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660803 - Lecture BG 04.19 - New York

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

660803BG.NY - August 03, 1966

Prabhupāda: All blessings to the assembled devotees. Thank you very much.

So this is the process of ceto-darpaṇa-mārjanam (CC Antya 20.12): to cleanse the material dust from the mirror of our mind.

The whole process is to dust out the dirty things which we have accumulated by our material association, and therefore to revive our spiritual consciousness, or Kṛṣṇa consciousness. From Bhagavad-gītā we are studying about the process of life by which we can revive our Kṛṣṇa consciousness. There is no need of external help for reviving Kṛṣṇa consciousness. You have got Kṛṣṇa consciousness dormant in yourself. It is the quality of the self. So the . . . we have simply to invoke by this process. Kṛṣṇa-bhakti nitya-siddha sādhya kabhu naya (CC Madhya 22.107).

This Kṛṣṇa consciousness is an eternal fact. It is nothing that by this organization we are imposing upon you something extra. No. It is within you. It is within every living entity. Any living entity—never mind whether he is human being or animal . . . when Lord Caitanya was singing this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, He was passing through jungles, forests, and the tigers, the elephants, the stag and all, I mean to . . . forest animals, they joined. They joined. It is such a thing. Of course, it depends on the pure-hearted chanting. As we become . . . this is the process. As we become advanced in this chanting method, similarly, our heart becomes freed from all the dirty things of material contact. So even the animals can be captivated by this chanting, what to speak of human being.

So in our practical life Kṛṣṇa advises how to invoke this Kṛṣṇa consciousness. He says:

yasya sarve samārambhāḥ
tam āhuḥ paṇḍitaṁ budhāḥ
(BG 4.19)

(aside) Ask them to stop. Why do they come and talk nonsense?

Yasya sarve samārambhāḥ. You are not forbidden to execute your duties. We are not after stopping the general process of material activities. That is not our mission. The whole thing is that we have to act everything in Kṛṣṇa consciousness. Kṛṣṇa consciousness. Just like . . . it is very easy to understand. Everybody has got some vocation of his life. But what is their consciousness? Their consciousness is that "I am engaged in this business, I am engaged in this service, because I have to maintain my family," "I have to maintain myself," or "I have to satisfy the government," or "I have to satisfy somebody else." This is our consciousness. Nobody is free from such consciousness.

Everybody must have some consciousness. Without consciousness, nothing can be done. One who has no consciousness, he cannot do anything nicely. If his consciousness is disturbed, then his work cannot be . . . just like a madman. A madman cannot do anything nicely, because his consciousness is disturbed. So we, similarly, if we change the process only that, "I am . . . to satisfy Kṛṣṇa." Just like we are doing everything with that idea to satisfy somebody else, or at least myself, for my satisfaction. This process has to be changed to Kṛṣṇa consciousness, that's all. This process has to be changed into Kṛṣṇa consciousness. Therefore Lord Kṛṣṇa says, yasya sarve samārambhāḥ.

(aside) Those who want to come, we can invite them. Come inside.

Yasya sarve samārambhāḥ: "Whatever activities you may do, do it," but kāma-saṅkalpa-varjitāḥ. Kāma-saṅkalpa-varjitāḥ: "Don't be carried away by kāma." Kāma means for your own satisfaction, kāma. The word, Sanskrit word kāma, is used for lust, for desire, for sense satisfaction. So Lord Kṛṣṇa recommends that, "Don't do it for satisfaction of your senses, for satisfaction of your lust or for satisfaction of your desire." That is the whole thing. Whole teaching of Bhagavad-gītā is based on this principle.

The whole instruction to Arjuna is that Arjuna wanted to satisfy his senses. His senses. He wanted that, that by not fighting with the opposite party, who were composed of his relatives, brothers and brother-in-laws and father-in-laws and so many relatives, so he did not want to fight. And therefore this instruction of Bhagavad-gītā was needed by Kṛṣṇa. The whole basic principle is this.

