660325 - Lecture BG 02.44-45, 58 Excerpts - New York
Prabhupāda: . . . decided that, "I am not this body." We have already discussed. I am not this body, and I am pure consciousness. Some way or other, I am encaged with this bodily dress, but I am not this body. I am pure consciousness. Now, if we actually want happiness or independence, then we have to remain in our pure consciousness position. Suppose if I do not belong to certain association or certain company, then I have to keep aloof from that company.
So Lord Kṛṣṇa says that bhogaiśvarya-prasaktānām (BG 2.44), those who are too much attached with bodily pleasure, bodily enjoyment, and tayāpahṛta-cetasām . . .
Apahṛta-cetasām means those who are illusioned. Because bodily pleasure is not my pleasure. My pleasure is different because I am not this body. Just like a man in a feverish condition or in feverish delirium speaking something, that is not his normal speaking: that is due to the delirious condition. So to bring him to the normal condition, the physician treats him to get out of that delirious condition. So similarly, our position is, because we have got . . . some way or other, we have been entangled with this material body, therefore our conception of happiness is just like a man in the delirious condition.
So we have to cure. Some philosopher says that this delirious condition should be cured, and there should be no activity. They are afraid of any activity. Because our these material activities have become source of distress for us, therefore there are certain philosophers, they say that we should stop all sorts of activities. Their highest culmination of perfection, according to their idea, is that stopping all sorts of activities. Just like Buddha philosophy, nirvāṇa. Nirvāṇa means stopping, stopping all activities.
Buddha philosophy . . . according to Lord Buddha, his theory is that due to the combination of material elements, this body has come into existence. Now, some way or other, if these material elements are separated or dismantled, then the cause of distress is removed. That is his . . . just like you have got a big house, and the tenants or the government or tax collector, you have . . . too much trouble. So if you think that better to dismantle this house so that to get rid of these all troubles . . .
So this theory, that separating the material elements by which this material body is formed, if they are broken or they are sent back to their original position, then we are free from all distresses, material. But we, at least those who are following this Bhagavad-gītā, so this philosophy does not say that the material body is all in all. Beyond this material body there is spirit, and the symptom of that spirit is understood by consciousness. Consciousness. That is the philosophy of Bhagavad-gītā.
Now, you cannot deny consciousness. You cannot deny consciousness. And consciousness minus . . . minus . . . body minus consciousness is dead body. Everyone knows it. A child can understand it, that I am speaking, you are hearing, because your consciousness is present, my consciousness is present. As soon as my consciousness is deducted from this body, then this same mouth will not speak, the same hand will not move, the same your ear will not hear. The whole thing will be stopped. So it is very common sense affair, that consciousness, that is the main thing in this body. So any intelligent man with common sense can understand it.
Now, what is this consciousness? This consciousness is the symptom of the soul. Just like wherever there is some fire, there is heat or there is smoke. When you see something . . . suppose you are sitting here. If you find somewhere smoking, then you are afraid, "Oh, there must be some fire. Otherwise why smoke is coming?" Or wherever you feel some heat, although you do not see the fire directly, still, you can understand that there is fire. Because there is smoke . . . because there is heat, therefore there is fire.
Similarly, this consciousness, nobody can deny this consciousness. Now, this consciousness, because this consciousness is, therefore I am, my, I mean to say, identification or my energy is being produced in the shape of consciousness. So this consciousness proves that I am the soul present here. That is Gītā's philosophy, and that is the whole Vedic philosophy. Anyone, either the devotees . . . just like we belong to the devotee group of philosophers. Then there are others who are impersonalists. But they, or both of them, they do not deny the presence of the soul. Presence of the soul.
The Buddha philosophy, they do not recognize the soul. They, according to them, that the combination of matter at a certain stage produces consciousness. But that philosophy, that argument, can be refuted that with matter you cannot produce consciousness. Because . . . take the example of a dead man. The dead man is there. All the elements, material elements, are all there present. But you cannot revive, you cannot revoke that man to consciousness. The elements are there, the ingredients are there. Now, if you think this ingredient has been decomposed or deteriorated, then replace that ingredient.
Just like in a machine. In a machine some part is wear and tear. It is not working: stopped. You can replace that part into new part, and the machine will work. But this is not like that. If you think that something has deteriorated in this body, therefore it has become dead, say, for example, that they say generally, due to heart failure, now, heart . . . medical practitioners, they know it that heart is always pumping like this. Pumping like this. Now, can you produce heart action by artificial pumping? No. It is not possible. They give respiratory oxygen gas and so many things, but it cannot be revived.
