660729 - Lecture BG 04.13-14 - New York
Prabhupāda: All glories to the assembled devotees. All glories to the assembled devotees. All glories to the assembled devotees. Thank you very much . . . (break)
- . . . mayā sṛṣṭaṁ
- tasya kartāram api māṁ
- viddhy akartāram avyayam
- (BG 4.13)
This verse was being discussed in our last meeting, that there are four divisions of men in the human society, and that division is natural. That is not artificial, because the whole material nature is working under the influence of three modes of nature—goodness, passion and ignorance. You cannot classify the whole human race into one. So long we are in the material world, it is not possible to make everyone on the same standard. It is not possible, because each and every one is working under the influence of different modes of nature. Therefore there must be division, natural division. This point we have discussed.
But when we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Kṛṣṇa consciousness. As soon as we become fully absorbed in Kṛṣṇa consciousness, we are transcendental to these material modes of nature.
- māṁ ca yo 'vyabhicāreṇa
- bhakti-yogena sevate
- sa guṇān samatītyaitān
- brahma-bhūyāya kalpate
- (BG 14.26)
You'll find in the Bhagavad-gītā, in the Fourteenth Chapter: "Anyone who is fully engaged in the Kṛṣṇa consciousness activities, he is at once in the transcendental position."
Brahma-bhūyāya kalpate. We are, by nature, we are not matter. We are Brahman. Ahaṁ brahmāsmi. The propaganda of Śaṅkarācārya was mainly based on this understanding, that "We should not think that we are the products of this material nature." We are not products of material nature. It is by some accident, by freaks of nature, by misfortune or some way or other, we are now in contact with it. But actually I am spirit, Brahman. So that Brahman nature has to be invoked, has to be . . .
We are . . . actually, just like a diseased person, he has to be brought into the healthy condition of life, to cure the disease. So just a man, when he's diseased and when he's healthy, from external feature, the same. Just like I am now healthy. So my external feature—I have got two hands and two legs and face and so many things—the same body, when I am in the diseased condition, you'll find the same hands, the same legs and mouth and everything, but the condition is different. I'll speak something nonsense because the condition has changed in the diseased condition. Similarly, in our diseased condition . . . this material life is our diseased condition.
So when we are in the healthy condition, that is called Brahman. That is called Brahman condition, healthy. So that Brahman condition can at once be regained as soon as we engaged ourself fully, cent percent, in the activities of Kṛṣṇa consciousness. That is clearly mentioned in the Bhagavad-gītā, in the Fourteenth Chapter you'll find. Māṁ ca yaḥ ’vyabhicāreṇa bhakti-yogena sevate (BG 14.26): "Anyone who renders the transcendental loving service unto Me," sa guṇān samatītya etān, "that person immediately transcends the modes of material nature." Samatītya. Sama. Samyag atītya, "perfectly transcending." Samatītya.
Then, transcending the material nature, then he becomes zero? No. That is the real nature. Now, the philosophy which preaches that "After our liberation, after nirvāṇa of this material existence, there is zero," oh, that is very dangerous theory, because we are not attracted by zero. That is our nature, living entity. Now, suppose I am suffering from some disease and there are so many ailments, and if some doctor comes: "Oh, let me finish your ailments by killing you," oh, will you agree?
You'll say: "No, no, better let me suffer from the disease. I don't want to be killed." Is it not? Will you agree? Suppose you have got too much suffering, miseries of life, and I suggest, "All right, let me cut your throat and kill you, and everything will be finished," "Oh, no, no, no, I'm not agreeable to that." That is the sane man's statement. "Oh, I am not going to be killed for ending my miseries." That is the nature. So the theory that after making end of all these material miseries, there is nothing, void, oh, that is not attractive. That is not attractive at all.
And that is not the fact. Real fact is that I am sac-cid-ānanda-vigraha (Bs 5.1), part and parcel of the Supreme.
The Supreme Lord is sac-cid-ānanda-vigraha, and I am qualitatively one with Him. I am also, although I am small . . . just like a particle of the seawater, that is also salty. That is also salty. The taste of a small drop of seawater is the same as the taste of the big, vast, big ocean of the . . . Atlantic Ocean. So the quality is the same. Similarly, I may be small. I may be a spiritual atom. My position is that I am spiritual atom, and the Supreme Spirit is all, the greatest, but that does not mean I am different from the quality. I am of the same quality. So I am not void. Na hanyate hanyamāne śarīre (BG 2.20).