Now, that was Kṛṣṇa's . . . Arjuna's own satisfaction of the senses. Arjuna did not want to fight. Materially, it appears very nice that he is giving up his claim of kingdom for satisfying his relatives. "Oh, he's very good man." But Kṛṣṇa did not approve it. Why? Because the basic principle was Arjuna decided to satisfy his own senses. Externally it appeared very nice. But anything which is done for the satisfaction of his own senses, that is kāma, kāma—lust, desire.

Here it is prescribed that you can do anything. There is no harm. Whatever your business or vocation, occupation, you are engaged in, that has not to be changed. That has not to be changed. Simply your consciousness has to be changed. That's all. Kāma-rāja-varjitāḥ. How? How that consciousness can be changed?

Now, jñānāgni-dagdha-karmāṇam. That consciousness, transferring the present self-interested consciousness to Kṛṣṇa consciousness, requires knowledge. Requires knowledge. And what is that knowledge? That knowledge is that, "I am part and parcel of Kṛṣṇa. I'm not different from Kṛṣṇa. I am part and parcel. I am the superior energy of Kṛṣṇa." That is knowledge.

Knowledge means to understand something. How this tape recorder is manufactured, if we get some knowledge, technical knowledge, that is not knowledge. That is a, of course, to have some our occupation executed. That knowledge is temporary knowledge. But real knowledge is . . . this is real knowledge. The real knowledge is that when one understands convincingly that "I am part and parcel of Kṛṣṇa." Kṛṣṇa, or God. When we say Kṛṣṇa, you should understand the Supreme Lord, the Absolute Truth. Kṛṣṇa is the technical word which is meant for indicating the Absolute Truth, the Supreme Personality of Godhead, the whole, the whole pleasure, the whole attraction. These are the meaning of "Kṛṣṇa."

So we are all part and parcel of the supreme pleasure, and our pleasure . . . just like my hand. This is my hand. Now, this my hand can take pleasure when it is attached with my body. My hand can take pleasure when it serves my body. It does not take pleasure by serving your body.

(aside) This is . . . (indistinct) . . . sit here.

So therefore, because I am part and parcel of Kṛṣṇa, my pleasure, my happiness, is dependent by serving Kṛṣṇa, just like my senses are satisfied when they are used for my purpose, not for your purpose. This is the whole, I mean to say, philosophy. I cannot be satisfied by serving you. I can be satisfied by serving me. So that me, I do not know. That is Kṛṣṇa. That is Kṛṣṇa.

So when we begin to serve Kṛṣṇa . . . because we are part and parcel. Always remember, the part and parcel we are. Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). In the Fifteenth Chapter you'll find, "All these living entities, they are My eternal part and parcel. Now they are detached. Now they are detached. By material contact, they are detached." So we have to . . . the whole process is that we have to attach again. Now we are detached. Now we have to attach again. That is Kṛṣṇa consciousness.

That Kṛṣṇa consciousness is within you, because you are originally, eternally the part and parcel of the Supreme. Artificially, I am trying to forget it. I am trying to live independently. That is not possible. We are not independent. If we want to live independently, that means we voluntarily become dependent on the influence of material nature. That's all.

Actually, we are not independent. If I think I am independent of Kṛṣṇa, then I am dependent on the influence of material nature. Just like, if I think that I am independent of government regulation, then I become dependent of the police force. My dependence is neither in this way or that way. I'll see? So that is our mistaken. Everyone is trying to be . . . become independent. That is called māyā. That is called māyā, or illusion. Nobody can be independent. Individually, community-wise, society-wise or nation-wise—you can extend even universal-wise—nobody can be independent. We are dependent. And this is called knowledge. When you come to the sense that, "I am dependent—I am not independent," this is called knowledge. Now we are misguided. Jñānāgni-dagdha karmāṇam. In other place, you'll find, Kṛṣṇa says:

bhoktāraṁ yajña-tapasāṁ
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
(BG 5.29)

Now, people are planning for peace in the world, but they do not know how to formulate that peace formula. You know, the United Nation are trying for the last twenty years or more than that for peace, but there is no peace actually in the world. The war is going on because they do not know.

The formula is in the Bhagavad-gītā. The Bhagavad-gītā says that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "I am the proprietor of everything. Whatever you are doing, I am the ultimate beneficiary. I have to take the result." Just like a laborer works in a factory, but who is the proprietor?

