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770509 - Conversation - Hrishikesh: Difference between revisions

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[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Hrishikesh]]
[[Category:Lectures, Conversations and Letters - India, Hrishikesh]]
[[Category:Conversations and Lectures with Bengali Snippets]]
[[Category:Conversations and Lectures with Hindi Snippets]]
[[Category:Conversations and Lectures with Hindi Snippets]]
[[Category:Conversations and Lectures with both Bengali and Hindi Snippets]]
[[Category:Audio Files 90.01 Minutes or More]]
[[Category:Audio Files 90.01 Minutes or More]]
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'''Prabhupāda:''' (indistinct Hindi)
'''Prabhupāda:''' . . . (indistinct Hindi)


'''Indian man (1):''' <span style="color:#ff9933">Wo pahadi ilaka jo hai. yu to hamare yahan se</span>. plain <span style="color:#ff9933">se</span> electricity <span style="color:#ff9933">wahan jati to hai, wo pahadi ilaka jo hai isme abhi andhi-toofan aaya nahi hai.</span> <span style="color:#128807">that mountainous region is there. As such electricity flows from the plains to that region, that mountainous region still is not affected by storm and strong winds.</span>  
'''Indian man (1):''' (laughing) <span style="color:#ec710e">Pahadi ilaka jo he yun to hamare yahan electricity band rehti he . . . pahadi elaka jo he usme jo andhi tufan ayenge . . .</span> <span style="color:#128807">(The hilly areas which are there, usually there is no electricity . . . thunderstorms come in the hilly areas . . .)</span>


'''Prabhupāda:''' The thing is that we have to . . . shall I speak in Hindi or in English? There are others . . .
'''Prabhupāda:''' The thing is that we have to . . . shall I speak in Hindi or in English? There are others . . .
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'''Prabhupāda:''' (chuckles) Yes. From historical reference it is so, but it can go still farther, and in that way India's glories will be magnified. But unfortunately, our leaders and government are callous. They do not know what is India's glory and how India's glory can be distributed. They are trying that India's glory will be magnified by imitating Western way of life. This is the defect. They can understand that the Western way of life has not given them actual happiness. Otherwise why these boys, they are coming to India? They are young boys, and they are coming from very respectable family, rich family, rich nation. They have no economic problem. They have not come here to earn their livelihood, as we go to England to learn something, technology, and earn our livelihood. They have not come here for that purpose. They have enough food, enough everything, material. They are hankering after some spiritual . . .  
'''Prabhupāda:''' (chuckles) Yes. From historical reference it is so, but it can go still farther, and in that way India's glories will be magnified. But unfortunately, our leaders and government are callous. They do not know what is India's glory and how India's glory can be distributed. They are trying that India's glory will be magnified by imitating Western way of life. This is the defect. They can understand that the Western way of life has not given them actual happiness. Otherwise why these boys, they are coming to India? They are young boys, and they are coming from very respectable family, rich family, rich nation. They have no economic problem. They have not come here to earn their livelihood, as we go to England to learn something, technology, and earn our livelihood. They have not come here for that purpose. They have enough food, enough everything, material. They are hankering after some spiritual . . .  


So there are two sides. (aside:) Why you are reducing? So our leaders, rather, they are misinterpreting ''śāstra'', our leaders, and trying to mold it to the material way of life. This is the pity of the things. Now you should reform them in this Kṛṣṇa consciousness movement, and real United Nations will be formed. There will be no question of nationality. In the ''Bhagavad-gītā'' . . . big, big leaders, they are reading ''Bhagavad-gītā'', but is there any word as "nationalism"?
So there are two sides. (aside) Why you are reducing? So our leaders, rather, they are misinterpreting ''śāstra'', our leaders, and trying to mold it to the material way of life. This is the pity of the things. Now you should reform them in this Kṛṣṇa consciousness movement, and real United Nations will be formed. There will be no question of nationality. In the ''Bhagavad-gītā'' . . . big, big leaders, they are reading ''Bhagavad-gītā'', but is there any word as "nationalism"?


'''Indian man (1):''' None.
'''Indian man (1):''' None.
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'''Indian man (2):''' Gandhi made . . .
'''Indian man (2):''' Gandhi made . . .


Tamāla Kṛṣṇa: Gandhijī.
'''Tamāla Kṛṣṇa:''' Gandhijī.


'''Indian man (2):''' (indistinct Hindi)
'''Indian man (2):''' . . . (indistinct Hindi)


'''Prabhupāda:''' I don't speak especially of Gandhi, but there are so many. Everyone takes ''Bhagavad-gītā'' and misinterprets in his way. Why? <span style="color:#ff9933">Boliye.</span> <span style="color:#128807">tell.</span> Why they should misinterpret ''Bhagavad-gītā?'' What right they have got?
'''Prabhupāda:''' I don't speak especially of Gandhi, but there are so many. Everyone takes ''Bhagavad-gītā'' and misinterprets in his way. Why? <span style="color:#ec710e">Boliye.</span> <span style="color:#128807">(Tell me.)</span> Why they should misinterpret ''Bhagavad-gītā''? What right they have got?


'''Indian man:''' <span style="color:#ff9933">aap ke vichar dhara se spasth hamare rai me jo isse upar akarke desh ko vastav me</span> ''Bhagavad-gītā'' <span style="color:#ff9933">ka arth samajhne.lagenge...</span> <span style="color:#128807">by your chain of thoughts it is clear that in my opinion one who rises above this and makes the country understand the message of ''Bhagavad-gītā'' ...</span>  
'''Indian man:''' <span style="color:#ec710e">Apke vichaar dhara se is paristhiti se kabhi upar bhi aya jayega. Apke vichaar dhara se yo jo hamare rajneeti ki jo halat he is se upar aa kar ke desh ko vastavik Bhagavad-gītā ka arth samajhne ka adhikar milega.</span> <span style="color:#128807">(By your ideology, we will come out of this situation someday. By your ideology, the current political situation which is there, we can come out of this and the country will be able to understand the actual meaning of ''Bhagavad-gītā''.)</span>


'''Prabhupāda:''' <span style="color:#ff9933">isme koi mushkil nahi hai samajhne me. ye log kyo</span> misinterpret <span style="color:#ff9933">karte hain. apna bhi savanash karte hain aur doosre ko bhi.  hai yehi to hamara... Bhagvan swayam bol rahe hain ki</span> " ''Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha yogo naṣṭaḥ parantapa'' "([[BG 4.2 (1972)|BG 4.2]]). <span style="color:#ff9933">jab ye parampara choot gaya to ye nasht ho gaya.</span> <span style="color:#128807">there is no difficutly in explaining this. why do these people misinterpret it. they destroy themselves and also the others. this is only our... God is declaring... when the disciplic succession was forgotten then this knowledge was lost.</span> So ''paramparā'', in the ''paramparā'' system, the system remains in order. And that is our way of life. Our . . . we are in India. These men have come newly under Western education, but we have got ''paramparā'' system, just like Rāmānuja's ''paramparā'', Madhvācārya's paramparā, Viṣṇu Svāmī ''paramparā''. Still there is. Śrī-''sampradāya'', Madhva-''sampradāya'', Viṣṇu Svāmī . . .
'''Prabhupāda:''' <span style="color:#ec710e">Mushkil nahi he samajhne me. Ye jo kyun misinterpret karte hain, apna bhi sarvanash karte hain dusre ka bhi karte hain. Bhagwan swayam bol rahe hain ki:</span> <span style="color:#128807">(It's not difficult to understand. Why do they misinterpret, they cause downfall for themselves and others also. The Lord himself is saying:)</span> ''evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha yogo naṣṭaḥ parantapa'' ([[BG 4.2 (1972)|BG 4.2]]). <span style="color:#ec710e">Kyunki Parampara chut gaya to wo log nast hogaya.</span> <span style="color:#128807">(Because ''paramparā'' is lost, they are destroyed.)</span> So ''paramparā'', in the ''paramparā'' system, the system remains in order. And that is our way of life. Our . . . we are in India. These men have come newly under Western education, but we have got ''paramparā'' system, just like Rāmānuja's ''paramparā'', Madhvācārya's ''paramparā'', Viṣṇu Svāmī ''paramparā''. Still there is. ''Śrī-sampradāya'', ''Madhva-sampradāya'', Viṣṇu Svāmī . . .


'''Indian man (1):''' Disciplic succession.
'''Indian man (1):''' Disciplic succession.


'''Prabhupāda:''' Succession, yes. So Kṛṣṇa said that the real truth is in the ''paramparā'' system. You cannot take anything and misinterpret. Then it is lost. Suppose from the very beginning of my life I have been taught by my father that this is called Dictaphone. Now, if I misinterpret in a different way, then it is lost. "Call a spade a spade." And Kṛṣṇa very distinctly says that, "Because that ''paramparā'' system is now lost, I am again speaking to you." ''Purātana''. Find out this word, ''purātana''. ''Mayā te 'dya yogaḥ proktaḥ purātanaḥ''. Why He is speaking ''purātana'', not new definition? <span style="color:#ff9933">Boliye.</span> <span style="color:#128807">Tell.</span>
'''Prabhupāda:''' Succession, yes. So Kṛṣṇa said that the real truth is in the ''paramparā'' system. You cannot take anything and misinterpret. Then it is lost. Suppose from the very beginning of my life I have been taught by my father that this is called Dictaphone. Now, if I misinterpret in a different way, then it is lost. "Call a spade a spade." And Kṛṣṇa very distinctly says that, "Because that ''paramparā'' system is now lost, I am again speaking to you." ''Purātana''. Find out this word, ''purātana''. ''Mayā te 'dya yogaḥ proktaḥ purātanaḥ''. Why He is speaking ''purātana'', not new definition? Boliye.


'''Devotee (1):''' Should I read, Śrīla Prabhupāda?
'''Devotee (1):''' Should I read, Śrīla Prabhupāda?
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'''Devotee (1):''' ''Sa evāyaṁ mayā te 'dya'' . . . ([[BG 4.3 (1972)|BG 4.3]]).
'''Devotee (1):''' ''Sa evāyaṁ mayā te 'dya'' . . . ([[BG 4.3 (1972)|BG 4.3]]).


'''Prabhupāda:''' ''Sa eva. Aham''.
'''Prabhupāda:''' ''Sa eva''. ''Aham''.


'''Devotee (1):''' ''Mayā te 'dya yogaḥ'' . . .
'''Devotee (1):''' ''Mayā te 'dya yogaḥ'' . . .


'''Prabhupāda:''' ''Mayā te 'dya yogaḥ proktaḥ purātanaḥ''. Now, Kṛṣṇa never said, although in ''Bhagavad-gītā yoga'' is spoken by Him, He never said that, "Because now time has passed away, circumstance different, so I can say you in a new way." There is no such foolishness. But these people, they speak ''Bhagavad-gītā'' in a new way—more than Kṛṣṇa. These rascals are more than Kṛṣṇa. So we are guided by them. They think of themselves as more intelligent than Kṛṣṇa. This is the difficulty in India. <span style="color:#ff9933">Boliye.</span> <span style="color:#128807">Yes say.</span> <span style="color:#ff9933">bada-bada acharya log,</span> <span style="color:#128807">the learned acharyas,</span> Vyāsadeva says, ''bhagavān uvāca''. <span style="color:#ff9933">Aur ye kehta hai hum Bhagvan se bhi zyada hain,</span> <span style="color:#128807">and these people say that they are greater than God.</span> Rascal ideas. Unnecessarily if one is proud without any qualification, he's a rascal. moorkh log, sab apan-apna manufacture aur Krishna bola hai, foolish people, they manufacture their own ideas and Krishna has told " ''yogah proktah puratanah'' "  Or this is also said there, that ''bhakto 'si priyo 'si'' ([[BG 4.3 (1972)|BG 4.3]]). The system of Bhagavad-gītā, it can be understood only by the ''bhaktas''. Otherwise why He should select Arjuna as the perfect audience? Because Arjuna was not a Vedāntist. He was ''gṛhastha'', belonging to royal family. He was dealing in politics. So the so-called Vedāntists and ''sannyāsīs'', they are supposed to be student of ''Bhagavad-gītā'', but Kṛṣṇa selected him not because he was a Vedāntist . . . he was not even ''brāhmaṇa''. He was ''kṣatriya'', politician, ''gṛhastha'', not Vedāntist, ordinary knowledge, but Kṛṣṇa selected him. (aside) Hmm, don't do it.
'''Prabhupāda:''' ''Mayā te 'dya yogaḥ proktaḥ purātanaḥ''. Now, Kṛṣṇa never said, although in ''Bhagavad-gītā'' ''yoga'' is spoken by Him, He never said that, "Because now time has passed away, circumstance different, so I can say you in a new way." There is no such foolishness. But these people, they speak ''Bhagavad-gītā'' in a new way—more than Kṛṣṇa. These rascals are more than Kṛṣṇa. So we are guided by them. They think of themselves as more intelligent than Kṛṣṇa. This is the difficulty in India. <span style="color:#ec710e">Boliye isme apko kya bolna he.Bade bade acharya log bhagavān uvāca.</span> <span style="color:#128807">(Tell me what you have to say in this. Big big ''acarya'' and they say ''Bhagavān uvāca''.)</span> Vyāsadeva says, ''bhagavān uvāca''. <span style="color:#ec710e">Wo ye kehte hain ki hum bhagwan se bhi jyada hai.</span> <span style="color:#128807">(They say we are even above God.)</span> Rascal ideas. Unnecessarily if one is proud without any qualification, he's a rascal. <span style="color:#ec710e">Ye mushkil hai. Sab apna apna manufacture karte hain aur Krishna bola he.</span> <span style="color:#128807">(This is the difficulty. Everyone manufactures their own and then say Kṛṣṇa said this.)</span> Or this is also said there, that ''bhakto 'si priyo 'si'' ([[BG 4.3 (1972)|BG 4.3]]). The system of ''Bhagavad-gītā'', it can be understood only by the ''bhaktas''. Otherwise why He should select Arjuna as the perfect audience? Because Arjuna was not a Vedāntist. He was ''gṛhastha'', belonging to royal family. He was dealing in politics. So the so-called Vedāntists and ''sannyāsīs'', they are supposed to be student of ''Bhagavad-gītā'', but Kṛṣṇa selected him not because he was a Vedāntist . . . he was not even ''brāhmaṇa''. He was ''kṣatriya'', politician, ''gṛhastha'', not Vedāntist, ordinary knowledge, but Kṛṣṇa selected him. (aside) Hmm, don't do it.


'''Indian man (1):''' He was ''bhakta'' and ''sakhā''.
'''Indian man (1):''' He was ''bhakta'' and ''sakhā''.
'
'''Prabhupāda:''' ''Bhakta'' means he must be a servant, ''sakhā'', or father or conjugal lover. They are ''bhaktas''. There are five rasas. So a ''bhakta'' is situated in one of them: ''śānta, dāsya, sākhya, vātsalya'' . . . that is Vṛndāvana atmosphere. So ''bhakta'' means either of them. ''Arjuna sākhye''. By friendship Arjuna became perfect, by making Kṛṣṇa as friend. ''Hanumān dāsye. Vajrāṅgajī'', Hanumān, he, by serving Lord Rāmacandra, the order . . . he was not even human being, animal . . . (indistinct) . . . not very intelligent, but by giving service constantly, he worshiped with love. So as soon as you become a ''bhakta'', you must be related with Kṛṣṇa with some rasa, in some particular position. That is ''bhakta''.


So the point is that without becoming a ''bhakta'', nobody can understand ''bhakti''. A politician cannot understand. They simply make their artificial attempt to understand. They'll never understand. It is locked. Just like a bottle of honey. I give you, "Here is a bottle of honey," and if you, "Oh, it is honey. Let me lick up the bottle," so will you get the taste? So similarly, they are licking up the bottle, not inside. ''Rahasyam uttamam''. They have no information. They are licking up bottle: "I am reading ''Bhagavad-gītā''." This is the position. For this reason our country has fallen so much. But it can be revived again. The things are already there. ''Bhagavad-gītā'' is there. Kṛṣṇa is there. The instruction is there. If you take it, then it will immediately change the face of the whole world—immediately, without difficulty. But we are so stubborn, doggish, that we don't. We manufacture. This is going on. <span style="color:#ff9933">ab uska kya jata hai boliye, aur usika</span> against we are standing. <span style="color:#128807">Now what does he have to lose, and we are standing against him.</span> We are standing against the stubborn, doggish mentality. We have got no difficulty, at the same time, very, very difficult task. No difficulty—if you accept ''Bhagavad-gītā'' as it is, no difficulty. But you don't accept—there is great difficulty. In the foreign countries they are not stubborn, doggish. They accept what we say in the ''Bhagavad-gītā''. Therefore these young men, they have very easily become devotees. <span style="color:#ff9933">lekin hamara</span> country <span style="color:#ff9933">me usko bhool gaya jo sikhaya hai usko...</span> <span style="color:#128807">but in our country they have forgotten whatever has been taught...</span>  
'''Prabhupāda:''' ''Bhakta'' means he must be a servant, ''sakhā'', or father or conjugal lover. They are ''bhaktas''. There are five ''rasas''. So a ''bhakta'' is situated in one of them: ''śānta'', ''dāsya'', ''sākhya'', ''vātsalya'' . . . that is Vṛndāvana atmosphere. So ''bhakta'' means either of them. Arjuna ''sākhye''. By friendship Arjuna became perfect, by making Kṛṣṇa as friend. ''Hanumān dāsye''. Vajrāṅgajī, Hanumān, he, by serving Lord Rāmacandra, the order . . . he was not even human being, animal, <span style="color:#ec710e">bandar</span> <span style="color:#128807">(monkey)</span> not very intelligent, but by giving service constantly, he worshiped with love. So as soon as you become a ''bhakta'', you must be related with Kṛṣṇa with some ''rasa'', in some particular position. That is ''bhakta''.
 
So the point is that without becoming a ''bhakta'', nobody can understand ''bhakti''. A politician cannot understand. They simply make their artificial attempt to understand. They'll never understand. It is locked. Just like a bottle of honey. I give you, "Here is a bottle of honey," and if you, "Oh, it is honey. Let me lick up the bottle," so will you get the taste? So similarly, they are licking up the bottle, not inside. ''Rahasyam uttamam''. They have no information. They are licking up bottle: "I am reading ''Bhagavad-gītā''." This is the position. For this reason our country has fallen so much. But it can be revived again. The things are already there. ''Bhagavad-gītā'' is there. Kṛṣṇa is there. The instruction is there. If you take it, then it will immediately change the face of the whole world—immediately, without difficulty. But we are so stubborn, doggish, that we don't. We manufacture. This is going on. <span style="color:#ec710e">Ab iska kya dawa den bolo . . . ab usi ka actions me they are struggling.</span> <span style="color:#128807">(Tell me what medicines to give for this . . . they are struggling with their own actions.)</span> We are standing against the stubborn, doggish mentality. We have got no difficulty, at the same time, very, very difficult task. No difficulty—if you accept ''Bhagavad-gītā'' as it is, no difficulty. But you don't accept—there is great difficulty. In the foreign countries they are not stubborn, doggish. They accept what we say in the ''Bhagavad-gītā''. Therefore these young men, they have very easily become devotees. <span style="color:#ec710e">Lekin hamare country me, usko bhulne me, jo wo sikha hai usko bhulne me teen janam lag jayega.</span> <span style="color:#128807">(But in our country—to forget, to forget what they have learned it will take three lifetimes.)</span>


'''Indian man (4):''' (indistinct Hindi)
'''Indian man (4):''' <span style="color:#ec710e">Kuch aisi asha ho rahi he ki ap jaise mahapurushon ki praytnon se hamare desh me . . . (indistinct) . . .</span> <span style="color:#128807">(We are getting hopes that because of the efforts of legendary people like you, in our country . . . (indistinct) . . .)</span>


'''Prabhupāda:''' <span style="color:#ff9933">are to hona chahiye baki doosri tarah se samajhna chahiye,</span> <span style="color:#128807">oh but it must happen, we have to make them understand in a different way,</span> that why we shall misinterpret ''Bhagavad-gītā''? Kṛṣṇa was less intelligent, that He left ''Bhagavad-gītā'' to be interpreted by some rascal philosopher or politician? He was not intelligent enough to clear the idea? If Kurukṣetra is meant "body," why you should bring in the name of Kurukṣetra the bodily conception of life? What is this? ''Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ, māmakāḥ pāṇḍavāḥ'' ([[BG 1.1 (1972)|BG 1.1]]). ''Dharma-kṣetre kuru-kṣetre'' is still there. Why Kurukṣetra should be interpreted as something else?
'''Prabhupāda:''' <span style="color:#ec710e">Hona chahiye baki dusre taraf se samajhna chahiye ki . . .</span> <span style="color:#128807">(It should happen but from the other side, they should understand that . . .)</span> that why we shall misinterpret ''Bhagavad-gītā''? Kṛṣṇa was less intelligent, that He left ''Bhagavad-gītā'' to be interpreted by some rascal philosopher or politician? He was not intelligent enough to clear the idea? If Kurukṣetra is meant "body," why you should bring in the name of Kurukṣetra the bodily conception of life? What is this? ''Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ'', ''māmakāḥ pāṇḍavāḥ'' ([[BG 1.1 (1972)|BG 1.1]]). ''Dharma-kṣetre kuru-kṣetre'' is still there. Why Kurukṣetra should be interpreted as something else?