If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he's all right, he's again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: "Why you have attempted suicide?" Similarly, in the laws of nature if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.
In the Bhagavad-gītā you have read—already we have discussed—paraṁ dṛṣṭvā nivartate. Paraṁ dṛṣṭvā nivartate (BG 2.59): "One has to end this miserable life after finding out a life of bliss and knowledge and eternity." That should be our . . . we should not be trying only to end these miseries of life, expecting something void. No. Therefore Lord Kṛṣṇa . . . this cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13).
These divisions of human society, is created by the Lord, because to elevate ourself from the clutches of this deluding māyā, or illusion. So just like one has to be educated from the lower class to the postgraduate class, similarly, this division of labor is there just to elevate one from the lowest stage of consciousness to the highest stage of Kṛṣṇa consciousness. So that is a cooperation. That is a cooperation.
Just like my body. My body, there are different parts of my body. The head is the most important part of my body. The next important part is my arms. The next important part is my belly. And the next important part is my legs. But although the head is the most important part of my body, there is no question of neglecting the lowest part of my body, the legs.
Similarly, although there are divisions in the human society, four divisions, according to the different modes of nature . . . the highest class is called the brahmin, or the most intellectual class. And the next class is called the kṣatriya, just the administrative class. And the next is the vaiśya, or the mercantile, productive class. And the next is the śūdras, or the laborer class. So all of them, they are required. But if they cooperate for Kṛṣṇa consciousness, so there is no strife between these higher and lower classes.
We find in the present social, I mean to say, status of our life we are actually existing in four divisions, but there is no cooperation. Practically, everyone is dissatisfied. Take for example the strife between the capitalist class and the laborer class. They, they are trying in different way. There is no compromise. There is always friction. And especially in a country like India, oh, there is always friction, and other countries also.
So they are not satisfied. Recently also, in your country also, there was strike by the bus drivers and the subway drivers and administration. So there is always strike. Why? This is due to lack of Kṛṣṇa consciousness. This is due to lack of Kṛṣṇa consciousness. There cannot be any cooperation unless there is Kṛṣṇa consciousness. So Kṛṣṇa consciousness is an essential fact for harmonizing even the present material society. That is required. Kṛṣṇa consciousness is so important thing, that cooperation . . .
The same example can be said here also, that the leg, the hand and the belly and the mouth—what they are? They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach.
The brain is working, earning some money; the hand is fetching something and cooking; and the mouth is chewing; and the leg is going; but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they'll become feeble and weak and there will be no capacity to work.
Similarly, Kṛṣṇa consciousness means that in whatever division I may be . . . I may be the brahmin, I may be the kṣatriya, I may be the vaiśya or the śūdra—that doesn't matter. But if we cooperate for Kṛṣṇa consciousness, there will be perfect peace in the world. This is a fact.
So this idea of Kṛṣṇa consciousness is very important factor, although people are, I mean to say, they are unknown to this fact, although it is stated in the Bhagavad-gītā. In the world, Bhagavad-gītā is very popular book. They are reading Bhagavad-gītā. And in Dr. Radhakrishnan's book we understand that Bhagavad-gītā has been so important book throughout the whole world that there is a sect in Germany who are called Indo-German religious sect.
Perhaps some of you may know. They are acting on the principle of Bhagavad-gītā. So actually, in the Bhagavad-gītā, the most important part is Kṛṣṇa consciousness. In every verse, in every chapter, in every conclusion you'll find Kṛṣṇa, the speaker of Bhagavad-gītā, is giving stress on His personal self.
Māṁ hi pārtha vyapāśritya ye 'pi syuḥ (BG 9.32). Mām, this mām. Mām means "Me," "unto Me." Kṛṣṇa says, "unto Me." But there are many miscreants who are interpreting this mām as "everyone." As "everyone." Just like when I say: "I want a glass of water," does it mean that you want a glass of water? No. My individuality, "I want a glass of water." But they are making, by jugglery of words, that when I say: "I want a glass of water," that means "Everyone wants a glass of water." Is it a fact? Similarly, when Kṛṣṇa says "I," they identify with the "I" themselves. That is their interpretation. That is misinterpretation.
Bhagavad-gītā . . . therefore, although Bhagavad-gītā is very popular in the world, due to this misinterpretation of so many scholars, they have been not properly understood. That is a fact. The Bhagavad-gītā explains, very nicely explains, that this cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), that this division of human society into four classes, that is established by Kṛṣṇa. But He is out of it. He's not one of us. He does not belong to this cātur-varṇyam. Suppose when Kṛṣṇa comes in incarnation, in His body, it does not mean that He belongs to either of these classes, either to the brahmins . . .