The ultimate proprietor is the . . . the proprietor is the ultimate owner of the . . . so everything, whatever we do . . . jñānāgni-dagdha-karmāṇam. Now, we are thinking that, "This thing I am doing, I am the proprietor of this thing." That is a misconception. When we understand that everything, whatever we are doing, the ultimate proprietor is Kṛṣṇa, that is Kṛṣṇa consciousness. That is jñānāgni-dagdha-karmāṇam.

So we can have simply . . . just like in office. In office so many people are working. Hundreds of people are working. Everyone is conscious that "Whatever we are acting, whatever profit we are making, that belongs to the proprietor." Then there is peace. As soon as the cashier thinks, "Oh, I have got so much money. I am the proprietor," then whole trouble begins.

This consciousness, Kṛṣṇa consciousness . . . if we understand that, "I am a very rich man. I have got so much bank balance. I can use it for my sense gratification," that is kāma. That is kāma-rāga. But if we understand that, "Whatever I have got, it belongs to Kṛṣṇa," then I am liberated person. I am liberated person.

This is Kṛṣṇa . . . you, you'll have the same money under your custody. It doesn't matter. But as soon as you think that "I am the proprietor of this wealth," then you are under the influence of māyā. And as soon as you think that "Kṛṣṇa is the proprietor of all these things," then you are free.

Kāma-rāga-varjitāḥ, jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ: "One who thinks like that, one who is situated in that consciousness," paṇḍitaṁ budhāḥ, "he is learned, and he is actually a man of knowledge." This is the whole process. Tam āhuḥ. Tam, he is known as the paṇḍita. Paṇḍita means one who knows things as it is, not to take a thing wrongly. So that consciousness has to be invoked, not only individually, but also community-wise, society-wise, nation-wise, all over the world. Then there will be peace. If you want real peace.

bhoktāraṁ yajña-tapasāṁ
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
(BG 5.29)

We are just trying to be philanthropic, altruistic. And we are trying to become friend of my countrymen, of my society, of my family. But that is a wrong conception. Real friend is Kṛṣṇa. I can work on His behalf. How I can work? You try. If you actually want to do something good to your family, then you try to make all the members of your family Kṛṣṇa conscious.

Then your life will be successful. If you want to make them otherwise, without Kṛṣṇa consciousness, then you will be serving . . . not serving; you will be rendering them disservice. Because any knowledge will not help your wife or children. Any knowledge, any amount of knowledge, will not help his real problem.

What is his real problem we do not know. The real problem is . . . that we do not know. The real problem is janma-mṛtyu-jarā-vyādhi (BG 13.9).

The Bhāgavata says, pitā na sa syāj jananī na sā syāt (SB 5.5.18); "One should not try to become father. One should not try to become mother." Why? Na mocayed yaḥ samupeta-mṛtyum: "One who is unable to save his children from the grip of material nature." That should be Kṛṣṇa consciousness. If you are a responsible father, then, if you are completely in knowledge of Kṛṣṇa consciousness, then your duty will be that, "These creatures, these innocent creatures now who are playing in my . . . at my home as my children, as my boy, now this life should be the last installment of his transmigration from one body to another. I shall train these boys in such a way that after this body he will have no more to go into the cycle of birth and death." That is Kṛṣṇa consciousness.

That means you have to make yourself expert. Then you can help your children also. Then you can help your nation also. Then you can help your society also. If you are yourself ignorant, then; andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ (SB 7.5.31).

Just like a person who is, I mean, tightly bound-up, hands and feet. Suppose we are sitting here, some people, twenty-five gentlemen, ladies, and all our hands are tightly bound-up by some rope. And if I want to make you free, although my hand is also tightly bound-up, is it possible? No. At least my hand should be free. Then I can open, I can untie your bindings by the rope. So unless one is free man . . . and what is that freedom? One who is Kṛṣṇa conscious, he is free man. And nobody is free man.

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
(BG 7.14)

Everyone is under the spell of material influence. Nobody's free. And one who is . . . who has surrendered unto Kṛṣṇa, one who has taken Kṛṣṇa consciousness, māyā has nothing to do. Māyā cannot touch. Just like when . . . if you come in front of the sunlight, there is no question of darkness.

