, who is the heart and soul of all creation. The brahmanas, by their preaching, sanctify the three worlds with the dust of their lotus feet, and thus they are worshippable even for KŠa.

As admitted by Lord KŠa in Bhagavad-gita (18.69), na ca tasman manusyesu kascin me priya-krttamah. The brahmanas preach the cult of KŠa consciousness all around the world, and therefore, although they worship KŠa, the Supreme Personality of Godhead, the Lord also recognises them as worshippable. The relationship is reciprocal. The brahmanas want to worship KŠa, and similarly KŠa wants to worship the brahmanas. SB 7.14.42

73. “All my misgivings, my misunderstandings, have now gone by Your mercy. I have decided to fight because You desire it.” That is the summum bonum of learning, that one should desire what God desires. That's all. That will make his life perfect. He should not desire anything for himself. His desiring capacity should not be stopped. Somebody says, "Don't desire; become desireless." What do we say to that? It is nonsense. Nobody can be desireless. How he can be desireless? Desire is a symptom of life. How can you stop it? It is not possible. I cannot be desireless, but I must desire purely. That's all. I should not desire impurely. If I desire from the bodily platform of life, then my desires will be impure. When I desire the same as the Supreme, then my desire is pure. So desire should not be cut or stopped. It has to be purified. That's all. The whole thing is explained in a verse called Narada-pancaratra. The definition of this dovetailing consciousness with the supreme consciousness, is nicely described in two lines: sarvopadhi-vinirmuktam tat-paratvena nirmalam, hrsikena hrsikesa. So atmendriya-trpti-vancha dhare tara nama kama. Kama means lust. What is lust? Lust means whenever you try to satisfy your senses. But whenever you try to satisfy KŠa's senses, that is love. It is practically the same business, but one is personal and the other is KŠa. So this KŠa consciousness movement means we have to do everything for KŠa under proper direction. We cannot manufacture that "I am doing for KŠa." That is also misleading. Therefore we require the guidance of the spiritual master. KŠa. Guru krsna krpaya.

"Yes, I will act according to Your desire." That is bhakti. This is the difference between bhakti and karma. Karma means to fulfill my desires, and bhakti means to fulfill KŠa's desires. That is the difference. Now you make your choice as to whether you want to fulfill your own desires or KŠa's. If you decide to fulfill KŠa's desire, then your life is successful. That is our KŠa conscious life. "KŠa wants it; I must do it. I will not do anything for me." That is Vrndavana. All the inhabitants of Vrndavana are trying to fulfill KŠa's desire. The cowherd boys, the calves, the cows, the trees, the flowers, the water, the gopis, the elderly inhabitants, mother Yasoda, Nanda, are all engaged in fulfilling KŠa's desire. That is Vrndavana. So you can turn this material world into Vrndavana provided you agree to fulfill the desires of KŠa. Lec BG 2.55-56 New York 66

78(a). The opulences of a devotee are not a result of karma-kanda-vicara. A devotee is always protected by all the Supreme Lord's opulences, of which no one can deprive him (tesam nityabhiyuktanam yoga-ksemam vahamy aham). Thus a devotee cannot be defeated by any opponents. Therefore, a devotee should not deviate knowingly from the path of devotion. The adherent devotee is assured all protection from the Supreme Personality of Godhead.

SB 10.2.33 purp.

78(a). Victory assured for the devotee

Yasmin sthite gurunapi duhkhena na vicalyate. If one is situated under the shelter of KŠa's lotus feet, then gurunapi duhkhena na vicalyate. If there is dangerous type of inconvenience, then he's not disturbed. Just like Ambarisa Maharaja, Prahlada Maharaja ... There are many instances. Prahlada Maharaja's father, Hiranyakasipu, was chastising him, but he was patient, not disturbed. So be assured that if you have actually taken shelter of the lotus feet of KŠa, there is no question of danger. Kaunteya pratijanihi na me bhaktah pranasyati. And KŠa confirms it. "Kaunteya, My dear Arjuna, you declare to the world that My devotee will be never vanquished by any enemy." That is KŠa's assurance. So why? KŠa means all opulence, all victory. In other words, he assured Dhrtarastra that, "You are expecting victory by the superior strength of your sons, Duryodhana and others, but don't hope like that. It is not possible because victory will be there where there is KŠa and where there is His pure devotee." So if we remain pure devotee ... Lec SB 1.5.23 New Vndavana 74

78(a). Preachers will be victorious

If the preachers in our KŠa consciousness movement are sincere devotees of KŠa, KŠa will always be with them because He is very kind and favourable to all His devotees. Just as Arjuna and KŠa were victorious at the Battle of Kuruksetra, this KŠa consciousness movement will surely emerge victorious if we remain sincere devotees of the Lord and serve the Lord according to the advice of predecessors (the six Gosvamis and other devotees of the Lord). CC Mad. 4.79 purp.

78(a). The whole battlefield became victorious because of Arjuna. That is wanted. A devotee must be there, and KŠa must be there. Then all opulences will come. That is the secret. Why should a devotee go to the forest to meditate or acquire some mystic power? He doesn't require anything if he always keeps KŠa with him. Conv New Orleans 75

78(c). A devotee is more powerful than a yogi because he depends on KŠa's mystic power

Ambarisa was neither a yogi, nor he could display any yogic perfection. But he was protected by KŠa, by the Sudarsana-cakra. Vaisnavas do not need to practise any yogic power to become materially powerful. To simply surrender to KŠa makes him all-powerful. This is the position of the Vaisnava. Vaisnavas do not care for all these yogic powers. They depend on KŠa. And who can be a greater yogi? KŠa is the yogesvara.