'''Indian man (1):''' You have cautioned the reader in this translation.
'''Indian man (1):''' You have cautioned the reader in this translation.
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'''Indian man (1):''' You have cautioned the reader to read the ''Bhagavad-gītā'' as it is.
'''Indian man (1):''' You have cautioned the reader to read the ''Bhagavad-gītā'' as it is.


'''Prabhupāda:''' Yes. That is the way. And their purpose is that, "''Bhagavad-gītā'' should be utilized for my rascaldom." This is going on. <span style="color:#ff9933">ye sab chod ke</span> ''Bhagavad-gītā'' As It Is... <span style="color:#ff9933">ye humlog ka prayas hai.</span> <span style="color:#128807">Leave all this and take ''Bhagavad-gītā'' As It Is... this is our effort.</span> This is our mission. Don't manufacture nonsense. It will never be successful.
'''Prabhupāda:''' Yes. That is the way. And their purpose is that, "''Bhagavad-gītā'' should be utilized for my rascaldom." This is going on. <span style="color:#ec710e">Ye sab chodiye. Bhagavad-gītā as it is lijiye. Ap sab sukhi honge. Ye hum logon ka karya he.</span> <span style="color:#128807">(Leave all this. Take ''Bhagavad-gītā'' as it is. You all will be happy. This is our task.)</span> This is our mission. Don't manufacture nonsense. It will never be successful.


'''Indian man (3):''' This, all about nation, internationaless . . .
'''Indian man (3):''' This, all about nation, internationalness . . .


'''Prabhupāda:''' First of all, there is no question of nationalism. It is all bogus.
'''Prabhupāda:''' First of all, there is no question of nationalism. It is all bogus.


'''Indian man (3):''' No, that you have spoken. Our request is how best we can implement the teachings of Gītā in these critical days . . .
'''Indian man (3):''' No, that you have spoken. Our request is how best we can implement the teachings of ''Gītā'' in these critical days . . .


'''Prabhupāda:''' It is already there. It is already there. You kindly take it.
'''Prabhupāda:''' It is already there. It is already there. You kindly take it.
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'''Indian man (3):''' I see. Then how to understand it?
'''Indian man (3):''' I see. Then how to understand it?


'''Prabhupāda:''' It is there already. But you are blind. You are cheater. You see things, one thing, and you speak another thing. You are cheating. Now, in the beginning of the ''Bhagavad-gītā'', when Arjuna surrendered to Kṛṣṇa as a student—''śiṣyas te 'haṁ śādhi māṁ prapannam'' ([[BG 2.7 (1972)|BG 2.7]]): "Kṛṣṇa, there will be no utility by arguing. I know that I am not doing my duty. I am ''kṣatriya''. I am in the active field, and I am declining to fight. This is not good for me." ''Kārpaṇya-doṣopahata-svabhāvaḥ:'' "So I can understand that I am puzzled that 'How I can kill such enemies who are my family members?' This is my problem." (aside:) Here is a monkey. <span style="color:#ff9933">kitna pareshan karta hai.</span> <span style="color:#128807">he troubles so much.</span>
'''Prabhupāda:''' It is there already. But you are blind. You are cheater. You see things, one thing, and you speak another thing. You are cheating. Now, in the beginning of the ''Bhagavad-gītā'', when Arjuna surrendered to Kṛṣṇa as a student—''śiṣyas te 'haṁ śādhi māṁ prapannam'' ([[BG 2.7 (1972)|BG 2.7]]): "Kṛṣṇa, there will be no utility by arguing. I know that I am not doing my duty. I am ''kṣatriya''. I am in the active field, and I am declining to fight. This is not good for me." ''Kārpaṇya-doṣopahata-svabhāvaḥ'': "So I can understand that I am puzzled that 'How I can kill such enemies who are my family members?' This is my problem." (aside) Here is a ''makkhi''. <span style="color:#ec710e">Ek makkhi kitna pareshan karti hai.</span> <span style="color:#128807">(One fly creates so much disturbance.)</span>


'''Indian man (3):''' There are two. (laughter)
'''Indian man (3):''' There are two. (laughter)


'''Prabhupāda:''' <span style="color:#ff9933">aisi duniya humlog udhar sukhi hona chahte hain.</span> (laughter) <span style="color:#ff9933">makkhi aakar baithi usko khatam karo.</span> <span style="color:#128807">this world and we want to be happy here. a fly is troubling get rid of it.</span> And we want to be happy. ''Tri-tāpa-yantana'', three types of miseries, are always there. So Kṛṣṇa, when took charge of teaching him, the first lesson was that "Arjuna, you have talked like a very learned man, but you are not learned."
'''Prabhupāda:''' <span style="color:#ec710e">Aisi duniya hai, hum log udhar sukhi honge? Makkhiyan ghar me khatam kar deti hai . . .</span> <span style="color:#128807">(The world is like this, will we be happy there? A fly in home destroys the . . .)</span> (laughter) And we want to be happy. ''Tri-tāpa-yantana'', three types of miseries, are always there. So Kṛṣṇa, when took charge of teaching him, the first lesson was that "Arjuna, you have talked like a very learned man, but you are not learned."


:''aśocyān anvaśocas tvaṁ''
:''aśocyān anvaśocas tvaṁ''
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:([[BG 2.11 (1972)|BG 2.11]])
:([[BG 2.11 (1972)|BG 2.11]])


"You are taking care of the body, which is a lump of matter, combination of five elements—earth, water, air, fire—and you are concerned with this nonsense matter. You have no information of the real thing. And you are talking as a learned . . .?" This is the first. And then He said that "Actual person is within the body." ''Dehino 'smin yathā dehe kaumāraṁ yauvanam'' . . . ([[BG 2.13 (1972)|BG 2.13]]). So as we are changing body in this status, from childhood to boyhood, boyhood to youth-hood, similarly, when you give up this body, you get another body. ''Tathā dehāntara-prāptiḥ''. So if you are destined to change your body, then where is your nationalism? <span style="color:#ff9933">Boliye.</span> <span style="color:#128807">say something</span> If you have to change your body . . . today you are Indian. Tomorrow you become Pakistani. Then again fight.
"You are taking care of the body, which is a lump of matter, combination of five elements—earth, water, air, fire—and you are concerned with this nonsense matter. You have no information of the real thing. And you are talking as a learned . . .?" This is the first. And then He said that "Actual person is within the body." ''Dehino 'smin yathā dehe kaumāraṁ yauvanam'' . . . ([[BG 2.13 (1972)|BG 2.13]]). So as we are changing body in this status, from childhood to boyhood, boyhood to youth-hood, similarly, when you give up this body, you get another body. ''Tathā dehāntara-prāptiḥ''. So if you are destined to change your body, then where is your nationalism? <span style="color:#ec710e">Boliye. Jawab dijiye.</span> <span style="color:#128807">(Now say. Answer me.)</span> If you have to change your body . . . today you are Indian. Tomorrow you become Pakistani. Then again fight.


'''Trivikrama:''' Bangladesh.
Trivikrama: Bangladesh.


'''Prabhupāda:''' This is going on. Today you are European; tomorrow you become Indian. And today you are man; tomorrow you become a dog. If you have got love for your country, but your work is doggish, then you become a dog. And who cares for the national dog? The street dog and the . . . at night he takes charge of the street. Nobody has appointed him, but he takes charge, and whole night, "''Gow! Gow!''" If somebody, new man, enters the neighborhood, "I am in charge." You see? "Why you have entered?" So this is going on. "I am leader of this country." So what is this civilization? Kṛṣṇa says that, "I am the leader." He says, ''bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]): "I am the leader. I am the friend, well-wisher of everyone." And if a dog says, "I am the leader. I am the well-wisher," so which way we shall go? I shall accept the dog as leader and well-wisher or Kṛṣṇa? <span style="color:#ff9933">Boliye.</span> <span style="color:#128807">say something.</span>  A barking dog or Kṛṣṇa?
'''Prabhupāda:''' This is going on. Today you are European; tomorrow you become Indian. And today you are man; tomorrow you become a dog. If you have got love for your country, but your work is doggish, then you become a dog. And who cares for the national dog? The street dog and the . . . at night he takes charge of the street. Nobody has appointed him, but he takes charge, and whole night, "Gow! Gow!" If somebody, new man, enters the neighborhood, "I am in charge." You see? "Why you have entered?" So this is going on. "I am leader of this country." So what is this civilization? Kṛṣṇa says that, "I am the leader." He says, ''bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'', ''suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]): "I am the leader. I am the friend, well-wisher of everyone." And if a dog says, "I am the leader. I am the well-wisher," so which way we shall go? I shall accept the dog as leader and well-wisher or Kṛṣṇa? Boliye. A barking dog or Kṛṣṇa?


'''Indian man (2):''' Naturally Kṛṣṇa.
'''Indian man (2):''' Naturally Kṛṣṇa.


'''Prabhupāda:''' Yes. And He says, ''suhṛdaṁ sarva-bhūtānām:'' "I can adjust things." So we are not taking it. <span style="color:#ff9933">har tarah se,</span> <span style="color:#128807">From all angles of vision,</span> if you study ''Bhagavad-gītā'', everything is perfectly clear. And if you take it seriously, you become happy in this life and ''dehāntare''. If you simply take, accept Kṛṣṇa as He says, then what is result? Kṛṣṇa says, ''janma karma me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). ''Punar janma, tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). But one who has understood Kṛṣṇa perfectly—it is not possible to understand Him, but as far as possible, as far as our knowledge is concerned, if we understand Kṛṣṇa—then immediate result is that we are freed from the bondage of ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]).  
'''Prabhupāda:''' Yes. And He says, ''suhṛdaṁ sarva-bhūtānām'': "I can adjust things." So we are not taking it. <span style="color:#ec710e">Har tarah se,</span> <span style="color:#128807">(From all angles,)</span> From all angles of vision, if you study ''Bhagavad-gītā'', everything is perfectly clear. And if you take it seriously, you become happy in this life and ''dehāntare''. If you simply take, accept Kṛṣṇa as He says, then what is result? Kṛṣṇa says, ''janma karma me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). ''Punar'' ''janma'', ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). But one who has understood Kṛṣṇa perfectly—it is not possible to understand Him, but as far as possible, as far as our knowledge is concerned, if we understand Kṛṣṇa—then immediate result is that we are freed from the bondage of ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]).  


So that is the real problem. We are solving problems—this problem, that problem, that . . . they are not problems. That is natural in this material world. Just like this fly is disturbing. This is not a problem, because the fly is meant for that purpose. How . . . you cannot stop him. You can protect yourself. It is not possible to stop him. This is not problem, how to drive away the fly. The real problem, Kṛṣṇa says, ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'', that you are in the cycle of birth, death . . . ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). You get another life and you suffer. Again you get another life. This is your problem. So that problem, Kṛṣṇa says, that "You can solve it. Simply try to understand Me." ''Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā deham'' ([[BG 4.9 (1972)|BG 4.9]]). That is our business. But we are being deviated from the real business, and we are being engaged in so-called this ism, that ism, that ism. This is spoiling the whole thing.
So that is the real problem. We are solving problems—this problem, that problem, that . . . they are not problems. That is natural in this material world. Just like this fly is disturbing. This is not a problem, because the fly is meant for that purpose. How . . . you cannot stop him. You can protect yourself. It is not possible to stop him. This is not problem, how to drive away the fly. The real problem, Kṛṣṇa says, ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'', that you are in the cycle of birth, death . . . ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). You get another life and you suffer. Again you get another life. This is your problem. So that problem, Kṛṣṇa says, that "You can solve it. Simply try to understand Me." ''Janma karma me divyaṁ yo jānāti tattvataḥ'', ''tyaktvā deham'' ([[BG 4.9 (1972)|BG 4.9]]). That is our business. But we are being deviated from the real business, and we are being engaged in so-called this ism, that ism, that ism. This is spoiling the whole thing.


:''aśraddadhānāḥ puruṣā''
:''aśraddadhānāḥ puruṣā''
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:([[BG 9.3 (1972)|BG 9.3]])
:([[BG 9.3 (1972)|BG 9.3]])


This life, this human form of life, is meant for understanding the real problem of life and to solve it. This is the opportunity. And Kṛṣṇa personally coming to instruct you, "You solve in this way." But we are so doggish, we will not take. What can be done? Then become a dog. Nature's law will work. ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]). If you remain doggish—you do not become a human being—then, all right, you become a dog next life. ''Tathā dehāntara-prā'' . . . then take life of the street and "Gow! Gow! Gow!" ''Mṛtyu-saṁsāra-vartmani''. This . . . for this purpose we request every one of you that you study Bhagavad-gītā very seriously as it is, apply it in your practical life and teach it to others. That is perfection. That is Caitanya Mahāprabhu's mission, that "You become guru, everyone." (break) You simply repeat. Don't misinterpret. Boliye. This is Caitanya Mahāprabhu's . . . every one of you become a guru, not a bluffer, but a guru, real guru. "How real guru? I can become? I have no qualification." ''Yāre dekha tāre kaha kṛṣṇa-upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]): "You simply take the words of Kṛṣṇa and preach." Kṛṣṇa says, ''mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]). You simply repeat, "Sir, Kṛṣṇa is the Supreme Being, God." What is the difficulty? Kṛṣṇa says: "There is no superior authority than Me." You simply say, "Kṛṣṇa is the supreme authority." That's all. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī mām'' . . . you preach, "Come here in the temple. See Kṛṣṇa's Deity and always think of Him." Where is the difficulty? Now these Europeans and Americans, what I have done to them? I have not given any bribe. I say: "Here is Kṛṣṇa. He is God." They accept it, worship Him. ''Man-manā bhava mad-bhaktaḥ''. Just if you cannot do anything, just offer one obeisances, ''namaskāra''. Any child can do. They have done it, and they are going ahead. <span style="color:#ff9933">kyu uske liye ant-shant bakta hai.</span> <span style="color:#128807">why do you speak all nonsense.</span> ''Kṛṣṇa-upadeśa'' is there, perfect upadeśa. <span style="color:#ff9933">kyu shanka karke aur ant-shant bak karke apna</span> time <span style="color:#ff9933">bhi barbad auar doosre ka</span> time <span style="color:#ff9933">bhi barbad. ye sab chal raha hai. usko stop kijiye. jo ho gaya ab khatam kijiye.</span> <span style="color:#128807">why do you doubt and talk all nonsense and waste your time and the time of others, all this is going on. you must stop this. whatever has passed get over it.</span> As Kṛṣṇa says, you try to assimilate it and distribute it. There is no difficulty. <span style="color:#ff9933">humlog</span> training <span style="color:#ff9933">dete hain aur hamara</span> training <span style="color:#ff9933">mein.koi</span> magic <span style="color:#ff9933">ya</span> jugglery <span style="color:#ff9933">nahi hai.</span> Kṛṣṇa says, ''mattaḥ parataraṁ nān'' <span style="color:#ff9933">humko samajhana hai. yehi samajhane ke liye hum</span> Eighty-four books <span style="color:#ff9933">likha hai.</span> <span style="color:#128807">we give training and in our training there is no magic or jugglery of words. we have to understand. to understand this only I have written 84 books.</span> each book, four hundred pages, in ten years. And we are selling, collecting by selling books, five to six ''lakh'' of rupees daily in foreign countries. What is that qualification? We have tried to convince people that Kṛṣṇa is the Supreme Being. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (BS 5.1). <span style="color:#ff9933">wo iswara hai. iswara lekin parama iswara</span> "The Supreme Being is Kṛṣṇa." <span style="color:#128807">he is god, supreme god.</span> ''Īśvaraḥ paramaḥ kṛṣṇaḥ. Sac-cid-ānanda-vigrahaḥ.'' formless <span style="color:#ff9933">nahi, nirakar nahi Sac-cid-ānanda-vigrahaḥ bataya hai. vigrah ka arth hota hai</span> Form. <span style="color:#128807">but he is not formless, not without form. it is told, the meaning of statue is having form.</span> Formlessness. Formless is another feature, but real feature is Śyāmasundara. ''Yaṁ śyāmasundaram acintya-guṇa-svarūpam.''  
This life, this human form of life, is meant for understanding the real problem of life and to solve it. This is the opportunity. And Kṛṣṇa personally coming to instruct you, "You solve in this way." But we are so doggish, we will not take. What can be done? Then become a dog. Nature's law will work. ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]). If you remain doggish—you do not become a human being—then, all right, you become a dog next life. ''Tathā dehāntara-prā'' . . . then take life of the street and "''Gow! Gow! Gow!''" ''Mṛtyu-saṁsāra-vartmani''. This . . . for this purpose we request every one of you that you study ''Bhagavad-gītā'' very seriously as it is, apply it in your practical life and teach it to others. That is perfection. That is Caitanya Mahāprabhu's mission, that "You become ''guru'', everyone." (break) You simply repeat. Don't misinterpret. ''Boliye''. This is Caitanya Mahāprabhu's . . . every one of you become a ''guru'', not a bluffer, but a ''guru'', real ''guru''. "How real ''guru''? I can become? I have no qualification." ''Yāre dekha tāre kaha kṛṣṇa-upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]): "You simply take the words of Kṛṣṇa and preach." Kṛṣṇa says, ''mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]). You simply repeat, "Sir, Kṛṣṇa is the Supreme Being, God." What is the difficulty? Kṛṣṇa says: "There is no superior authority than Me." You simply say, "Kṛṣṇa is the supreme authority." That's all. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī mām'' . . . you preach, "Come here in the temple. See Kṛṣṇa's Deity and always think of Him." Where is the difficulty? Now these Europeans and Americans, what I have done to them? I have not given any bribe. I say: "Here is Kṛṣṇa. He is God." They accept it, worship Him. ''Man-manā bhava mad-bhaktaḥ''. Just if you cannot do anything, just offer one obeisances, ''namaskāra''. Any child can do. They have done it, and they are going ahead. <span style="color:#ec710e">Kya mushkil hai. An shan bakta hai sab.</span> <span style="color:#128807">(What is the difficulty? They speak all nonsense.)</span> ''Kṛṣṇa-upadeśa'' is there, perfect ''upadeśa''. <span style="color:#ec710e">Usme interpretation karke aur an shan bak kar ke apna time bhi barbad aur dusre ka time bhi barbad. Ye sab chalta hai. You should stop it. Jo hogaya hogaya, ab ye sab khatam kijiye.</span> <span style="color:#128807">(By Interpreting that and speaking nonsense, you are wasting your time and the time of others. This all is going on. You should stop it. Whatever happened has happened, now stop all this.)</span> As Kṛṣṇa says, you try to assimilate it and distribute it. There is no diffi . . . <span style="color:#ec710e">Hum jo credit dete hain, yadi hamare credit me jugglery jab usko sona bana kar deta hai aur magic waise hi . . .</span> <span style="color:#128807">(The credit which we give, if in our credit there is any jugglery, like how the goldsmith makes the gold and it's like magic just like that . . .)</span> Kṛṣṇa says, ''mattaḥ parataraṁ nān'' . . . <span style="color:#ec710e">Hum kyun samjhaye, jaise Kṛṣṇa says, Yahi samjhane ke liye hum 84 books likha.</span> <span style="color:#128807">(Why should we explain. Like Kṛṣṇa says, to explain this I have written 84 books.)</span> Eighty-four books, each book, four hundred pages, in ten years. And we are selling, collecting by selling books, five to six ''lakh'' of rupees daily in foreign countries. What is that qualification? We have tried to convince people that Kṛṣṇa is the Supreme Being. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (BS 5.1). <span style="color:#ec710e">God he baki paramaḥ Īśvaraḥ.</span> <span style="color:#128807">(There is God but there is the ''paramaḥ Īśvaraḥ''.)</span> "The Supreme Being is Kṛṣṇa." ''Īśvaraḥ paramaḥ kṛṣṇaḥ''. <span style="color:#ec710e">Formless nahi, nirakaar nahi.</span> <span style="color:#128807">(Not formless.)</span> ''Sac-cid-ānanda-vigrahaḥ''. ''Sac-cid-ānanda-vigrahaḥ''. <span style="color:#ec710e">Vigrahaḥ bata rahe hain, Vigrahaḥ ka artha hota hai form, formless nahi.</span> <span style="color:#128807">(It's said ''Vigrahaḥ''—the meaning of ''Vigrahaḥ'' is form, not formless.)</span> Form. Formlessness. Formless is another feature, but real feature is Śyāmasundara. ''Yaṁ śyāmasundaram acintya-guṇa-svarūpam''.