Just like Kṛṣṇa appeared Himself as the son of Devakī or Vasudeva. Vasudeva was belonging to the royal family, kṣatriya. So Kṛṣṇa played the part just like a kṣatriya. Kṣatriya means administrative class. But that does not mean that Kṛṣṇa belongs to the kṣatriya class. It is to be understood. There are daśa-avatāras. There are many incarnations of Kṛṣṇa. Just like the first avatāra, incarnation, is called Matsyāvatāra.
- pralaya-payodhi-jale dhṛtavān asi vedaṁ
- vihita-vahitra-caritram akhedam
- keśava dhṛta-mīna-śarīra jaya jagadīśa hare
Keśava, Kṛṣṇa, appeared just like a fish. He appeared Himself in the fish community. Oh, but that does not mean that He was fish. If you say, if you think that, taking a fish, "Oh, it is the generation of Kṛṣṇa . . ." Of course, everything is Kṛṣṇa, from another point of view.
So similarly, Kṛṣṇa . . . because in the previous verse we have discussed, simply by knowing the transcendental nature of Kṛṣṇa, one becomes liberated. How you can understand Kṛṣṇa? By His transcendental nature. That is being described in this verse. Tasya kartāram api. Tasya kartāram api māṁ viddhi: "Although I have established these divisions of the human society into four classes, so I am not one of them." This has to be understood. But as soon as we make it a mistake that, "Oh, Kṛṣṇa, He appeared in the royal family of Vasudeva, so He belonged to the kṣatriya community, or the administrative class," no. Then you can understand the transcendental nature of Kṛṣṇa.
And if you have got any doubt, you can ask, you can understand. But as soon as you understand it rightly, you become a liberated person. That is the secret. As soon as you understand the fact as it is, the transcendental nature of Kṛṣṇa, oh, you step forward to your liberation. So similarly, these things are being ascribed one after another. The next śloka:
- na māṁ karmāṇi limpanti
- na me karma-phale spṛhā
- iti māṁ yo 'bhijānāti
- karmabhir na sa badhyate
- (BG 4.14)
Just see. Na māṁ karmāṇi limpanti. Karmāṇi. Just like we are acting something. Anything we are doing, there is some reaction. There is some reaction. In every action there is some reaction. Just like I am speaking here.
This vibration is being recorded all over the universe, this sound vibration. You know the radio message, how it is transmitted in the modern world. Similarly, as I am speaking, so whatever I am doing, that is immediately recorded and there will be some reaction. Just like the sound vibration, it reacts who has got some radio machine, there is reacting, similarly, every, any action, either good action or bad action, it will have reaction. That is the law of nature. You cannot be free from the reaction of my action.
But here Kṛṣṇa says, na māṁ karmāṇi limpanti. There is no reaction of the activities of Kṛṣṇa. Just like Kṛṣṇa was commanding over Arjuna in the battlefield of Kurukṣetra, and practically He was ordering that "You must fight. You must kill the enemy." Now, this act of Kṛṣṇa's has no reaction on Him. One should understand it. Na māṁ karmāṇi limpanti.
If there is any difficulty to understand, we may consult persons who are in the understanding. We may consult books. We may consult authorities. That we can do because enquiry is always allowed. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). The, I mean to say, the transcendental enquiry is never forbidden. With sincere purpose, one can make enquiry. But fact is this. If I cannot understand in my present condition, that is my misunderstanding. But the fact is this, that Kṛṣṇa, when He comes, He is not any . . . like any one of us. He's transcendental. Neither any act which He does, it has got reaction. And He says, na me karma-phale spṛhā: "I have no desire for any fruitive activities."
Just like we want to do something. Suppose I want to do some business. And what is the idea? Because I want to make some profit out of the business, and if there is sufficient profit, I shall be gainer, I shall be rich man, I shall be able to enjoy life and so on, so on, so many things, I have got background. So I have my desires whenever I do something. We conditioned souls, whenever we do something, there is some desire behind it. And what is that desire? For enjoyment. That's all.