So if one takes shelter of the yogesvara, the master of all mystic power, why should he bother about this yogic power? A poor man may try to earn money by hard labour, but why should the son of a rich man labour? The father's money is sufficient. Similarly, a sincere devotee is under the protection of KŠa. And under the protection of KŠa means under the protection of all six opulences: riches, strength, reputation, wisdom, renunciation and beauty ... Yam labdhva caparam labham manyate nadhikam tatah. This is stated here. If you somehow or other acquire KŠa's favour, then there is no question of needing any more profit. You have sufficient profit. You have everything. Simply be sincere in the service of KŠa, then you have everything. There is no need to try for this or that.

SB 1.5.23 New Vndavana 74

Abbreviations

The following are the abbreviations used in the Books of Quotes:

BG Bhagavad-gita As It Is

BRS Bhakti Rasamrta Sindhu

CB Caitanya Bhagavat

CC Caitanya-caritamrta

Conv Srila Prabhupada Conversations

ISO Sri Isopanisad

KBK Krsna Book

LCFL Life Comes From Life

Lec Srila Prabhupada Lectures

Letter Srila Prabhupada's Letters

MW Morning Walk

NBD Nectar of Book Distribution

NOD Nectar of Devotion

NOI Nectar of Instruction

POP Path of Perfection

RV Raja Vidya

SAR Saranagati

SB Srimad Bhagavatam

SPL Srila Prabhupada Lilamrta

SSR Science of Self-Realisation

SUM Surrender Unto Me

TLC Teachings of Lord Caitanya

TLK Teachings of Lord Kapila

TQK Teachings of Queen Kunti

Bibliography

The following bibliography applies to all reference material used in the VTE Bhakti Sastri materials, as found mainly in the `Books of Quotes' (one to Three) and/or in the `Additional References' sections of the Lesson Outlines. Every attempt has been made to acknowledge the source of quoted materials and any corresponding copyright. If any credits have been omitted or rights overlooked it is completely unintentional, and the publishers would welcome suggestions for rectifying any ommissins or mistakes.

Bhagavad-gita As it Is His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles `73) Bhakti Rasamrta Sindhu Srila Rupa Goswami

Bhaktidedant Vedase

Version 4.11 (The Bhaktidedanta Archives, Sandy Ridge, NC, USA, 1998)

Bhakyaloka Srila Bhaktivinoda Thakura, Translated by Bhumipati das (Vrajaraja Press, Vrindavana)

Caitanya Bhagavat Srila Vrindavana das Thakura, Translated by Sarvabhavana das

Caitanya-caritamrta HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles) Embankment Of Separation His Holiness Gaura Govinda Swami

Hari Sauri's Diary His Grace Hari Sauri das Adhikari (HS Books, Dan Diego, 1992)

Hitopadesh His Grace Kurma Rupa das Brahmacari (VIHE, Vrindavana)

Introduction to Pancatantra Source unknown at time of going to print

Krsna Book HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Life Comes From Life HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles, 1979)

Mahabharata, The Source unknown at time of going to print

Nectar of Book Distribution Compilation (BBT Sankirtan Books, 1993)

Nectar of Devotion HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles, 1985)

Nectar of Instruction HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles, 1975)

Path of Perfection HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Raja Vidya HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Sarangati Srila Bhaktivinoda Thakura

Science of Self-Realisation HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Shakespeare, The Sonnets

and a Lover's Complaint (Penguin Books Ltd., UK, 1986)

Sri Isopanisad HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Srila Prabhupada's

Conversations HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Srila Prabhupada Lectures HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Srila Prabhupada's Letters HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Srila Prabhupada Lilamrta His Holiness Satsvarupa das Goswami (BBT, Los Angeles, 1993)

Srimad Bhagavatam HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles, 1972)

Surrender Unto Me His Grace Bhurijana das Adhikari (VIHE, Vrindavana)

Teachings of Lord Caitanya HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Teachings of Lord Kapila HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Teachings of Queen Kunti HDG A.C. Bhaktivedanta Swami Prabhupada (BBT, Los Angeles)

Upadesa Upakhyane HDG Bhaktisiddanta Sarasvati Maharaja

(Bhaktivedanta Academy, Mayapur 1995)

Vedanta Sutra Commentary by Baladeva Vidyabushana. Translation by His Grace

Kusakratha das Brahmacari (Krishna Institute, USA)

2

1

4

39

10

Bhagavad-gita Chapter 10

15

Bhagavad-gita Chapter 11

18

Bhagavad-gita Chapter 12

33

Bhagavad-gita Chapter 13

38

Bhagavad-gita Chapter 14

42

Bhagavad-gita Chapter 15

53

Bhagavad-gita Chapter 16

55

Bhagavad-gita Chapter 17

71

Bhagavad-gita Chapter 18

72

Abbreviations

73

Bibliography

Book of Quotes Two

Page

Introduction 4

Chapter 10 5

Chapter 11 11

Chapter 12 16

Chapter 13 19

Chapter 14 34

Chapter 15 39

Chapter 16 43

Chapter 17 54

Chapter 18 56 Abbreviations Used in this Book 72

Bibliography 73

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