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701205 - Lecture CC Madhya 17.133 Hindi - Indore

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

701205LE-Indore - December 05, 1970 - 26:02 Minutes

pūrṇaḥśuddho nitya-mukto
bhinnatvān nāma-nāminoḥ

(problem with microphone)

nāma cintāmaṇiḥ kṛṣṇaś
pūrṇaḥśuddho nitya-mukto
bhinnatvān nāma-nāminoḥ
(CC Madhya 17.133)

(The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa’s name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṇa’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.)

God and His name are non-different: 'bhinnatvān nāma-nāminoḥ. Just like here, in the material world, a substance and its name are different. Just like you are thirsty. You need water, and if you simply utter the name of water; water, water, water, water, then it can not quench your thirst. Why? It is a dual world. Water is one thing and its name is another thing. And God’s opulence is non-dual jñāna. Advaita. God, name of God, form of God, pastimes of God etc. are one. Do not think that . . . recently a friend was asking me that, "Will a person who does not have faith in name of God not achieve God? He has faith in God, but not in the name of God." This question is not a scholarly question, because the name of God is not distinct from God. If he has faith in God then he must have faith in name of God, because unless he comes to a platform of advaita knowledge, he is considered to be among dvaita. Just being Advaita-vādī is not enough, realization is required.

yaś, sarvaṁ khalv idaṁ brahmā
(Chāndogya Upaniṣad 3.14.1)

If everything is Brahman then how can there be the name of God distinct from God? Then the name is also Brahman. They believe in the scriptures that nāma cintāmaṇiḥ kṛṣṇaś. This name of God is Kṛṣṇa Himself. Nāma cintāmaṇiḥ kṛṣṇaścaitanya. It is a living thing. It is not a dull thing.

Caitanya-rasa-vigrahaḥ: He is the source of all kinds of rasas (tastes). Raso vai saḥ (Taittirīya Upaniṣad 2.7.1) while chanting name . . . there are stages of chanting.

First is the offensive chanting. I was talking to a friend. So offense against name. If someone chants name in the morning then in the evening; chanted in the morning and evening the consciousness is still contaminated. It is offense to think to achieve some material profit out of chanting name. God is to be served. You can not engage God in your service. What is the reason for this decline in our religion. He thought to use God, who is to be served, for his purposes. He wants to get some material benefits from doing bhagavad-bhakti. And ultimately he wants mukti if not anything else. That is also taking a benefit.

Bhagavad-bhakti is not meant for those who want something. Karmī; he also wants. jñānī; he also wants. yogī; he also wants, he has some demand. Karmīs want to possess whole world. All wealth of the world should be in our possession. They want to do extreme sense gratification. And the jñānī who sees that there is nothing in sense gratification in the world and that the Brahmā is the only truth substance, therefore I become Brahman. So it is also a demand. In the world someone wants to become a prime minister but he wants to become God. His demand is quite high. This is a poor guy and if he becomes a prime minister or Birla, he is satisfied. But he wants to be God. Lakṣmīpati. Thousands of Lakṣmīs would be in our service. Just see. In short he wants something. And yogī, he wants siddhi, aṇima, laghima, prāpti etc. to become smaller than the smallest; to become bigger than the biggest. We should get whatever we want, as much wealth as we want. No doubt. These things are possible in yoga-siddhi. Aṣṭasiddhi-yoga. So he also wants. All these—karmī, jñānī and yogī they have demands. Hungry and so they want. Therefore they do not have peace. As long as they ask, as long as they continue this business of asking there is no peace. Therefore it is said in Caitanya-caritāmṛta (CC Madhya 19.149): bhukti-mukti-siddhi-kāmīsakali 'aśānta'.