But Kṛṣṇa says, na me karma-phale spṛhā. Because He has nothing to desire. He is the Supreme Personality of Godhead. He is full with everything. Now, sometimes Kṛṣṇa is misunderstood that Kṛṣṇa, in His boyhood, He had so many girlfriends. Perhaps you may know, who has written, gone through Kṛṣṇa's life. Or in His youthhood, He married sixteen thousand wives. This is described in the Śrīmad-Bhāgavatam. He had 16, 108 wives. So sometimes who does not understand Kṛṣṇa, they think, "Oh, Kṛṣṇa was so sensuous. Oh, He kept sixteen thousand wives." No. That is not the fact. What was the fact? The fact is Kṛṣṇa, the Supreme Lord . . .
We have got different relationship with the Supreme Lord constitutionally, every one of us. The relationship, as we experience in this material world . . . just like you are my brother, or she is my sister, or he is my father, he is my, so many relationship we have got. So all these relationships are calculated into five. There are . . . practically, there are twelve relationships. Seven relationships are contra, against. Just like you are my enemy. I want to kill you; you want to kill me.
That is also one of the relationships, but this is contra. This is not favorable. This is called vivarta. Hāsya, something I see in you, I begin to laugh, or something you see in me, you begin to laugh. So there are different . . . altogether, there are twelve relationships in every activities of our life. Out of that, five relationships is very favorable. What is that? Not five exactly, but . . . yes, five.
Just like I am sitting here on this dais. So I have got some relationship. What is that relationship? That this dais is giving me service silently. There is relationship. I am comfortably sitting here. So this is one relationship. The next relationship is that one wants to serve me or I want to serve him. Out of love, I want . . . oh. Just like some of you: "Swāmījī, I have brought some fruits for you." This is out of love. That means you want to serve me. So this relationship with the dais and that relationship, who comes, and brings forth some fruit for me, that is higher. That is called dāsya, or friendship. So the silent relationship, the servitude relationship, the friendly relationship, then paternal relationship, then conjugal relationship.
So these relationships which we find here in this material world, they are reflections of the original relationship with Kṛṣṇa. Because in the Vedānta-sūtra you find, janmādy asya yataḥ (SB 1.1.1): "Everything, whichever you find in this material world, that is born from the Absolute Truth." So in the Absolute Truth there is the relationships, these relationships which we are experiencing here.
But they are perverted. Perverted. Because suppose I accept somebody as master, and I am serving, and as soon as the salary stops, my service is also stopped. Therefore it is perverted. Or I am . . . there is a girl I love, or there is a man I love. Oh, as soon as there is some misunderstanding, we break. So that relationship, that conjugal relationship, that paternal relationship, that friendly relationship.
Just like you'll find in the Bhagavad-gītā that Kṛṣṇa and Arjuna, they are in relationship of friendship. Now, when Kṛṣṇa . . . when Kṛṣṇa says that, "I told this yoga, Bhagavad-gītā yoga, to the sun-god, say, some millions of years before," and Arjuna, just to represent our interest, he said, "Oh, Kṛṣṇa, You are my contemporary. How is that You spoke Bhagavad-gītā forty millions of years before to sun-god?" So Kṛṣṇa answered that bahūni me janmāni tava cārjuna (BG 4.5): "Both you and Myself, we were born many times, but you have forgotten. I remember." That is the distinction.
Now, here we see that the friendship of Kṛṣṇa is going on not in this birth, but perpetually that friendship is there. But in the material world, the friendship, it will exist for few years and then break. Therefore it is reflection. It is not real. If you make your friendship with Kṛṣṇa, that will never break. If you make your master Kṛṣṇa, you'll never be cheated.
If you love Kṛṣṇa as your son, He'll never die. Similarly, if you love Kṛṣṇa as your lover or husband, He will be the best husband, the best lover. There will be no divorce. That is Kṛṣṇa consciousness. So similarly, there are many . . . because Kṛṣṇa is the Supreme Lord, He has unlimited . . . He is unlimited, and He has unlimited number of devotees. Now, some of them are trying to love Him as lover or husband.
Now, what Kṛṣṇa will do? In the previous verse we have read that ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11): "Anyone who wants Me in some sort of relationship, I accept that. I accept that." So the fact is that these wives of Kṛṣṇa—that is the real fact—in their previous life they made tremendous penance to achieve Kṛṣṇa as their husband. Just like in the Bhāgavata there is a verse, Śukadeva Gosvāmī's describing . . . these things are very sublime things. Of course, if you kindly hear them attentively, you'll feel sublime pleasure undoubtedly.