There is no question of darkness if you place yourself in light, sunlight, not this artificial light. This artificial light may be extinguished at any time, but sunlight is not like that. So Kṛṣṇa is just like sunlight. As soon as you come in front of sun, oh, there is no darkness. So there is no ignorance. So there is no māyā. Māyā means illusion. So, jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ (BG 4.19).

In this way, we have to become budha. Budha means learned. Learned. And you'll find in the Tenth Chapter of Bhagavad-gītā that the Lord says who is budha and what are the symptoms of budha. Budha means learned. What are the symptom? What are the symptoms of mahātmā, great soul? And what are the symptoms of budha? That is described in Bhagavad-gītā. It is said that:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
(BG 10.8)

Budha, this word, the very word, again is used, budha. So budha, one who is learned, one who is actually in sense—he's not nonsense—he's called budha. So budha, what are the symptoms? The symptoms of budha is that ahaṁ sarvasya prabhavaḥ: he knows that Kṛṣṇa is the fountainhead of all emanations, everything, whatever we find—everything. Anything, whatever you see.

Now, take for example, take for example the material world. The most prominent thing is, I mean to say, unity between man and woman. Now, one can enquire, "Wherefrom this attraction comes between male and female?" Not only the human society, but also in animal society, in the bird society, in any society, any living . . . this is a fact.

So somebody criticizes, but those who do not know Kṛṣṇa, that Kṛṣṇa had so many girlfriends, so they are . . . some people are criticize. But one does not know that where we get this idea of having girlfriend unless the tendency is in Kṛṣṇa? Because you can have nothing here unless that is in Kṛṣṇa. But here it is perverted; it is polluted. And Kṛṣṇa, it is pure consciousness, pure spiritual. That is the difference.

So one who does not know, they want to avoid something. Nothing is, I mean to, can be, can exist in this material world unless it is in Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1).

So these things have to be studied very scientifically and from books like Bhagavad-gītā, Śrīmad-Bhāgavatam, and when he is perfectly learned, then his symptom is that he becomes a pure devotee of Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the source, fountainhead," Kṛṣṇa says. "I am the source and fountainhead-like, of everything. One who understands this science, then he takes to Kṛṣṇa." How? Now, budhā bhāva-samanvitāḥ: with full knowledge, he becomes a devotee of Kṛṣṇa.

Similarly, so far mahatma . . . mahātmā is a Sanskrit word which is used for great soul. That is also described in the Bhagavad-gītā.

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
(BG 9.13)

Mahātmā. Who is a mahātmā? He is a great soul. Great soul is he who is under the influence of the superior nature.

There are two kinds of nature: superior nature and inferior nature. Now we are under the influence of this inferior, material nature. And that . . . by Kṛṣṇa consciousness we shall be transferred into the superior nature. Just try to understand: a person in the prison, a person outside the prison. The government's influence is in both the places, outside the prison and inside the prison. But outside the prison, the government's rules and regulation is superior. And inside, that is inferior. Influence is there.

Similarly, either in the material world or in the spiritual world, wherever you, you are, your position is marginal. You can transfer yourself either in this, under the influence of this inferior nature, or you can transfer yourself under the influence of superior nature. Your position is marginal.

Now, you are given . . . because Kṛṣṇa is full independent, and because you are also part and parcel of Kṛṣṇa, therefore you have got the quality of independence, to make your choice whether to be under the influence of this inferior nature or to become under the influence of superior nature. But because we do not know what is that superior nature, therefore we have no other alternative than to remain in this inferior nature. This is the whole position.

Because in the world there are many philosophies. They are informing that "There is no other nature. This nature, which we have experienced, it is troublesome. Make an end of it and become void." Oh, you cannot be void, because you are living entity and eternal. Na hanyate hanyamāne śarīre (BG 2.20).

Your change of body does not mean that you are finished. No. You are continuing. Vāsāṁsi jīrṇāni. Because I change my dress, that does not mean that I am finished. So I am eternal. If I have to finish the . . . if I have to get rid, out of the influence of material nature, then I have to seek, "Where is my place?" If we know or do not know, then we prefer, "All right, whatever it may be, inferior or superior, let us remain here and rot."