Whether he be a karmī, jñānī or yogī. They all have no peace. Why? They have demands. And kṛṣṇa-bhakta—niṣkāma, ataeva śānta. One who is kṛṣṇa-bhakta is peaceful. Why? He does not have any demand. He does not ask anything from Kṛṣṇa. Just like Caitanya Mahāprabhu says:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
(CC Antya 20.29)

Oh Jagadīśa! I do not want wealth. And many people are following me. Leader. I also do not want to be a leader, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ. Fruitive activities and extremely beautiful woman, that also is not wanted. In the world these are all what is wanted; (one) should get a good woman, lots of money, and many people should flatter me saying: "Sir, sir". Profit, adoration and distinction. These are the things (people) want in the world. But kṛṣṇa-bhakta does not want all these. Just see, that is why he is niṣkāma. Only kṛṣṇa-bhakta is niṣkāma, not anyone else: kṛṣṇa-bhakta—niṣkāma. See kṛṣṇa-bhakta Caitanya Mahāprabhu says:

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
(CC Antya 20.29)

Then what He wants.

mama janmani jamanīśvare
bhavatād bhaktir ahaitukī tvayi
(CC Antya 20.29)

What is the meaning of janmani janmani? If liberated then where is the question of birth? So He does not want liberation as well. One who is kṛṣṇa-bhakta, dīyamānaṁ na gṛhṇanti (CC Ādi 4.207), God comes, giving mukti, saying "Take my boy, take my boy, take mukti."

But he does not want. What is the reason for it? The reason is, he is already liberated. Just like Bilvamaṅgala Ṭhākura says: muktiḥ mukulitāñjali sevate 'smāt (Kṛṣṇa-karṇāmṛta 107). "Mukti is standing in front of me with folded hands, Sir, ask what you want."

So if you want peace, then follow the religion. What is that? Yato bhaktir adhokṣaje.

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
(SB 1.2.6)

We are not concerned with Christianity, nor with Hinduism. And, we are not concerned with all such religions. If we see an awakening of bhagavad-bhakti in Christian dharma, Hindu dharma, then it is all right. Otherwise it is useless, all religions. Therefore, God says: sarva-dharmān parityajya (BG 4.7). All religions that do not involve bhagavad-bhakti are useless. They are of no use.

God says: dharma-saṁsthāpanārthāya, (BG 4.8) "I appear to establish religion (dharma)".

Then He says: sarva-dharmān parityajya (BG 18.66).

So it is not that Kṛṣṇa came to establish Hindu dharma, nor did He come to establish Muslim dharma. No. These are not religions. Religion is one that involves bhagavad-bhakti. That’s all. Everything else is useless. It is of no use; not a single penny. Śrama eva hi kevalam. The scriptures call it, "Simply labour". Whole life is wasted by neglecting dharma, and at the end came to know about God, and did not perform bhagavad-bhakti. Then scriptures call it: śrama eva hi kevalam. "Simply labour." Only gain was the hard labour, and no other gain.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
(SB 1.2.8)

These are scripture’s injunctions. Take any scripture. Veda is the scripture. What is the meaning of Veda? What is the meaning of Vedānta?—the end of Veda. Veda means knowledge. End means end. The end of the knowledge (ultimate knowledge) is termed as Vedānta. Knowledge is of different kinds. How to steal is also a knowledge. A thief without knowledge can not be an intelligent thief; he will be caught. So knowledge is of various kinds. The real knowledge is the knowledge of the Supreme. That is why God Himself says: bahūnāṁ janmanām ante (BG 7.19).

Through hard labour of jñāna, yoga, karma etc. in many life times, when his intelligence is mature enough, jñānavān, intelligent, wise, at that time there awakens his interest in God. Vāsudevaḥ sarvam iti. Who is that God? He is Kṛṣṇa, Vāsudeva: oṁ namo bhagavate vāsudevāya (SB 1.1.1). Vāsudeva means Kṛṣṇa. Śrīdhara Svāmī mentions in his commentary that kṛṣṇaya, vāsudevāya kṛṣṇaya. So when a person reaches to a stage of understanding that Bhagavan Kṛṣṇa is the real thing—the root; just like God Himself says: ahaṁ sarvasya prabhavo (BG 10.8) "Everything comes from Me. All the demigods, Brahmā, Śiva, Nārāyaṇa, Viṣṇu etc., and human beings, animals etc. everything."