:''premāñjana-cchurita-bhakti-vilocanena''
:''premāñjana-cchurita-bhakti-vilocanena''
:''santaḥ sadaiva hṛdayeṣu vilokayanti''
:''santaḥ sadaiva hṛdayeṣu vilokayanti''
:''yaṁ śyāmasundaram acintya-guṇa . . .''
:''yaṁ śyāmasundaram acintya-guṇa'' . . .
:''govindam ādi-puruṣam . . .''
:''govindam ādi-puruṣam'' . . .
:(BS 5.38)
:(BS 5.38)


The Govinda, Śyāmasundara, ''dvi-bhuja-muralīdhara''. Here is the Supreme Being. Take His instruction. Always think of Him. You become perfect. Where is the difficulty? boliye. kyu aap difiicult position create karte hain? Why do you create difficult position? This is going on. <span style="color:#ff9933">uska... chahiye, hum bada hai, krishna se hum bada hai. his...</span> <span style="color:#128807">is required. I am great, I am greater than Krishna</span> Surrender to Kṛṣṇa, follow His instruction and be happy. <span style="color:#ff9933">boliye is baat pe kuch kehna hai, boliye.</span> <span style="color:#128807">say something if you want to comment on this.</span>  
The Govinda, Śyāmasundara, ''dvi-bhuja-muralīdhara''. Here is the Supreme Being. Take His instruction. Always think of Him. You become perfect. Where is the difficulty? <span style="color:#ec710e">Boliye. Kyun ap difficult position create karte hain?</span> <span style="color:#128807">(Tell me. Why do you create difficult positions?)</span> Why do you create difficult position? This is going on. <span style="color:#ec710e">Ustaadi dikhana he, Ki hum bada ustaad he, Kṛṣṇa se hum bada hai? Ye sab chalta hai. Ustaadi sab chodo.</span> <span style="color:#128807">(Trying to be cunning, that we are a big expertise, are we bigger than Kṛṣṇa? All this is going on. Leave all this cunningness.)</span> Surrender to Kṛṣṇa, follow His instruction and be happy. <span style="color:#ec710e">Boliye isme apko kuch kehna he.</span> <span style="color:#128807">(Tell me do you have to say something on this.)</span>


'''Indian man (4):''' <span style="color:#ff9933">wo... kaise jayen.</span> <span style="color:#128807">that... how to go</span>
'''Indian man (4):''' <span style="color:#ec710e">Ustaadi kaise jaye Gurudev?</span> <span style="color:#128807">(How to get rid of cunningness teacher?)</span>


'''Prabhupāda:''' <span style="color:#ff9933">wo... hai</span> advanced. <span style="color:#ff9933">ek to... usko khoob joota se...  wo chal raha hai. wo joota peethe teeethe bhi wo bolta hai hamara kya hai tumhara nuksan hoga, tumhara joota toot jayega.</span> <span style="color:#128807">he is advanced... one thing is he should be beaten with shoes... this is going on. even if he is beaten he says I have nothing to lose, it is your loss. your shoes will be spoiled.</span>  
'''Prabhupāda:''' <span style="color:#ec710e">Ustaadi he wo alag, ek to ustaadi jayega jab usko juta se pita jaye. Wo chal raha hai. Itna behaya he juta pitte pitte bhi bolta hai 'hamara kya nuksaan hoga tumahra juta tut jayega'.</span> <span style="color:#128807">(Cunningness is there—that is separate, cunningness will go when they are beaten by shoes. This is all going on. They are so shameless even while getting beaten by shoes he says, "There will be no loss for me, your shoes will break".)</span>


'''Indian man (1):''' Shameless.
'''Indian man (1):''' Shameless.


'''Prabhupāda:''' <span style="color:#ff9933">uska joota se pitiye to bolta hai hamara kya nuksan hoga tumhara joota toot jayega. isko kaise soodharega . iska aisa</span> mentality <span style="color:#ff9933">hai joota maro</span> "I don't care for you." <span style="color:#ff9933">joota kya maya kum marta hai. Maya ka kaam hi hai khoob joota maro. ek to ye hai aur... iske liye maya ko bhej diya gaya hai... log ko khoob joota lagao, mama maya. Maya ke haat se to chutkara nahi ho sakta hai.</span> <span style="color:#128807">if you beat him with shoes then he says what do I lose, you only will spoil your shoes. how will you transform him. his mentality is like that, he says 'I don't care' even when beaten with shoes. illusion(''maya'') beats us enought with shoes all the time. that is the duty of illusion(''maya'') to beat us with shoes. this is one thing and... for this maya has been sent... punish the people by beating them with shoes. one cannot be freed of illusion.</span> Therefore Kṛṣṇa says, mama māyā. That means he's engaged, she's engaged for beating with shoes. But he cannot understand, although Kṛṣṇa is coming personally to make him understand, ''paritrāṇāya sādhūnām'' ([[BG 4.8 (1972)|BG 4.8]]). <span style="color:#ff9933">ye</span> difficulty <span style="color:#ff9933">ho raha hai. ye kya wo ustad Hiranyakasipu usko joota lagate-lagate tabhi uska buddhi khulta hai. ek raasta wo hai khoob joota khao aur ek raasta hai,</span> <span style="color:#128807">this is the difficulty. why us even the great Hiranyakasipu was troubled by illusion and being repeatedly beaten by shoes then realization dawned on him. one path is where you get beaten by shoes all the time and the other path is</span> " ''Mām eva ye prapadyante māyām etāṁ taranti te'' ". You surrender to Kṛṣṇa; everything is finished. So it is up to you, whether you prefer to be beaten by shoes continually or you surrender to Kṛṣṇa. That depends on you. <span style="color:#ff9933">uska joota uska sar, aur koi raasta nahi hai.</span> <span style="color:#128807">his shoes on his head, there is no other way out.</span>
'''Prabhupāda:''' <span style="color:#ec710e">Usko juta se pitiye to bolta hai hamara kya nuksaan hoga, tumhara juta tut jayega. Isko kaise sudharega? Isko aise mentality hai to juta maro.</span> <span style="color:#128807">(If you beat him with shoes he says, what loss will happen to me, your shoes will only break. How will you rectify them? If there is such a mentality, they should be beaten by shoes.)</span> "I don't care for you." <span style="color:#ec710e">Juta kya maya kam marta hai. Maya ka kam hi hai khoob juta lagao. Ek to ye hai rasta jiske liye maya ko bhej diya gaya he, ye sare bache logon ko khub juta lagao. Mama māyā. Māyā ke hath se to chutkara nahi ho sakta.</span> <span style="color:#128807">(Does ''māyā'' throw any less shoes. The work of ''māyā'' is to throw plenty of shoes. This is one cause for which ''Maya'' has been sent, to throw plenty of shoes on these people. ''Mama māyā'', you can get rid of the clutches of ''māyā''.)</span> Therefore Kṛṣṇa says, ''mama māyā''. That means he's engaged, she's engaged for beating with shoes. But he cannot understand, although Kṛṣṇa is coming personally to make him understand, ''paritrāṇāya sādhūnām'' ([[BG 4.8 (1972)|BG 4.8]]). <span style="color:#ec710e">To ye difficulty ho raha he. Ustaad Hiranyakashiyapu usko juta lagate lagate kabhi uska buddhi khul jaye. Ek rasta wo hai khoob juta khao, aur ek rasta he:</span> <span style="color:#128807">(So this is the difficulty which is happening. The cunning Hiranyakasiyapu, by beating him with shoes may be some time his intelligence will open up. So one way is to beat him with plenty of shoes, and the other way is:)</span> ''mām eva ye prapadyante māyām etāṁ taranti te''. You surrender to Kṛṣṇa; everything is finished. So it is up to you, whether you prefer to be beaten by shoes continually or you surrender to Kṛṣṇa. That depends on you. <span style="color:#ec710e">. . . (indistinct) . . . aur koi dusra rasta nahi hai.</span> <span style="color:#128807">(. . . (indistinct) . . . there is no other way.)</span>
 
'''Indian man:''' <span style="color:#ec710e">Surrender ke sambandh me aur kuch prakash daliye prabhuji.</span> <span style="color:#128807">(Please throw some light on the topic of surrender Prabhu.)</span>


'''Indian man:''' <span style="color:#ff9933">wo</span> surrender <span style="color:#ff9933">ke bare me thoda prakash daliye guruji. please throw some light on the subject of surrender.</span>  
'''Indian man:''' <span style="color:#ec710e">Kis roop se Surrender karna he. Surrender ka matlab hai hamare buddhi ko hum bilkul kam me nahi lenge.</span> <span style="color:#128807">(In which form should we surrender. Does surrender mean we will not make any use of our intelligence?)</span>


'''Indian man:''' <span style="color:#ff9933">sanghatan hote hue bhi hamari buddhi kaam hi nahi kiya, jaise kehta hai us prakar karya kare. ye sanghatan...</span> <span style="color:#128807">even though there was organization my intelligence did not work. how He is telling act accordingly, this is organization.</span>  
'''Prabhupāda:''' <span style="color:#ec710e">Buddhi to hai hi nahi. Rascal ke buddhi ka kya kam hota he. Rascal ka chodiye,Kṛṣṇa jo bolte hain usko lijiye. Ap bolenge hum rascal bhi rahenge aur Surrender bhi karenge. Apka rascaldom jo he usko chodiye. Aur Kṛṣṇa jo bolta hai usko suniye. Hogaya.</span> <span style="color:#128807">(There is no intelligence. What is the use of intelligence of a miscreant person? Leave about miscreant's, accept what Kṛṣṇa is saying. You will say I will remain a miscreant and at the same time surrender. Leave this mischievousness and listen to what Kṛṣṇa says. That's all.)</span>


'''Prabhupada:''' <span style="color:#ff9933">buddhi to hai hi nahi, sab to</span> rascal <span style="color:#ff9933">hai. wo</span> rascal <span style="color:#ff9933">ka buddhi ka kya kam hota hai. aap</span> rascaldom <span style="color:#ff9933">chodiye Krishna jo bolta hai wo kijiye. aap bolenge hum</span> rascal <span style="color:#ff9933">bhi rahenge aur</span> surrender <span style="color:#ff9933">bhi karenge, ye to ho nahi sakta. aapka</span> rascaldom <span style="color:#ff9933">jo hai usko chod dijiye aur Krishna jo bolta hai wo suniye, ho gaya.</span> <span style="color:#128807">one does not have intelligence, everyone is a rascal. that rascal brain what work does it have. you give up rascaldom. Do what Krishna asks you to do. but you will say that I will remain a rascal and also surrender. this cannot happen. give up your rascaldom and  listen to what Krishna has to say, it's done.</span>  
'''Indian man:''' <span style="color:#ec710e">Ye surrender ke concept ko aur detail me samjhaiye.</span> <span style="color:#128807">(Please explain the concept of surrender in more detail.)</span>


'''Indian man:''' <span style="color:#ff9933">ye</span> surrender <span style="color:#ff9933">ka</span> concept <span style="color:#ff9933">aur</span> detail <span style="color:#ff9933">me sunaiye.</span> <span style="color:#128807">please explain this concept of surrender in further detail.</span>  
'''Prabhupāda:''' <span style="color:#ec710e">Surrender hai . . . believe kijiye Kṛṣṇa ko.</span> <span style="color:#128807">(Surrender is . . . believing in Kṛṣṇa.)</span> ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). Don't manufacture nonsense things. <span style="color:#ec710e">Usko sab chodo.</span> <span style="color:#128807">(Leave all that.)</span> Rascaldom. "Simply surrender to Me." <span style="color:#ec710e">Ye apka hath me hai, fir ap to chale jayenge manufacture karke . . .</span> <span style="color:#128807">(This is in your hands, you will go after manufacturing all this . . .)</span>  ism, this ism, that ism, that ism. <span style="color:#ec710e">To ye rascaldom chodo. Kṛṣṇa says Sarva-dharmān parityajya. Baki tum Buddhiman ho acha acha rascalism bana sakte ho, ye sab chodo. Ab dekhiye Bhagavad-gītā discussion . . .</span> <span style="color:#128807">(So leave this mischievousness. Kṛṣṇa says ''Sarva-dharmān parityajya''. Rest of you are all intelligent, you can create nice mischief from this—so leave this mischievousness. Now look at the ''Bhagavad-gītā'' discussion . . .)</span> The ''Bhagavad-gītā'' is spoken in the Battlefield of Kurukṣetra. <span style="color:#ec710e">Sab jagah nonviolence lagana chahate hain, kaise hoga? Wo Bhagavad-gītā jo ladai ka field me pehli baar kaha gaya . . .</span> <span style="color:#128807">(Everywhere they want to add non violence, how will it be possible? That ''Bhagavad-gītā'' which was first spoken on the battlefield . . .)</span> ''Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ'' ([[BG 1.1 (1972)|BG 1.1]]). The first word is <span style="color:#ec710e">ladai</span> <span style="color:#128807">(fighting)</span>, And you want to prove it, nonviolence. <span style="color:#ec710e">Ye rascaldom nahi he? Boliye?</span> <span style="color:#128807">(Isn't this rascaldom? Tell me?)</span> The first word is used, ''yuyutsavaḥ''. <span style="color:#ec710e">Yudh me non violence . . . kitna bada maha paap he.</span> <span style="color:#128807">(Non violence in war . . . that's such a great sin.)</span>


'''Prabhupada:''' surrender <span style="color:#ff9933">hai jo</span> believe <span style="color:#ff9933">kijiye Krishna bol rahe hain,</span> <span style="color:#128807">Surrender unto Him and hear to what Krishna has to say.</span> "''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''" ([[BG 18.66 (1972)|BG 18.66]]). Don't manufacture nonsense things. <span style="color:#ff9933">usko sab chodo</span> Rascaldom. <span style="color:#128807">leave this rascaldom.</span> "Simply surrender to Me." <span style="color:#ff9933">ye aapke haat me hai. aur aap to chala jayenge</span> manufacture <span style="color:#ff9933">karke this -''ism'',this -''ism'', that ''ism'', that ''ism''. to ye</span> rascaldom <span style="color:#ff9933">chod dijiye aur</span> '':sarva dharman parityajya''" <span style="color:#ff9933">zara sa buddhiman hai aur accha-accha</span> rascaldom <span style="color:#ff9933">-ism bana sakte ho... Ab dekhiye</span> ''Bhagavad-gītā'' <span style="color:#ff9933">discussion ho raha hai,</span> the ''Bhagavad-gītā'' is spoken in the Battlefield of Kurukṣetra. <span style="color:#ff9933">aur udhar</span> nonviolence <span style="color:#ff9933">lagana chahte hain. kaisa hoga. wo</span> ''Bhagavad-gītā'' <span style="color:#ff9933">hai usko ladai ke field me pehli baar</span> "''Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ''" ([[BG 1.1 (1972)|BG 1.1]]). The first word is <span style="color:#ff9933">ladai</span>. And you want to prove with nonviolence. <span style="color:#ff9933">ye</span> rascaldom <span style="color:#ff9933">nahi hai. boliye.</span> The first word is used, ''yuyutsavaḥ''. <span style="color:#ff9933">yudh me</span> non-violence. <span style="color:#ff9933">kitna bada maha-paap hai.</span> <span style="color:#128807">it is in your hands. you will go after manufacturing this-ism, this -ism, that -ism, that -is. so give up this rascaldom and surrender. you have limited intelligence and you can manufacture with your rascaldom so many -isms... now you see ''Bhagavad-gītā'' is going on and there they want to apply non-violence, how is it possible. that ''Bhagavad-gītā'' in the battlefield for the first time " ''dharma....'' " the first word is fight. and you want to prove with non-violence. is this not rascaldom, tell me. the first word used is ' ''yuyutsavah'' ' , non-violence in war. This is such a great sin.</span>
'''Indian man:''' <span style="color:#ec710e">Arjun ne bhi to ustaadi ki thi pehle fir . . .</span> <span style="color:#128807">(Then even Arjuna showed cunningness first . . .)</span>


'''Indian man:''' <span style="color:#ff9933">Arjun ne bhi to</span> study <span style="color:#ff9933">ki thi pehle...</span> <span style="color:#128807">Arjun also had studied the situation before...</span>
'''Prabhupāda:''' <span style="color:#ec710e">Arjun ka baat chodiye, ap ka ustaadi, (laughing) aap jo ustaadi karte hain, jo yuyutsavaḥ word he uska artha yahi he normal ye kabhi ho sakta he? Ap kyun ye ustaadi karte hain. Jhut. Apne liye barbaad karte hain dusre ke liye barbaad karte hain. Politics me non violence kabhi hua he aur na kabhi ho sakte hai. Bade bade raja log, ladai karna hoga, marna hoga, wo sikaar karte the ki kis tarah se marna he, kyunki acahnak kisiko bole e mar de isko, wo nahi mar payega. Chote mote janwar ko marte marte usko practice hoga. Violence sikhaya jata hai.</span> <span style="color:#128807">(Leave about Arjuna, your cunningness. (laughing) The cunningness which you show, that the word ''yuyutsavaḥ'' meaning is normal, is that ever possible? Why do you do this cheating. Lie. You are wasting it for you and for others as well. There wasn't non violence in politics ever and nor it's going to be. Big big kings, they will have to fight, they have to kill. They go hunting to practice killing, because suddenly if you tell him "Kill them", he can't kill. By killing small animals, he will practice. Violence was being taught.)</span>  Violence required to keep the society in order. <span style="color:#ec710e">Brahman bhi chahiye, Kshatriya bhi chahiye, vaishya bhi chahiye, shudra bhi chahiye.</span> <span style="color:#128807">(Brahmins are required, ''ksatriyas'' are required, ''vaisayas'' are also required and so are ''sudras''.)</span> ''Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13]]). <span style="color:#ec710e">Khali brahman hi brahman bana diya to . . .</span> <span style="color:#128807">(If you make only Brahmins then . . .)</span> Who will give protection? <span style="color:#ec710e">Ye Sab scientific hai. Usko hum log le to upyog hoga aur ustaadi karen to . . . (indistinct) . . . yahi hua. To hum logon ka nivedan hai ustaadi chod dijiye. Kṛṣṇa jo bol rahe hain usko lijiye. Sab thik hoga.</span> <span style="color:#128807">(This is all scientific. If we accept it, then it's beneficial and if we become cunning then . . . (indistinct) . . . that's all. So our request is to leave this cunningness. Accept what Kṛṣṇa is saying. Then everything will be good.)</span>


'''Prabhupada:''' <span style="color:#ff9933">wo Arjun ka baat chodiye... Aap jo kehte hain wo yuyutsava ka arth ye hai</span> non-violence, <span style="color:#ff9933">ye kabhi ho sakta hai. jhoot, apne ko bhi barbad karte hain aur doosre ko bhi barbad karte hain.</span> politics <span style="color:#ff9933">me</span> non-violence. <span style="color:#ff9933">bada-bada raja log, kshatriya ladai karna hoga, marna hoga, wo shikar khelta tha marne ko kyunki achanak bol dega kisiko ay maar do isko, wo nahi maarta hai. wo chota-mota janwar ko marte-marte usko</span> practice <span style="color:#ff9933">ho gaya hai.</span> Violence <span style="color:#ff9933">sikhaya jata hai.</span>  Violence required to keep the society in order. <span style="color:#ff9933">Brahman bhi chahiye, kshatriya bhi chahiye, vaishya bhi chahiye, sudra bhi chahiye</span> " ''chatur varnam maya srshtam guna karma vibhagasah'' " <span style="color:#ff9933">agar khali brahman bana diya to</span>  Who will give protection? <span style="color:#ff9933">ye sab</span> scientific <span style="color:#ff9933">hai. usko humlog le to sudhar gaye aur... to jahannum me. to ye baat hai. to humlog ka nivedan hai ustadi chod dijiye. Krishna jo bol rahe hain usko lijiye, sab theek ho jayega.</span> <span style="color:#128807">let us not take Arjuna's matter.... According to what you say ' ''yuyutsava'' ' means non-violence, can this ever happen, false. they ruin themselves and also ruin the others. non-violence in politics. Great kings, ''kshartriyas'' have to fight, have to kill. he used to go for hunting because suddenly he will tell somebody to kill, he will not kill. By killing small animals he has practiced. Violence is taught. ''Brahman'' is also required, ''kshatriya'' is also required, ''vaishya'' is also required and ''sudra'' is also required. If there are only ''Brahmans'' who will give protection? all this is scientific. if we accept this then our lives are transformed and... go to hell. so this is the matter. so our request is give up high-headedness. Accept what Krishna is telling you and everything will be alright.</span>  
'''Indian man:''' <span style="color:#ec710e">To Sanjay sahab ne bhi ustaadi ki thi, jat paat kuch nahi dekha, sab barabar . . .</span> <span style="color:#128807">(Then Sanjaya Sir also did cunningness, he did see any caste, everybody were equal . . .)</span>  


'''Indian man:''' (indistinct Hindi)
'''Prabhupāda:''' <span style="color:#ec710e">Ap bhi kar rahe hain, sanjay ko sahab bolte hain.</span> <span style="color:#128807">(You are also doing, you are calling Sanjaya Sir.)</span>


'''Prabhupada:''' <span style="color:#ff9933">aap bhi to sanjay ko saheb bolte hain.</span> <span style="color:#128807">you also call sanjay as Mister.</span>  
'''Indian man:''' <span style="color:#ec710e">Ustaadi khatam hogayi.</span> <span style="color:#128807">(Cunningness is finished.)</span> (laughing)


'''Indian man:''' <span style="color:#ff9933">wo Indira Gandhi khatam ho gayi.</span> <span style="color:#128807">Indira Gandhi's rule is over</span> (indistinct conversation)  
'''Prabhupāda:''' . . . (indistinct Hindi)


