721023 - Lecture SB 01.02.12 - Vrndavana
Revision as of 22:12, 17 November 2020 by Nabakumar
Pradyumna: (leads chanting of verse) (Prabhupāda and devotees repeat)
- tac chraddadhānā munayo
- paśyanty ātmani cātmānaṁ
- bhaktyā śruta-gṛhītayā
- (SB 1.2.12)
(break) ". . . truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedānta-śruti."
- tac chraddadhānā munayo
- paśyanty ātmani cātmānaṁ
- bhaktyā śruta-gṛhītayā
- (SB 1.2.12)
So first of all it has been described what is the purpose of life. This human form of life, it is not meant for being spoiled like the dogs and hogs. The dogs and hogs, they're busy to find out food: "Where is food? Where is stool?" And they are spoiling their whole day and night. Their life has been made by nature in such a way that they have no other business than to find out "Where is some food? Where is some food? Where is . . .?" And laboring, they're laboring very hard.
So human life is not meant for that purpose. It is a chance given by the nature's way. Aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu. Eight million, four hundred thousands forms of life we are passing through. Nature has given a chance, this human form of body, especially civilized form of body . . .
(aside) Hmm? Don't do that.
What is the purpose? Just like try to understand, a government servant, a big minister or M.P.'s, they're given all facilities of living condition, good bungalow, nice salary, servant. What is the purpose? The purpose is that with cool brain, satisfied mind, they'll do . . . be able to render valuable service to the administration. That is the purpose.
Similarly, human being has been given so much facilities—the grains, the fruits, the flowers, the milk, intelligence to construct nice house, nice road, nice cities. The cats and dogs, they cannot do it. Why? You live peacefully and try to understand the value of life. Not that we get more facilities for bodily comfort and we engaged ourself in sense gratification. No.
Just like in the Western world, they have been endowed with so much facilities of comfortable life, but because they do not know how to utilize the comfortable situation of life, there is so much chaos and confusion. The so rich nations, young boys and girls, they are turning to be hippies. Because they do not find . . . it is hackneyed. The same wine, same woman and same motorcar and same road, it has become disgusting. That is the nature's way.
Because human life is not meant for that purpose. Human life is meant for, as it is said in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ (SB 1.2.10). You are working so hard . . . you are so working hard. Why? Is it meant for simply sense gratification and satisfying the bodily needs? That is being done by the hogs and dogs. The . . .
We see the hogs, they are always busy. So this human form of life is not meant for that purpose. Jīvasya tattva-jijñāsā. Earn money, but . . . be comfortable, but utilize time—tattva-jijñāsā, athāto brahma jijñāsā. That is your aim of life.
So this has been described in the previous verses: jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. If you have no program for tattva-jijñāsā, then why should you work so hard? Food is available for birds and beasts. You'll have also your food. That is already there, destined by nature's way, by God's arrangement. Eko bahūnāṁ yo vidadhāti kāmān. God provides food just before your birth.
A child takes birth; the mother, young mother, has no milk on the breast a minute ago. But as soon as the child is born, immediately there is profuse milk in the breast of the mother. That is the nature's arrangement. Before birth, the food, the child immediately require, the mother's breast there is milk supply immediately.
So by God's arrangement, the economic position is already arranged. Our only business is tattva-jijñāsā. What is that tattva? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11): the original cause of everything, the cause of all causes. That is already mentioned in the Vedas, that Kṛṣṇa:
- īśvaraḥ paramaḥ kṛṣṇaḥ
- anādir ādir govindaḥ
- (Bs. 5.1)
The cause of all causes. Why you have come to this material world? Why you are under the threefold miserable condition of life: adhyātmika, adhibhautika, adhidaivika? These things are to be inquired. "I do not wish to die, but death is forced upon me. I do not want to become old man. Old age is forced upon me." So these are the inquiries, tattva-jijñāsā. But they are not interested, neither educational department nor any other department. They are simply interested, "Where is money? Where is money? Where is money?"
Divā cārthehayā rājan kuṭumba-bharaṇena vā (SB 2.1.3). We are spoiling our night simply by sleeping. And those who have got sex facilities, they enjoying sex life. This is the night's engagement. And day's engagement, "Where is money? Where is money? Where is money?" And if we get money, then how to spend it for relatives, for sons, children. That's all. Divā cārthehayā rājan.
