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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:661007 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>
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Prabhupāda:
 
  
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<div class="code">661007BG.NY - October 07, 1966</div>
balaṁ balavatāṁ cāhaṁ<br />
 
kāma-rāga-vivarjitam<br />
 
dharmāviruddho bhūteṣu<br />
 
kāmo 'smi bharatarṣabha</div>
 
  
  
Now, this particular verse we were discussing last day, that lust or sex desire on the principles of religiosity is Kṛṣṇa. This point we have discussed very elaborately, you may remember, that so far necessities of this body are concerned, that is allowed, but in a regulated form.
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661007BG-NEW_YORK.mp3</mp3player>
  
The necessities of this body are four: we must eat something; we must have rest, sleep for some time; we must defend ourself from the attack of enemies; and we must have the facility for sex life also. These things are necessary for keeping up this body. But one who is going to liberate himself from this material entanglement, he cannot use this excessively. There must be regulated. Just like a diseased person, he is put under regulation. He is also given to eat something. Although eating is not very good for a diseased person, still, he is allowed to eat something, some barley water, some fruit juice, some light food, so that... Starvation is also not good, so he is allowed, but he cannot be allowed foodstuff according to the patient's desire. The foodstuff is allowed to him according to the direction of the physician.
 
  
So if we want to be conversant, well-equipped with Kṛṣṇa consciousness, then we have to regulate our life. That regulation, that regulation is given in various scriptures, and here also Lord Kṛṣṇa says. He is describing Himself, how you can remember Him in every circumstances of your life. So similarly, sex life is also a necessity, a necessity for our life. Therefore Kṛṣṇa says, "Yes, I am also in sex life, provided it is," I mean to say, "carried according to the scriptural injunction." What is that scriptural injunction? That one must get himself married; otherwise, sex life is not allowed. It is considered sinful. Married life sex life is allowed.
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Prabhupāda: ''Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ''. Last day we have been discussing four classes of men who come to God and four classes of men who do not come to God. The four classes of men who do not come to God, they are impious, foolish, lowest of the mankind, and their knowledge is taken away by the illusory energy and they are atheist.
  
Kṛṣṇa said that dharma-aviruddhaḥ. Aviruddhaḥ means not against religious principles. The religious principle is putrārthe kriyate bhāryā putra-piṇḍa-prayojanam. According to Vedic literature, one should marry just to have a child, putra. Putra means son. The derivative meaning of putra is pun-nāmno narakād yasmāt trāyate iti putraḥ. For our sinful reaction we have to visit some hell which is known as pun. So it is prescribed in the Hindu scripture that the child, when the father dies, the boy has to perform several ceremonies which is called śrāddha ceremony, so that if the father for his sinful acts is in trouble in his next life, this ceremony will protect him. These are some of the thoughts. And they are true. So putra means pun-nāmno narakād yasmāt trāyate iti putraḥ: "One who delivers the father from the hell which is known as pun, he is called putra ." So therefore how can I have putra without wife? If one wants a son without wife, that is not possible. Therefore the scriptural injunction is that according to the Vedic rules you get yourself married and have good sons to protect your family and to protect yourself. This is called religious sex life. So this religious sex life, Kṛṣṇa recommends. And He says that "Sex life in religiosity is..., I am. I am present there. I am present there."
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:''na māṁ duṣkṛtino mūḍhāḥ''
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:''prapadyante narādhamāḥ''
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:''māyayāpahṛta-jñānā''
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:''āsuraṁ bhāvam āśritāḥ''
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:([[BG 7.15 (1972)|BG 7.15]])
  
And next He says,
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We have discussed this point in detail. The next, that four classes of men, ''ārto arthārthī jñānī ca bharatarṣabha . . . ārto jijñāsur arthārthī jñānī ca bharatarṣa'' ([[BG 7.16 (1972)|BG 7.16]]).
  
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Four classes of men who are pious but at the same time distressed, poverty-stricken, and curious—and inquisitive of transcendental knowledge; and ''jñānī'', and philosopher; ''jijñāsu'', inquisitive; and philosopher—these four classes of men, they come to God.
ye caiva sāttvikā bhāvā<br />
 
rājasās tāmasāś ca ye<br />
 
matta eveti tān viddhi<br />
 
na tv ahaṁ teṣu te mayi</div>
 
  
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Now, so far the four classes of men who do not come to God . . . that means the impious, the foolish, the lowest of the mankind, whose knowledge has been taken away by the illusory energy, and the atheist. Apart from these classes of men, the four classes of men who come to God, just like ''ārta'', distressed; inquisitive; ''arthārthī—arthārthī'' means poverty-stricken; and ''jñānī'', means philosopher.
  
I think we have discussed all this. Now, tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat. We are discussing about the three modes of material nature. Now, the Lord says that the whole world is captivated by the three modes of material nature. And mohitam, and bewildered by the actions and reaction of these three modes of material nature, one has forgotten his eternal relationship with God, or Kṛṣṇa. We have got eternal relationship with God because we are sons of God. How the relation can be broken? Suppose you have got son. Now, he is not obedient to you. That is all right. He has gone out of home. He does not like you. But the relation cannot be broken. When he will be asked, "What is your father's name?" he has to name your..., that "I am son of such and such gentleman." That relation cannot be broken. Similarly, we are all sons of God, Kṛṣṇa.
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Now, out of these four classes, Lord Kṛṣṇa says, ''teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate'': "Out of these four classes men, one who is philosophically trying to understand the nature of God with devotion, with Kṛṣṇa consciousness, he is ''viśiṣyate''." ''Viśiṣyate'' means he's specially qualified. He's specially qualified. ''Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ'' ([[BG 7.17 (1972)|BG 7.17]]).
  
So our relationship is eternal, but we have forgotten. Just you understand, God is all-powerful, all-famous, He possesses all wealth, He possesses all beauty, He possesses all knowledge and He possesses all renunciation. So we are sons of such a great personality. We have forgotten. Just as a rich man's son forgets his father and becomes mad and lying on the street and begging—oḥ, that is due to his forgetfulness. If somebody gives him information that "Why you are suffering in this way? You have got your father's riches. You go home and enjoy your father's property. Your father is very much anxious to have you. Why you are rotting in this condition?" And if he comes to his senses that "Oh, I have suffered so much. Now I shall go back to my father and enjoy life..."
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The . . . "For a person who is Kṛṣṇa conscious, at the same time philosophically trying to understand what is the nature of God, so he is very dear to Me," Kṛṣṇa says. "He is very dear to Me because he has no other business than to understand what is God." Others, just like a distressed man, he is in distress, but because he's pious, therefore he believes in God, he goes to the churches or to the temple or to the mosque and prays, "My dear Lord, I am very much distressed. Kindly help me."
  
This is our condition. We are under threefold miseries here in this material world. Always we are suffering by these threefold miseries: adhyātmika, adhibhautika, and adhidaivika, threefold miseries. Some miseries are pertaining to this body and mind. Just like one of our students—all of a sudden, he has got some aches and he has to undergo surgical operation. So this is going on. Something misery are due to the body, something miserable due to the mind, something miserable due to the nature. All of a sudden, it becomes very cold. All of a sudden, it becomes very hot, warm. Nature. All of a sudden, there is great snowfall. All of sudden, there is earthquake. So many miseries, due to nature, due to body, due to mind, and due to other living entities. Oh, somebody attacks me with dagger. A tiger attacks me with his jaws. So many difficulties, miseries in every step. Padaṁ padaṁ yad vipadāṁ na teṣām [[SB 10.14.58]] . So we should remember this. But due to the illusion, being covered by the illusion, we don't take account of these miseries. But we must remember that we are always in miseries. An intelligent person who is developed in consciousness, he inquires, "Why I am in miseries? I do not want miseries. Why I am in miseries?" When this question arises, then there is chance of becoming Kṛṣṇa conscious. You will find how one becomes, comes to Kṛṣṇa consciousness. You will find, later verses. Catur-vidhā bhajante māṁ sukṛtino 'rjuna.  
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But the difficulty of this person is that God does not require to be prayed for, asking anything. He is . . . he is pious, he is distressed, but at the same time, he is foolish. Why he is foolish? Because he does not know that "God is with me, within my heart. He's sitting along with me. The soul and the Supersoul, both of them are sitting together. And God knows everything about me. So I did not require to pray from God to get me out of this distress. He knows everything. Why shall I pray?" He leaves everything to God. He does not pray. He prays . . . he prays to glorify the God, "How great You are," not for his personal interest, "O God, give me my bread. Give me my dress. Give me my shelter."
  