'''Prabhupada:''' <span style="color:#ff9933">ek</span> upstart <span style="color:#ff9933">baccha lampat usko bana diya</span> India <span style="color:#ff9933">ka</span> Prime Minsiter. <span style="color:#ff9933">Ye to bhagvan</span> save <span style="color:#ff9933">kiya.</span> <span style="color:#128807">one upstart wanton child and he is made PM of our country. Only God saved our country.</span>
'''Indian man:''' <span style="color:#ec710e">Jaati paati ki bahut jarurat hai. Uske bina koi chiz nahi hogi Hindustan me.</span> <span style="color:#128807">(Caste system is also required. Without that nothing will happen in India.)</span>


'''Indian man:''' ... save <span style="color:#ff9933">kiya. Aapke aashirvad se</span> save <span style="color:#ff9933">hua hai.</span> ... saved. <span style="color:#128807">It is saved with your blessings.</span>  
'''Prabhupāda:''' <span style="color:#ec710e">Ek upstart bacha, lampad, usko bana diya India ka . . .</span> <span style="color:#128807">(An upstart kid they made him India's . . .)</span>


'''Prabhupada:''' <span style="color:#ff9933">hum bhagvan se prarthana kiye. Chanakya Pandit</span> niti shastra <span style="color:#ff9933">me kehte hain</span> " ''vishwas daiva kartavyam stree su raja kuleshu ca'' ".  <span style="color:#128807">I prayed to God. Chanakya Pandit states in his ' ''Niti shastra'' ' " ''vishwas daiva kartavyam stree su raja kuleshu ca'' ".</span> So "Don't trust woman and politician." This is Cāṇakya Paṇḍita. And she is both politician and woman. We have got ''Mahābhārata'', there is not a single instance . . . we had very, very great, qualified women. But they were in charge of state . . .? Very, very qualified women. You know. " ''Na svatantratām arhati, striyaḥ'' " (Manu-saṁhitā). For woman there is no independence. The ''Manu-saṁhitā''. They must stay under father, under husband or under elderly sons. Three stages. Kuntī . . .
'''Indian man:''' Prime minister


'''Indian man (5):''' (indistinct Hindi)
'''Prabhupāda:''' <span style="color:#ec710e">Ye to bhagwan save kiya tha.</span> <span style="color:#128807">(The Lord saved it.)</span>


'''Prabhupāda:''' <span style="color:#ff9933">pehle bhi ye hamara</span> Indian society, <span style="color:#128807">in the earlier days also in our Indian society</span> A young girl cannot go out without father's, mother . . . she cannot mix with any other young man. Strictly prohibited. <span style="color:#ff9933">abhi sab chut gaya hai.</span> <span style="color:#128807">now everything is forgotten.</span> If you want to revive real Indian civilization or Vedic civilization for the good of the whole human society, take to Kṛṣṇa consciousness. You'll be happy. There is no doubt. (indistinct Hindi) Why do you try to undo something which is spoken by Bhagavān, Vyāsadeva? (indistinct Hindi) So how can you make nonviolence? mahan atikram, mahan ko atikram karna maha paap. Bolta hai  " ''Mahājano yena gataḥ sa panthāḥ'' " ([[CC Madhya 17.186|CC Madhya 17.186]]). We are not following ''mahājana'', but we are transgressing. wo kehta hai... pehle se to misguide tha (aside) Bring. Bring cutting. ''Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ''. And ''mahājanas'' are also mentioned: It is a great sin. He says "Mahajano yena gatah sa pantah" He says... he was misguided from the beginning.
'''Indian man:''' . . . (indistinct) . . . <span style="color:#ec710e">Apke ashirwad se save hua hai.</span> <span style="color:#128807">(By your blessings it is saved.)</span>
 
'''Prabhupāda:''' <span style="color:#ec710e">Cāṇakya Paṇḍita sadharan neeti me kehte hain . . . (indistinct) . . .</span> <span style="color:#128807">(Cāṇakya Paṇḍita says in sadharan neeti that . . . (indistinct) . . .)</span> So "Don't trust woman and politician." This is Cāṇakya Paṇḍita. And she is both politician and woman. We have got ''Mahābhārata'', there is not a single instance . . . we had very, very great, qualified women. But they were in charge of state . . .? Very, very qualified women. You know. ''Na svatantratām arhati, striyaḥ'' (Manu-saṁhitā). For woman there is no independence. The ''Manu-saṁhitā''. They must stay under father, under husband or under elderly sons. Three stages. Kuntī . . .
 
'''Indian man (5):''' <span style="color:#ec710e">Pita rakshati kurmani . . .</span> <span style="color:#128807">(A father protects the girl in her childhood.)</span>
 
'''Prabhupāda:''' <span style="color:#ec710e">Jab tak shadi na ho baap. Ye to bees pachis baras pehle bhi yahi hamara image . . .</span> <span style="color:#128807">(Until marriage is not done, it's the father. We had this same image even 20 to 25 years before . . .)</span> A young girl cannot go out without father's, mother's . . . she cannot mix with any other young man. Strictly prohibited. <span style="color:#ec710e">To wohi sab chut gaya hai.</span> <span style="color:#128807">(All this is gone.)</span> If you want to revive real Indian civilization or Vedic civilization for the good of the whole human society, take to Kṛṣṇa consciousness. You'll be happy. There is no doubt. <span style="color:#ec710e">Aur sab hoshiyari chal rahi hai.(break) Ye jo sab bhumi pe ustaad, self made ustaad . . . ye sab chodo. Matlab pehle hi likha hai yuyutsavaḥ and you want normal, kya baat he boliye.</span> <span style="color:#128807">(And all this cleverness is going on. (break) All these clever people on earth, self made cleverness . . . leave all this. It's already written yuyutsavaḥ, and you want normal. Tell me what is this.)</span> Why do you try to undo something which is spoken by Bhagavān, Vyāsadeva? <span style="color:#ec710e">Kya Vyāsadeva dusra bhagwat nahi likh sakte hain? Vyāsadeva, jo ved ko doharane wale hain, wo likha hai yuyutsavaḥ</span> <span style="color:#128807">(Couldn't Vyāsadeva write another Bhagwat? Vyāsadeva, who repeats the ''Vedas'', he writes it ''yuyutsavaḥ'')</span> So how can you make nonviolence? <span style="color:#ec710e">Mahānutikram . . . mahājan ko atikram karna mahāpaap hai. Sastra bolte hain:</span> <span style="color:#128807">(''Mahānutikram'' . . . to breach a great personality is a great sin. The scripture says:)</span> ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). We are not following ''mahājana'', but we are transgressing. <span style="color:#ec710e">To kaise hamara sukh hoga. Pehle hi to mislead hum apne ko kar diye.</span> <span style="color:#128807">(So how will we get happiness? We have already misled ourselves.)</span> (aside) Bring. Bring cutting. ''Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ''. And ''mahājanas'' are also mentioned:


:''svayambhūr nāradaḥ śambhuḥ''
:''svayambhūr nāradaḥ śambhuḥ''
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:([[SB 6.3.20-21|SB 6.3.20]])
:([[SB 6.3.20-21|SB 6.3.20]])


<span style="color:#ff9933">sab cheez hai.</span> <span style="color:#128807">everything is there.</span> We want to become artificially rascal, ''mahājana''. That is going on. <span style="color:#ff9933">isliye Krishna bol raha hai</span> <span style="color:#128807">that is why Krishna is saying</span> " ''Sarva-dharmān parityajya'' " ([[BG 18.66 (1972)|BG 18.66]]): "Whatever you have learned, forget." Mām ekam. Because he has become too much bewildered, He doesn't say anybody else. Mām ekam, word to the mūrkhas . . . Śaraṇaṁ vraja. <span style="color:#ff9933">isme kya mushkil hai.</span> <span style="color:#128807">what is the difficulty in this.</span> <span style="color:#ff9933">sab</span> Bhagavad-gītā <span style="color:#ff9933">padhne wale hain, sara duniya. jab</span> Bhagavad-Gita <span style="color:#ff9933">pe charcha hota hai to bolte hain kahan sikhaya hai</span> " ''mam ekam'' ". <span style="color:#128807">everyone reads ''Bhagavad-gītā''. when the discussion on ''Bhagavad-gītā'' happens then they say where is it told " ''mam ekam'' </span>
<span style="color:#ec710e">Sab cheez hai . . . koi mushkil nahi.</span> <span style="color:#128807">(Everything is there . . . there is no difficulty.)</span> We want to become artificially rascal, ''mahājana''. That is going on. <span style="color:#ec710e">Usi liye Kṛṣṇa bola he:</span> <span style="color:#128807">(That is why Kṛṣṇa said:)</span> ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]): "Whatever you have learned, forget." ''Mām ekam''. Because he has become too much bewildered, He doesn't say anybody else. ''Mām ekam'', word to the ''mūrkhas'' . . . ''śaraṇaṁ vraja''. <span style="color:#ec710e">Isme kya apaati hai. Sab ''Bhagavad-gītā'' padhne wale hain, sara duniya. Ap ke ilake me Bhagavad-gītā charcha hota hai, fir kahan sikhaya hai Mām ekam . . .</span> <span style="color:#128807">(What's the problem with that? Everybody reads ''Bhagavad-gītā'', the whole world. In your area, there is discussion, so where is taught ''Mām ekam'' . . .)</span>  


'''Indian man:''' <span style="color:#ff9933">adhikansh jo</span> lecture <span style="color:#ff9933">dete hain wo</span> ''Gītā'' <span style="color:#ff9933">pe dete hain...</span> <span style="color:#128807">Most of them give lectures on ''Bhagavad-gītā''.</span>
'''Indian man:''' . . . (indistinct) . . . <span style="color:#ec710e">Ashram me jitne bhi lecture dete hain Gītā pe dete hain lekin koi ne ye cheez nahi bola hai.</span> <span style="color:#128807">(In the ''ashram'', whatever lecture they give, they give it on the ''Gītā'' but nobody talks about this.)</span> . . . (indistinct)


'''Prabhupada:''' <span style="color:#ff9933">jante hi nahi hain. ye spasht baat hai</span> <span style="color:#128807">they don't know. this is very clear.</span> " ''Avajānanti māṁ mūḍhāḥ'' " ([[BG 9.11 (1972)|BG 9.11]]). <span style="color:#ff9933">wo samajhte hain Krishna kuch bol sakta hai hum bhi bol sakte hain. ye hai mudha.</span> " ''param bhava ajananto'' " <span style="color:#ff9933">kuch jante hi nahin. kya bolenge. bhaktosi jo janta hai wo bol sakta hai. kooi sadharan nahi bol sakta hai. kyu</span> time waste <span style="color:#ff9933">karta hai. aaplog</span> Bhagavad-gītā <span style="color:#ff9933">se</span> non-violence... <span style="color:#ff9933">to</span> beginning word <span style="color:#ff9933">hai</span> 'yuyutsava' <span style="color:#ff9933">uska kya</span> meaning <span style="color:#ff9933">hai. Boliye. ... usko ulta seedha udane se phir</span> ''Gītā'' <span style="color:#ff9933">kya bola, boliye apka...</span> <span style="color:#128807">they think if Krishna can speak something then we can also speak something. these are fools. they don't know anything, what will they speak. one who knows can speak. no common man without proper knowledge can speak. why do they waste time. you all from the Bhagavad-Gita the word non-violence... so the beginning word is 'yuyutsava' what is the meaning of this word, tell me. ... extract some meaning from it then what does Gita say, tell me your...</span> Why do you take ''Bhagavad-gītā''? The beginning, the first line, is ''yuyutsavaḥ''. Where is nonviolence? <span style="color:#ff9933">isiliye main bol raha tha ek</span> line <span style="color:#ff9933">bhi nahi samajhta hai aur</span> ''Bhagavad-gītā'' <span style="color:#ff9933">pe</span> lecture. <span style="color:#128807">that is why I was telling you that they don't understand even a single line and give lectures on ''Gītā''.</span> "tatha dehantara praptir".  
'''Prabhupāda:''' <span style="color:#ec710e">Jante hi nahi Gītā ko lecture dete hain. Ye spast baat he.</span> <span style="color:#128807">(They don't even know the ''Gītā'' but they give lectures. This is very clear.)</span> ''Avajānanti māṁ mūḍhāḥ'' ([[BG 9.11 (1972)|BG 9.11]]). <span style="color:#ec710e">Wo samajhte hain Kṛṣṇa hamare jaise vyakti hai. Kṛṣṇa bol sakte hain to hum bhi bol sakte hain. Yeh hai mūrakh. Wo jante hi nahi Kṛṣṇa ko, jante hi nahi. Kya bolenge. Isliye pehli hi bola he . . . Bhaktosi . . . jo pehchanta hai wo bol sakte hain. Sadharan nahi bol sakte hain. Fizul time waste hai. Sara Bhagavad-gītā se non violence ka lecture hai, to jo beginning word jo he yuyutsavaḥ uska kya meaning hai, boliye. Usko ulta sidha uda dene se fir Gītā kya bolna hai.Boliye apna philosophy alag.</span> <span style="color:#128807">(They think Kṛṣṇa is a human being just like us. If Kṛṣṇa can speak, we can also speak. This is foolishness. They don't know Kṛṣṇa, they don't at all know. What will they tell. That's why it's already said . . . bhaktosi . . . whoever recognizes they can tell. Normal people can't tell. Unnecessary wasting time. From the whole ''Bhagavad-gītā'' they give lectures on non-violence, then the beginning word which is there—''yuyutsavaḥ'', what is the meaning of that. If you twist that then what is the point of saying ''Gītā''. Tell your different philosophy then.)</span> Why do you take ''Bhagavad-gītā''? The beginning, the first line, is ''yuyutsavaḥ''. Where is nonviolence? <span style="color:#ec710e">Isliye me bol raha tha ek line bhi nahi samajhta hai aur ''Bhagavad-gītā'' ka lecture dete hain.</span> <span style="color:#128807">(That's why I say, they don't understand a single line but still give lectures on ''Bhagavad-gītā''.)</span> . . . (indistinct)


'''Indian man (6):''' How can you fight a war and then be nonviolent at the same time?
'''Indian man (6):''' How can you fight a war and then be nonviolent at the same time?
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'''Indian man (6):''' They are talking so much about nonviolence . . .
'''Indian man (6):''' They are talking so much about nonviolence . . .


'''Prabhupāda:''' Just like here is a monkey. Is it not violence sometimes to drive it then? There will be attack, and you have to protect yourself. This world is not like that, that there is no . . . it is not Vaikuṇṭha. It is material world. There will be attack. Even if you are not . . . you are nonviolent, the others will be violent. Others will set fire in your house without any fault. They'll kidnap your wife. This is going on all over the world. You must protect yourself. <span style="color:#ff9933">chor-daku aata hai na zabardasti. aap chahte hain chor-daku hamara ghar me aaye aur loot lein.</span> <span style="color:#128807">the thieves and dacoits come forcibly. you want that the thief and dacoit come to your house and take away everything.</span> How you can stop him? Thieves and rogues, even if you are nonviolent, they will come, take advantage. It is your duty.  
'''Prabhupāda:''' Just like here is a <span style="color:#ec710e">makkhi</span> <span style="color:#128807">(fly)</span>. Is it not violence sometimes to drive it then? There will be attack, and you have to protect yourself. This world is not like that, that there is no . . . it is not Vaikuṇṭha. It is material world. There will be attack. Even if you are not . . . you are nonviolent, the others will be violent. Others will set fire in your house without any fault. They'll kidnap your wife. This is going on all over the world. You must protect yourself. <span style="color:#ec710e">Chor daku sab aata nahi jabardasti, ap chahte hain chor daku hamare ghar aye lut len . . . wo ata hai.</span> <span style="color:#128807">(Don't thieves and robbers come forcefully? Do you want thieves and robbers to come to my house and steal . . . they still come.)</span> How you can stop him? Thieves and rogues, even if you are nonviolent, they will come, take advantage. It is your duty.


'''Indian man (6):''' What is meant by nonviolence?
'''Indian man (6):''' What is meant by nonviolence?
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'''Indian man (6):''' It has no meaning?
'''Indian man (6):''' It has no meaning?


'''Prabhupāda:''' Simply imagination, that's all.  
'''Prabhupāda:''' Simply imagination, that's all.
 
'''Indian man:''' <span style="color:#ff9933">humlog ko to</span> non-violence <span style="color:#ff9933">ka arth bataya jata hai ki aaplog apni taraf se kisi ke upar</span> oppressive <span style="color:#ff9933">mat hoiye.</span> defend <span style="color:#ff9933">karna hamara kartavya hai.</span> <span style="color:#128807">we are told the meaning of non-violence that from your side don't be oppressive on anyone. to defend is our duty.</span>


'''Prabhupada:''' defend <span style="color:#ff9933">jab karenge tab apko</span> violence <span style="color:#ff9933">chahiye.</span> <span style="color:#128807">when do you defend yourself when you want violence</span>  
'''Indian man:''' <span style="color:#ec710e">Hum logon ko to nonviolence pehle se bataya jata he ki ap log apni taraf se kisi . . .</span> <span style="color:#128807">(We were taught non violence from beginning, that from your side you don't . . .)</span>


'''Indian man:''' <span style="color:#ff9933">hum to usko</span> non-violence <span style="color:#ff9933">hi maante hain.</span> <span style="color:#128807">we consider it as non-violence only</span>  
'''Prabhupāda:''' <span style="color:#ec710e">To depend jab karenge to apko violence chahiye.</span> <span style="color:#128807">(When you depend you will need violence.)</span>


'''Prabhupada:''' <span style="color:#ff9933">aap bhi to... rakhte hain. zyada badmashi karne se goli se uda do. to ye</span> violence <span style="color:#ff9933">aap utha nahi sakte hain. uska</span> proper use <span style="color:#ff9933">kar sakte hain.</span> <span style="color:#128807">you also... keep. if he is very violent then shoot him. you cannot lift it. but you can make proper use of it.</span> This is the meaning. You cannot abolish it. That is not possible.
'''Indian man:''' <span style="color:#ec710e">Usko nonviolence hi mante hain . . . jyada badmashi karte hain goli chalate hain. To ye violence ap utha nahi sakta, uska proper use kar sakte hain.</span> <span style="color:#128807">(This is the meaning. You cannot abolish it. That is not possible.)</span>


'''Indian man (7):''' What is to world Mahatma Gandhi's nonviolence or . . .
'''Indian man (7):''' What is to world Mahatma Gandhi's nonviolence or . . .


'''Prabhupāda:''' I do not wish to discuss nonviolence. we are talking of philosophy, that you cannot stop violence. That is not possible.
'''Prabhupāda:''' I do not wish to discuss nonviolen . . . but we are talking of philosophy, that you cannot stop violence. That is not possible.


Tamāla Kṛṣṇa: Kṛṣṇa says, ''mām anusmara yudhya ca'' ([[BG 8.7 (1972)|BG 8.7]]).
'''Tamāla Kṛṣṇa:''' Kṛṣṇa says, ''mām anusmara yudhya ca'' ([[BG 8.7 (1972)|BG 8.7]]).


'''Prabhupāda:''' Yes. ''Yudhya ca''. <span style="color:#ff9933">yudh bhi chahiye.</span> <span style="color:#128807">you want war also.</span>
'''Prabhupāda:''' Yes. ''Yudhya ca''.  


'''Indian man:''' <span style="color:#ff9933">is yudh shabd ka matlab...</span> <span style="color:#128807">what is the meaning of this word 'war'</span>
'''Indian man:''' . . . (indistinct)


'''Prabhupada:''' aur ab kya yudh ka arth yudh hai. yudh ka matlab mane yudh, ladai. isme aap kyu change karna chahte hain. <span style="color:#128807">now what the meaning of war is war. battle. why do you want to change it.</span>
'''Prabhupāda:''' <span style="color:#ec710e">Han. Yudh bhi chahiye.</span> <span style="color:#128807">(Yes war is also required.)</span>


'''Indian man:''' As it is.
'''Indian man:''' <span style="color:#ec710e">Mera smaran karo aur yuudh bhi karo. Is yuddh shabd ka matlab . . .</span> <span style="color:#128807">(Remember me and also fight. The meaning of this word fight . . .)</span>


'''Prabhupada:''' <span style="color:#ff9933">yehi to</span> speciality <span style="color:#ff9933">hai.</span> <span style="color:#128807">this is the speciality.  
'''Prabhupāda:''' . . . (indistinct)


'''Indian man:''' <span style="color:#ff9933">yudh ka matlab kya?</span> <span style="color:#128807">what is the meaning of war?
'''Indian man:''' <span style="color:#ec710e">Ya yuddh ka matlab jo he apne dainik kartwayon ko jo hai karna.</span> <span style="color:#128807">(Or is it that the meaning of the word yuddh is to do our daily activities.)</span>


'''Prabhupada:''' <span style="color:#ff9933">yudh ka matlab yudh hai. usme kyo...</span> <span style="color:#128807">the meaning of war is war. why do you... in that
'''Prabhupāda:''' <span style="color:#ec710e">Yuddh ka matlab he yuddh, ladai. Ap kyun change karna chahte hain. As it is yuddh ka matlab kya hai.Yudh ka matlab yudh hai. Usme kyun ustadi kar rahe hain.</span> <span style="color:#128807">(The meaning of the word ''yuddh'' is ''yuddh'', fighting. Why do you want to change it. As it is, what is the meaning of ''yuddh''. ''Yuudh'' means ''yuddh''. Why do you want to show your cunningness there.)</span>


'''Indian man:''' <span style="color:#ff9933">yudh ka ye arth hai to karm ka.</span> <span style="color:#128807">if the meaning of war is this then what about duty.</span>
'''Indian man:''' <span style="color:#ec710e">Jahan yudh karni hai wahan keh diya ki karm karo.</span> <span style="color:#128807">(Wherever it is said to fight, they change it to do your daily ''karma''.)</span>


'''Prabhupada:''' <span style="color:#ff9933">aur kuch kaho.</span> word <span style="color:#128807">to hai. to yudh</span> word <span style="color:#128807">ye shabd ko laga hai, iska mane yudh hai.usko phir... se nikalne ka kya zaroorat hai. ... se nikala ja sakta hai jahan</span> clear <span style="color:#128807">nahi hai.</span> <span style="color:#128807">There is some word, the meaning is not clear, then you can suggest that, "Meaning may be like this." But when it is clear, there is no, I mean to say, chance of interpreting.</span>
'''Prabhupāda:''' <span style="color:#ec710e">Wohi . . . aur kuch karo. Word to hai fir yudh word ye shabd kyun lagaya hai, uska matlab hai yuddh hai. Uska fir artha nikalne ka kya jarurat hai. Artha nikala ja sakta hai wahan jahan clear nahi hai.</span> <span style="color:#128807">(That's what . . . do something else. The word is there, why else do they put the word ''yuddh'' there, that means fighting. What is the need of taking out meaning there. Wherever it is not clear, you should try to find the meaning there.)</span> There is some word, the meaning is not clear, then you can suggest that, "Meaning may be like this." But when it is clear, there is no, I mean to say, chance of interpreting.