So Bhagavad-gītā gives you information of the superior nature: yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6): na tad bhāsayate sūryo na candro na pāvakaḥ.

So we have to become Kṛṣṇa conscious by scrutinizing, studying, this authoritative book, Śrīmad Bhagavad-gītā, without having fashionable interpretation. As it is. What Kṛṣṇa says, He says for all the time. It does not change.

Just like the verse which we are just now discussing, He says that "It does not matter in whatever occupation you are. Simply you have to change your consciousness. You are now guided by the consciousness of self-interest, of sense gratification." Self-interest. Not exactly self-interest, because we do not know what is our self-interest. Rather sense interest—not self-interest, but sense interest. Whatever we are doing, we are doing for satisfying the senses. This consciousness has to be changed. We have to satisfy Kṛṣṇa. That consciousness has to be invoked, and then our life will be successful.

Thank you very much. If there is any question, you can put.


Mr. Goldsmith: It's not dedicated to Kṛṣṇa.

Prabhupāda: Yes.

Mr. Goldsmith: The work is not dedicated to Kṛṣṇa.

Prabhupāda: Yes.

Mr. Goldsmith: How, specifically, how can you do this?

Prabhupāda: Yes. Now, this consciousness, "How can I do it?" oh, this is also Kṛṣṇa consciousness, that one is ready. (laughs) Now, just like anything which we do or act, we take some consultation. Just like you are a lawyer, and anything has to be done lawfully, we have to take your consultation because you are expert. Similarly, you have to take consultation from the person who is Kṛṣṇa conscious. It is simple thing.

Mr. Goldsmith: Well, first of all, if you want to find peace, don't you have to believe that war is wrong, any kind of war?

Prabhupāda: Yes.

Mr. Goldsmith: The Bhagavad-gītā teaches that there is good war and bad war.

Prabhupāda: Yes.

Mr. Goldsmith: And a little bit like, later on, the Crusades.

Prabhupāda: Yes.

Mr. Goldsmith: It was a holy war, and it was looked on as a good war and existed for a good purpose.

Prabhupāda: Yes.

Mr. Goldsmith: Kṛṣṇa believed that it was all right to kill the enemies of Arjuna because it was a righteous war.

Prabhupāda: Yes.

Mr. Goldsmith: Now, if you have a philosophy like that, and find peace?

Prabhupāda: What do you mean by peace, then?

Mr. Goldsmith: Absence of war.

Prabhupāda: Not necessarily. Not necessarily. Absence of war is not peace. Just think over. Suppose now there is no war. Do you think that everybody is in peace? Ask any individual person that, "Are you in peace? Are you in peace of mind or peace of . . .?" No. War is not only the cause. There are many other causes which disturbs our peace. War is one of the causes. But, simply if you stop war, that does not mean peace is guaranteed. No. War is one of the disturbing thing of peace. But there are many other disturbing things, many, incalculable, which will disturb you. You see? So we have to take relief from all disturbing position. War is one of the item. And that can be done when you are Kṛṣṇa conscious.

Mr. Goldsmith: Well, how can it be done if you're Kṛṣṇa conscious and Kṛṣṇa Himself was a proponent of war?

Prabhupāda: (chuckles) You are speaking to war. You see? The war has nothing to do . . .

Mr. Goldsmith: Well, the Bhagavad-gītā starts out with a war.

Prabhupāda: Yes, but . . . that's all right, but that war was a necessary thing. You cannot, I mean to say, completely eradicate war from the social life. Just like government maintains the law and order force. There is necessity. Why the government maintains so much police force and military force? There is necessity.

Mr. Goldsmith: Well, if you believe, if you believe that it's necessary . . .

Prabhupāda: When the . . . yes.

Mr. Goldsmith: . . . then that's the end of the discussion. Because if you believe it's necessary, then Kṛṣṇa believes it's necessary.

Prabhupāda: Yes, yes.

Mr. Goldsmith: Then . . .