So in this way we shall not spoil our life. The life's purpose is different. They do not know. The modern civilization do not know what is the purpose of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They are trying to make adjustment, political situation, social situation in so many problems. The United Nations, they're trying to solve the problems of whole nation, but still the war is going on between such-and-such party, such-and-such party, and everyone busy in politics and diplomacy. This way, the problems of life cannot be solved.
If there is any solution of the problems of life, it is actually this Kṛṣṇa consciousness movement. Those who are intelligent, they should study the purpose of Kṛṣṇa consciousness movement and try to apply in all fields of activities—political, social, religious, anything, economical. Everything can be solved. Jīva . . . jīvasya tattva-jijñāsā. This is called inquiry, inquisitiveness about the Absolute Truth.
Now this verse is describing how one can become interested in the values of life. The values of life is to inquire the Absolute Truth, how this inclination can be developed or how Kṛṣṇa consciousness can be developed. Tattva-jijñāsā means Brahman, Paramātmā and Bhagavān, Kṛṣṇa. Now how this inclination . . .
There is inclination in everyone, but by artificial means they have been checked. Otherwise, normally, this inclination is there in everyone's heart. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya (CC Madhya 22.107). It is not an artificial imposition. Naturally there is tendency to know, if he's a sane man, "What I am? What is God? What is my relationship with Him? Why I am suffering?" There are so many questions.
So here it is suggested that if you are actually serious about tattva-jijñāsā, to understand the Absolute Truth, this is the process. What is that? Tat śraddadhānāḥ. Śraddhā. Śraddhā means that at least to understand that, "These people are doing some nice things." Just like in Europe and America, the papers are now discussing about our Movement. They say: "They are nice people, and we want more of them." At least, they are saying like that. (laughter) Yes. "These Hare Krishna people, they are very nice, and we want more of them."
And in Berkeley, when our procession was taken, the neighboring shopkeepers, they remarked that, "These people are not window-breaking crowd." Because as soon as there is some crowd or procession, immediately they begin to break the windows and throw stones. That is . . . that has become a custom. So when they see that "These people are very peaceful . . ." Even the police, they also give certificate that, "We don't have to take much worries to control this crowd," when our Ratha-yātrā festival go.
So actually, this is the fact. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). If one develops Kṛṣṇa consciousness, devotion to Kṛṣṇa, then naturally, without any separate endeavor, all the good qualities will develop. This is the symptom how one is advancing in Kṛṣṇa consciousness. That means all the good qualities will be visible in his character. That is practical. Anyone can test.
Just like these boys, these girls, European, American boys and girls who have taken to this Kṛṣṇa consciousness, just see how their bad habits have been altogether stopped. Sarvair guṇais tatra samāsate surāḥ. All good qualities will develop. You see practically. You see practically. These young boys and girls, they never asked me that, "Give me some money. I shall go to cinema," or "I shall purchase a packet of cigarette. I shall drink." No. This is practical.
And everyone knows that from the very their birth, they are accustomed to eat meat, and . . . I do not know from the very beginning whether they are accustomed to take intoxicant. But actually they were habituated to these things, but they have altogether given up. They don't drink tea even, coffee, cigarette, anything. Sarvair guṇais tatra samāsate . . . this is the test. A man has become devotee, at the same time smoking—this is ludicrous. This is ludicrous. A devotee cannot smoke, cannot indulge in intoxication, nor illicit sex or meat . . . they cannot. That is disqualification. That means he's not dis . . . on the platform. This is the practical.
So tat śraddadhānāḥ. The first thing is śraddhā. Ādau śraddhā. That is the beginning of Kṛṣṇa conscious life. Rūpa Gosvāmī has given this formula that in order to attain to the perfectional stage of life, how to love God . . . Kṛṣṇa consciousness movement means that we are try . . . teaching people how to love God. This is the sum and substance. Unfortunately, people have no idea of God, who is God, what is His form. Generally, they think God has no form. If anyone has advanced little in spiritual life, they come to the point of nirākāra, or nirviśeṣa-brahman, formless. That is the first step in Brahman realization. We have already described this.