'''Indian man (1):''' As, for example, ''vicāra'', those such words which requires some clarification or . . . these can be interpreted like . . .
'''Indian man (1):''' As, for example, ''vicāra'', those such words which requires some clarification or . . . these can be interpreted like . . .
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'''Indian man (1):''' No, for other words . . .
'''Indian man (1):''' No, for other words . . .


'''Prabhupāda:''' Other words other words <span style="color:#ff9933">chod dijiye iske bare me boliye,</span> <span style="color:#128807">forget the other words, talk about this</span> that when it is clear—''yudhya ca''—then why should you interpret? The example is there in the Sanskrit grammar. Just like . . . the example is given, where interpretation required. It is said, example is given, like ''gaṅgāyāṁ ghoṣa-pāli'', that "There is a neighborhood called Ghosha-pali on the Ganges." So then you can ask that "Gaṅgā is water. How there is a neighborhood?" Then the interpretation: "Not on the Ganges water but on the bank."  
'''Prabhupāda:''' Other words . . . <span style="color:#ec710e">chhod dijiye</span> <span style="color:#128807">(leave it)</span> . . . that when it is clear—''yudhya ca''—then why should you interpret? The example is there in the Sanskrit grammar. Just like . . . the example is given, where interpretation required. It is said, example is given, like ''gaṅgāyāṁ ghoṣa-pāli'', that "There is a neighborhood called Ghosha-pali on the Ganges." So then you can ask that "Gaṅgā is water. How there is a neighborhood?" Then the interpretation: "Not on the Ganges water but on the bank."  


'''Indian man (1):''' then interpretation.
'''Indian man (1):''' <span style="color:#ec710e">Tirer opor.</span> <span style="color:#128807">(On the banks.)


'''Prabhupāda:''' Then interpretation. But when it is clear that "On the bank of the Ganges there is a neighborhood called Ghosha-pali," then where is interpretation? Interpretation will be required when the meaning is not clear. Otherwise, if the meaning is clear, that is <span style="color:#ff9933">ustadi,</span> <span style="color:#128807">smartness,</span> to interpret. But in ''Bhagavad-gītā'', in the first line, the word is used, ''yuyutsvaḥ'', "desiring to fight." So desiring to fight, they assembled; they must fight. So where is the question of interpretation? (aside) So ''prasādam'' ready or not?
'''Prabhupāda:''' Then interpretation. But when it is clear that "On the bank of the Ganges there is a neighborhood called Ghosha-pali," then where is interpretation? Interpretation will be required when the meaning is not clear. Otherwise, if the meaning is clear, that is <span style="color:#ec710e">ustaadi</span> <span style="color:#128807">(cunningness)</span>, to interpret. But in ''Bhagavad-gītā'', in the first line, the word is used, ''yuyutsvaḥ'', "desiring to fight." So desiring to fight, they assembled; they must fight. So where is the question of interpretation? (aside) So prasādam ready or not?


'''Trivikrama:''' Yeah. About 6:30, Śrīla Prabhupāda.
Trivikrama: Yeah. About 6:30, Śrīla Prabhupāda.


'''Prabhupāda:''' I will speak to you. So <span style="color:#ff9933">kal aaiye sab log.</span> <span style="color:#128807">please come tomorrow all of you.</span>
'''Prabhupāda:''' <span style="color:#ec710e">Oh. Aaj chuti. Fir kal ayiye.</span> <span style="color:#128807">(Okay. Holiday today. Please come tomorrow.)</span>


Tamāla Kṛṣṇa: Every day there'll be ''darśana'', five to six. Every day.
'''Tamāla Kṛṣṇa:''' Every day there'll be ''darśana'', five to six. Every day.


'''Indian man (7):''' <span style="color:#ff9933">hall aapko suit nahi hota hai?</span> <span style="color:#128807">does the hall not suit you?</span>
'''Indian man (7):''' . . . (indistinct Hindi)


'''Prabhupāda:''' Hmm? What is that?
'''Prabhupāda:''' Hmm? What is that?
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'''Indian man (8):''' There is a big hall here where a lot of people can come, because lot of people want to listen you.
'''Indian man (8):''' There is a big hall here where a lot of people can come, because lot of people want to listen you.


'''Prabhupāda:''' <span style="color:#ff9933">ye aaplog</span> arrange <span style="color:#ff9933">kariye to hum aayenge.</span> <span style="color:#128807">you all arrange it then I will come</span> (conversation not clear)
'''Prabhupāda:''' . . . (indistinct)
'''Indian man (7):''' <span style="color:#ec710e">Wo hall me thik rahega?</span> <span style="color:#128807">(Will it be fine in the hall?)</span>
 
'''Indian man (8):''' <span style="color:#ec710e">Han wo to jana padega.</span> <span style="color:#128807">(Yes we will have to go there.)</span>


'''Indian man (8):''' It is only fifty steps, hundred feet, yes, not more than that.
'''Indian man (8):''' It is only fifty steps, hundred feet, yes, not more than that.


'''Prabhupāda:''' <span style="color:#ff9933">aaplog ko jaise chahiye waise ho jayega.</span> <span style="color:#128807">how you people want it will be arranged lke that</span> (conversation not clear)
'''Prabhupāda:''' <span style="color:#ec710e">Wo ap log jaise chahiye hojayega.</span> <span style="color:#128807">(That will happen however you all want.)</span>
 
'''Indian man (7):''' <span style="color:#ec710e">Usme kam se kam . . .</span> <span style="color:#128807">(In that at least . . .)</span>
 
'''Indian man (8):''' <span style="color:#ec710e">Wo arrangement hojayega?</span> <span style="color:#128807">(Arrangements will be made?)</span>


Tamāla Kṛṣṇa: It's raining again.
'''Indian man (7):''' <span style="color:#ec710e">Arrangements to hojayega . . . (indistinct) . . . aram se hojayega.</span> <span style="color:#128807">(Arrangements will happen . . . (indistinct) . . . it will happen easily.)</span>
 
'''Tamāla Kṛṣṇa:''' It's raining again.


'''Prabhupāda:''' You have shown our books to these gentlemen?
'''Prabhupāda:''' You have shown our books to these gentlemen?


Tamāla Kṛṣṇa: We have a few books here.
'''Tamāla Kṛṣṇa:''' We have a few books here.


'''Prabhupāda:''' Hmm. You can show some of them.  
'''Prabhupāda:''' Hmm. You can show some of them.  


'''Indian man:''' <span style="color:#ff9933">kirtan bahut accha hai.</span> <span style="color:#128807">kirtan is very good.</span>  
'''Indian man (7):''' <span style="color:#ec710e">Kirtan hoga?</span> <span style="color:#128807">(Will there be Kirtana?)</span>


'''Prabhupada:''' Call him. You can perform ''kīrtana'' here.  
'''Prabhupāda:''' <span style="color:#ec710e">Han.</span> <span style="color:#128807">(Yes.)</span> Call him. You can perform ''kīrtana'' here.  


'''Indian man:''' hall <span style="color:#ff9933">me bahut accha rahega.</span> <span style="color:#128807">it will be very nice in the hall</span>
'''Indian man (7):''' <span style="color:#ec710e">Hall me bahut acha hoga.</span> <span style="color:#128807">(It will happen very nicely in the hall.)</span>


'''Prabhupada:''' So go to the hall and begin ''kīrtana'' immediately. You can go.  
'''Prabhupāda:''' So go to the hall and begin ''kīrtana'' immediately. You can go.  
 
'''Indian man (7):''' . . . (indistinct)


'''Indian man (8):''' Tomorrow. Tomorrow evening, five till six. So you can go and have ''kīrtana''.
'''Indian man (8):''' Tomorrow. Tomorrow evening, five till six. So you can go and have ''kīrtana''.
Line 347: Line 367:
'''Indian man (7):''' Here for some time . . .
'''Indian man (7):''' Here for some time . . .


'''Indian man:''' <span style="color:#ff9933">to aaj yahin hoga.</span> <span style="color:#128807">so today it will be here only.</span>
'''Prabhupāda:''' Oh, yes. Oh, yes.
 
'''Indian man (7):''' <span style="color:#ec710e">To aj nahi hoga?</span> <span style="color:#128807">(So today it won't happen?)</span>
 
'''Indian man (8):''' <span style="color:#ec710e">Aj hoga.</span> <span style="color:#128807">(It will happen today)</span>


'''Prabhupāda:''' Oh, yes. Oh, yes. (''kīrtana'' begins) (break) ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). (1.11.27) <span style="color:#ff9933">asakti sikhane ke liye bhagvan khud aa rahe hain.</span> " ''yada yada hi dharmasya glanir bhavati bharata'' " <span style="color:#ff9933">ye dharm ka glanir hai. jab Bhagvan se asakti chut jaye to glanir.</span> " ''tadatmanam srijamyaham'' " ... " ''paritranaya sadhunam vinashaya ca dushkritam'' " <span style="color:#ff9933">koi sune to uska jivan safal ho jaye.   pehli baat to bhagvan ko bol diya nirakar, bus. ye jo bhagvan ka roop hai, ye kalpana hai. wo jo... bolta hai na... bhagvan ka... uska aakar nahi hai.</span> <span style="color:#128807">to teach attachment God is descending on this planet. " ''yada yada hi dharmasya glanir bhavati bharata'' " this is the glanir of religion. when you become detached from god then glanir. if one hears then his life will be successful. first of all you call god as formless, that's all. this form of god, this is imagination. that which he tells that God has no form.</span> <span style="color:#ff9933">Bhagvan bolta hai sabka pita hai</span> " ''sarva yonisu kaunteya murtaya sambhavanti yah tasam brahma yonir aham bija pradah pita'' " <span style="color:#ff9933">to mai hoon aur hamara pita ka aakar hai, hamara aakar hai, to kya aasman se gir gaya. aisa ho sakta hai ki jahan... hai humko pita ka aakar mil gaya. iska gadhapan hai.jo Bhagvan sabke pita hai. hamara aakar hai aur unka aakar nahi hai. ye to sab aapka idhar hi chal raha hai. ye koi baat hota hai kya. ... ko dekha nahi, aapka dada-pardada ko dekha nahi to kya wo nirakar tha. agar kaha jaye ki tumhara jo pardada tha uska aakar nahi tha to aap manenge. suar-gadha ka aakaar hai, Bhagvan ka aakar nahi hai. uska kya jawab hai boliye. aap ka 30 varsh. bhagvan nirakar kaise ho sakta hai. uska jawab dijiye.</span> <span style="color:#128807">God says that he is seed-giving father of all entities. so I exist and my father has a form. I have a form. did it fall from the sky. it can so happen that where... i have got the form of my father. it is his foolishness. that lord who is the father of all living entities, I have a form and He is formless. all this is going on here. does this have any sense. ... haven't seen, you have not seen your ancestors so does it mean that they are formless. suppose it is said that you forefathers did not have a form then will you accept. a pig-ass has got a form, God does not have a form. what is this understanding. how does the god then become formless. do you have an answer for this.</span> <span style="color:#ff9933">Bhagvan bolta hai</span> " ''man mana bhava mad bhakto'' " <span style="color:#ff9933">sab hamara upar man lagao. jab uska aakar nahi hai to kaise man lagaye... jo aakar hi nahi hai to kaise hum change karenge. isliye Bhagvan bola</span> ''kleso 'dhikataras tesam avyaktasakta chetasam'' " <span style="color:#ff9933">wo to nirakar ka chintan nahi kar sakta hai aur jo zabardasti karna chahte hain to unko khali klesa hi labh aur kuch labh nahi. nirakar... yogi log nirakar par dhyan nahi karte hain jo asal yogi. Bhagvan Vishnu murti...</span> " ''dhyanavas tad gatena manasa pasyanti yam yoginah'' " <span style="color:#ff9933">bhagvan khud bolte hain</span> " ''yoginam api sarvesam mad gatenantar antaratmanah'' " <span style="color:#ff9933">ye sab baat hai to nirakar ka dhyan kaise hoga. boliye. klesa, dhyan nahi hoga, klesha.</span> " ''man mana bhava mad bhakto mad yaji mam namaskuru'' ". <span style="color:#ff9933">kaun sunta hai, sab apna-apna ustadi. jo shastra me Bhagvan bola hai usko mano.</span> " ''sravanam kirtanam visnu'' " <span style="color:#ff9933">yehi padatti hai.</span>  "sravanam kirtanam visnu smaranam pada sevanam arcanam vandanam dasyam sakhyam atma nivedanam" <span style="color:#128807">god says " ''man mana mad bhakto'' " fix your mind on me. when He does not have a form then how can we fix our mind... when He does not have a form then how can we change. that is why god said " ''kleso adhikataras tesam avyaktasakta chetasam'' " he cannot meditate on the formless and if he wants to forcilby meditate then he gets only suffering, there is no other gain. formless... the yogis do not meditate on the formless. one who is a real yogi god is vishnu idol... " ''dhyanavas tad gatena manasa pasyanti yam yoginah'' " god himself declares " ''yoginam api sarvesam mad gatenantar antaratmanah'' " all these are facts so how can one meditate on the formless. tell me. suffering, cannot meditate, suffering " ''man mana mad bhakto mad yaji mam namaskuru'' " who listens, everyone tries to show their supremacy. what god has said in the scriptures accept that. " ''sravanam kirtanam visnu'' " this is the practice. " ''sravanam kirtanam visnu smaranam pada sevanam arcanam vandanam dasyam sakhyam atma nivedanam'' "</span> <span style="color:#ff9933">... asakti</span> " ''adhau shraddha tatha sadhu sanga atha bhajana kriya tato anartha nivritti syat tatho nishta rucis tatha athasaktis'' " <span style="color:#ff9933">pehle to shraddha aur shraddha ka arth hota hai Krsnadas Kaviraj Goswami vyakhyan karte hain</span> " ''shraddha sabde-viswasa kahe sudrdha niscaya krsna bhakti kaile sarva karma krta haya'' "  <span style="color:#ff9933">aaplog bangla samjhte hain?</span> " ''adhau shraddhya'' " <span style="color:#ff9933">pehle shuru honi chahiye shraddha, wo shraddha kya cheez hai. shraddha to Krsndas Kaviraj Goswami</span> " ''shraddha sabde viswas kahe sudrdha niscaya'' " <span style="color:#ff9933">jab vishwas sudrda niscaya to uska naam hai shraddha. jo Bhagvan bol rahe hain</span> " ''sarva dharman parityajya mam ekam sharanam vrajah'' " <span style="color:#ff9933">isko jo theek se maan lega, ye... bol rahe hain, yehi theek hai, iske alava nahi. aur is baat me hi hamara kuch viswas hai, Bhagvan ki seva karne se hamara sab kaam theek ho jayega, ye shraddha ka arth hai. wo Bhagvan bakne do, hum to apna kaam chala rahe hain, nirakar.</span> <span style="color:#128807">... attachment " ''adhau shraddha tatha sadhu sanga atha bhajana kriya tato anartha nivritti syat tatho nishta rucis tatha athasaktis'' " first comes faith and the meaning of faith Krsnada Kaviraj Goswami describes " ''shraddha sabde-viswasa kahe sudhrdha niscaya krsna bhakti kaile sarva karma krta haya'' " do you all undesrstand bengali? " ''adhau shraddha'' " first must begin the faith , what is that faith. faith as described by Krsndas Kaviraj Goswami " ''shraddha sabde viswas kahe sudrdha niscaya'' " when the belief is firmly fixed then it is called faith. what the god is saying "sarva dharman parityajya mam ekam saranam vraja" one who properly accepts this , this... is telling, this is the right way, nothing other than this. and we have faith in this concept only. when we do devotional service to god then our life will be perfect. this is the meaning of faith. let the self-proclaime-god say anything, we are doing our duty, formless.</span> <span style="color:#ff9933">usko...  adau shraddha, ye bhagvan jo bol rahe hain bikul theek bol rahe hain. phir shraddha badhana chahiye. jaise koi</span> business <span style="color:#ff9933">karna chahte hain to mai ye</span> business <span style="color:#ff9933">karoonga, ye shraddha. phir</span> next stage <span style="color:#ff9933">hai jo</span> business <span style="color:#ff9933">me lage hue hain uske sat milna-julna kis tarah se karta hai, hai na.</span> " ''adau shraddha tatha sadhu sanga'' " <span style="color:#ff9933">aur sadhu ka</span> ''Bhagavad-gītā'' <span style="color:#ff9933">me kya arth hai</span> " ''bhajate mam ananya bhak sadhur eva samantavyah'' "... <span style="color:#ff9933">jo bhagvad bhajan nahi kiya wo to chor hai. jo bhagavad bhajan kar raha hai uska</span> association <span style="color:#ff9933">karo. aur to sadhu nahi hai, dadi rakhne se sadhu nahi hota hai. bhagvan bol rahe hain</span> ''bhajate mam ananya bhak'' ". <span style="color:#ff9933">ye sab vichar hai shastra me aur shastra chod kar banana chahta hai ustad. itna hi labh hoga ek</span> flag <span style="color:#ff9933">ban jayega ki ye admi bahut dharmik hai. dharma-dhwaji, dhwaja hota hai, ek dhwaja leke hum bada dharmik hain. aur bhagvan khud bolte hain</span> " ''yah shastra vidhim utsrjya vartate kama karatah na sa siddhim avapnoti na sukham na param gatim'' " <span style="color:#ff9933">shastra me nirdesh jo hai usko chod karke man mafik kaam karta hai usko kabhi siddhi nahi milta hai.</span> " ''na siddhim na sukham na param gatim'' ", <span style="color:#ff9933">param gatim ka to baat hi chodo. to bhagvan khud aakarke bata rahe hain, seekha rahe hain kis tarah se... bhagvan kis tarah se aacharan kar rahe hain usko sadhu sanga, bhajan kriya, bhajan ka jo niyam hai aur phir anartha nivritti. phir jis karan se ye sab anartha hua hai uska nivritti. phir nishta, ruchi phir asakti, ye</span> stage <span style="color:#ff9933">hai. ye sab</span> stage <span style="color:#ff9933">me jane me...</span> <span style="color:#128807">that... adau shraddha, this what god is telling is perfect knowledge. then we must increase our faith. suppose someone wants to do some business, he says I will do this business, this is faith. next step is those who are engaged in doing business to associate with them, how he does his duty, is it not. "adau shraddha tatha sadhu sanga" and what is the meaning of sadhu in ''Bhagavad-gītā'' " ''bhajate mam ananya-bhak sahur eva samantavyah'' " ... one who has not sung the glories of the lord is a thief. be in the association of those who are singing the glories of the lord. others are not sadhus, just by keeping a beard one does not become a saint. god is saying ''bhajate mam ananya-bhak''. all these facts are there in the scriptures and people want to become supreme disregarding the scriptures. the only benefit will be that he will have one flag saying that this person is very religious. religious flag-bearer, there are flags, take one flag and declare that I am a very relgious. god himself is saying "yah shastra vistrim utsrjya vartate kama karatah na sa siddhim avapnoti na sukham na param gatim" abandoning the directions given in the scriptures they act whimsically. they will not obtain any happiness. " ''na siddhim na sukham na param gatim'' " forget about the supreme abode. So god himself descends to this planet and tells, teaches how one should... how god is conducting Himself for this association of saintly persons, performing devotional service, the principle of devotional service laid down and then finally cleansing of all the impurities. then the cleansing of all the causes of these impurities, then steadfastness, taste for the Holy name and then attachment to the Holy name, these are the stages of devotional service. to reach all these stages... basic requirement is faith.</span> (end)
'''Prabhupāda:''' (''kīrtana'' begins) (break) ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). <span style="color:#ec710e">Asakti sikhane ke liye bhagwan khud aa rahe hain.</span> <span style="color:#128807">(To teach attachment, the Lord himself is coming.)</span> ''Yadā yadā hi dharmasya glānir bhavati'' ([[BG 4.7 (1972)|BG 4.7]]). <span style="color:#ec710e">Ye dharma ka glāni hai. Jab bhagwan se aasakti chuti jati hai, wo glani hai.</span> <span style="color:#128807">(This is the discrepancy of religion. Whenever we lose the attachment with God, that is a discrepancy.)</span> ''Tadātmānaṁ sṛjāmy aham'' ([[BG 4.7 (1972)|BG 4.7]]). <span style="color:#ec710e">Bhagwan khud ate hain.</span> <span style="color:#128807">(The Lord himself comes.)</span> ''Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). <span style="color:#ec710e">Kaun sune? Baki koi sune to uska jeevan safal hojayega. Pehli baat to bhagwan bol diya nirakaar. Ye jo bhagwan ka roop hai sab kalpana hai, ye akhanda-nand bolta hai na,ye sab kalpana hai. Bhagwan bichari kya dosh kiya hai je uska aakaar nahi hai? Bhagwan bolte hain sabke pita hain.</span> <span style="color:#128807">(Who listens? But if someone listens then their life is successful. First thing they said is that God is formless. This form of Lord, all this is imagination, Akhanda-nand says like this, that it is all imagination. What mistake did Lord commit that he doesn't get to have any form? The Lord says he is the father of everyone.)</span> ''Sarva-yoniṣu kaunteya'', ''ahaṁ bīja-pradaḥ pitā'' ([[BG 4.8 (1972)|BG 4.8]]). <span style="color:#ec710e">Mai bīja-pradaḥ pitā, to . . . me hun aur hamara pita ka aakaar nahi hai. Hamara aakaar hai. To wo kya hai? Aasman se gir gaya hai? Aise ho sakta hai ki apka aakaar hai aur apke pita ka aakaar nahi hai. Aise ho sakta hai? Kiska gadhapan hai . . . jo bhagwan sabke pita hai, hamara aakaar hain, unka aakaar nahi hai. Ye koi baat hota hai kya. Garbodhan dekha nahi, Apke dada pardada ko dekha nahi to wo kya nirakaar tha? Agar kaha jaye tumhara jo pardada tha uska aakaar nahi hai, to hum manenge? To bhagwan kaise niraakaar? Suar, gadha ka aakaar hai, bhagwan ka aakar nahi hai? Uska kya jawab hai boliye. Ap ka umar tees baras hai, bhagwan niraakaar kaise ho sakte hain? Uska jawab dijiye. Bhagwan bolta he:</span> <span style="color:#128807">(''Mai bīja-pradaḥ pitā'', so . . . I am there but my father doesn't have any form. We have a form. Then who is he? Is he someone who has fallen from the sky? Is this possible that you have a form but your father doesn't? Is that possible? Whose foolishness is this . . . that Lord who is everyone's father, we have a form, but he doesn't have a form. Is there even such a thing? You did not see Conception, you did not see your grandparents and great grandparents, so is it that they are formless. If they say that our great grandfather did not have a form, would we believe it? Then how is God formless? The pig and donkey have a form, and the Lord doesn't have a form? Tell me the answer for this. The Lord says:)</span> ''man-manā bhava mad-bhakto'' ([[BG 4.8 (1972)|BG 4.8]]) <span style="color:#ec710e">Sabse pehle hamara upar man lagao. Fir uska aakaar hi nahi hai kaise man lagayen? Hamare pitaji ka aakaar hai to hum unka chintan kar sakte hain. Fir aakaar hi nahi hai to kaise hum chintan karen. Isliye Bhagwan bola . . . (indistinct) . . . wo to niraakaar ka chintan nahi kar sakta hai baki jabardasti karna chahte hain to jyada se jyada . . . (indistinct) . . . yogi log niraakaar ka dhyan nahi karte, jo asal yogi . . . (indistinct) . . . Bhagwan khud bol rahe hain:</span> <span style="color:#128807">(First of all, fix the mind on me. If he doesn't have a form, then how to fix the mind? Our father has a form so we can meditate on him. If there is no form then how will we meditate? That's why the Lord said . . . (indistinct) . . . he can't meditate on the formless but if we forcefully wants to do so then maximum . . . (indistinct) . . . the yogi's don't meditate on the formless, the real yogi . . . (indistinct) . . . the Lord himself says:)</span> ''yoginām api sarveṣāṁ mad-gatenāntar-ātmanā'' ([[BG 6.47 (1972)|BG 6.47]]). <span style="color:#ec710e">Ye sab baat hai to niraakaar ka dhyan kaise hoga? Boliye.</span> <span style="color:#128807">(All this is there, so how to meditate on the formless? Tell me.)</span> ''Man-manā bhava mad-bhakto'' ([[BG 4.8 (1972)|BG 4.8]]). <span style="color:#ec710e">Kaun sunta hai. Sab apna apna ustaadi. Jo sastra bola hai, jo bhagwan bola hai usko mano, to kaam thik hoga.</span> <span style="color:#128807">(Who listens. Everyone is cunning. Whatever scripture says, whatever the Lord says, accept it, then all work will be right.)</span> ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ'' . . . ([[SB 7.5.23-24|SB 7.5.23-24 ]]). <span style="color:#ec710e">Ye paddhati hai. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ . . . navadha bhakti.</span> <span style="color:#128807">(That is the methodology. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ'' . . . these are the 9 limbs of ''bhakti''.)</span> <span style="color:#ec710e">Prashn apne acha hi kiya baki ye sab vichaar hai. Karne se bahut jaldi aasakti . . .</span> <span style="color:#128807">(You have asked good question, now these are personal point of view. By doing this one can get attraction so quickly . . .)</span> ''Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ athāsaktis'' ([[CC Madhya 23.14-15]]). <span style="color:#ec710e">Pehle to śraddhā . . . aur śraddhā ka artha hota hai, Kṛṣṇadāsa Kavirāja Gosvāmī vyakhya karte hain:</span> <span style="color:#128807">(First thing is śraddhā . . . and śraddhā means, Kṛṣṇadāsa Kavirāja Gosvāmī explains:)</span> ''śraddhā-śabde — viśvāsa kahe sudṛḍha niścayakṛṣṇe bhakti kaile sarva-karma kṛta haya'' ([[CC Madhya 22.62]]). <span style="color:#ec710e">Pehle shuru hona chahiye śraddhā. To śraddhā kya cheez hai?</span> <span style="color:#128807">(First it should start with ''śraddhā''. So what is this ''śraddhā''?)</span> ''Śraddhā'', Kṛṣṇadāsa Kavirāja Gosvāmī: ''śraddhā'-śabde — viśvāsa sudṛḍha niścaya''. <span style="color:#ec710e">Jab viswas sudṛḍha niścaya hai to uska naam hai Śraddhā. Ye jo bhagwan bol raha hai:</span> <span style="color:#128807">(When there is faith with strong determination then that is called as śraddhā. This one which the Lord says:)</span> ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|18.66]]), <span style="color:#ec710e">Isko jo thik se man lega ki bhagwan jo bol rahe hain yahi thik hai, iske alawa aur kuch nahi hai. Ab us baat me hi hamara jo kuch viswas hai ki, bhagwan ki seva karne se hamara sab kaam thik hojayega, śraddhā yahi hai. Wo bhagwan bakne do, hum to apna kam chalyenge . . . niraakaar, usko 'śraddhā nahi kahenge. Bhagwan jo bol rahe hain bilkul thik bol rahe hian,usko palan karna chahiye. Fir śraddhā badhana chahiye. Jaise koi business karne ko chahte hai 'Ye business me karunga', wo 'śraddhā hai. Fir next stage hai ki wo business me jo log lage hue hain unke sath milna jhulna kis tarah se karna hai, hai na?</span> <span style="color:#128807">(Whoever accepts this that whatever Lord says that is only correct, apart from this there is nothing else. Whatever faith we have in this that, by serving the Lord all our work will be successful, this is called ''śraddhā''. Let the Lord speak and we will do on our own . . . formless, that is not called ''śraddhā''. Whatever the Lord says, he is saying it correctly, and we should follow it. Then we should increase our faith. Like someone wants to do a business "I will do this business." That is faith. Then the next stage is, whoever are there in that business, to go and meet them, isn't that so?)</span> ''Ādau śraddhā tataḥ sādhu-saṅgo'' <span style="color:#ec710e">Aur sadhu ka Bhagavad-gītā me kya bataya he:</span> <span style="color:#128807">(And what is said about ''sadhu'' in ''Bhagavad-gītā'':)</span> ''bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ'' ([[BG 9.30 (1972)|BG 9.30]]) <span style="color:#ec710e">Wo Sadhu. Jo bhagwat bhajan nahi kar raha he wo to chor hai. Jo bhagwat bhajan kar raha hai unka association karna hai. Aur jo sadhu nahi hai . . . sirf dadhi rakhne se sadhu nahi hota. Bhagwan bol raha hai na: bhajate mām ananya-bhāk wo sadhu hai. Ye sab vichaar hai sastra me. Aur sastra chod ke man mani ustaad ban rahe hain, to fir kuch labh nahi he. Wo itna hi labh hoga ek flag ban jayega ye admi bahut dharmik hai. Dharma-dhwaji, dhawja hota hai . . . aur bhagwan bol rahe hain:</span> <span style="color:#128807">(He is a ''Sadhu''. The one who doesn't sing the glories of the Lord he is a thief. The one who sings the glories of God we should associate with them. And who is not a ''Sadhu'' . . . only if one keeps a beard he is not a ''Sadhu''. The Lord says: ''bhajate mām ananya-bhāk'', he is a sadhu. All this ideas are there in scripture. And we are ignoring the scriptures and do things on our own being cunning, then there is no benefit. The only benefit we will get is, we will get flagged as a religious person. ''Dharma-dhwaji'', like the flag . . . and the Lord says:)</span> ''yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti'' ([[BG 16.23 (1972)|BG 16.23]]). <span style="color:#ec710e">Sastra me nirdesh jo hai usko chod kar ke man mani kam karta hai usko kabhi siddhi nahi milegi. 'Na siddhim na sukhaṁ', usko sukh bhi kabhi nahi milega. 'Na parāṁ gatim' parāṁ gatim ka to baat hi chod do. To bhagwan khud aa kar ke bata rahe hain, sikha rahe hain kis tarah se karo, bhagwan ka bhakta raho sab. Wo acharan kar rahe hain, usko sadhu sang usko sikhna, bhajan kriya, bhajan ka jo niyam hai . . . fir anarth nivritti. Fir jis karan se ye sab anarth hua hai usko nivritt karna. Fir nistha, ruchi, fir aasakti. Ye stage hai. To ye sab stage me jane se . . .</span> <span style="color:#128807">(The one who ignores the scriptures and do things on their own will never achieve success. ''Na siddhim na sukhaṁ'', he will never get happiness. ''Na parāṁ gatim'', leave about the highest destination. The Lord himself comes and says, he teaches us how to do, everybody becomes a devotee of the Lord. He teaches by behavior, to teach association of saintly persons, singing glories of the Lord, the rules for singing the Lord's glories . . . and then removal of unwanted bad habits. And then remove all the causes because of which the bad habits were formed. Then determination, then interest, then attachment. These are the stages. So if we go through all these stages . . .)</span> (end)