So bewildered by this interaction of these three modes of nature, we have forgotten our eternal relationship with God. And Kṛṣṇa consciousness means that we have to revive. Just like a psychiatrist, they by some lectures revive his consciousness. So we are, more or less, not the person who is going to the psychiatrist, but every one of us more or less mad, bewildered by this material nature. So we have to cure our madness and become situated in Kṛṣṇa consciousness. That is the whole problem. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam [[BG 7.13]] . Param avyayam. Avyayam means which has no end, which never, I mean to say, annihilates. That is called avyayam, eternal, never can be killed. So we are also avyayam. We have discussed all these points in the very beginning of Bhagavad-gītā, that we are living entities, we have no birth, no death. The birth and death is concerned with this body, but we are sons also of the supreme eternal, param avyayam. So we are also avyayam. The sons of gold is also gold. But we are in this miserable condition. Why? Because we are bewildered by these material three modes of nature.
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That is also good. He is better than the person, that ''mūḍha'', the foolish, the atheist and the lowest of the mankind. He's far better. Even he is going and asking in the church, "O God, give me my daily bread," but at the same time, he is less intelligent because he does not know that "God is with me, and He knows everything about me."
  
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Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says: "O Lord, it is Your kindness. You have put me in distress just to rectify me. I would have been put into more and more, thousand times in distress, but You are giving me little. That's all. That is Your great mercy." That is his vision. He does not . . . he's not disturbed. ''Tulyārthāpamānayoḥ''. A person who is in Kṛṣṇa consciousness, he doesn't care for all this material distress or insult or honor, because he is aloof from this. He doesn't . . . he knows very well that "This designation, this honor or this insult, they are pertaining to my body, but I am not this body."
daivī hy eṣā guṇamayī<br />
 
mama māyā duratyayā<br />
 
mām eva ye prapadyante<br />
 
māyām etāṁ taranti te<br />
 
[[BG 7.14]] </div>
 
  
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Just like Socrates. Socrates was condemned to death because he believed in the . . . an immortality of the soul. So he was condemned to death, and he was asked to take hemlock or something like that, poison. And the judge wanted, "Well, Socrates, how do you want to be put into the grave?" He replied: "First of all, you catch me. Then you put me into the grave.You are dealing with my body, nonsense. I am out of this. So you kill me or you put me into the grave or whatever you like, I don't mind. First of all, you catch me. Then you put me into the grave."
  
This madness, this hallucination, this illusion of this material world, is very difficult to overcome. It is very difficult. But Lord Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te [[BG 7.14]] . If anyone voluntarily, or understanding his miserable life, if he surrenders unto Kṛṣṇa, "My dear Kṛṣṇa, I forgot You for so many lives. Now I understand that You are my father, You are my protector. I surrender unto You." Just like a lost child goes to the father, "My dear father, it was my misunderstanding that I went away from your protection, but I have suffered. Now I come to you." The father embraces, "My dear boy, you come on. I was so much anxious for you all the days. Oh, it is happy that you have come back." The father is so kind. So we are in the same position. As soon as we surrender ourself to the Supreme Lord... That is not very difficult. A son's surrender to the father, is it very difficult job? Do you think is it very difficult job? A son is surrendering to his father. It is quite natural. There is no insult. Father is always superior. So if I touch the feet of my father, if I bow down before my father, it is glory. It is glorious for me. There is no insult. There is no difficulty. Why should we not surrender unto Kṛṣṇa?
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So this is . . . one who is completely conversant with Kṛṣṇa science, he knows very well, "I am not this body. I am part and parcel of Kṛṣṇa. My eternal relation is with Kṛṣṇa. But some way or other, I have been put into this entanglement of this material body. All right. Now I am in sense. I get aloof from you. I am not going to be associated with the three qualities of this material nature," as we are discussing this morning. "I am not concerned with the modes of goodness or modes of passion or modes of ignorance. I am concerned with Kṛṣṇa."
  
So this is the process. Mām eva ye prapadyante. "All these bewildered living entities, when they surrender unto Me," māyām etāṁ taranti te [[BG 7.14]] , "he has no more any miseries of life." He becomes at once under the protection of the father. You will find in the end of Bhagavad-gītā, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ [[BG 7.14]] . When the father... When the child comes on the breast of his mother, the mother protects. If there is any danger, the mother is prepared to give her life first, then the child's life. Similarly, when we are under the protection of God, then there is no fear. We becomes fearless under the protection of God. The child... Small children, they have got this faith in the father and the mother. So we should take shelter of Kṛṣṇa— mām eva ye prapadyante. "Anyone who takes shelter unto Me, he is out of this danger at once." At once. So why not do this? Is it very difficult job? No. Then why the person do not take shelter? If it is so easy thing, a certain child is going to surrender unto the care of his father, it is so simple thing. Why people do not do this? Why? Because people are, I mean to say, challenging even the existence of God.
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Therefore such a learned, and who has understood his real position and his relationship with Kṛṣṇa, he is ''jñānī''. He knows. Therefore he is very much dear to Kṛṣṇa. And Kṛṣṇa always guides him. This man, who is in distress, goes and prays to God. That praying of God is an asset to him, but it may be, when he is put into opulence, he forgets God. There is defect in that. But a ''jñānī'', one who knows, he'll never forget God. His business will go on, continue.
  
Now the Godless civilization: "Oh, nature is everything. Science is everything. God is nothing." Their advancement of this material knowledge means they are getting more and more mad. Their madness is increasing. Instead of being cured, their disease is being increased. This is the material civilization. "Don't care for God." All right, don't care. Then you care for this material nature. She will give you good kicks. She is engaged for kicking you always, twenty-four hours, threefold miseries. Mind that. But we are so much, I mean to say, accustomed to this kicking that we don't... We think, "It is all right. You go on kicking. My dear material nature, thank you very much for your kicking." You see?
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Then, therefore, Kṛṣṇa says, ''teṣāṁ jñānī nitya-yuktaḥ''. ''Jñānī'' is ''nitya-yukta''. ''Jñānī'' is not a . . . he is not a ''jñānī'', or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are . . . there is a class of ''jñānī'', impersonalist. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not ''jñānī''; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer. Iconographer.
  
So we have become so fools, and we are very much proud of our education. Can you conquer material nature? Who has conquered? The material nature is always inflicting upon us threefold of miseries. That's all right. Again the four things, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam: [[BG 13.9]] the birth, the miseries of birth; the miseries of death; the miseries of old age; and miseries of diseases—can you solve? No. Then what advancement of knowledge you have got? The death is there. The old age is there. The disease is there. Then what advancement you have made? You are so proud. This is called māyā. He is in the same stage, miserable stage, but he is thinking that "I am advanced in knowledge. I am advanced in knowledge." This false pride. You see?
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There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not ''jñānī'', they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days, there were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque; therefore I have broken their God." These are foolishness.
  