In the Bhāgavata, when Kṛṣṇa was playing with boys . . . just like boys play, Kṛṣṇa, when He was playing just like a boy . . . so the Śukadeva Gosvāmī describes that attitude: itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena (SB 10.12.11). The purport is that, that "Here is a thing, these boys, these boys who are playing with Kṛṣṇa, that for many, many lives they undergone penances to have Kṛṣṇa as their playmate. Now they are enjoying life."
So the playmates of Kṛṣṇa, they are not ordinary persons. They underwent many, many births' tapasya, or penances. Just like one has to seek the favor of the Supreme Lord by penances, by tapasya, so they desired like that, and Kṛṣṇa has accepted, "All right. Come on. Let us play." And what is that play? Kṛṣṇa is playing with the boys just like boys play. They say, sometimes make some one body's defeated. So when the . . . He became . . . He has to carry the other boy on his shoulder, so many manufactured playing things.
So similarly, sometimes Kṛṣṇa was being defeated. So He has to carry other boy on His shoulder. These things were being done. Because we have no idea of Kṛṣṇa consciousness, therefore we take it as trifling. But Kṛṣṇa consciousness is so sublime that all perfection of our desires are there. Whatever we are desiring, whatever desires we have got constitutionally, all those desires will be perfectly fulfilled when we are in Kṛṣṇa consciousness. You see? So Kṛṣṇa, here He says that na me karma-phale spṛhā. Kṛṣṇa did not require any friend to play with Him.
Neither Kṛṣṇa had any desire of having a single wife. We require wife. Why do we take the responsible wife? Because we have got some desire to fulfill. That's all. But He is complete in Himself, pūrṇa. A poor man can desire that, "Oh, if I would have bank balance, say, one thousand dollars in the bank, I would have been happy." But a rich man who has got millions of dollars in the bank, does he desire for one hundred dollars in the bank? He has no such desire.
Similarly, if Kṛṣṇa is the Supreme Personality of Godhead, why He should have desire for His? He is full. Rather, He fulfills others' desires. That is the thing. "Man proposes; God disposes." Why God should have desire? Otherwise He's imperfect. So Kṛṣṇa has . . . here He says, na me karma-phale spṛhā: "Oh, I have no desire to fulfill." Because He is full. Whatever He wants . . . Parāsya śakti . . . In the Vedic literature, you'll find, parāsya śaktir vividhaiva śrūyate, svābhāvikī jñāna-bala-kriyā ca (Śvetāśvatara Upaniṣad 6.8). The Supreme Brahman, He has got different, diverse energies. As soon as He desires, everything is done immediately.
If I have to manufacture this stand, oh, I'll have to arrange for so many things. I'll have to go to the brass smith and ask him and give him some money and so many things. But the parāsya śaktir . . . if I have got . . . even a, even a yogī, even a yogī, there is a prāpti-siddhi. You have heard the name of yoga. The yoga system is not so plaything as we have got so many branches in America. They are playthings.
Actually, the yoga system is so perfect that they get eight kinds of perfection before achieving the real perfection. And what is that perfection, the eight kinds of . . .? Aṇimā, laghimā-siddhi, prāpti, īśitā, vaśitā, like that. Aṇimā-siddhi means when a yogī is, is not exactly perfect, when he's on the way of perfection, he gets this opportunity. He becomes . . . he can become the smallest. If you pack a yogī in a room and lock him, he'll come out. He'll come out.
In Benares, India, there was a trailiṅga svāmī, yogī. He was sitting on the street naked. So government took objection, "Oh, you are sitting . . . it is obscene. You cannot." "Oh, I'll sit." Then he was put into the custody. So he came out. He was locked. That is not a very old story, say, about hundred years before, that trailiṅga svāmī. So thrice, four times he was put into the custody, and he came out. So this is the first siddhi, first perfection.
Similarly, a yogī also, if he wants . . . perhaps I cited this story. In my childhood I had my teacher and he had his spiritual master, a great yogī. So my teacher used to narrate the story of his spiritual master, that one day he went to the spiritual master, and the spiritual master asked him, "Well, what do you want to eat?" And they replied that, "I want fresh pomegranates from Afghanistan." "All right, sit." So in the room they saw the . . . a branch of pomegranates just with juices just like somebody has snatched the branch from the tree, and it was there. Yogī they can perform such wonderful things. If I want this thing, I have to endeavor for it, but a yogī can at once make it. These are some of the preliminary perfections of yogī.