Therefore it is a fact that the soul, soul is different from this body. So long the soul is there, the body acts. And we, with our blunt senses, our gross senses, we cannot see the soul—therefore we deny it. Because our imperfect senses cannot see this. We cannot see so many things. So many things. Just like we are seeing this place is vacant, the outer space, but there are instruments. If you see with those instrument, you will find they are full of germs. Full of germs. Take a drop of water, as clear as possible. But if you see with microscope, you will see, "Oh, it is full of germs." So imperfect vision of existence, of the existence of the soul, does not mean that there is no soul. The soul is there. Soul is there, and we can feel the presence of the soul by the symptom of consciousness. Consciousness. And that's a clear fact.
Now, we have discussed all these points. Now, Kṛṣṇa says that if our whole misery . . . the whole philosophy is that our whole misery is due to this bodily contact. Bodily contact. We feel miseries, distress or happiness, at the present stage. It is due to this body. We have already discussed that . . . just like take, for example, the water. Water, in summertime it is very pleasant, and wintertime, oh, it is very distressful. We are afraid. Even a drop of cold water we are afraid of. Without hot water, we cannot take our bath. Now, water as it is, it is water constitutionally, chemically or whatever it may be, but it is due to the bodily touch of the water we sometimes feel pleasure and sometimes feel distress.
Therefore all our feelings of distress and happiness is due to this body. Is due to the body. Body under certain condition, mind under certain condition feels happiness and feels distress. So therefore, if we . . . but happ . . . we are actually hankering after happiness, because the soul's constitution is happiness. Soul's constitution is happiness. Anyone who is brought up in a very nice family with all comfortable condition, as he feels distress in a different condition, similarly, the soul is the part and parcel of the Supreme Being. Supreme Being, His constitution is sac-cid-ānanda-vigraha (Bs 5.1]]).
The Supreme Being is the embodiment of eternity, bliss and knowledge. Eternity, bliss and knowledge. That is the constitution of the supreme entity. He is eternal, He is blissful, and always full of pleasure. Always full of pleasure. Kṛṣṇa, this word, Kṛṣṇa . . . now, we have chanted, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. This Kṛṣṇa is . . . do not take it that we are presenting some sectarian conception of God or like that. This Kṛṣṇa, this is a Sanskrit word. You have to understand, Kṛṣṇa. Kṛṣṇa means . . . Kṛṣ means the greatest, and ṇa means pleasure. He is the symbol of greatest pleasure. Greatest pleasure.
So we are also part and parcel of that greatest pleasure. Just like the ocean and a drop of water of the ocean, if you chemically analyze, you will find the same ingredients. The volume of the ocean is certainly greater than the volume of the drop of the ocean water, but so far the constitution is concerned, either this drop of ocean water or the full ocean water, the same chemical composition you will find. Similarly, because we are part and parcel of the Supreme, sac-cid-ānanda-vigraha—eternity, blissful and knowledge—therefore, although we are minute particles, minute particle . . . but the minute particle has got so much energy.
You can just see that that minute particle of the soul within this body, how wonderful things we are doing. Everything, whatever material manifestation, at least in this world . . . in New York City you see so many big, big buildings and so many machineries, factories and organization, but who has done it? That minute particle, embodied in the soul. Just see. If that minute particle can play so much wonderful things, just see, just imagine what wonderful things cannot be done by the supreme particle. Or not particle: He is the whole. He is the whole.
Because we do not understand the capacity, the energy of the . . . just calculate mathematically. Mathematically. Now, this particle, the particle is so small that it has been calculated that one ten-thousandth part of the upper portion of the hair is the measurement of the soul. Now, we cannot even imagine, but supposing that the point, if that point has got so much energy that it is playing wonderful things—everything is being manufactured by the brain of that small particle—now you can just make a proportion: then the full one, how much wonderful things He can do. If a small particle of . . . a spark of fire, if it is dropped here, it will at once burn it. Now, you can just imagine the big fire, how much capacity has got.
So the thing is that we, we are, because we are part and parcel of that sac-cid-ānanda-vigraha, eternity, blissful and knowledge, therefore our hankering is always to live eternally. Our hankering is always to get full knowledge, and our hankering is always to remain happy. That is our natural hankering. But that is being hampered due to this body. That we do not understand. We are hankering after full knowledge, we are hankering after full bliss, we are hankering after eternity, but we do not know how to obtain that. Here is the information. Here is the information, that you are hankering after all these things through some imperfect instrument. That is not possible.