Latest revision as of 04:46, 7 February 2024

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada




770509ED-HRISHIKESH - May 09, 1977 - 84:43 Minutes



Prabhupāda: . . . (indistinct Hindi)

Indian man (1): (laughing) Pahadi ilaka jo he yun to hamare yahan electricity band rehti he . . . pahadi elaka jo he usme jo andhi tufan ayenge . . . (The hilly areas which are there, usually there is no electricity . . . thunderstorms come in the hilly areas . . .)

Prabhupāda: The thing is that we have to . . . shall I speak in Hindi or in English? There are others . . .

Indian man (1): Most of us, we can follow in English. You speak in English, we can follow.

Prabhupāda: So we are trying to imitate the Western way of life, but it is not possible for us to do that. Our constitution is different, spiritual, and their is material. Now they should be combined. Our government, our people, they want Western way of life, say motorcar. So they can purchase motorcar from foreign countries. What is the wrong there? Why we should waste our energy for manufacturing? Similarly, India should produce agricultural products. They want . . . just like England: there is no food, food grain. They have . . . everything they have to import. Even vegetables, daily vegetables, they have to import. So United Nation on the basis of spiritual understanding. Īśāvāsyam idaṁ sarvam (ISO 1). Actually, everything belongs to Kṛṣṇa, or God, and we are His sons. Kṛṣṇa never claimed that, "Indians are My sons." Kṛṣṇa said, sarva-yoniṣu kaunteya (BG 14.4): "In every form of life the living entity, their mother is this material nature, and I am the seed-giving father." So on that basis the civilization should be established, and the instruction of Kṛṣṇa should be followed by everyone, and they will be happy. That is the only way. Otherwise they'll suffer continually. They are suffering, and they will continue. (aside) They have come to disturb.

So that philosophy, Kṛṣṇa consciousness, we are trying to distribute all over the world, and they are accepting. This is the first time in the history of the world that foreigners, they are becoming devotees of Kṛṣṇa. Now, in the history of the world there was no temple outside India, neither devotee also.

Indian man (1): The entire credit goes to you, sir.

Prabhupāda: (chuckles) Yes. From historical reference it is so, but it can go still farther, and in that way India's glories will be magnified. But unfortunately, our leaders and government are callous. They do not know what is India's glory and how India's glory can be distributed. They are trying that India's glory will be magnified by imitating Western way of life. This is the defect. They can understand that the Western way of life has not given them actual happiness. Otherwise why these boys, they are coming to India? They are young boys, and they are coming from very respectable family, rich family, rich nation. They have no economic problem. They have not come here to earn their livelihood, as we go to England to learn something, technology, and earn our livelihood. They have not come here for that purpose. They have enough food, enough everything, material. They are hankering after some spiritual . . .

So there are two sides. (aside) Why you are reducing? So our leaders, rather, they are misinterpreting śāstra, our leaders, and trying to mold it to the material way of life. This is the pity of the things. Now you should reform them in this Kṛṣṇa consciousness movement, and real United Nations will be formed. There will be no question of nationality. In the Bhagavad-gītā . . . big, big leaders, they are reading Bhagavad-gītā, but is there any word as "nationalism"?

Indian man (1): None.

Prabhupāda: And big, big leaders, they are utilizing Bhagavad-gītā for so-called nationalism. Why? There is not a single word as "nationalism." As Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). Where is nationalism? There is no question of nationalism. So the difficulty is they do not understand even a line of Bhagavad-gītā, and still, the so-called scholars, philosophers, politicians, they are advertising that, "I am student." They do not understand even a line of. This is my challenge. What do you think? They do not understand. Even Gandhi did not understand, not a single line.

Indian man (1): Gandhi did believe in trusteeship theory.

Prabhupāda: Eh?

Indian man (1): Gandhijī believed in trusteeship theory of Īśopaniṣad.

Prabhupāda: Trusteeship . . . trustee . . . who will be trustee? Who is trustworthy? All thieves and rogues? Who is trustworthy? Trustee is Kṛṣṇa.

Indian man (1): Or He's the owner.

Prabhupāda: Yes. So He's the owner, and if you follow Kṛṣṇa, then you become trustee. You do not follow Kṛṣṇa; you are unworthy of trusteeship. You interpret in a different way Kṛṣṇa. Even sometimes you say that, "Kṛṣṇa is fictitious." Do you not do? Don't you say like that?

Indian man (1): No, not . . .

Indian man (2): Very passing reference he made once.

Prabhupāda: Why? That means he does not know what is Kṛṣṇa.

Indian man (3): Who made this reference? Who made this passing reference, where Kṛṣṇa is fictitious?

Indian man (2): Gandhi made . . .

Tamāla Kṛṣṇa: Gandhijī.

Indian man (2): . . . (indistinct Hindi)

Prabhupāda: I don't speak especially of Gandhi, but there are so many. Everyone takes Bhagavad-gītā and misinterprets in his way. Why? Boliye. (Tell me.) Why they should misinterpret Bhagavad-gītā? What right they have got?

Indian man: Apke vichaar dhara se is paristhiti se kabhi upar bhi aya jayega. Apke vichaar dhara se yo jo hamare rajneeti ki jo halat he is se upar aa kar ke desh ko vastavik Bhagavad-gītā ka arth samajhne ka adhikar milega. (By your ideology, we will come out of this situation someday. By your ideology, the current political situation which is there, we can come out of this and the country will be able to understand the actual meaning of Bhagavad-gītā.)

Prabhupāda: Mushkil nahi he samajhne me. Ye jo kyun misinterpret karte hain, apna bhi sarvanash karte hain dusre ka bhi karte hain. Bhagwan swayam bol rahe hain ki: (It's not difficult to understand. Why do they misinterpret, they cause downfall for themselves and others also. The Lord himself is saying:) evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha yogo naṣṭaḥ parantapa (BG 4.2). Kyunki Parampara chut gaya to wo log nast hogaya. (Because paramparā is lost, they are destroyed.) So paramparā, in the paramparā system, the system remains in order. And that is our way of life. Our . . . we are in India. These men have come newly under Western education, but we have got paramparā system, just like Rāmānuja's paramparā, Madhvācārya's paramparā, Viṣṇu Svāmī paramparā. Still there is. Śrī-sampradāya, Madhva-sampradāya, Viṣṇu Svāmī . . .

Indian man (1): Disciplic succession.

Prabhupāda: Succession, yes. So Kṛṣṇa said that the real truth is in the paramparā system. You cannot take anything and misinterpret. Then it is lost. Suppose from the very beginning of my life I have been taught by my father that this is called Dictaphone. Now, if I misinterpret in a different way, then it is lost. "Call a spade a spade." And Kṛṣṇa very distinctly says that, "Because that paramparā system is now lost, I am again speaking to you." Purātana. Find out this word, purātana. Mayā te 'dya yogaḥ proktaḥ purātanaḥ. Why He is speaking purātana, not new definition? Boliye.

Devotee (1): Should I read, Śrīla Prabhupāda?

Prabhupāda: Hmm?

Devotee (1):

sa evāyaṁ mayā te 'dya
yogaḥ proktaḥ purātanaḥ
bhakto 'si me sakhā ceti
rahasyaṁ hy etad uttamam
(BG 4.3)

Prabhupāda: This is the beginning.

Indian man (2): Fourth Chapter.

Prabhupāda: Read it again.

Devotee (1): "That very ancient science of the relation . . ."

Prabhupāda: No, no, that verse, śloka, you . . .

Devotee (1): Sa evāyaṁ mayā te 'dya . . . (BG 4.3).

Prabhupāda: Sa eva. Aham.

Devotee (1): Mayā te 'dya yogaḥ . . .

Prabhupāda: Mayā te 'dya yogaḥ proktaḥ purātanaḥ. Now, Kṛṣṇa never said, although in Bhagavad-gītā yoga is spoken by Him, He never said that, "Because now time has passed away, circumstance different, so I can say you in a new way." There is no such foolishness. But these people, they speak Bhagavad-gītā in a new way—more than Kṛṣṇa. These rascals are more than Kṛṣṇa. So we are guided by them. They think of themselves as more intelligent than Kṛṣṇa. This is the difficulty in India. Boliye isme apko kya bolna he.Bade bade acharya log bhagavān uvāca. (Tell me what you have to say in this. Big big acarya and they say Bhagavān uvāca.) Vyāsadeva says, bhagavān uvāca. Wo ye kehte hain ki hum bhagwan se bhi jyada hai. (They say we are even above God.) Rascal ideas. Unnecessarily if one is proud without any qualification, he's a rascal. Ye mushkil hai. Sab apna apna manufacture karte hain aur Krishna bola he. (This is the difficulty. Everyone manufactures their own and then say Kṛṣṇa said this.) Or this is also said there, that bhakto 'si priyo 'si (BG 4.3). The system of Bhagavad-gītā, it can be understood only by the bhaktas. Otherwise why He should select Arjuna as the perfect audience? Because Arjuna was not a Vedāntist. He was gṛhastha, belonging to royal family. He was dealing in politics. So the so-called Vedāntists and sannyāsīs, they are supposed to be student of Bhagavad-gītā, but Kṛṣṇa selected him not because he was a Vedāntist . . . he was not even brāhmaṇa. He was kṣatriya, politician, gṛhastha, not Vedāntist, ordinary knowledge, but Kṛṣṇa selected him. (aside) Hmm, don't do it.

Indian man (1): He was bhakta and sakhā.

Prabhupāda: Bhakta means he must be a servant, sakhā, or father or conjugal lover. They are bhaktas. There are five rasas. So a bhakta is situated in one of them: śānta, dāsya, sākhya, vātsalya . . . that is Vṛndāvana atmosphere. So bhakta means either of them. Arjuna sākhye. By friendship Arjuna became perfect, by making Kṛṣṇa as friend. Hanumān dāsye. Vajrāṅgajī, Hanumān, he, by serving Lord Rāmacandra, the order . . . he was not even human being, animal, bandar (monkey) not very intelligent, but by giving service constantly, he worshiped with love. So as soon as you become a bhakta, you must be related with Kṛṣṇa with some rasa, in some particular position. That is bhakta.