So the simple thing is that father has to surrender, er, the son has to surrender to the father. Simple thing. And the father, what kind of father? He is not ordinary father. He is Bhagavān. Bhagavān means possessing full power, full strength, full wealth, full knowledge. He's not ordinary father. He is not like material father, a poor father without any knowledge. But here is the father who is full of knowledge, full of opulence, and we have to surrender to such father. Don't you think yourself to be lucky to go to such a father and enjoy His property? Why you are so fools? This foolishness, why they are so much fools, that is described in the next verse.
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In another case . . . I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the postboxes on the street.They thought by breaking the postboxes they are finishing the post office.
  
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So these are foolishness. They are not ''jñānī''. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian–non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such, God is such and such." That is imagination. That is called iconographer.
na māṁ duṣkṛtino mūḍhāḥ<br />
 
prapadyante narādhamāḥ<br />
 
māyayāpahṛta-jñānā<br />
 
āsuraṁ bhāvam āśritāḥ<br />
 
[[BG 7.15]] </div>
 
  
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So they are not ''jñānī''. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he says, ''nārāyaṇaḥ paraḥ avyaktāt''. And in this morning also we have discussed this point that one who knows God transcendental, above this material qualities, he knows.
  
These are the good qualifications of the fools. What is that? Duṣkṛtina. Duṣkṛtina means always doing against the scriptural or religious injunction. Always, continuously. Our business is now to break the rules of scriptures. That's all. That has become our business, duṣkṛtina, always. Duṣkṛtina, sukṛtina, means a pious worker and impious worker. Just a man, lawful; and law, outlaw. Who is outlaw, and who is lawful? One who obeys the state laws, he is called lawful citizen. And one who does not obey the state laws, who is put into the prison house, he is called outlaws. So these duṣkṛtina and sukṛtina, who is pious and who is impious, there must be some standard rules. The pious is he who follows the scriptural injunction, and impious is he who does not follow. Every civilized nation, every civilized man has got his scripture. May he be a Christian, may be a Hindu, may be a Muhammadan or may be a Buddhist. It doesn't matter. But everyone has got his authority, book of authority, scripture. So one who does not follow the scriptural injunction, he is outlaw. He is punishable. Duṣkṛtina. And mūḍha. Mūḍha means fool number one. These people do not go to God. These qualified peoples— duṣkṛtina, means impious; mūḍha, fool number one; and narādhama, and lowest of the human kind; and māyayāpahṛta-jñāna, and bewildered of his knowledge; and āsuraṁ bhāvam āśritaḥ, and atheistic mentality. These people. One who has developed...
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So therefore Kṛṣṇa says here, ''priyo hi jñānino 'tyartham''. The man who is actually in knowledge of the science of God is very dear to God. ''Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ''. That is the personal relationship with the devotee and God. The devotee, he does not know anything beyond God, and God also does not know anything beyond His devotee. So sweet relation.
  
Now, the simple thing is to surrender unto the father. Anyone can do it. There is no difficulty, there is no insult, and it is all prospective. Everything is good. But still, people do not do it. Why? These are the qualifications. What are the qualifications? That he is impious, he is fool number one, he is lowest of the mankind, his knowledge has been plundered by illusion, and he is atheistic. Anyone who is qualified all by these qualifications, he cannot surrender to his father. He is still to be punished by the agent of father, the material nature. He is still to be slapped and caned very good and kicked. He has to suffer. Just like the father chastises the unruly boy, so the father, Kṛṣṇa or God, has employed this material nature, nurse. She is nursing also. She is giving us very nice foodstuff, at the same time giving good slap. Both things are going on. Because we are all rich man's sons. We are not poor man's son, poor man's son. No. So we are getting all supply of food. That is all right. God is kind. Even we are rebelled, even we do not surrender unto Him, still, He is so kind. He is sending us grains, He is sending us fruits, so many things. And duṣkṛtina, instead of so many things for foodstuff, he is still doing impious acts for his eating, which is not sanctioned. So these things are going on.
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God is always after me, as we have discussed many times, that He is sitting in the same tree, in this heart. I am sitting, and my friend, God, is also sitting, Supersoul, eternally. Wherever I am taking my transmigration, when I leave this body and enter into another body, oh, God also goes there just to see what I am doing. When I shall turn my face towards Him—He is simply waiting. And as soon as I turn my face towards God, oh, He says: "My dear son, come on." ''Sa ca mama priyaḥ''. Lord says, "Oh, you are eternally dear to Me. Now you are turning your face to Me. So I am very glad."
  
So these kinds of people who are fool number one, impious, lowest of the mankind, and whose knowledge has been exploited by this illusory energy and who is atheistic, these people, they do not go to God. Now why mūḍha? Mūḍha means fool number one. Just like I explained that he is being kicked in every step; still, he is thinking that "Oh, I am very intelligent." This is a sign of fool number one. And narādhama, why narādhama, lowest of the mankind? Oh, because this human form of life is meant for recognizing our relationship with Kṛṣṇa, or God. This is an opportunity. In the life of cat or dog, oh, they cannot come here to understand what is spoken in the Bhagavad-gītā. Even they come, they cannot understand. First of all they will not come. But human being, it is made for human being. So if human being does not take advantage of this knowledge, any knowledge that will help him to rewake his forgotten relationship with the supreme father... That is called knowledge. So here is the book, the Supreme Personality of Godhead personally speaking. So if we do not take advantage of this knowledge, simply like cats and dogs we eat, sleep, and have sexual intercourse with the opposite sex, and die without taking advantage of the higher consciousness, developed consciousness, which have been given to us by the grace of Lord through the material energy... We have got intelligence, but if we misuse this intelligence, do not take advantage, then are we not the lowest of the mankind?
+
So therefore ''jñānī''—one who understands the science of God. Simply God, "God is good," that is also very good. But one should understand what is the . . . that science of God is ''Śrīmad-Bhāgavata'' . . . er, ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavata''. ''Bhagavad-gītā'' is the preliminary study of the science of God. So anyone who is actually interested in God, they should study the science of God, ''Bhagavad-gītā''. ''Vijñānam''. ''Vijñānam'' means science. ''Jñānaṁ me parama-guhyaṁ, yad vijñāna-samanvitam'' ([[SB 2.9.31]]).
  
So lowest of the mankind, who does not take full advantage of this human form of life, he's the lowest of mankind. He should not have given this form of human life and developed consciousness, because he is misusing it. But Lord is so kind, gives us chance, gives us chance. The material nature, although it is very powerful, and it is punishing, but here is a chance by the will of God: "All right, let these living entities, who are suffering under different covers of this material body in 8,400,000 species of life, now here he has got a chance, the human form of life after many evolutionary process, many, many thousands and millions. Here is a chance." If you do not understand that "Here is a chance to get me free out of this entanglement," if you don't take the chance, are you not the lowest of the mankind?
+
In the ''Bhāgavata'' there is a statement like this. ''Jñānam''. ''Jñānam'' means knowledge. ''Parama-guhyam'': very confidential, very subtle and confidential. ''Parama-guhyam''. ''Yad vijñāna-samanvitam'': which is full of scientific knowledge. ''Sa-rahasyam'': it is full of mystery also. ''Jñānam me parama-guhyaṁ yad vijñāna-samanvitam, sa-rahasyaṁ tad-aṅgaṁ ca'', and how to understand the different departmental knowledge of God. ''Gṛhāṇa gaditaṁ mayā'': that knowledge can be imparted by God Himself.
  