So you have to understand yourself that you are not this body. Whole impediment, whole, meaning, choking of your progress, is due to this body. So you have to separate yourself from this body. Simply separating, I mean to say, theoretically will not do. You have to keep yourself, keep yourself always separate, always separate as master of this body, not as servant of this body. That should be your aim of life.
Just like you have got a motorcar, nice motorcar. If you want to drive it as a superior master, or driver, then the car will give you good service. But if you do not know how to drive, then the car will play disaster: your life will be risky. Life will be risky. If you simply sit down in a good car without knowing the art of driving, then it will play disaster. You give at once motion, and it will collide with something and you will be fractured, and whole thing will be dismantled.
So . . . now, our position is that we do not know how to drive this motorcar. We do not know how to drive this motorcar. We have become the servant of the motorcar, servant, not the expert driver, but a servant. This body means the senses. The senses. The sense wants that . . . my eyes, it wants—"Oh, there is a beautiful girl. Let us see." Oh, I am hankering after it. I am following that beautiful girl. "Oh, there is very nice music. All right." Hear: "All right. Let us have it." "Oh, there is a very good restaurant, palatable dishes." Oh, tongue, tongue dictates, "Oh, you go there." Similarly, all our senses . . . this body means senses. Without senses, the body has no meaning.
So our position is that eyes dragging to some place, ear dragging to some place, tongue dragging to some place, hand dragging to some place, leg dragging to some place. So we are perplexed. Now, we have to learn how to control these senses. That is called svāmī. Svāmī, this very word svāmī suggests that he is the controller of the body. He is not controlled by the body. Svāmī or gosvāmī. Go means senses, and svāmī means master. One who is the master of the senses, he is called gosvāmī or svāmī. They . . . all the same.
Now, as soon as we are convinced that, "I am not this body. I am conscious. I am pure soul. So I have to get free from this entanglement," then I will have to make arrangement for that. Simply theoretically knowing will not do. Therefore Kṛṣṇa says that bhogaiśvarya-prasaktānām (BG 2.44): "Those who are too much attached with these bodily pleasure, and by that conception, one who is illusioned, that person cannot fix up in his identification with the soul."
So that is the critical point. That is the critical point, that if we indulge in our bodily pleasure, that pleasure is flickering. That pleasure is flickering. We cannot enjoy. Bodily pleasure we cannot enjoy. That is an intoxication, something like intoxication. That is not pleasure, actual pleasure. Actual pleasure is of the soul, not of this body. So we have to guide our life, we have to mold our life in such a way that we must not be diverted by the so-called bodily pleasures. And if we are diverted by the bodily pleasures, then we cannot be fixed up in our identification with the soul. This is clear. Now, next śloka is:
- traiguṇya-viṣayā vedā
- nistraiguṇyo bhavārjuna
- nirdvandvo nitya-sattva-stho
- niryoga-kṣema ātmavān
- (BG 2.45)
Vedas, Veda. Veda means the book of knowledge. Now, the book of knowledge . . . according to the climate, according to the population, according to the country there are different books of knowledge. Just like in India the book of knowledge is accepted as the Veda, Vedas, Vedic knowledge. In your European, American countries the book of knowledge accepted as the Old Testament, New Testament. Similarly, the book of knowledge amongst the Muhammadans, they have accepted as the Koran. Actually, they are book of knowledge, undoubtedly. There is no doubt about it.
Now, what are these book of knowledge, religious scriptures? Religious scripture means they are meant for training you to that conception of life that you are pure soul. Nothing more. They restrict your bodily activities under certain conditions. Under certain conditions. That is called morality. Just like your Bible has got ten commandments. Ten commandments. What is that commandment? To regulate your life. Because without regulation you cannot . . . because we have to control the body to reach to the highest perfection. So if we don't follow any regulative principles, how we can make our life perfect?
So that regulative principle may be a little, little different from my country to your country or my Veda to your Bible, but that does not matter. That is made according to the time, condition and the mentality of the population. But there is the regulative control. Regulative control. A human society is not considered civilized unless . . . unless and until the members of the society are put into some regulative control. By regulative control. Without regulative principle, you cannot make the progressive march of the state or the people or the citizens.