But beyond that they don't want to proceed. They think this is fac . . . this is final; to realize the impersonal feature of the Absolute Truth, that is final. That is Māyāvāda philosophy. No. That is not final. Still you have to advance, realize Paramātmā. Still you have to advance, realize God, the Supreme Personality of God.
So we are teaching people how to love the Supreme Personality of Godhead. That means one who has surpassed the realm of Brahman and Paramātmā, they can realize, they can understand what is the process of loving God. If they have no idea of God, then whom to love? You cannot love air or sky. You must have form. But they have no idea what is the form of God.
Therefore śāstra says: "Here is form." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means form. Without form, how we can love? So to come to that perfectional stage, how to love God, this is our philosophy. How to love God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. That is first-class religious system which helps the follower to come to the point to love God. That is first-class religion.
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yayātmā suprasīdati
- (SB 1.2.6)
If you want actually peace and tranquillity, ātmā, of your self, of your mind, of your body—everything fully—then this is the process. This is the aim, how to love God.
So that stage, that supreme stage, can be attained as it is described here, tac chraddadhānāḥ. Śraddhā. Rūpa Gosvāmī therefore says, ādau śraddhā. In the beginning, one must have a conviction that "I must love Kṛṣṇa, or God." This is the first . . . Caitanya-caritāmṛta-kar explains this śraddhā:
- 'śraddhā'-śabde viśvāsa kahe sudṛḍha niścaya
- kṛṣṇe bhakti kaile sarva-karma kṛta haya
- (CC Madhya 22.62)
This is called śraddhā, beginning, one . . . Bhagavān, Śrī Kṛṣṇa, is teaching in the Bhagavad-gītā:
- sarva-dharmān parityajya
- mām ekaṁ śaraṇaṁ vraja
- ahaṁ tvāṁ sarva-pāpebhyo
- mokṣayiṣyāmi . . .
- (BG 18.66)
This is the beginning. If I am firmly convinced that simply by surrendering unto the lotus feet of Kṛṣṇa I'll be saved by Him . . . because He assures, "I . . ." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. People suffer on account of sinful activities. The resultant actions are reserved there. What we are suffering now, it is the resultant action of our past sinful activities. And we are preparing another body in this life by committing sinful activities.
The more we . . . everyone within this material world who has got this material body, it is to be understood it is due to our past sinful activities. It doesn't matter what kind of body you have got. Therefore Bhāgavata says that we should not, I mean to say, commit any more sinful activities. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4).
Although we have got this temporary body . . . you can say that, "Although I am suffering, I'll . . . it will be finished, within, say, twenty years, ten years." Asann api. It is not permanent. But why you should make yourself under these tribulations of life? That is the problem.
Not only that. Asann api kleśada āsa dehaḥ. I have got this body. I am suffering. I am undergoing threefold miseries, threefold miserable condition of life. Why I shall make another body, again undergo the threefold miseries of life? Not only human life, any form of life. Human life, there . . .
Human form of life, there is possibility of little comfort. Suppose if I get a body like a tree—just like here is an eucalyptus tree standing—then I'll have to stand for thousands of years. And I have to suffer scorching heat, shivering cold and blast wind and so many things.
So people have no education, unfortunately, that the spirit soul is permanent. It is changing different types of body in order to suffer different types of miserable condition of life. They're thinking easy-going: "I have got now very nice body, eating, sleeping, mating and . . ." That is the business of the hogs and dogs. That is not the business of human being. Human being must be serious to understand the value of life and prepare himself for the next life.
The next life, if you go back to Kṛṣṇa . . . yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). Kṛṣṇa says: "You can go back to Kṛṣṇa." Kṛṣṇa comes here. He takes His incarnation here to canvass, "My dear sir, please come back home. Why you are suffering here?" Kṛṣṇa comes, Kṛṣṇa canvasses. Sarva-dharmān parityajya (BG 18.66). "Why you have created so many rascaldom, politics and economics and this and that? So many things are encumbered. Please come to Me. You'll be happy." This is the whole instruction of Bhagavad-gītā. He comes. He shows His vṛndāvana-līlā that, "You can dance also with Me. You can play with Me just like cowherds boy. And I shall give you protection. There are so many demons. They're coming to attack us. But I'll give you protection." Jolly life. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). This is Kṛṣṇa consciousness.