So the lowest of the mankind, the fool, the impious. Now, you can say, "Oh, they are all degree holders at the university, M.A., Ph.D., B.A.C., and you are calling him the fool?" Yes, still. "Why?" Māyayāpahṛta-jñānaḥ: [[BG 7.15]] by the illusory energy of the Lord, all their knowledge has been taken away. Why? Because the knowledge is meant for to understand what is, "What I am? What is this nature? What is God? Why I am suffering? Is there any remedy?" These are knowledge. And the knowledge to manufacture a motorcar, to manufacture a radio, a television, and something for sense enjoyment, this is not knowledge. This is the plundered knowledge. The knowledge was given to understand the problems of life, but it is being misused in manufacturing something which will satisfy my senses. That's all. That is not knowledge. They are thinking that this is knowledge. What is their knowledge? Do you think when there was no motorcar people could not go from one place to another? All right, some facility. That's all. But that is also becoming a problem. When everyone will have a motorcar, there will be no place to drive motorcar. You see?
+
You cannot manufacture the knowledge of God. As . . . as you discover some scientific knowledge of this material world, similarly, you cannot discover God by such knowledge. That is not possible. The knowledge of God can be had when it is explained by God Himself or a bona fide representative of God. That is the process. Therefore in the ''Bhagavad-gītā'' you'll find:
  
So this is the māyā. This is called māyā. You are creating facilities, but it is being created for your future nonfacilities. You have got experience. When there was strike in your New York City, so for crossing one mile, one had to spend four hours. But if you could go on foot, within ten minutes you could cross that space. So these are the facilities. We are thinking that we are enjoying facilities, but actually they are not facilities. So instead of wasting our energy for so-called facilities, we should apply our energy: "What I am? Why I am suffering? I do not like to suffer. Why suffering is imposed upon me?" This is called knowledge. But by the illusory energy of māyā, the so-called knowledge, our real knowledge has been taken away, and some foolish knowledge has been imposed upon us that we are thinking, "Oh, we are advancing. Advancement of knowledge." By advancement of knowledge, we have manufactured atom bomb so that killing process can be accelerated. People are dying, and that dying process is accelerated, and we are proud. Advancement of knowledge. Oh, manufacture something which will stop death; then you will have advancement of knowledge. Killing is there. What advancement? Killing is there and you are facilitating, you are making more killing at one drop. This is not knowledge. This is called māyayāpahṛta-jñāna, "the knowledge taken by the illusory energy."
+
:''yadā yadā hi dharmasya''
 +
:''glānir bhavati bhārata''
 +
:''abhyutthānam adharmasya''
 +
:''tadātmānaṁ sṛjāmy aham''
 +
:([[BG 4.7 (1972)|BG 4.7]])
  
Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. And atheistic, atheistic, challenging against the supreme authority, challenging the father. Now, without father, I could not see the light of this world. Then what is the use of challenging my father, janmādy asya yataḥ [[SB 1.1.1]] , who is the supreme father, from whom everything has born? So how, what is this challenge? The āsuraṁ bhāvam. There are two classes of men. In the Vedic scripture we find there are two classes of men. Dvau bhūta-sargau loke 'smin daiva āsura eva ca [[SB 1.1.1]] . Daiva. Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ. There are two kinds of men. One is called the gods, demigods, and the other is called the demons. And who is demon and who is god? Viṣṇu-bhakto bhaved daivaḥ. One who is devotee of the Supreme Lord, he is called demigod. He also becomes god. And one who defies the authority of the Supreme Lord, he is called demon. So the demon and the gods are always there. Some are... But number of gods are very small, but there are. So here, āsuraṁ bhāvam āśritaḥ, one who has acquired that demoniac quality, challenging the authority of the Supreme Lord, they are asura, asura. Asura means demons. So the demons and the fools and the lowest of the mankind and whose knowledge has been plundered by the illusory energy and who is impious, oh, they cannot go to God. It is impossible. They are not allowed. But they can be, provided they agree. God is always kind to accept anybody, but these people, they cannot have due to their... They will have to suffer these threefold miseries for many more days. Then when they come to the senses, then they can come.
+
"Whenever there is discrepancy in the matter of understanding the science of God, at that time I incarnate Myself." Because the whole system is like that, that it is an opportunity to the conditioned soul to recoup themselves to come back to God. This whole material creation is there, manifestation is there, to give the conditioned soul an opportunity to recoup himself and to understand what is his relationship with God and come back to God.
  
So against these four classes of men, there are another four classes of men who take to the shelter of God, beginning, beginning. And what they are?
+
So anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a ''jñānī'', a man in knowledge, and he is very dear to Kṛṣṇa. It is not a sentiment. By sentiment you talk some nonsense. That is not ''bhakti''. That is not devotion. Devotion is not sentiment, it is a science. Rūpa Gosvāmī says:
  
<div class="lec_verse">
+
:''śruti-smṛti-purāṇādi-''
catur-vidhā bhajante māṁ<br />
+
:''pañcarātra-vidhiṁ vinā''
janāḥ sukṛtino 'rjuna<br />
+
:''aikāntikī harer bhaktir''
ārto jijñāsur arthārthī<br />
+
:''utpātāyaiva kalpate''
jñānī ca bharatarṣabha<br />
+
:(''Bhakti-rasāmṛta-sindhu'' 1.2.101)
[[BG 7.16]] </div>
 
  
 +
He says that "A show of devotion, a show of spiritual," I mean to say, spirituality, "a show of devotion, a show of spirituality, without reference to the Vedic knowledge, ''śruti'', ''smṛti'', and corollaries to the ''Vedas''," ''pañcarātra-vidhim'', "and the definition of ''bhakti-sūtras'' like ''Nārada-bhakti-sūtra'' and such authoritative books," ''aikāntikī harer bhaktiḥ'', "if a man is showing himself that he is very great devotee and a man in knowledge, without any reference of the authoritative ''śāstra'', books—oh, that is simply disturbance," ''utpāta''. ''Utpāta'' means disturbance.
  
Lord Kṛṣṇa says that "Four kinds of men who are pious, they come to Me." And who are they? Ārta. Ārta plus pious. Ārta means distressed, at the same time pious. A man distressed does not mean he is impious. He may be pious. A pious man, he may be in distress because this material world is meant for distress. So it is meant for pious or impious, both. Just like when there is winter, winter season, everyone suffers. It does not care for the pious, impious, rich or poor. Similarly, this place is full of miseries. So the pious, he thinks of God in his miserable condition, but the impious, he cannot think. Just like if somebody is distressed and he goes to the church and prays, "My Lord, I am distressed. Please help me," oh, he is good man. He is good man. Although he is praying for some necessities, but still, he is good man than the man who does not go at all to the church because he does not believe. So here his faith, faith in God, therefore he is accepted. Ārto arthārthī. Arthārthī, a poor man. He goes to the church and temple and prays to the God, "My dear Lord, I am very poor man. Give me some money so that I may be happy." Oh, he is good man. He is good man.
+
A man showing that he is a great devotee, he's great man of knowledge, but he has no reference with the books of knowledge, or the authoritative books, oh, that is simply creating disturbance. That is not religiosity, neither devotion, nothing else.
  
So now these two class and another class, jijñāsu. Jijñāsu means inquisitive. Just like an intelligent boy is very much inquisitive to understand. He asks always his parents, "Oh, mommy, what is this? What is this? What is this?" So mother explains. Similarly, one who is intelligent... These boys, these children who inquire, they are very intelligent boys. They will come out very intelligent in future. These are the signs of intelligence, the inquiring boy. So similarly, there are persons who are very inquisitive. They are studying. Just like the scientists, they are making research. Similarly, when one makes research what is God, what is God... Now, scientifically, with great intellect, one tries to understand what is God, oh, he is also good. He is also good. He is making proper research. Yes. Then the distressed and the person in want and the inquisitive and jñānī. Jñānī means who has understood his spiritual constitutional position. He is called jñānī, man in knowledge. He also inquires, he also becomes, he also goes to God. Maybe personal, impersonal conception, but he is trying to take shelter of the ultimate truth, Absolute Truth.
+
So this Kṛṣṇa consciousness is a science. You have to take it scientifically, as they are described in the authoritative books, and test it by your reason and argument and knowledge, and follow it. It is science. It is not sentiment. Whatever we are doing here, the dancing, singing and everything, that is all scientific.
  