So similarly, here it is stated that traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: "Arjuna, these Vedas, or the scriptures, they are meant for regulating the three modes of nature. But if you want to be situated in your, I mean to say, pure . . ." (break) . . . of identifying this body. So Lord Kṛṣṇa says that:
- vyavasāyātmikā buddhiḥ
- samādhau na vidhīyate
- (BG 2.44)
Bhoga. Bhoga means enjoyment, enjoyment. Enjoyment of life. Everyone wants enjoyment. Who does not want enjoyment? But is that? . . . (indistinct) . . . no. Enjoyment, why transient. Because pure life, pure constitution . . . made of enjoyment. So demands for enjoyment . . . (indistinct) . . . naturally. It is not unnatural. But the process of enjoyment is . . . (indistinct) . . . therefore, we do not get complete satisfaction by material enjoyment. Enjoyment is your birthright, because you are spirit soul. Spirit soul.
The constitution of the spirit soul is in three division: enjoyment, eternity and knowledge.
(break) Spirit soul is full of knowledge, full of happiness, and unending, not that this knowledge . . . now, suppose we are accumulating so many knowledge. Somebody is chemist, somebody is politician, somebody is metaphysist, somebody is artist, somebody is something. Everyone knows something of everything and everything of something. That is knowledge. But this knowledge, whatever knowledge you acquire, as soon as you leave this body whole knowledge is void. Just imagine in your previous life you had been a great man of knowledge, but in this life, since your childhood, you had to go to school, college, and acquire knowledge. The knowledge which you had in your previous life is now forgotten.
Therefore we are seeking eternal knowledge, but that eternity of knowledge is not possible with this temporary body. We have to understand that thing. Bhogaiśvarya. We are enjoying, we want to enjoy life, but the instrument of enjoyment is not proper. We are thinking of enjoying through this body. But bodily enjoyment is not my enjoyment. It is artificial. So if you want to stick up to this artificial enjoyment of life, then you cannot enjoy or you cannot be elevated to your real constitutional position of eternal enjoyment.
Therefore Lord Kṛṣṇa says: bhogaiśvarya-prasaktānāṁ tayā apahṛta-cetasām (BG 2.44). Apahṛta-cetasām, one whose mind and intelligence has been misled by this false enjoyment—false enjoyment—for him, the working on the pure consciousness platform, vyavasāyātmikā buddhiḥ, that "I am not this body" . . . we are talking of this, that "I am not this body. I am pure consciousness. I am pure soul." So we have to work in such a way that our bodily conception of life is completely rejected and we are situated in the engagement, occupation, of pure consciousness. We are talking on this subject matter.
So Lord Kṛṣṇa says: "Those who are captivated by this false enjoyment, bodily, bhoga . . ." Now, our bhoga enjoyment means through this body. But body is my diseased condition. As a diseased man cannot enjoy life . . . how it is possible? Take, for example, a man who is suffering from jaundice. It is practical. You can test practically, if a man . . . you find out a man who is suffering from jaundice. You give a bit of sugar candy and ask him to taste. He will say: "It is bitter." He will say: "It is bitter." He won't taste its sweetness.
Because his condition is diseased, therefore, he actually cannot enjoy the sweetness of sugar candy. But when he is cured, a man in healthy state, if you give him sugar candy, oh, he will say, he will appreciate, "Oh, it is very sweet, very nice." The same sugar candy, according to our condition of life, is tasted differently. So unless we cure from this disease of wrong conception of life, we cannot have any taste. Anything, anything, we cannot taste, have any taste for it. The bitter taste. We will have bitter taste.
Now, this world, this world . . . even Mahatma Gandhi . . . I have read his life. The day when he was to be killed, he did not know in the morning that he was going to be killed in the evening. But as a big man, he was receiving so many letters, so many congratulation, so many condemnation. You do not know. At the end of Gandhi's later part of life he was so disgusted with his life that he always wanted . . . he spoke to his secretaries, associates, that "If death would come to me, I would be satisfied." Such a big man, such a great man.
One of his practical difficulty was that he could not sleep soundly, partly due to his big occupation and partly due to the disturbance of the people. Wherever he will go, thousands and thousands of people will gather and will loudly speak, "Mahatma Gandhi kī jaya." Even at dead of night, at twelve o'clock of night, he is passing through a train, and if the train is stopped at the middle station, people will get information and gather—"Mahatma Gandhi kī jaya." So I have seen personally. When he was going through some crowd, he was closing, capping his ears like this. His brain was being unnecessarily taxed with this sound, "Mahatma Gandhi kī jaya." People thought that they were glorifying Mahatma Gandhi, but Mahatma Gandhi was being killed by that voice. You see?