Kṛṣṇa is coming personally, but we are so stubborn, we shall not take to this. We shall not take to this. Avajānanti māṁ mūḍhāḥ (BG 9.11). Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Kṛṣṇa says, "These are the classes of men who do not surrender unto Me." Who are they? Duṣkṛtinaḥ, those who are engaged always in sinful activities. Duṣkṛtinaḥ. Mūḍhāḥ: rascals, without any knowledge. Asses.
So duṣkṛtinaḥ mūḍhāḥ and narādhamāḥ, lowest of the mankind. Lowest of the mankind. Means this human form of life is meant for understanding Kṛṣṇa and surrender unto Him, but they'll not do. They're busy in so many other rascaldom except Kṛṣṇa consciousness. This is their business, narādhama.
You can say, "Oh, there are so many educated persons, B.A., M.A., D.S.C’s, and they do not take to Kṛṣṇa consciousness."
(aside) Vaikuṇṭha, you come here. You are in front of the . . . (Hindi: You all please come here.) Give him . . . yes.
You . . . so you can say that, "So many educated person, they're not taking to Kṛṣṇa consciousness. Are they narādhamas, lowest of the mankind?" Yes. The immediate answer is "Yes." "Now, after passing so big, big examination, they have become narādhamas?" "Yes."
The Bhaktivinoda Ṭhākura confirms it: jībake karaye gādhā, jaḍa-bidyā jato māyāra vaibhava. This material education, they're simply expansion of the opulence of māyā, illusion. Suppose if I am darkness, in darkness, if the darkness become more and more deeper, is it advancement? The darkness, there must be light. Then it is advancement. But if, if the, if there is little darkness, if you make it more and more dark, then is that advancement? So here it is actually . . .
The advancement of so-called material education is making the people more and more attached to this material world. The value of life is jñāna-vairāgya, to acquire the knowledge, "What is the value of life." And when one has actually attained to that platform of knowledge, he should be detached from this material world. Jñāna-vairāgya. That is required.
But what is happening? There is no knowledge of the value of life, and they are becoming more and more attached to this material world. Therefore Kṛṣṇa says that so-called advancement of education means māyayā apahṛta-jñāna. The māyā, the illusory energy, is plundering the real purpose of knowledge.
Therefore they are narādhama, simply spoiled. In Los Angeles, from the University, many scientists come, many psychologists and psychiatrists . . . we have got many students also, they are Doctor of Science. So we talked. So we flatly say that, "This advancement of education making you narādhama, lowest of the mankind." So they are convinced. And some of them are very serious student.
So actually this education, as Bhaktivinoda Ṭhākura has said, jaḍa-bidyā jato māyāra vaibhava, tomāra bhajane bādhā. You, you'll see, the more a person is materially educated, he has no interest. Just like our whole state has become secular state; no more interested. Here is our Bhagavad-gītā. Gandhi started his movement with Bhagavad-gītā. The big, big politician, Aravinda, he studied Bhagavad-gītā. And Tilak, he studied Bhagavad-gītā. Now in our schools and colleges, if there is question of studying Bhagavad-gītā, the state will not allow. Is it not? They . . .
So māyayā apahṛta-jñānāḥ. Such a cultural book, such a book of knowledge, great book of knowledge, Bhagavad-gītā, they're banned. It is banned. And if you present Bhagavad-gītā with some nonsense commentary, that will be sold. And when you speak Bhagavad-gītā as it is . . . of course, factually, now we are getting ground. Our Bhagavad-gītā is selling more than other editions, Bhagavad-gītā As It Is. So actually this is the knowledge.
This knowledge is rejected. Māyayā apahṛta-jñānāḥ. Why this is happening? Āsuraṁ bhāvam āśritāḥ (BG 7.15). Because they have taken to the shelter of atheism, the philosophy of atheism: "There is no God," "Everyone is God," "I am God," "You are God." "Why you are finding out, trying to find out . . .? You are . . .