So the point is that without becoming a bhakta, nobody can understand bhakti. A politician cannot understand. They simply make their artificial attempt to understand. They'll never understand. It is locked. Just like a bottle of honey. I give you, "Here is a bottle of honey," and if you, "Oh, it is honey. Let me lick up the bottle," so will you get the taste? So similarly, they are licking up the bottle, not inside. Rahasyam uttamam. They have no information. They are licking up bottle: "I am reading Bhagavad-gītā." This is the position. For this reason our country has fallen so much. But it can be revived again. The things are already there. Bhagavad-gītā is there. Kṛṣṇa is there. The instruction is there. If you take it, then it will immediately change the face of the whole world—immediately, without difficulty. But we are so stubborn, doggish, that we don't. We manufacture. This is going on. Ab iska kya dawa den bolo . . . ab usi ka actions me they are struggling. (Tell me what medicines to give for this . . . they are struggling with their own actions.) We are standing against the stubborn, doggish mentality. We have got no difficulty, at the same time, very, very difficult task. No difficulty—if you accept Bhagavad-gītā as it is, no difficulty. But you don't accept—there is great difficulty. In the foreign countries they are not stubborn, doggish. They accept what we say in the Bhagavad-gītā. Therefore these young men, they have very easily become devotees. Lekin hamare country me, usko bhulne me, jo wo sikha hai usko bhulne me teen janam lag jayega. (But in our country—to forget, to forget what they have learned it will take three lifetimes.)

Indian man (4): Kuch aisi asha ho rahi he ki ap jaise mahapurushon ki praytnon se hamare desh me . . . (indistinct) . . . (We are getting hopes that because of the efforts of legendary people like you, in our country . . . (indistinct) . . .)

Prabhupāda: Hona chahiye baki dusre taraf se samajhna chahiye ki . . . (It should happen but from the other side, they should understand that . . .) that why we shall misinterpret Bhagavad-gītā? Kṛṣṇa was less intelligent, that He left Bhagavad-gītā to be interpreted by some rascal philosopher or politician? He was not intelligent enough to clear the idea? If Kurukṣetra is meant "body," why you should bring in the name of Kurukṣetra the bodily conception of life? What is this? Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ, māmakāḥ pāṇḍavāḥ (BG 1.1). Dharma-kṣetre kuru-kṣetre is still there. Why Kurukṣetra should be interpreted as something else?

Indian man (1): You have cautioned the reader in this translation.

Prabhupāda: Eh?

Indian man (1): You have cautioned the reader to read the Bhagavad-gītā as it is.

Prabhupāda: Yes. That is the way. And their purpose is that, "Bhagavad-gītā should be utilized for my rascaldom." This is going on. Ye sab chodiye. Bhagavad-gītā as it is lijiye. Ap sab sukhi honge. Ye hum logon ka karya he. (Leave all this. Take Bhagavad-gītā as it is. You all will be happy. This is our task.) This is our mission. Don't manufacture nonsense. It will never be successful.

Indian man (3): This, all about nation, internationalness . . .

Prabhupāda: First of all, there is no question of nationalism. It is all bogus.

Indian man (3): No, that you have spoken. Our request is how best we can implement the teachings of Gītā in these critical days . . .

Prabhupāda: It is already there. It is already there. You kindly take it.

Indian man (3): How to implemant in our daily life . . .?

Prabhupāda: You understand. The difficulty is you do not understand even a line of Bhagavad-gītā. Still, you say that you are student of Bhagavad-gītā. This is difficulty.

Indian man (3): I see. Then how to understand it?

Prabhupāda: It is there already. But you are blind. You are cheater. You see things, one thing, and you speak another thing. You are cheating. Now, in the beginning of the Bhagavad-gītā, when Arjuna surrendered to Kṛṣṇa as a student—śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7): "Kṛṣṇa, there will be no utility by arguing. I know that I am not doing my duty. I am kṣatriya. I am in the active field, and I am declining to fight. This is not good for me." Kārpaṇya-doṣopahata-svabhāvaḥ: "So I can understand that I am puzzled that 'How I can kill such enemies who are my family members?' This is my problem." (aside) Here is a makkhi. Ek makkhi kitna pareshan karti hai. (One fly creates so much disturbance.)

Indian man (3): There are two. (laughter)

Prabhupāda: Aisi duniya hai, hum log udhar sukhi honge? Makkhiyan ghar me khatam kar deti hai . . . (The world is like this, will we be happy there? A fly in home destroys the . . .) (laughter) And we want to be happy. Tri-tāpa-yantana, three types of miseries, are always there. So Kṛṣṇa, when took charge of teaching him, the first lesson was that "Arjuna, you have talked like a very learned man, but you are not learned."

aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
(BG 2.11)

"You are taking care of the body, which is a lump of matter, combination of five elements—earth, water, air, fire—and you are concerned with this nonsense matter. You have no information of the real thing. And you are talking as a learned . . .?" This is the first. And then He said that "Actual person is within the body." Dehino 'smin yathā dehe kaumāraṁ yauvanam . . . (BG 2.13). So as we are changing body in this status, from childhood to boyhood, boyhood to youth-hood, similarly, when you give up this body, you get another body. Tathā dehāntara-prāptiḥ. So if you are destined to change your body, then where is your nationalism? Boliye. Jawab dijiye. (Now say. Answer me.) If you have to change your body . . . today you are Indian. Tomorrow you become Pakistani. Then again fight.

Trivikrama: Bangladesh.

Prabhupāda: This is going on. Today you are European; tomorrow you become Indian. And today you are man; tomorrow you become a dog. If you have got love for your country, but your work is doggish, then you become a dog. And who cares for the national dog? The street dog and the . . . at night he takes charge of the street. Nobody has appointed him, but he takes charge, and whole night, "Gow! Gow!" If somebody, new man, enters the neighborhood, "I am in charge." You see? "Why you have entered?" So this is going on. "I am leader of this country." So what is this civilization? Kṛṣṇa says that, "I am the leader." He says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām (BG 5.29): "I am the leader. I am the friend, well-wisher of everyone." And if a dog says, "I am the leader. I am the well-wisher," so which way we shall go? I shall accept the dog as leader and well-wisher or Kṛṣṇa? Boliye. A barking dog or Kṛṣṇa?

Indian man (2): Naturally Kṛṣṇa.

Prabhupāda: Yes. And He says, suhṛdaṁ sarva-bhūtānām: "I can adjust things." So we are not taking it. Har tarah se, (From all angles,) From all angles of vision, if you study Bhagavad-gītā, everything is perfectly clear. And if you take it seriously, you become happy in this life and dehāntare. If you simply take, accept Kṛṣṇa as He says, then what is result? Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma mām eti (BG 4.9). Punar janma, tathā dehāntara-prāptiḥ (BG 2.13). But one who has understood Kṛṣṇa perfectly—it is not possible to understand Him, but as far as possible, as far as our knowledge is concerned, if we understand Kṛṣṇa—then immediate result is that we are freed from the bondage of janma-mṛtyu-jarā-vyādhi (BG 13.9).

So that is the real problem. We are solving problems—this problem, that problem, that . . . they are not problems. That is natural in this material world. Just like this fly is disturbing. This is not a problem, because the fly is meant for that purpose. How . . . you cannot stop him. You can protect yourself. It is not possible to stop him. This is not problem, how to drive away the fly. The real problem, Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam, that you are in the cycle of birth, death . . . tathā dehāntara-prāptiḥ (BG 2.13). You get another life and you suffer. Again you get another life. This is your problem. So that problem, Kṛṣṇa says, that "You can solve it. Simply try to understand Me." Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā deham (BG 4.9). That is our business. But we are being deviated from the real business, and we are being engaged in so-called this ism, that ism, that ism. This is spoiling the whole thing.

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
māṁ aprāpya nivartante
mṛtyu-saṁsāra-vartmani
(BG 9.3)

This life, this human form of life, is meant for understanding the real problem of life and to solve it. This is the opportunity. And Kṛṣṇa personally coming to instruct you, "You solve in this way." But we are so doggish, we will not take. What can be done? Then become a dog. Nature's law will work. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). If you remain doggish—you do not become a human being—then, all right, you become a dog next life. Tathā dehāntara-prā . . . then take life of the street and "Gow! Gow! Gow!" Mṛtyu-saṁsāra-vartmani. This . . . for this purpose we request every one of you that you study Bhagavad-gītā very seriously as it is, apply it in your practical life and teach it to others. That is perfection. That is Caitanya Mahāprabhu's mission, that "You become guru, everyone." (break) You simply repeat. Don't misinterpret. Boliye. This is Caitanya Mahāprabhu's . . . every one of you become a guru, not a bluffer, but a guru, real guru. "How real guru? I can become? I have no qualification." Yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128): "You simply take the words of Kṛṣṇa and preach." Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7). You simply repeat, "Sir, Kṛṣṇa is the Supreme Being, God." What is the difficulty? Kṛṣṇa says: "There is no superior authority than Me." You simply say, "Kṛṣṇa is the supreme authority." That's all. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī mām . . . you preach, "Come here in the temple. See Kṛṣṇa's Deity and always think of Him." Where is the difficulty? Now these Europeans and Americans, what I have done to them? I have not given any bribe. I say: "Here is Kṛṣṇa. He is God." They accept it, worship Him. Man-manā bhava mad-bhaktaḥ. Just if you cannot do anything, just offer one obeisances, namaskāra. Any child can do. They have done it, and they are going ahead. Kya mushkil hai. An shan bakta hai sab. (What is the difficulty? They speak all nonsense.) Kṛṣṇa-upadeśa is there, perfect upadeśa. Usme interpretation karke aur an shan bak kar ke apna time bhi barbad aur dusre ka time bhi barbad. Ye sab chalta hai. You should stop it. Jo hogaya hogaya, ab ye sab khatam kijiye. (By Interpreting that and speaking nonsense, you are wasting your time and the time of others. This all is going on. You should stop it. Whatever happened has happened, now stop all this.) As Kṛṣṇa says, you try to assimilate it and distribute it. There is no diffi . . . Hum jo credit dete hain, yadi hamare credit me jugglery jab usko sona bana kar deta hai aur magic waise hi . . . (The credit which we give, if in our credit there is any jugglery, like how the goldsmith makes the gold and it's like magic just like that . . .) Kṛṣṇa says, mattaḥ parataraṁ nān . . . Hum kyun samjhaye, jaise Kṛṣṇa says, Yahi samjhane ke liye hum 84 books likha. (Why should we explain. Like Kṛṣṇa says, to explain this I have written 84 books.) Eighty-four books, each book, four hundred pages, in ten years. And we are selling, collecting by selling books, five to six lakh of rupees daily in foreign countries. What is that qualification? We have tried to convince people that Kṛṣṇa is the Supreme Being. Īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1). God he baki paramaḥ Īśvaraḥ. (There is God but there is the paramaḥ Īśvaraḥ.) "The Supreme Being is Kṛṣṇa." Īśvaraḥ paramaḥ kṛṣṇaḥ. Formless nahi, nirakaar nahi. (Not formless.) Sac-cid-ānanda-vigrahaḥ. Sac-cid-ānanda-vigrahaḥ. Vigrahaḥ bata rahe hain, Vigrahaḥ ka artha hota hai form, formless nahi. (It's said Vigrahaḥ—the meaning of Vigrahaḥ is form, not formless.) Form. Formlessness. Formless is another feature, but real feature is Śyāmasundara. Yaṁ śyāmasundaram acintya-guṇa-svarūpam.

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa . . .
govindam ādi-puruṣam . . .
(BS 5.38)

The Govinda, Śyāmasundara, dvi-bhuja-muralīdhara. Here is the Supreme Being. Take His instruction. Always think of Him. You become perfect. Where is the difficulty? Boliye. Kyun ap difficult position create karte hain? (Tell me. Why do you create difficult positions?) Why do you create difficult position? This is going on. Ustaadi dikhana he, Ki hum bada ustaad he, Kṛṣṇa se hum bada hai? Ye sab chalta hai. Ustaadi sab chodo. (Trying to be cunning, that we are a big expertise, are we bigger than Kṛṣṇa? All this is going on. Leave all this cunningness.) Surrender to Kṛṣṇa, follow His instruction and be happy. Boliye isme apko kuch kehna he. (Tell me do you have to say something on this.)

Indian man (4): Ustaadi kaise jaye Gurudev? (How to get rid of cunningness teacher?)

Prabhupāda: Ustaadi he wo alag, ek to ustaadi jayega jab usko juta se pita jaye. Wo chal raha hai. Itna behaya he juta pitte pitte bhi bolta hai 'hamara kya nuksaan hoga tumahra juta tut jayega'. (Cunningness is there—that is separate, cunningness will go when they are beaten by shoes. This is all going on. They are so shameless even while getting beaten by shoes he says, "There will be no loss for me, your shoes will break".)

Indian man (1): Shameless.

Prabhupāda: Usko juta se pitiye to bolta hai hamara kya nuksaan hoga, tumhara juta tut jayega. Isko kaise sudharega? Isko aise mentality hai to juta maro. (If you beat him with shoes he says, what loss will happen to me, your shoes will only break. How will you rectify them? If there is such a mentality, they should be beaten by shoes.) "I don't care for you." Juta kya maya kam marta hai. Maya ka kam hi hai khoob juta lagao. Ek to ye hai rasta jiske liye maya ko bhej diya gaya he, ye sare bache logon ko khub juta lagao. Mama māyā. Māyā ke hath se to chutkara nahi ho sakta. (Does māyā throw any less shoes. The work of māyā is to throw plenty of shoes. This is one cause for which Maya has been sent, to throw plenty of shoes on these people. Mama māyā, you can get rid of the clutches of māyā.) Therefore Kṛṣṇa says, mama māyā. That means he's engaged, she's engaged for beating with shoes. But he cannot understand, although Kṛṣṇa is coming personally to make him understand, paritrāṇāya sādhūnām (BG 4.8). To ye difficulty ho raha he. Ustaad Hiranyakashiyapu usko juta lagate lagate kabhi uska buddhi khul jaye. Ek rasta wo hai khoob juta khao, aur ek rasta he: (So this is the difficulty which is happening. The cunning Hiranyakasiyapu, by beating him with shoes may be some time his intelligence will open up. So one way is to beat him with plenty of shoes, and the other way is:) mām eva ye prapadyante māyām etāṁ taranti te. You surrender to Kṛṣṇa; everything is finished. So it is up to you, whether you prefer to be beaten by shoes continually or you surrender to Kṛṣṇa. That depends on you. . . . (indistinct) . . . aur koi dusra rasta nahi hai. (. . . (indistinct) . . . there is no other way.)

Indian man: Surrender ke sambandh me aur kuch prakash daliye prabhuji. (Please throw some light on the topic of surrender Prabhu.)

Indian man: Kis roop se Surrender karna he. Surrender ka matlab hai hamare buddhi ko hum bilkul kam me nahi lenge. (In which form should we surrender. Does surrender mean we will not make any use of our intelligence?)

Prabhupāda: Buddhi to hai hi nahi. Rascal ke buddhi ka kya kam hota he. Rascal ka chodiye,Kṛṣṇa jo bolte hain usko lijiye. Ap bolenge hum rascal bhi rahenge aur Surrender bhi karenge. Apka rascaldom jo he usko chodiye. Aur Kṛṣṇa jo bolta hai usko suniye. Hogaya. (There is no intelligence. What is the use of intelligence of a miscreant person? Leave about miscreant's, accept what Kṛṣṇa is saying. You will say I will remain a miscreant and at the same time surrender. Leave this mischievousness and listen to what Kṛṣṇa says. That's all.)

Indian man: Ye surrender ke concept ko aur detail me samjhaiye. (Please explain the concept of surrender in more detail.)

Prabhupāda: Surrender hai . . . believe kijiye Kṛṣṇa ko. (Surrender is . . . believing in Kṛṣṇa.) Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Don't manufacture nonsense things. Usko sab chodo. (Leave all that.) Rascaldom. "Simply surrender to Me." Ye apka hath me hai, fir ap to chale jayenge manufacture karke . . . (This is in your hands, you will go after manufacturing all this . . .) ism, this ism, that ism, that ism. To ye rascaldom chodo. Kṛṣṇa says Sarva-dharmān parityajya. Baki tum Buddhiman ho acha acha rascalism bana sakte ho, ye sab chodo. Ab dekhiye Bhagavad-gītā discussion . . . (So leave this mischievousness. Kṛṣṇa says Sarva-dharmān parityajya. Rest of you are all intelligent, you can create nice mischief from this—so leave this mischievousness. Now look at the Bhagavad-gītā discussion . . .) The Bhagavad-gītā is spoken in the Battlefield of Kurukṣetra. Sab jagah nonviolence lagana chahate hain, kaise hoga? Wo Bhagavad-gītā jo ladai ka field me pehli baar kaha gaya . . . (Everywhere they want to add non violence, how will it be possible? That Bhagavad-gītā which was first spoken on the battlefield . . .) Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ (BG 1.1). The first word is ladai (fighting), And you want to prove it, nonviolence. Ye rascaldom nahi he? Boliye? (Isn't this rascaldom? Tell me?) The first word is used, yuyutsavaḥ. Yudh me non violence . . . kitna bada maha paap he. (Non violence in war . . . that's such a great sin.)

Indian man: Arjun ne bhi to ustaadi ki thi pehle fir . . . (Then even Arjuna showed cunningness first . . .)

Prabhupāda: Arjun ka baat chodiye, ap ka ustaadi, (laughing) aap jo ustaadi karte hain, jo yuyutsavaḥ word he uska artha yahi he normal ye kabhi ho sakta he? Ap kyun ye ustaadi karte hain. Jhut. Apne liye barbaad karte hain dusre ke liye barbaad karte hain. Politics me non violence kabhi hua he aur na kabhi ho sakte hai. Bade bade raja log, ladai karna hoga, marna hoga, wo sikaar karte the ki kis tarah se marna he, kyunki acahnak kisiko bole e mar de isko, wo nahi mar payega. Chote mote janwar ko marte marte usko practice hoga. Violence sikhaya jata hai. (Leave about Arjuna, your cunningness. (laughing) The cunningness which you show, that the word yuyutsavaḥ meaning is normal, is that ever possible? Why do you do this cheating. Lie. You are wasting it for you and for others as well. There wasn't non violence in politics ever and nor it's going to be. Big big kings, they will have to fight, they have to kill. They go hunting to practice killing, because suddenly if you tell him "Kill them", he can't kill. By killing small animals, he will practice. Violence was being taught.) Violence required to keep the society in order. Brahman bhi chahiye, Kshatriya bhi chahiye, vaishya bhi chahiye, shudra bhi chahiye. (Brahmins are required, ksatriyas are required, vaisayas are also required and so are sudras.) Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Khali brahman hi brahman bana diya to . . . (If you make only Brahmins then . . .) Who will give protection? Ye Sab scientific hai. Usko hum log le to upyog hoga aur ustaadi karen to . . . (indistinct) . . . yahi hua. To hum logon ka nivedan hai ustaadi chod dijiye. Kṛṣṇa jo bol rahe hain usko lijiye. Sab thik hoga. (This is all scientific. If we accept it, then it's beneficial and if we become cunning then . . . (indistinct) . . . that's all. So our request is to leave this cunningness. Accept what Kṛṣṇa is saying. Then everything will be good.)

Indian man: To Sanjay sahab ne bhi ustaadi ki thi, jat paat kuch nahi dekha, sab barabar . . . (Then Sanjaya Sir also did cunningness, he did see any caste, everybody were equal . . .)

Prabhupāda: Ap bhi kar rahe hain, sanjay ko sahab bolte hain. (You are also doing, you are calling Sanjaya Sir.)

Indian man: Ustaadi khatam hogayi. (Cunningness is finished.) (laughing)

Prabhupāda: . . . (indistinct Hindi)

Indian man: Jaati paati ki bahut jarurat hai. Uske bina koi chiz nahi hogi Hindustan me. (Caste system is also required. Without that nothing will happen in India.)

Prabhupāda: Ek upstart bacha, lampad, usko bana diya India ka . . . (An upstart kid they made him India's . . .)

Indian man: Prime minister

Prabhupāda: Ye to bhagwan save kiya tha. (The Lord saved it.)

Indian man: . . . (indistinct) . . . Apke ashirwad se save hua hai. (By your blessings it is saved.)

Prabhupāda: Cāṇakya Paṇḍita sadharan neeti me kehte hain . . . (indistinct) . . . (Cāṇakya Paṇḍita says in sadharan neeti that . . . (indistinct) . . .) So "Don't trust woman and politician." This is Cāṇakya Paṇḍita. And she is both politician and woman. We have got Mahābhārata, there is not a single instance . . . we had very, very great, qualified women. But they were in charge of state . . .? Very, very qualified women. You know. Na svatantratām arhati, striyaḥ (Manu-saṁhitā). For woman there is no independence. The Manu-saṁhitā. They must stay under father, under husband or under elderly sons. Three stages. Kuntī . . .

Indian man (5): Pita rakshati kurmani . . . (A father protects the girl in her childhood.)