So this is the . . . just like you know, there is a English proverb, "What is play to you is death to me." So that is the position here. Even if you are glorified, still, you cannot enjoy. You cannot enjoy it. Anything, any position. Because this wrong conception of bodily existence is a diseased form of my constitution, so I cannot enjoy. Now, a patient who is suffering from some disease, he is unable to enjoy, but if he forcibly enjoys, then his life becomes risky. He becomes more implicated.
Just like . . . of course, in your country I know that there is no such disease as typhoid, but India there is a fever called typhoid. Here it is called typhosis or something like, medical term. That typhoid is disease of intestine. Now, that . . . in that disease, any solid food is strictly forbidden. First time is twenty or fourteen days, then twenty-one days, then forty-one days, up to sixty days. He is to live only on glucose water. That's all. Other things is dangerous for him. Now, if that typhoid patient desires to eat some solid food, and if somebody, out of compassion, gives him some solid food, then it is death for him, because in that condition he cannot enjoy. His enjoyment is forbidden.
Therefore, in our diseased condition of this bodily conception of life, if we increase our so-called enjoyment, enjoyment of the body, oh, then we shall be more and more entangled in this conditional life of material existence. If you really want freedom from this material existence and miseries of material existence, then we must minimize the bodily enjoyment. We must minimize. The . . . just like a diseased man is given some liquid food. He is forbidden . . . he is forbidden to take any food, because any food will aggravate his disease, but still, because he has to exist, he is given some glucose water, some barley water, some fruit juice, little. Just . . . it is also psychological. The patient may think also that, "I am eating something. I am eating, not I am starving. I am eating." That is also psychological effect. At the same time, this light food, fruit juice or glucose water, that is easily digested, so there is no harm.
Similarly, we have to . . . our the present life is diseased condition, so if we want to cure this disease of repeated birth and death, then we have to restrict, restrict our bodily enjoyment. Because we cannot enjoy. It is simply so-called enjoyment. Actually, you cannot enjoy this diseased condition of this body. Enjoyment, real enjoyment, means that is non stopping. Nonstop. There is a verse in Mahābhārata, ramante yoginaḥ anante (CC Madhya 9.29).
Yoginaḥ, those who are yogīs or spiritualist. Yogīs means spiritualist. The general meaning of yogī is spiritualist. Those who are endeavoring to emancipate from this material condition of life and trying to elevate to the spiritual platform, he is called yogī.
Now, those yogīs are different types, but the method or process of spiritual realization may be different. Your process or my process may be a little different, but that does not hamper. The thing is that your aim is also spiritual realization. Just like generally there are three classes of spiritualist: the jñānīs, the yogīs and the bhaktas. Jñānīs . . . jñānī means those who are trying to realize spiritual self through speculation of metaphysics and philosophy. They are called jñānīs. And yogīs—those who are trying to realize spiritual self by meditation and controlling the senses. Yoga indriya-saṁyama. This haṭha-yoga meditation means that our senses are engaged in varieties of work, so by that haṭha-yoga gymnastic, the process, the mind is concentrated into the Paramātmā, Supersoul. That means those who are too much bodily addicted, for them, this haṭha-yoga process is good, recommended.
So yogī . . . the jñānī and the yogī and the bhakta. Bhakta means devotees, devotees, spiritual realization. The objective of spiritual goal is realized in three different phases: Brahman, Paramātmā and Bhagavān. Brahman is impersonal conception of the Supreme. So these jñānīs, those who are proceeding through philosophical speculation and metaphysical analysis, they attain up to the impersonal Brahman. Those who are meditating by yogic process, they attain to the Paramātmā feature, or Supersoul. And those who are devotees, they attain the Supreme Personality of Godhead.
So according to Bhāgavata, Supreme Personality of Godhead is the ultimate goal. Paramātmā feature is partial representation. How it is? Just like the sun. Sun is the chief planet, and his reflection is in every water reservoir. If you put here thousands and millions of water pots, in each pot you'll find the reflection of the sun. So Paramātmā, Supersoul, is the reflection, or partial representation, of the sun. So this is Paramātmā experience.
And Brahman experience is just like the sunshine. Sunshine. Sunshine is all-pervading. Everywhere sunshine is there, but still, sunshine is not important. Important is the sun globe. Similarly, Bhagavān, the Supreme Personality of Godhead, when one realizes His effulgent bodily rays, that is Brahman conception. When one realizes His reflection in everybody, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61). God is every . . . in everyone's heart. Just like the reflection of the sun in a pot. So we are just like pot, and God's reflection is in our heart. This is material example.