So Kṛṣṇa is called Yogeśvara. He is the . . . you'll find in the Bhagavad-gītā, He's described as Yogeśvara. He's the master of all yogic principles. So for Him, why there shall be desire for enjoyment. He's so perfect that He hasn't got to marry, He hasn't got to keep a girlfriend. He's so perfect. So this is the nature of Kṛṣṇa we have to understand.
Then why He married? He married just to fulfill the desires of His devotees. Those devotees who wanted Kṛṣṇa as their husband, so He accepted them. And when He played the part of a husband, He played very perfectly. Just like when He played the part of a friend, of the boyfriend, He played it very perfectly. When He played the part of a small boy of Yaśodā, He played it perfectly.
Just like He was creating disturbances, when He was, say, three years old. Just like children, two year, two years old, they create always disturbance with mother. They don't leave the company of mother. At the same time, they create disturb. So Kṛṣṇa was doing that. Now, the mother decided, "Now, I shall bind You with ropes.
You are creating so much disturbance." And he took . . . she took a stick, and "If You create disturbance, then I'll beat You." Oh, Kṛṣṇa began to cry. So there is description in the Bhāgavata by Kuntī that "The person who is the object of frightening for everyone, He was afraid of the stick of Yaśodā." Why? He was perfectly playing the childhood.
So this is the Kṛṣṇa's life. So one has to understand this thing. He was not need . . . here just exactly the same thing, as He says, that na me karma-phale spṛhā: "I have no desire. I no . . ." Why He shall be desire? He is full. Desire, a needy person has desire. But a man who is full, why he shall be desire? Na māṁ karmāṇi limpanti na me ka . . . iti māṁ yo 'bhijānāti (BG 4.14).
Now, just to . . . I have tried to explain a little portion of the Kṛṣṇa's activities. When He appeared in this world, He showed His activities just to attract us that, "You are frustrated in friendship? Come on. Make friendship with Me. Oh, you are frustrated in getting a good master? Come on. Serve Me. I am, I become your good master. Oh, you are frustrated in the love of your sons? Oh, have Me as your son." Because here we are frustrated with our sons and daughters. We expect something, but when they are grown up, they go in their own way. We are frustrated.
So accept Kṛṣṇa as son and He'll be most obedient son, just like He was playing the part before Yaśodā. Similarly, accept Kṛṣṇa as husband or lover, you'll never be frustrated. That is the whole philosophy. Anything, whatever desires you have got, you can establish a relationship with Kṛṣṇa in that desire and you'll be happy, perfectly happy, never to be cheated.
So na māṁ karmā . . . iti māṁ yo 'bhijānāti. Anyone who understands this philosophy, this transcendental nature of Kṛṣṇa, then what is the result? Karmabhir na sa badhyate. Because every act . . . we are bound up by the reaction of our past deeds. So as soon as we understand the transcendental activities of Kṛṣṇa, at once we become free from all reactions.
Because I cannot understand Kṛṣṇa's transcendental activities unless I am actually dovetailed with Him. Why I shall be interested with your activities unless I have got some specific purpose? So similarly, let us develop this Kṛṣṇa consciousness, and gradually we shall have . . . now, that is called svarūpa-siddhi. Now, every living entity has got an eternal relationship with Kṛṣṇa because we are part and . . .
Just like my parts and part of the body, it has got a specific relationship with my body. Just like this hand is the part and parcel of my body. It has got a specific position in the body. My ear is the part and parcel of my body. It has got a specific position in this. Similarly, every living entity has got a specific position in relationship with Kṛṣṇa.
Now, at the present moment, we are covered. We do not know what is our relationship. But as we make advance in Kṛṣṇa consciousness and we develop, "Oh, I have got this relationship with my Kṛṣṇa as my . . . as a friend, as a conjugal lover, paternal relationship, master and servant," so many, just like we have got experience. And that is called svarūpa-siddhi. Svarūpa-siddhi means perfection of one's original, constitutional position. Svarūpa-siddhi. That we shall realize. As we make advance in the Kṛṣṇa consciousness, so we gradually . . .
Just like a man who is diseased. He is diseased, and as he is being cured by treatment, he gets gradually his healthy condition. He can feel, "Yes, I am feeling well. Now I am feeling hunger. Now I am taking food nicely. Oh, yes, I am getting some strength." Similarly, as we make progress in the matter of Kṛṣṇa consciousness, then our original, constitutional position becomes revealed. And as soon it is fully revealed, I am free from all these material obligations. Oh, my place is reserved there.
Thank you very much. Now if there is any question, you can ask. (end)