So these four classes of men, they are called sukṛtina, they are called pious because they are after God. And those four classes of men, they are impious, they are fools, they are lowest of the mankind, and their knowledge is plundered, and they are demons—they cannot take shelter. So these two classes of distinction are always there. Not only now, from time immemorial, so long the history of this creation is there, material world, there have been so many atheists and so many... But in the ancient days their number were very small. Now they have increased. So these two classes of men are always there. So it is better that we should, even we have been in a different way... This Kṛṣṇa consciousness is open for everyone, and we can take advantage of it, and that is... Will you read that prospectus? Where is that prospectus? Yes. [break] It is not Supreme Truth. It becomes a category. (end)
+
Simply you have to understand it. Therefore ''jñānī'', only a person who is in knowledge, who is in knowledge of the science of Kṛṣṇa, he can make an rapid advancement, and he is very dear to Kṛṣṇa. Because slow but sure, he is making sure progress. It is no sentiment. So ''jñānī''.
  
{{BGL_Footer|{{PAGENAME}}}}
+
''Priyo hi jñāninaḥ atyartham''. ''Atyartham'' means very . . . ''aham''. Kṛṣṇa is very dear to the person in knowledge, and that man is also very dear to Kṛṣṇa. Reciprocal. If you love Kṛṣṇa, then Kṛṣṇa will love more than you. You can . . . what capacity you have got to love Kṛṣṇa? But Kṛṣṇa will love. He has got immense capacity. So that is a science. And what is the next? Now, Kṛṣṇa says:
 +
 
 +
:''udārāḥ sarva evaite''
 +
:''jñānī tv ātmaiva me matam''
 +
:''āsthitaḥ sa hi yuktātmā''
 +
:''mām evānuttamāṁ gatim''
 +
:([[BG 7.18 (1972)|BG 7.18]])
 +
 
 +
Now, those persons, those who are distressed and those who are poverty-stricken, they go to God. They pray to God. Now, Kṛṣṇa is accepting their endeavor. ''Udārāḥ sarva evaite'': "They are, all of them, these four classes of men, either he is . . . he is coming to Me in distress, or being poverty-stricken, or as inquisitive, or as real man of knowledge, they are welcome. They are welcome." ''Udārāḥ'': "They are very good." ''Sarva evaite'', "But, out of them," ''jñānī tu ātmaiva me matam'', "still, that person who is in knowledge is very dear to Me, still." He is confirming it.
 +
 
 +
So one should be in knowledge. Devotional service, it is a science. And why others are welcome? Those who are distressed has come to God, and those who are in poverty-stricken has come to God, why they are also welcome? They are welcome in the sense that because they have come to God, in course of time they will also become as good as the man in knowledge—if they continue. But generally it happens, one who goes to the church for some profit, if the profit is not there, he'll say: "It is nonsense." He gives up all connection with church.
 +
 
 +
I have got information from one of my Godbrother. He is German. He told me that during wartime many Germans, they went to war, and their wives, sister, all woman class, they went to church and prayed for the return of their husband, brother or son. But they did not return, and all of them became atheist: "Oh, there is no God. There is no God." Sometimes it happens like that, that "We want God as my order-supplier. If He does not supply the order, then He becomes no God. There is no God." That is the defect of this kind of prayer. But if they continue . . .
 +
 
 +
Now, I'll give you one example. There was a little boy, five years old, in royal family, Mahārāja Dhruva. He was insulted by his stepmother. The little boy was sitting on the lap of his father, and the stepmother dragged the boy, "Oh, you cannot sit down . . . sit on the father's, on the lap of your father, because you are not born of me." Oh, the boy became very much, I mean to say, aggrieved at the . . . because he was the son of a ''kṣatriya''—they are in modes of passion—so he took it a great insult, and he went to his own mother.
 +
 
 +
The king had two queens. The, I mean to . . . the senior queen had this boy, and the junior queen had no son. So junior queen was very much envious of this boy. And so he . . . she dragged the boy from the lap of his father, but the boy felt insulted. He went to his mother and cried, "Mother, my," I mean to say: "Junior mother has insulted me in this way.
 +
 
 +
I was sitting." "Oh, yes, my boy. What can I do? I am helpless. Your father does not like me." "Then how can I take revenge?" "My dear boy, you are helpless. If God helps you, then you can take revenge." Because womanly character . . . "Oh, where is God?" She said: "Oh, I understand so many great sages and saints, they go to the jungle and forest. They see God there. They undergo penances and austerity and then find God there."
 +
 
 +
Oh, he at once went to the forest. Then he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" In this way, when Nārāyaṇa saw, "Oh, this boy is very much inquisitive," so He sent Nārada, that "Go and see what is the condition of this boy."
 +
 
 +
So Nārada came. Nārada is the agent of God. "My dear boy, you are royal . . . you belong to the royal family. You cannot suffer all this penance and austerity. Please go back to your home. Your father is very much anxious for you, your mother is very much anxious for you." The boy said: "My dear sir, you don't try to dissuade me in that way. If you know something about God, how can I see God, then tell me. Otherwise you go away. Don't disturb me." So he was firmly determined.
 +
 
 +
Now, this boy was initiated by Nārada. When he saw that "This boy is determined," then he initiated him and gave him mantra, that ''namo bhagavate vāsudevāya''. He chanted that mantra and became perfect, and God came before him.
 +
 
 +
Now, when God came before him, God offered him, "My dear Dhruva, what do you want? Take whatever you like." Then Dhruva said: "My dear Sir," ''sthānābhilāṣī tapasi sthito 'ham'' ([[CC Madhya 22.42]]): "Oh, I was situated in this severe type of penance simply for the matter of my father's kingdom, a land." ''Sthānābhilāṣī tapasi sthito 'haṁ tvāṁ prāptavān deva-munīndra-guhyam'': "But I have now seen You, and You who is impossible to be seen even by the great sages and great saints. So I have seen You. So what is my profit?"
 +
 
 +
Now, ''kācaṁ vicinvann api divya-ratnam'': "As if I came out of my home to find out some particles of glass, but I have found out a very valuable diamond." ''Svāmin kṛtārtho 'smi varaṁ na yāce'': "Oh, I am satisfied. I have no necessity of asking from You."
 +
 
 +
So if anyone, either in distressed condition or in poverty-stricken, if he goes to God and just like the same determination like Dhruva, that, "I must see God and take this benediction from God," and if he happens to God . . . see God, if he understands God, then he is, he no more, no more wants to have anything material. He understands that, "All this material nonsense is foolishness. I have got the real thing."
 +
 
 +
''Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ'' ([[BG 6.20-23 (1972)|BG 6.22]]): "Which gaining"—you'll find in the ''Bhagavad-gītā''—"when one actually in Kṛṣṇa consciousness, he does not want anything." Just like Dhruva Mahārāja. ''Svāmin kṛtārtho 'smi varaṁ na yāce'': "My dear Lord, I am fully satisfied. I don't want anything. I have no distress. I am not poverty-stricken. I am the wealthiest. There is no comparison of my asset." That position he comes to.
 +
 
 +
Therefore Kṛṣṇa says that ''udārāḥ'': "They are also good, because gradually they will come to this understanding." Because a ''jñānī'' knows that "What are these material things? They are only flickering. Flickering. Suppose I get too much wealth and too much everything. What is this mater . . .?" ''Lābha'', ''pūjā'', ''pratiṣṭhā''. These material assets are three. Something, I want some gain out of my work, profit. And ''pūjā''. ''Pūjā'' means people will adore me, "Oh, you are such a rich man. You are so great man." ''Lābha'', ''pūjā'' and ''pratiṣṭhā'', and fame: "People may know me that 'I am Carnegie,' 'I am Rockefeller,' 'I am Birla.' " But he does not know that Birla or Rockefeller is this body. As soon as this body is finished, all Birla, Rockefeller is finished. Then I do not know whether I am entering into cat or dog. Huh?
 +
 