But God's reflection and God, there is no difference. God's bodily rays and God, there is no difference, advaya-jñāna, that they are not in the duality, or relative world. They are in the absolute world. So there is no difference between God, Brahman and Paramātmā. Any feature of realization will lead the person to spiritual life. But comparatively, the first realization is Brahman and the higher realization is Paramātmā, and the ultimate realization is Bhagavān.
So the Bhagavān, He is the real enjoyer. He is the real enjoyer. You will find in the Bhagavad-gītā that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). The Lord says that, "I am the enjoyer. Whatever is being done here, I am the enjoyer." And bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "I am the proprietor." So therefore bhoga, bhoga means enjoyment. The real enjoyer is the Supreme Lord. We are enjoyed: we are not enjoyer.
Just like a crude example. Because we have got our material senses, so example, in material world, we can just understand. Just like the husband and the wife. Now, the husband is called the enjoyer, puruṣa. Puruṣa. Puruṣa, man. Man is called puruṣa. Puruṣa means enjoyer. And the wife is called strī. Strī. Strī means woman, and strī means prakṛti. Prakṛti means which is enjoyed. The subject and the object. But the enjoyment, actually the enjoyment between husband and wife, that is participated by both. There is no division. When the actual enjoyment is there, there is no division the husband is enjoying more or the wife is enjoying less or like that. There is no such division when the enjoyment is there. This is a crude example.
But still, there is division. The husband is called the enjoyer, and the wife is called the enjoyed. Husband is called the predominator, and the wife is called predominated. Of course, in our India, Hindu conception of life, that a woman, a woman, according to our Manu-saṁhitā scripture, woman is always protected. A woman is never given independence. She is protected during her childhood by the father, and she is protected in her youth by the husband, and she is protected in her old age by her sons. That is the conception.
And the woman, the cow, the brahmin, the children—they are meant for absolute protection. That is the Vedic conception. They should always be given full protection. The children, the women, the brahmin and the cows, they have no fault. In the laws of the state, a woman, a child, a brahmin and cow has no fault. They have no . . . I mean to say, in the criminal court they are never prosecuted. That is the Hindu law. Now, therefore the whole idea is that the . . . we are . . . we, the living entities—we are not enjoyer, we are enjoyed.
We . . . God . . . God has expanded in many, and out of the many, we are. Out of the many, we are also. We are, you are, I am, you are—every one of us—we are all expansions of the Supreme Lord. Eko bahu syām. The God willed that "I shall become many. I shall become many." Now, why He becomes many? God is one without second, but He, out of His own sweet will, He becomes many. Now, why He becomes many? He becomes many to enjoy, because without becoming many, nobody can enjoy. Just, for example, I am speaking here. Now, you are five gentleman and ladies present here. So we are enjoying these topics. But if there would have been five hundred here, people assembled, the enjoyment would have been more. And if there would have been no persons sitting here, simply myself speaking, there would have been no enjoyment.
So enjoyment means variety. Without variety, without many things, there is no question of enjoyment. That is the original idea of enjoyment. So God became many. God became many for His enjoyment, because He is the enjoyer. We are not enjoyer: we are enjoyed. So we must know our constitutional position, that we are not enjoyer: we are enjoyed. As soon as we are convinced to this particular . . . now, enjoyer and the enjoyed, both of them have got consciousness. Just like the husband and the wife: the husband is the enjoyer, the wife is the enjoyed, but both of them are conscious. But the consciousness of the enjoyed is the subordinate to the consciousness of the enjoyer.
So although the Supreme Consciousness is the supreme enjoyer, and we are enjoyed, but the enjoyment can be equally participated when there is actual enjoyment. So our enjoyment can be perfected, our enjoyment can be perfected when we participate the enjoyment of God. Because He is the enjoyer. So the more we become engaged in . . .
(break) . . . matter of encouraging the enjoyment of the Supreme Lord, the more enjoyment we . . . that is the . . . separately we cannot enjoy. We have to cooperate. We have to cooperate with the supreme enjoyer: then our sense of enjoyment will be complete.
Just like . . . another example. Just like this body: This body is the whole. Now, the body has got many parts—the hands, the legs, the eyes, the ears, the head, so many things. But these parts of the body, they cannot enjoy separately out of the body. This hand cut off from this body is useless. There is no enjoyment. But a hand, so long attached to this body, it has got all the enjoyment of sense, touch. Touch sensation. The enjoyment of the hand can be perceived when the hand is attached with the body. If the body . . . if the hand is cut off from this body, then the special enjoyment of this hand, touch, it cannot be perceived. (break) (end)