Prabhupāda: Everything is necessary, but whole . . . our position is that, so far our material existence is concerned, that there are so many things that . . . but one thing, or the four things, janma-mṛtyu-jarā-vyādhi; that we are under the entanglement of repeated birth, death, diseases and old age. These four things does not depend on war or peace. Suppose there is no war. Can you get free from diseases? Suppose there is no war. Can you get free from death? Suppose there is no war. Can you become . . . remain a young man all the time? No. Your problem is these four things. You have to solve that; Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).

Bhagavad-gītā says that this war or no war, that is no question. So long the human society will be there, there will be sometimes fighting, sometimes peace, sometimes . . . that is another thing. The whole problem is that a learned man sees that the "My problem is that I don't want to die. Why there is death? I don't want to be old man. Why I, there is old age?" These are . . . these are the problems. Real problem, these are the problems.

Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). A learned man, a man of real knowledge, he should see that "I am . . ." Not only war. Suppose there will be excessive heat. Oh, I am so much disturbed. There is no peace. Oh, there is excessive snowfall, cold. Oh, I am disturbed. So there are so many disturbances. So we have to get free from all disturbances—because I do not want it, my nature does not tolerate these things, but I have been forced to tolerate. That is your problem.

That can be solved by Kṛṣṇa consciousness. We are talking the wholesale solution, not a particular thing. There are so many disturbing things, especially they are under the headings of these four principles; janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam.

So . . . mad-dhāma gatvā. Just the other day we discussed the śloka, that tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9): "Now, one who becomes Kṛṣṇa consciousness, then the result will be that just after quitting this body, he comes to Me. No more coming to this material world."

So long you'll be in the material world—material world means so long we'll have this material body—we'll have to face so many disturbances. War is one of them. Suppose there is, perpetually, there is no war. Do you mean to say there will be perpetual peace? No. There are so many other things. At once, if there is some upheaval in the Atlantic Ocean, the whole thing is swallowed up—your beautiful New York City will be no more there. There are so many natural disturbances. What to speak of war, what you have . . .

Mr. Goldsmith: Bhagavad-gītā speaks of war. It started out with a war.

Prabhupāda: No, what . . . I mean to say, Bhagavad-gītā says . . . Bhagavad-gītā does not say that stop war. Bhagavad-gītā says stop your repeated birth and death. Bhagavad-gītā is not concerned with the war principle. The war will remain so long the human society is there. How can you stop it?

Mr. Goldsmith: Well, some people don't believe that it's necessary.

Prabhupāda: Some people, they foolishly believe. Because, so long the human society will continue, there is no history that there was no war in the history. So war there will be.

Mr. Goldsmith: Well, there's never been in history that everyone has accepted Kṛṣṇa, either, and yet you . . .

Prabhupāda: No, you do not think that . . . of course, when you are Kṛṣṇa conscious, when you are not in this material world, then there is no question of war also. My point is that war is not only the only disturbing principle. There are many other disturbing principles. So we have to make a wholesale solution of all principles. That is the point.

Keith: War is only a symptom.

Prabhupāda: Yes. War is also one of the . . . just like a man diseased, he eats something, sometimes say: "Oh, doctor, I am feeling some headache." "Oh, all right, take some this pill." Just like I see advertisement, "Oh, you are feeling strain? Take this pill." "You are feeling this? Oh, take this pill." Just like Post Office. Just like Post Office. All letters should be given to the post box, and it will go in different places. So doctor is prescribing like that. But a real doctor, he'll see what is the disease there. And if that disease is cured, then he'll have no headache, no leg . . . pain leg, no, nothing of the sort.

So if we . . . Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti kaunteya: "If you become Kṛṣṇa conscious, the result will be that after finishing this term of your body . . ." We have got different terms of body. "So this term of body, you come unto Me." Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6).

So our problem is that. We are not going to adjust here. Here, any kind of . . . any amount of adjustment will not make us happy. That is a fact. Because this place is like that. So we have to completely get free from this repeated birth and death on the material world and go back to home, back to Godhead, and live peacefully with eternal life, knowledge and bliss. That is the whole thing Bhagavad-gītā is teaching. Kṛṣṇa's business is not to stop war or this or that.

Any other question? (end)