 +
Because after finishing this body, you are neither Birla, neither Rockefeller—you are spirit soul. And according to your own ''karma'', according to your own work, your own work, you have to enter another body, which is different from Birla and Carnegie. A ''jñānī'' knows, "So why shall I bother myself for these temporary designation?" That is ''jñānī''. He is ''jñānī''. He is man in knowledge. "I am pure soul. My eternal connection—with Kṛṣṇa, the Supreme Lord. Let me establish that connection very firmly, so that Kṛṣṇa may take me back into His kingdom. That is my business." So this is the preference to the ''jñānī'', that although . . .
 +
 
 +
So these persons who come to the shelter of God being distressed or being poverty-stricken, they are also welcome, because there may be chance that one day he may be fully in knowledge: "No, I don't want all these material things. I want simply You. That is my mission. That is my life's mission." One should take it like that. Then that is perfect life. The whole, I mean to say, natu . . . cosmic situation is giving us all facility that you should enjoy.
 +
 
 +
So far body is concerned, you get all things supplied by you, er, supplied by God. You have got enough grains. You have got enough fruits. You have got enough milk. You have got everything enough. You eat it, live peacefully. Because what is my want of this body? ''Āhāra-nidrā-bhaya-maithunaṁ ca'' (''Hitopadeśa'').
 +
 
 +
Oh, you can eat. ''Āhāra'' means eating. So you can eating suffi . . . you can eat sufficiently. Nidrā. You can make shelter. God has given you so many wood, so many, I mean to say, planks you can get, make your home. That's all right. Sleep there peacefully.
 +
 
 +
And ''āhāra-nidrā-bhaya''. And you can defend as far as possible. Then, you want sex life? All right. There are so many women. Get them married. Live peacefully and culture God consciousness, Kṛṣṇa consciousness. That arrangement is there. Why don't you do it? Why do you want more and more, more and more, more and more? This is foolishness.
 +
 
 +
So far your material necessities are concerned, oh, there is enough. All right, you are eating? Can your manufacturing process can supply eating from the factories? No. Then why do you bother about the factory? Why you spoil your energy? Just eat. Be satisfied, whatever God has given you, and culture, devote your time for reviving your eternal relationship with God.
 +
 
 +
Plain living and high thinking—that is the best type of civilization. You want sex? Can you manufacture sex in the factory? No. Then? It is supplied by God. So everything, whatever you require, that is supplied by God. You take advantage of it and be God conscious, or Kṛṣṇa conscious. That is your business.
 +
 
 +
So God has given us all facilities to come to Him, but we are unfortunate. And He has given us still more facilities in this age, because in this age we are all unfortunate, short-living. So even we have no facility for the primary necessities of life, ''āhāra-nidrā-bhaya-maithuna'' (''Hitopadeśa'' 25): eating, sleeping and defending and mating.
 +
 
 +
These things are, I mean to say, absolutely necessary for keeping the body fit. But we have no such arrangement even that, you see, in this age. There are so many people who have no shelter, so many people who have no food, so many people who have no married life, no sex life, and there are so many people not dependant from the onslaught of nature or anything. This age is like that.
 +
 
 +
Therefore, in this age, Lord Caitanya recommended . . . but because I have no facility even for my material body, still I have to make progress in the spiritual life. How to do it? ''Harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva gatir anyathā'' ([[CC Adi 17.21]]).
 +
 
 +
You just always chant ''Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa''. Never mind you are in factory. Never mind you are in hell. Never mind you are in the skyscraper houses. Go on chanting ''Hare Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''. There is no expense. There is no bar. There is no caste. There is no creed. There is no color. Anyone—chant and hear, chant and hear.
 +
 
 +
:''udārāḥ sarva evaite''
 +
:''jñānī tv ātmaiva me matam''
 +
:''āsthitaḥ sa hi yuktātmā''
 +
:''mām evānuttamāṁ gatim''
 +
:([[BG 7.18 (1972)|BG 7.18]])
 +
 
 +
So some way or other, if anyone comes in contact with God, God consciousness, or Kṛṣṇa consciousness, and he prosecutes the energy rightly under the direction of a bona fide guide, then he is sure to go back to God.
 +
 
 +
What is time now? All right. Any question? (end)

Latest revision as of 17:17, 18 September 2020

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada



661007BG.NY - October 07, 1966



Prabhupāda: Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. Last day we have been discussing four classes of men who come to God and four classes of men who do not come to God. The four classes of men who do not come to God, they are impious, foolish, lowest of the mankind, and their knowledge is taken away by the illusory energy and they are atheist.

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
(BG 7.15)

We have discussed this point in detail. The next, that four classes of men, ārto arthārthī jñānī ca bharatarṣabha . . . ārto jijñāsur arthārthī jñānī ca bharatarṣa (BG 7.16).

Four classes of men who are pious but at the same time distressed, poverty-stricken, and curious—and inquisitive of transcendental knowledge; and jñānī, and philosopher; jijñāsu, inquisitive; and philosopher—these four classes of men, they come to God.

Now, so far the four classes of men who do not come to God . . . that means the impious, the foolish, the lowest of the mankind, whose knowledge has been taken away by the illusory energy, and the atheist. Apart from these classes of men, the four classes of men who come to God, just like ārta, distressed; inquisitive; arthārthī—arthārthī means poverty-stricken; and jñānī, means philosopher.

Now, out of these four classes, Lord Kṛṣṇa says, teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate: "Out of these four classes men, one who is philosophically trying to understand the nature of God with devotion, with Kṛṣṇa consciousness, he is viśiṣyate." Viśiṣyate means he's specially qualified. He's specially qualified. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ (BG 7.17).

The . . . "For a person who is Kṛṣṇa conscious, at the same time philosophically trying to understand what is the nature of God, so he is very dear to Me," Kṛṣṇa says. "He is very dear to Me because he has no other business than to understand what is God." Others, just like a distressed man, he is in distress, but because he's pious, therefore he believes in God, he goes to the churches or to the temple or to the mosque and prays, "My dear Lord, I am very much distressed. Kindly help me."

But the difficulty of this person is that God does not require to be prayed for, asking anything. He is . . . he is pious, he is distressed, but at the same time, he is foolish. Why he is foolish? Because he does not know that "God is with me, within my heart. He's sitting along with me. The soul and the Supersoul, both of them are sitting together. And God knows everything about me. So I did not require to pray from God to get me out of this distress. He knows everything. Why shall I pray?" He leaves everything to God. He does not pray. He prays . . . he prays to glorify the God, "How great You are," not for his personal interest, "O God, give me my bread. Give me my dress. Give me my shelter."

That is also good. He is better than the person, that mūḍha, the foolish, the atheist and the lowest of the mankind. He's far better. Even he is going and asking in the church, "O God, give me my daily bread," but at the same time, he is less intelligent because he does not know that "God is with me, and He knows everything about me."

Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says: "O Lord, it is Your kindness. You have put me in distress just to rectify me. I would have been put into more and more, thousand times in distress, but You are giving me little. That's all. That is Your great mercy." That is his vision. He does not . . . he's not disturbed. Tulyārthāpamānayoḥ. A person who is in Kṛṣṇa consciousness, he doesn't care for all this material distress or insult or honor, because he is aloof from this. He doesn't . . . he knows very well that "This designation, this honor or this insult, they are pertaining to my body, but I am not this body."

Just like Socrates. Socrates was condemned to death because he believed in the . . . an immortality of the soul. So he was condemned to death, and he was asked to take hemlock or something like that, poison. And the judge wanted, "Well, Socrates, how do you want to be put into the grave?" He replied: "First of all, you catch me. Then you put me into the grave.You are dealing with my body, nonsense. I am out of this. So you kill me or you put me into the grave or whatever you like, I don't mind. First of all, you catch me. Then you put me into the grave."