Why you are going to the temples? There is no God. God is everywhere." God is everywhere, except in the temple. They'll preach this philosophy, "God is everywhere. Why you are going to the temple?" That means God is everywhere except in the temple. That is their philosophy.
So these nonsense things are going on. Narādhama. Therefore they're narādhamas. Don't follow these narādhama. Be faithful. Try to understand those who are actually followers of God. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So you take to this line of disciplic succession from Kṛṣṇa and try to understand what is Absolute Truth, what is your relationship with you, how you can get out of the threefold miserable condition of life.
This is possible. That is called brahma-jijñāsā, tattva-jijñāsā, athāto brahma jijñāsā. The Bhāgavata also says, jīvasya tattva-jijñāsā. So this śraddadhānāḥ, if we have got little faith that . . . just like people come here with little faith. That faith is the little spark of fire. Now you have to fan it, fan it, so that fire may increase. Tat śraddadhānāḥ munayaḥ.
So śraddadhānāḥ, Rūpa Gosvāmī has given us the formula that if you have got little faith in . . . for understanding the Absolute Truth, Bhagavān, then ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14-15), associate with sādhu. Who is sādhu? Sādhu means devotee. Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). He's sādhu.
Not a sādhu having big beard or mustaches and having red cloth, without any sense of Kṛṣṇa. He's not sādhu. Sādhu means one who is fully engaged in the service of the Lord. He's sādhu. Api cet su-durācāraḥ. Even if he's not very well behaved, su-durācāra, still he's sādhu. Why? Bhajate mām ananya-bhāk. He has no other business than to love Kṛṣṇa. This is the symptom of sādhu.
So sādhu-saṅga means ādau śraddhā tataḥ sādhu-saṅgaḥ. Sādhu-saṅga means to associate with the devotees of Kṛṣṇa. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Sādhu-saṅga. As soon as these boys . . . they first of all, they come out of inquisitiveness to our several centers. Gradually, they shave their head and try to understand the books and literature. They then come forward: "Swāmījī, give me initiation. Make . . . get me the sannyāsī-āśrama." Gradually they come. So ādau śraddhā tataḥ sā . . . sādhu, this is the effect of sādhu-saṅga. Caitanya Mahāprabhu has said:
- sādhu-saṅga sādhu-saṅga sarva-śāstre kaya
- lava-mātra sādhu-saṅge sarva-siddhi haya
- (CC Madhya 22.54)
Actually if one associates with a sādhu, with a pure devotee of Lord, then certainly it will be effective. Certainly. This Kṛṣṇa consciousness society is meant for giving opportunity to the people to make association with bhaktas. By association with bhakta, devotees, they'll become also bhakta. Saṅgāt sañjāyate kāmaḥ (BG 2.62). If you associate with drunkards, then you gradually become a drunkard. But if you associate with devotees, gradually you become a devotee. This is natural sequence.
So ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt. Anartha: things which are not wanted. Artha means wanted, something wanted; anartha means that is not wanted. So we are habituated to so many things, bad habits. So anartha-nivṛttiḥ syāt. This is the result of bhajana-kriyā. Anartha. Anartha. Just like these things, as we prohibit—illicit sex, intoxication, meat-eating and gambling—these are anarthas. They are not required actually. But people are habituated to these things on account of bad association.
So if you associate with a really sādhu, if you execute really devotional service, these anarthas will be vanquished. That is the symptom. No more illicit sex. No more intoxication. No more gambling. No more meat-eating, fish-eating, egg-eating. No. That is called anartha. People are not dying for want . . . for want of cigarette smoking. But it is habit. You can give it up. You can give up so many things which is not required at all.
So these unwanted things will be automatically vanquished. This is the result of bhajana-kriyā. Not that I am chanting one hand Hare Kṛṣṇa, and in another hand smoking. This is not anartha-nivṛtti. The . . . if actually you are chanting, there will be no more in the other hand smoking bīḍī or cigarette. This is called anartha-nivṛtti. Then after anartha-nivṛtti, then you become cleansed. Yeṣām anta-gataṁ pāpam. This is called the freedom stage from all sinful activities. Because unless you are free from all sinful activities, we cannot engage ourself in devotional service.