Prabhupāda: Jab tak shadi na ho baap. Ye to bees pachis baras pehle bhi yahi hamara image . . . (Until marriage is not done, it's the father. We had this same image even 20 to 25 years before . . .) A young girl cannot go out without father's, mother's . . . she cannot mix with any other young man. Strictly prohibited. To wohi sab chut gaya hai. (All this is gone.) If you want to revive real Indian civilization or Vedic civilization for the good of the whole human society, take to Kṛṣṇa consciousness. You'll be happy. There is no doubt. Aur sab hoshiyari chal rahi hai.(break) Ye jo sab bhumi pe ustaad, self made ustaad . . . ye sab chodo. Matlab pehle hi likha hai yuyutsavaḥ and you want normal, kya baat he boliye. (And all this cleverness is going on. (break) All these clever people on earth, self made cleverness . . . leave all this. It's already written yuyutsavaḥ, and you want normal. Tell me what is this.) Why do you try to undo something which is spoken by Bhagavān, Vyāsadeva? Kya Vyāsadeva dusra bhagwat nahi likh sakte hain? Vyāsadeva, jo ved ko doharane wale hain, wo likha hai yuyutsavaḥ (Couldn't Vyāsadeva write another Bhagwat? Vyāsadeva, who repeats the Vedas, he writes it yuyutsavaḥ) So how can you make nonviolence? Mahānutikram . . . mahājan ko atikram karna mahāpaap hai. Sastra bolte hain: (Mahānutikram . . . to breach a great personality is a great sin. The scripture says:) mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We are not following mahājana, but we are transgressing. To kaise hamara sukh hoga. Pehle hi to mislead hum apne ko kar diye. (So how will we get happiness? We have already misled ourselves.) (aside) Bring. Bring cutting. Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ. And mahājanas are also mentioned:

svayambhūr nāradaḥ śambhuḥ
kapila kumāraḥ manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
(SB 6.3.20)

Sab cheez hai . . . koi mushkil nahi. (Everything is there . . . there is no difficulty.) We want to become artificially rascal, mahājana. That is going on. Usi liye Kṛṣṇa bola he: (That is why Kṛṣṇa said:) sarva-dharmān parityajya (BG 18.66): "Whatever you have learned, forget." Mām ekam. Because he has become too much bewildered, He doesn't say anybody else. Mām ekam, word to the mūrkhas . . . śaraṇaṁ vraja. Isme kya apaati hai. Sab Bhagavad-gītā padhne wale hain, sara duniya. Ap ke ilake me Bhagavad-gītā charcha hota hai, fir kahan sikhaya hai Mām ekam . . . (What's the problem with that? Everybody reads Bhagavad-gītā, the whole world. In your area, there is discussion, so where is taught Mām ekam . . .)

Indian man: . . . (indistinct) . . . Ashram me jitne bhi lecture dete hain Gītā pe dete hain lekin koi ne ye cheez nahi bola hai. (In the ashram, whatever lecture they give, they give it on the Gītā but nobody talks about this.) . . . (indistinct)

Prabhupāda: Jante hi nahi Gītā ko lecture dete hain. Ye spast baat he. (They don't even know the Gītā but they give lectures. This is very clear.) Avajānanti māṁ mūḍhāḥ (BG 9.11). Wo samajhte hain Kṛṣṇa hamare jaise vyakti hai. Kṛṣṇa bol sakte hain to hum bhi bol sakte hain. Yeh hai mūrakh. Wo jante hi nahi Kṛṣṇa ko, jante hi nahi. Kya bolenge. Isliye pehli hi bola he . . . Bhaktosi . . . jo pehchanta hai wo bol sakte hain. Sadharan nahi bol sakte hain. Fizul time waste hai. Sara Bhagavad-gītā se non violence ka lecture hai, to jo beginning word jo he yuyutsavaḥ uska kya meaning hai, boliye. Usko ulta sidha uda dene se fir Gītā kya bolna hai.Boliye apna philosophy alag. (They think Kṛṣṇa is a human being just like us. If Kṛṣṇa can speak, we can also speak. This is foolishness. They don't know Kṛṣṇa, they don't at all know. What will they tell. That's why it's already said . . . bhaktosi . . . whoever recognizes they can tell. Normal people can't tell. Unnecessary wasting time. From the whole Bhagavad-gītā they give lectures on non-violence, then the beginning word which is there—yuyutsavaḥ, what is the meaning of that. If you twist that then what is the point of saying Gītā. Tell your different philosophy then.) Why do you take Bhagavad-gītā? The beginning, the first line, is yuyutsavaḥ. Where is nonviolence? Isliye me bol raha tha ek line bhi nahi samajhta hai aur Bhagavad-gītā ka lecture dete hain. (That's why I say, they don't understand a single line but still give lectures on Bhagavad-gītā.) . . . (indistinct)

Indian man (6): How can you fight a war and then be nonviolent at the same time?

Prabhupāda: Eh?

Indian man (6): How is it possible to be nonviolent . . .

Prabhupāda: Why you want nonviolence?

Indian man (6): They are talking so much about nonviolence . . .

Prabhupāda: Just like here is a makkhi (fly). Is it not violence sometimes to drive it then? There will be attack, and you have to protect yourself. This world is not like that, that there is no . . . it is not Vaikuṇṭha. It is material world. There will be attack. Even if you are not . . . you are nonviolent, the others will be violent. Others will set fire in your house without any fault. They'll kidnap your wife. This is going on all over the world. You must protect yourself. Chor daku sab aata nahi jabardasti, ap chahte hain chor daku hamare ghar aye lut len . . . wo ata hai. (Don't thieves and robbers come forcefully? Do you want thieves and robbers to come to my house and steal . . . they still come.) How you can stop him? Thieves and rogues, even if you are nonviolent, they will come, take advantage. It is your duty.

Indian man (6): What is meant by nonviolence?

Prabhupāda: It has no meaning.

Indian man (6): It has no meaning?

Prabhupāda: Simply imagination, that's all.

Indian man: Hum logon ko to nonviolence pehle se bataya jata he ki ap log apni taraf se kisi . . . (We were taught non violence from beginning, that from your side you don't . . .)

Prabhupāda: To depend jab karenge to apko violence chahiye. (When you depend you will need violence.)

Indian man: Usko nonviolence hi mante hain . . . jyada badmashi karte hain goli chalate hain. To ye violence ap utha nahi sakta, uska proper use kar sakte hain. (This is the meaning. You cannot abolish it. That is not possible.)

Indian man (7): What is to world Mahatma Gandhi's nonviolence or . . .

Prabhupāda: I do not wish to discuss nonviolen . . . but we are talking of philosophy, that you cannot stop violence. That is not possible.

Tamāla Kṛṣṇa: Kṛṣṇa says, mām anusmara yudhya ca (BG 8.7).

Prabhupāda: Yes. Yudhya ca.

Indian man: . . . (indistinct)

Prabhupāda: Han. Yudh bhi chahiye. (Yes war is also required.)

Indian man: Mera smaran karo aur yuudh bhi karo. Is yuddh shabd ka matlab . . . (Remember me and also fight. The meaning of this word fight . . .)

Prabhupāda: . . . (indistinct)

Indian man: Ya yuddh ka matlab jo he apne dainik kartwayon ko jo hai karna. (Or is it that the meaning of the word yuddh is to do our daily activities.)

Prabhupāda: Yuddh ka matlab he yuddh, ladai. Ap kyun change karna chahte hain. As it is yuddh ka matlab kya hai.Yudh ka matlab yudh hai. Usme kyun ustadi kar rahe hain. (The meaning of the word yuddh is yuddh, fighting. Why do you want to change it. As it is, what is the meaning of yuddh. Yuudh means yuddh. Why do you want to show your cunningness there.)

Indian man: Jahan yudh karni hai wahan keh diya ki karm karo. (Wherever it is said to fight, they change it to do your daily karma.)

Prabhupāda: Wohi . . . aur kuch karo. Word to hai fir yudh word ye shabd kyun lagaya hai, uska matlab hai yuddh hai. Uska fir artha nikalne ka kya jarurat hai. Artha nikala ja sakta hai wahan jahan clear nahi hai. (That's what . . . do something else. The word is there, why else do they put the word yuddh there, that means fighting. What is the need of taking out meaning there. Wherever it is not clear, you should try to find the meaning there.) There is some word, the meaning is not clear, then you can suggest that, "Meaning may be like this." But when it is clear, there is no, I mean to say, chance of interpreting.

Indian man (1): As, for example, vicāra, those such words which requires some clarification or . . . these can be interpreted like . . .

Prabhupāda: No, no, when it is clear, why it should be interpreted?

Indian man (1): No, for other words . . .

Prabhupāda: Other words . . . chhod dijiye (leave it) . . . that when it is clear—yudhya ca—then why should you interpret? The example is there in the Sanskrit grammar. Just like . . . the example is given, where interpretation required. It is said, example is given, like gaṅgāyāṁ ghoṣa-pāli, that "There is a neighborhood called Ghosha-pali on the Ganges." So then you can ask that "Gaṅgā is water. How there is a neighborhood?" Then the interpretation: "Not on the Ganges water but on the bank."

Indian man (1): Tirer opor. (On the banks.)

Prabhupāda: Then interpretation. But when it is clear that "On the bank of the Ganges there is a neighborhood called Ghosha-pali," then where is interpretation? Interpretation will be required when the meaning is not clear. Otherwise, if the meaning is clear, that is ustaadi (cunningness), to interpret. But in Bhagavad-gītā, in the first line, the word is used, yuyutsvaḥ, "desiring to fight." So desiring to fight, they assembled; they must fight. So where is the question of interpretation? (aside) So prasādam ready or not?

Trivikrama: Yeah. About 6:30, Śrīla Prabhupāda.

Prabhupāda: Oh. Aaj chuti. Fir kal ayiye. (Okay. Holiday today. Please come tomorrow.)

Tamāla Kṛṣṇa: Every day there'll be darśana, five to six. Every day.

Indian man (7): . . . (indistinct Hindi)

Prabhupāda: Hmm? What is that?

Indian man (8): There is a big hall here.

Gopāla Kṛṣṇa: There's a hall over here.

Indian man (8): There is a big hall here where a lot of people can come, because lot of people want to listen you.

Prabhupāda: . . . (indistinct) Indian man (7): Wo hall me thik rahega? (Will it be fine in the hall?)

Indian man (8): Han wo to jana padega. (Yes we will have to go there.)

Indian man (8): It is only fifty steps, hundred feet, yes, not more than that.

Prabhupāda: Wo ap log jaise chahiye hojayega. (That will happen however you all want.)

Indian man (7): Usme kam se kam . . . (In that at least . . .)

Indian man (8): Wo arrangement hojayega? (Arrangements will be made?)

Indian man (7): Arrangements to hojayega . . . (indistinct) . . . aram se hojayega. (Arrangements will happen . . . (indistinct) . . . it will happen easily.)

Tamāla Kṛṣṇa: It's raining again.

Prabhupāda: You have shown our books to these gentlemen?

Tamāla Kṛṣṇa: We have a few books here.

Prabhupāda: Hmm. You can show some of them.

Indian man (7): Kirtan hoga? (Will there be Kirtana?)

Prabhupāda: Han. (Yes.) Call him. You can perform kīrtana here.

Indian man (7): Hall me bahut acha hoga. (It will happen very nicely in the hall.)

Prabhupāda: So go to the hall and begin kīrtana immediately. You can go.

Indian man (7): . . . (indistinct)

Indian man (8): Tomorrow. Tomorrow evening, five till six. So you can go and have kīrtana.

Indian man (1): Right now, right now. Gurujī said we can go to the . . . (laughter)

Prabhupāda: (chuckling) You can go and have kīrtana.

Indian man (7): But we can start here also.

Prabhupāda: Eh?

Indian man (7): Here for some time . . .

Prabhupāda: Oh, yes. Oh, yes.

Indian man (7): To aj nahi hoga? (So today it won't happen?)

Indian man (8): Aj hoga. (It will happen today)

Prabhupāda: (kīrtana begins) (break) Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Asakti sikhane ke liye bhagwan khud aa rahe hain. (To teach attachment, the Lord himself is coming.) Yadā yadā hi dharmasya glānir bhavati (BG 4.7). Ye dharma ka glāni hai. Jab bhagwan se aasakti chuti jati hai, wo glani hai. (This is the discrepancy of religion. Whenever we lose the attachment with God, that is a discrepancy.) Tadātmānaṁ sṛjāmy aham (BG 4.7). Bhagwan khud ate hain. (The Lord himself comes.) Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Kaun sune? Baki koi sune to uska jeevan safal hojayega. Pehli baat to bhagwan bol diya nirakaar. Ye jo bhagwan ka roop hai sab kalpana hai, ye akhanda-nand bolta hai na,ye sab kalpana hai. Bhagwan bichari kya dosh kiya hai je uska aakaar nahi hai? Bhagwan bolte hain sabke pita hain. (Who listens? But if someone listens then their life is successful. First thing they said is that God is formless. This form of Lord, all this is imagination, Akhanda-nand says like this, that it is all imagination. What mistake did Lord commit that he doesn't get to have any form? The Lord says he is the father of everyone.) Sarva-yoniṣu kaunteya, ahaṁ bīja-pradaḥ pitā (BG 4.8). Mai bīja-pradaḥ pitā, to . . . me hun aur hamara pita ka aakaar nahi hai. Hamara aakaar hai. To wo kya hai? Aasman se gir gaya hai? Aise ho sakta hai ki apka aakaar hai aur apke pita ka aakaar nahi hai. Aise ho sakta hai? Kiska gadhapan hai . . . jo bhagwan sabke pita hai, hamara aakaar hain, unka aakaar nahi hai. Ye koi baat hota hai kya. Garbodhan dekha nahi, Apke dada pardada ko dekha nahi to wo kya nirakaar tha? Agar kaha jaye tumhara jo pardada tha uska aakaar nahi hai, to hum manenge? To bhagwan kaise niraakaar? Suar, gadha ka aakaar hai, bhagwan ka aakar nahi hai? Uska kya jawab hai boliye. Ap ka umar tees baras hai, bhagwan niraakaar kaise ho sakte hain? Uska jawab dijiye. Bhagwan bolta he: (Mai bīja-pradaḥ pitā, so . . . I am there but my father doesn't have any form. We have a form. Then who is he? Is he someone who has fallen from the sky? Is this possible that you have a form but your father doesn't? Is that possible? Whose foolishness is this . . . that Lord who is everyone's father, we have a form, but he doesn't have a form. Is there even such a thing? You did not see Conception, you did not see your grandparents and great grandparents, so is it that they are formless. If they say that our great grandfather did not have a form, would we believe it? Then how is God formless? The pig and donkey have a form, and the Lord doesn't have a form? Tell me the answer for this. The Lord says:) man-manā bhava mad-bhakto (BG 4.8) Sabse pehle hamara upar man lagao. Fir uska aakaar hi nahi hai kaise man lagayen? Hamare pitaji ka aakaar hai to hum unka chintan kar sakte hain. Fir aakaar hi nahi hai to kaise hum chintan karen. Isliye Bhagwan bola . . . (indistinct) . . . wo to niraakaar ka chintan nahi kar sakta hai baki jabardasti karna chahte hain to jyada se jyada . . . (indistinct) . . . yogi log niraakaar ka dhyan nahi karte, jo asal yogi . . . (indistinct) . . . Bhagwan khud bol rahe hain: (First of all, fix the mind on me. If he doesn't have a form, then how to fix the mind? Our father has a form so we can meditate on him. If there is no form then how will we meditate? That's why the Lord said . . . (indistinct) . . . he can't meditate on the formless but if we forcefully wants to do so then maximum . . . (indistinct) . . . the yogi's don't meditate on the formless, the real yogi . . . (indistinct) . . . the Lord himself says:) yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). Ye sab baat hai to niraakaar ka dhyan kaise hoga? Boliye. (All this is there, so how to meditate on the formless? Tell me.) Man-manā bhava mad-bhakto (BG 4.8). Kaun sunta hai. Sab apna apna ustaadi. Jo sastra bola hai, jo bhagwan bola hai usko mano, to kaam thik hoga. (Who listens. Everyone is cunning. Whatever scripture says, whatever the Lord says, accept it, then all work will be right.) Śravaṇaṁ kīrtanaṁ viṣṇoḥ . . . (SB 7.5.23-24 ). Ye paddhati hai. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ . . . navadha bhakti. (That is the methodology. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ . . . these are the 9 limbs of bhakti.) Prashn apne acha hi kiya baki ye sab vichaar hai. Karne se bahut jaldi aasakti . . . (You have asked good question, now these are personal point of view. By doing this one can get attraction so quickly . . .) Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ athāsaktis (CC Madhya 23.14-15). Pehle to śraddhā . . . aur śraddhā ka artha hota hai, Kṛṣṇadāsa Kavirāja Gosvāmī vyakhya karte hain: (First thing is śraddhā . . . and śraddhā means, Kṛṣṇadāsa Kavirāja Gosvāmī explains:) śraddhā-śabde — viśvāsa kahe sudṛḍha niścayakṛṣṇe bhakti kaile sarva-karma kṛta haya (CC Madhya 22.62). Pehle shuru hona chahiye śraddhā. To śraddhā kya cheez hai? (First it should start with śraddhā. So what is this śraddhā?) Śraddhā, Kṛṣṇadāsa Kavirāja Gosvāmī: śraddhā'-śabde — viśvāsa sudṛḍha niścaya. Jab viswas sudṛḍha niścaya hai to uska naam hai Śraddhā. Ye jo bhagwan bol raha hai: (When there is faith with strong determination then that is called as śraddhā. This one which the Lord says:) sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (18.66), Isko jo thik se man lega ki bhagwan jo bol rahe hain yahi thik hai, iske alawa aur kuch nahi hai. Ab us baat me hi hamara jo kuch viswas hai ki, bhagwan ki seva karne se hamara sab kaam thik hojayega, śraddhā yahi hai. Wo bhagwan bakne do, hum to apna kam chalyenge . . . niraakaar, usko 'śraddhā nahi kahenge. Bhagwan jo bol rahe hain bilkul thik bol rahe hian,usko palan karna chahiye. Fir śraddhā badhana chahiye. Jaise koi business karne ko chahte hai 'Ye business me karunga', wo 'śraddhā hai. Fir next stage hai ki wo business me jo log lage hue hain unke sath milna jhulna kis tarah se karna hai, hai na? (Whoever accepts this that whatever Lord says that is only correct, apart from this there is nothing else. Whatever faith we have in this that, by serving the Lord all our work will be successful, this is called śraddhā. Let the Lord speak and we will do on our own . . . formless, that is not called śraddhā. Whatever the Lord says, he is saying it correctly, and we should follow it. Then we should increase our faith. Like someone wants to do a business "I will do this business." That is faith. Then the next stage is, whoever are there in that business, to go and meet them, isn't that so?) Ādau śraddhā tataḥ sādhu-saṅgo Aur sadhu ka Bhagavad-gītā me kya bataya he: (And what is said about sadhu in Bhagavad-gītā:) bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ (BG 9.30) Wo Sadhu. Jo bhagwat bhajan nahi kar raha he wo to chor hai. Jo bhagwat bhajan kar raha hai unka association karna hai. Aur jo sadhu nahi hai . . . sirf dadhi rakhne se sadhu nahi hota. Bhagwan bol raha hai na: bhajate mām ananya-bhāk wo sadhu hai. Ye sab vichaar hai sastra me. Aur sastra chod ke man mani ustaad ban rahe hain, to fir kuch labh nahi he. Wo itna hi labh hoga ek flag ban jayega ye admi bahut dharmik hai. Dharma-dhwaji, dhawja hota hai . . . aur bhagwan bol rahe hain: (He is a Sadhu. The one who doesn't sing the glories of the Lord he is a thief. The one who sings the glories of God we should associate with them. And who is not a Sadhu . . . only if one keeps a beard he is not a Sadhu. The Lord says: bhajate mām ananya-bhāk, he is a sadhu. All this ideas are there in scripture. And we are ignoring the scriptures and do things on our own being cunning, then there is no benefit. The only benefit we will get is, we will get flagged as a religious person. Dharma-dhwaji, like the flag . . . and the Lord says:) yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti (BG 16.23). Sastra me nirdesh jo hai usko chod kar ke man mani kam karta hai usko kabhi siddhi nahi milegi. 'Na siddhim na sukhaṁ', usko sukh bhi kabhi nahi milega. 'Na parāṁ gatim' parāṁ gatim ka to baat hi chod do. To bhagwan khud aa kar ke bata rahe hain, sikha rahe hain kis tarah se karo, bhagwan ka bhakta raho sab. Wo acharan kar rahe hain, usko sadhu sang usko sikhna, bhajan kriya, bhajan ka jo niyam hai . . . fir anarth nivritti. Fir jis karan se ye sab anarth hua hai usko nivritt karna. Fir nistha, ruchi, fir aasakti. Ye stage hai. To ye sab stage me jane se . . . (The one who ignores the scriptures and do things on their own will never achieve success. Na siddhim na sukhaṁ, he will never get happiness. Na parāṁ gatim, leave about the highest destination. The Lord himself comes and says, he teaches us how to do, everybody becomes a devotee of the Lord. He teaches by behavior, to teach association of saintly persons, singing glories of the Lord, the rules for singing the Lord's glories . . . and then removal of unwanted bad habits. And then remove all the causes because of which the bad habits were formed. Then determination, then interest, then attachment. These are the stages. So if we go through all these stages . . .) (end)