So this is . . . one who is completely conversant with Kṛṣṇa science, he knows very well, "I am not this body. I am part and parcel of Kṛṣṇa. My eternal relation is with Kṛṣṇa. But some way or other, I have been put into this entanglement of this material body. All right. Now I am in sense. I get aloof from you. I am not going to be associated with the three qualities of this material nature," as we are discussing this morning. "I am not concerned with the modes of goodness or modes of passion or modes of ignorance. I am concerned with Kṛṣṇa."

Therefore such a learned, and who has understood his real position and his relationship with Kṛṣṇa, he is jñānī. He knows. Therefore he is very much dear to Kṛṣṇa. And Kṛṣṇa always guides him. This man, who is in distress, goes and prays to God. That praying of God is an asset to him, but it may be, when he is put into opulence, he forgets God. There is defect in that. But a jñānī, one who knows, he'll never forget God. His business will go on, continue.

Then, therefore, Kṛṣṇa says, teṣāṁ jñānī nitya-yuktaḥ. Jñānī is nitya-yukta. Jñānī is not a . . . he is not a jñānī, or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are . . . there is a class of jñānī, impersonalist. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not jñānī; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer. Iconographer.

There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days, there were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque; therefore I have broken their God." These are foolishness.

In another case . . . I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the postboxes on the street.They thought by breaking the postboxes they are finishing the post office.

So these are foolishness. They are not jñānī. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian–non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such, God is such and such." That is imagination. That is called iconographer.

So they are not jñānī. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he says, nārāyaṇaḥ paraḥ avyaktāt. And in this morning also we have discussed this point that one who knows God transcendental, above this material qualities, he knows.

So therefore Kṛṣṇa says here, priyo hi jñānino 'tyartham. The man who is actually in knowledge of the science of God is very dear to God. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. That is the personal relationship with the devotee and God. The devotee, he does not know anything beyond God, and God also does not know anything beyond His devotee. So sweet relation.

God is always after me, as we have discussed many times, that He is sitting in the same tree, in this heart. I am sitting, and my friend, God, is also sitting, Supersoul, eternally. Wherever I am taking my transmigration, when I leave this body and enter into another body, oh, God also goes there just to see what I am doing. When I shall turn my face towards Him—He is simply waiting. And as soon as I turn my face towards God, oh, He says: "My dear son, come on." Sa ca mama priyaḥ. Lord says, "Oh, you are eternally dear to Me. Now you are turning your face to Me. So I am very glad."

So therefore jñānī—one who understands the science of God. Simply God, "God is good," that is also very good. But one should understand what is the . . . that science of God is Śrīmad-Bhāgavata . . . er, Bhagavad-gītā and Śrīmad-Bhāgavata. Bhagavad-gītā is the preliminary study of the science of God. So anyone who is actually interested in God, they should study the science of God, Bhagavad-gītā. Vijñānam. Vijñānam means science. Jñānaṁ me parama-guhyaṁ, yad vijñāna-samanvitam (SB 2.9.31).

In the Bhāgavata there is a statement like this. Jñānam. Jñānam means knowledge. Parama-guhyam: very confidential, very subtle and confidential. Parama-guhyam. Yad vijñāna-samanvitam: which is full of scientific knowledge. Sa-rahasyam: it is full of mystery also. Jñānam me parama-guhyaṁ yad vijñāna-samanvitam, sa-rahasyaṁ tad-aṅgaṁ ca, and how to understand the different departmental knowledge of God. Gṛhāṇa gaditaṁ mayā: that knowledge can be imparted by God Himself.

You cannot manufacture the knowledge of God. As . . . as you discover some scientific knowledge of this material world, similarly, you cannot discover God by such knowledge. That is not possible. The knowledge of God can be had when it is explained by God Himself or a bona fide representative of God. That is the process. Therefore in the Bhagavad-gītā you'll find:

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
(BG 4.7)

"Whenever there is discrepancy in the matter of understanding the science of God, at that time I incarnate Myself." Because the whole system is like that, that it is an opportunity to the conditioned soul to recoup themselves to come back to God. This whole material creation is there, manifestation is there, to give the conditioned soul an opportunity to recoup himself and to understand what is his relationship with God and come back to God.

So anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a jñānī, a man in knowledge, and he is very dear to Kṛṣṇa. It is not a sentiment. By sentiment you talk some nonsense. That is not bhakti. That is not devotion. Devotion is not sentiment, it is a science. Rūpa Gosvāmī says:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
(Bhakti-rasāmṛta-sindhu 1.2.101)

He says that "A show of devotion, a show of spiritual," I mean to say, spirituality, "a show of devotion, a show of spirituality, without reference to the Vedic knowledge, śruti, smṛti, and corollaries to the Vedas," pañcarātra-vidhim, "and the definition of bhakti-sūtras like Nārada-bhakti-sūtra and such authoritative books," aikāntikī harer bhaktiḥ, "if a man is showing himself that he is very great devotee and a man in knowledge, without any reference of the authoritative śāstra, books—oh, that is simply disturbance," utpāta. Utpāta means disturbance.

A man showing that he is a great devotee, he's great man of knowledge, but he has no reference with the books of knowledge, or the authoritative books, oh, that is simply creating disturbance. That is not religiosity, neither devotion, nothing else.

So this Kṛṣṇa consciousness is a science. You have to take it scientifically, as they are described in the authoritative books, and test it by your reason and argument and knowledge, and follow it. It is science. It is not sentiment. Whatever we are doing here, the dancing, singing and everything, that is all scientific.

Simply you have to understand it. Therefore jñānī, only a person who is in knowledge, who is in knowledge of the science of Kṛṣṇa, he can make an rapid advancement, and he is very dear to Kṛṣṇa. Because slow but sure, he is making sure progress. It is no sentiment. So jñānī.

Priyo hi jñāninaḥ atyartham. Atyartham means very . . . aham. Kṛṣṇa is very dear to the person in knowledge, and that man is also very dear to Kṛṣṇa. Reciprocal. If you love Kṛṣṇa, then Kṛṣṇa will love more than you. You can . . . what capacity you have got to love Kṛṣṇa? But Kṛṣṇa will love. He has got immense capacity. So that is a science. And what is the next? Now, Kṛṣṇa says:

udārāḥ sarva evaite
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
(BG 7.18)

Now, those persons, those who are distressed and those who are poverty-stricken, they go to God. They pray to God. Now, Kṛṣṇa is accepting their endeavor. Udārāḥ sarva evaite: "They are, all of them, these four classes of men, either he is . . . he is coming to Me in distress, or being poverty-stricken, or as inquisitive, or as real man of knowledge, they are welcome. They are welcome." Udārāḥ: "They are very good." Sarva evaite, "But, out of them," jñānī tu ātmaiva me matam, "still, that person who is in knowledge is very dear to Me, still." He is confirming it.

So one should be in knowledge. Devotional service, it is a science. And why others are welcome? Those who are distressed has come to God, and those who are in poverty-stricken has come to God, why they are also welcome? They are welcome in the sense that because they have come to God, in course of time they will also become as good as the man in knowledge—if they continue. But generally it happens, one who goes to the church for some profit, if the profit is not there, he'll say: "It is nonsense." He gives up all connection with church.

I have got information from one of my Godbrother. He is German. He told me that during wartime many Germans, they went to war, and their wives, sister, all woman class, they went to church and prayed for the return of their husband, brother or son. But they did not return, and all of them became atheist: "Oh, there is no God. There is no God." Sometimes it happens like that, that "We want God as my order-supplier. If He does not supply the order, then He becomes no God. There is no God." That is the defect of this kind of prayer. But if they continue . . .