- yeṣāṁ tv anta-gataṁ pāpaṁ
- janānāṁ puṇya-karmaṇām
- te dvandva-moha-nirmuktā
- bhajante māṁ dṛḍha-vratāḥ
- (BG 7.28)
The bhajana, devotional service, is possible when one is freed from these anarthas, unwanted things. Tato niṣṭhā rucis tataḥ athāsaktis tato bhāvaḥ, sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ (Brs. 1.4.15-16).
So these are the different steps of śraddhā. Actually, devotional service means increasing your faith more and more. And these are the steps. The first step is that you must associate with devotees and then take to bhajana-kriyā. Then see, examine yourself that whether you are free from all the anarthas, all the unwanted things. If all the unwanted things are vanquished, then you'll have firm faith. Bhaktir bhavati naiṣṭhikī. Nityaṁ bhāgavata-sevayā, naṣṭa-prāyeṣu abhadreṣu . . . (SB 1.2.18) Naṣṭa. Not that I am completely free from all sinful activities, but prāyeṣu, say, fifty percent, sixty percent is gone. At that time, naṣṭa-prāyeṣu abhadreṣu . . . how it has come to take place? Nityaṁ bhāgavata-sevayā. Nityam. We have to daily. Not that Bhāgavata-saptāha, and finish, and whole year you can do all nonsense. Not like that. Nityaṁ bhāgavata-sevayā. I don't find any Bhāgavata-saptāha any authorized book. I don't find. There are so many big, big stalwart commentators of Śrīmad-Bhāgavatam, beginning from Śrīdhara Svāmī. Nobody has recommended this Bhāgavata-saptāha. But it has come to existence by the professional man.
But actually nityaṁ bhāgavata-sevayā. How you can finish Bhāgavatam in seven days? You cannot finish even one word. My Guru Mahārāja explained Śrīmad-Bhāgavatam, the first verse, janmādy asya yataḥ (SB 1.1.1), in Dacca, for three months. Actually it is so profound. Janmādy asya yataḥ. This very quote contains all the Vedānta philosophy. So how you can finish Bhāgavatam within seven days? It is a farce. Actually, Bhāgavata should be relished. Nityaṁ bhāgavata-sevayā.
- naṣṭa-prāyeṣv abhadreṣu
- nityaṁ bhāgavata-sevayā
- bhagavaty uttama-śloke
- bhaktir bhavati naiṣṭhikī
- (SB 1.2.18)
As soon as prāya, seventy-five per . . . eighty percent of your unwanted things are given up, and then your naiṣṭhikī, firm, steady devotional attitude develops. Bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī.
- tadā rajas-tamo-bhāvāḥ
- kāma-lobhādayaś ca ye
- ceta etair anāviddhaṁ
- sthitaṁ sattve prasīdati
- (SB 1.2.19)
You cannot have a steady position unless you come to the platform of goodness. Sthitaṁ sattve. Sattva means sattva-guṇa, goodness. And rajo-guṇa and tamo-guṇa means kāma and lobha, lust and greediness. This is the symptoms. And when you come to the platform of goodness, then you are satisfied that "I don't want all these things. Now I want Brahman." Brahmā jānāti iti brāhmaṇaḥ.
So these are the processes. So Bhāgavata recommends, tat śraddhā . . . śraddadhānā munayo jñāna-vairāgya-yuktayā (SB 1.2.12). There must be sufficient knowledge. Otherwise this kind of vairāgya has no meaning. I have . . . I have taken renounced order of life, but I've, privately I've got all these nonsense, illicit sex, intoxication, gambling—that is not required.
Real knowledge means there must be renouncement of this nonsense. That is real knowledge. Jñāna-vairāgya-yuktayā munayaḥ paśyanty ātma . . . for him, it is not difficult to find out where is God. He can immediately find out God sitting within his heart. Immediate.
Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Anywhere he can sit down and he can talk with God, he can see God, he can take direction from God. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. By devotional service. Not by other means. Śruta-gṛhītayā. By understanding from the Vedas. Not manufactured.
Just like Kṛṣṇa says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). You have to hear from Kṛṣṇa or from His bona fide representative. Then it will be sufficient.
Thank you very much.
Devotees: Jaya! All glories to Śrīla Prabhupāda. (devotees offer obeisances) (end)