Now, I'll give you one example. There was a little boy, five years old, in royal family, Mahārāja Dhruva. He was insulted by his stepmother. The little boy was sitting on the lap of his father, and the stepmother dragged the boy, "Oh, you cannot sit down . . . sit on the father's, on the lap of your father, because you are not born of me." Oh, the boy became very much, I mean to say, aggrieved at the . . . because he was the son of a kṣatriya—they are in modes of passion—so he took it a great insult, and he went to his own mother.

The king had two queens. The, I mean to . . . the senior queen had this boy, and the junior queen had no son. So junior queen was very much envious of this boy. And so he . . . she dragged the boy from the lap of his father, but the boy felt insulted. He went to his mother and cried, "Mother, my," I mean to say: "Junior mother has insulted me in this way.

I was sitting." "Oh, yes, my boy. What can I do? I am helpless. Your father does not like me." "Then how can I take revenge?" "My dear boy, you are helpless. If God helps you, then you can take revenge." Because womanly character . . . "Oh, where is God?" She said: "Oh, I understand so many great sages and saints, they go to the jungle and forest. They see God there. They undergo penances and austerity and then find God there."

Oh, he at once went to the forest. Then he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" In this way, when Nārāyaṇa saw, "Oh, this boy is very much inquisitive," so He sent Nārada, that "Go and see what is the condition of this boy."

So Nārada came. Nārada is the agent of God. "My dear boy, you are royal . . . you belong to the royal family. You cannot suffer all this penance and austerity. Please go back to your home. Your father is very much anxious for you, your mother is very much anxious for you." The boy said: "My dear sir, you don't try to dissuade me in that way. If you know something about God, how can I see God, then tell me. Otherwise you go away. Don't disturb me." So he was firmly determined.

Now, this boy was initiated by Nārada. When he saw that "This boy is determined," then he initiated him and gave him mantra, that namo bhagavate vāsudevāya. He chanted that mantra and became perfect, and God came before him.

Now, when God came before him, God offered him, "My dear Dhruva, what do you want? Take whatever you like." Then Dhruva said: "My dear Sir," sthānābhilāṣī tapasi sthito 'ham (CC Madhya 22.42): "Oh, I was situated in this severe type of penance simply for the matter of my father's kingdom, a land." Sthānābhilāṣī tapasi sthito 'haṁ tvāṁ prāptavān deva-munīndra-guhyam: "But I have now seen You, and You who is impossible to be seen even by the great sages and great saints. So I have seen You. So what is my profit?"

Now, kācaṁ vicinvann api divya-ratnam: "As if I came out of my home to find out some particles of glass, but I have found out a very valuable diamond." Svāmin kṛtārtho 'smi varaṁ na yāce: "Oh, I am satisfied. I have no necessity of asking from You."

So if anyone, either in distressed condition or in poverty-stricken, if he goes to God and just like the same determination like Dhruva, that, "I must see God and take this benediction from God," and if he happens to God . . . see God, if he understands God, then he is, he no more, no more wants to have anything material. He understands that, "All this material nonsense is foolishness. I have got the real thing."

Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22): "Which gaining"—you'll find in the Bhagavad-gītā—"when one actually in Kṛṣṇa consciousness, he does not want anything." Just like Dhruva Mahārāja. Svāmin kṛtārtho 'smi varaṁ na yāce: "My dear Lord, I am fully satisfied. I don't want anything. I have no distress. I am not poverty-stricken. I am the wealthiest. There is no comparison of my asset." That position he comes to.

Therefore Kṛṣṇa says that udārāḥ: "They are also good, because gradually they will come to this understanding." Because a jñānī knows that "What are these material things? They are only flickering. Flickering. Suppose I get too much wealth and too much everything. What is this mater . . .?" Lābha, pūjā, pratiṣṭhā. These material assets are three. Something, I want some gain out of my work, profit. And pūjā. Pūjā means people will adore me, "Oh, you are such a rich man. You are so great man." Lābha, pūjā and pratiṣṭhā, and fame: "People may know me that 'I am Carnegie,' 'I am Rockefeller,' 'I am Birla.' " But he does not know that Birla or Rockefeller is this body. As soon as this body is finished, all Birla, Rockefeller is finished. Then I do not know whether I am entering into cat or dog. Huh?

Because after finishing this body, you are neither Birla, neither Rockefeller—you are spirit soul. And according to your own karma, according to your own work, your own work, you have to enter another body, which is different from Birla and Carnegie. A jñānī knows, "So why shall I bother myself for these temporary designation?" That is jñānī. He is jñānī. He is man in knowledge. "I am pure soul. My eternal connection—with Kṛṣṇa, the Supreme Lord. Let me establish that connection very firmly, so that Kṛṣṇa may take me back into His kingdom. That is my business." So this is the preference to the jñānī, that although . . .

So these persons who come to the shelter of God being distressed or being poverty-stricken, they are also welcome, because there may be chance that one day he may be fully in knowledge: "No, I don't want all these material things. I want simply You. That is my mission. That is my life's mission." One should take it like that. Then that is perfect life. The whole, I mean to say, natu . . . cosmic situation is giving us all facility that you should enjoy.

So far body is concerned, you get all things supplied by you, er, supplied by God. You have got enough grains. You have got enough fruits. You have got enough milk. You have got everything enough. You eat it, live peacefully. Because what is my want of this body? Āhāra-nidrā-bhaya-maithunaṁ ca (Hitopadeśa).

Oh, you can eat. Āhāra means eating. So you can eating suffi . . . you can eat sufficiently. Nidrā. You can make shelter. God has given you so many wood, so many, I mean to say, planks you can get, make your home. That's all right. Sleep there peacefully.

And āhāra-nidrā-bhaya. And you can defend as far as possible. Then, you want sex life? All right. There are so many women. Get them married. Live peacefully and culture God consciousness, Kṛṣṇa consciousness. That arrangement is there. Why don't you do it? Why do you want more and more, more and more, more and more? This is foolishness.

So far your material necessities are concerned, oh, there is enough. All right, you are eating? Can your manufacturing process can supply eating from the factories? No. Then why do you bother about the factory? Why you spoil your energy? Just eat. Be satisfied, whatever God has given you, and culture, devote your time for reviving your eternal relationship with God.

Plain living and high thinking—that is the best type of civilization. You want sex? Can you manufacture sex in the factory? No. Then? It is supplied by God. So everything, whatever you require, that is supplied by God. You take advantage of it and be God conscious, or Kṛṣṇa conscious. That is your business.

So God has given us all facilities to come to Him, but we are unfortunate. And He has given us still more facilities in this age, because in this age we are all unfortunate, short-living. So even we have no facility for the primary necessities of life, āhāra-nidrā-bhaya-maithuna (Hitopadeśa 25): eating, sleeping and defending and mating.

These things are, I mean to say, absolutely necessary for keeping the body fit. But we have no such arrangement even that, you see, in this age. There are so many people who have no shelter, so many people who have no food, so many people who have no married life, no sex life, and there are so many people not dependant from the onslaught of nature or anything. This age is like that.

Therefore, in this age, Lord Caitanya recommended . . . but because I have no facility even for my material body, still I have to make progress in the spiritual life. How to do it? Harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva gatir anyathā (CC Adi 17.21).

You just always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa. Never mind you are in factory. Never mind you are in hell. Never mind you are in the skyscraper houses. Go on chanting Hare Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There is no expense. There is no bar. There is no caste. There is no creed. There is no color. Anyone—chant and hear, chant and hear.

udārāḥ sarva evaite
jñānī tv ātmaiva me matam
āsthitaḥ sa hi yuktātmā
mām evānuttamāṁ gatim
(BG 7.18)

So some way or other, if anyone comes in contact with God, God consciousness, or Kṛṣṇa consciousness, and he prosecutes the energy rightly under the direction of a bona fide guide, then he is sure to go back to God.

What is time now? All right. Any question? (end)