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

An intelligent person, one who is a real scholar, he understands that Kṛṣṇa is the root. It is said in Vedānta (Vedānta Sūtra 1.1.2) . . . what is Brahman? Janmādy asya yataḥ, from where everything emanates. See the answer the God Himself says:

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
(BG 10.8)

So in this way Kṛṣṇa . . . if you can understand and there is no difficulty in understanding Him. Bhagavad-gītā is there. Nevertheless, the fake subject is to say that Bhagavad-gītā informs about un-transcendental. Big Big sirs, commentators, scholars . . . (indistinct) . . . they leave Kṛṣṇa. Therefore, even after reading Bhagavad-gītā for thousands of years, they remain there only and fall there only. The real thing 1 is eliminated. Simply zero. Zero with 1. When zero combines with 1 then it becomes 10, it becomes 100. But they are simply zero. All the commentaries are zeros. Why? Because the 1 who is Kṛṣṇa, is left out.

You see everything has become modern. Modern means that which has killed Kṛṣṇa. That’s it. It is not modern, it is a very historical fact. At least . . . the thing is that Kṛṣṇa has been killed. "Just kill Him. When Kṛṣṇa will appear (born), bring Him to me, I shall kill Him immediately." This is not modern, it is a historical fact. Those who are demons are ready to kill Kṛṣṇa. That’s it. That is his business. Kindly leave this off. Kindly give up the mentality of killing Kṛṣṇa. Then only you can be happy. Take up Kṛṣṇa: kṛṣṇas tu bhagavān svayam (SB 1.3.28).

So everyone is thinking where is God? Who is He? God Himself comes and tells that He exists: ahaṁ sarvasya prabhavo, mattaḥ parataraṁ nānyat (BG 7.7),

mām eva ye prapadyante
māyām etāṁ taranti te
(BG 7.14)

They read all these things in Gītā, and thousands of Gītā have been purchased, but Kṛṣṇa is eliminated. That’s it. This is their real business. Kindly leave this madness. Take Kṛṣṇa, and gradually everything will be all right.

Otherwise: śrama eva hi kevalam. While doing kṛṣṇa-bhajan . . . it is not kṛṣṇa-bhajan, it is māyā-bhajan. While doing māyā-bhajan. they will remain in māyā’s hands. And, it is very difficult to get out of māyā’s hands.

māyām etāṁ taranti te
mām eva ye prapadyante
(BG 7.14)

As long as one does not surrender completely at the lotus feet of God, Kṛṣṇa, one remains in the hands of māyā. It is just a difference of degree. 1% māyā, and 10% māyā and 100% māyā . . . (indistinct) . . . there is no question of God if one remains even at 1% in māyā. So, what is the method of converting this 1% into zero? This is also mentioned in Bhagavad-gītā.

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 One who worships God, Kṛṣṇa, with unfailing devotion (avyabhicāreṇa) . . . not vyabhicāreṇa . . . devotion—avyabhicāreṇa means according to scriptures. Not according to what our mind dictates. Just like nowadays there is a theory that one should worship any God that one wishes to. This is wrong. God is one. And the path leading to Him is also one. And that is bhakti. It is not jñānī, nor yoga and nor is it karma.

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
(BG 18.55)

If you want to understand God then you must have to take up bhakti-yoga. It is not possible in other paths. And for other paths, unless you come gradually to bhakti-yoga, it is also not successful. Even liberation (mukti) can not be availed without devotional service. It is God only who gives liberation as well. If you want liberation from God by doing bhakti, He will give you liberation, for God is the giver of liberation. What is liberation in front of God. And if you want yoga-siddhi, God is ready to give that as well. Since God exists, who is all powerful, if you want yoga-siddhi, or worldly enjoyments, or being a jñānī wants the liberation from the world, all these things can be given by God. There is no scarcity of anything for God, and you will get whatever you want. Therefore scriptures say

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥtīvreṇa bhakti-yogena
yajeta puruṣaṁ param
(SB 2.3.10)

Whether you are desireless (akāmaḥ). Akāmaḥ-bhakta is one who does not have any desire. If you have all kinds of desires (sarva-kāmī), Sarva-kāma means karmī. He wants everything. Everything for sense gratification. And mokṣa-kāmi, jñānī, he wants liberation. In this way whatever you want. If you want something then ask it from God only. Ask from Kṛṣṇa. You will get it. It is not a fact that by becoming devotee of God one will be bereft of worldly things. If you want worldly things then ask them from God only, like Dhruva Mahārāja did. There is one benefit in asking from God that one day you will become devotee of God. Today you have desires, you are asking God, give us this, give us that, then ask. While repeated asking a day will come that you will reach a stage saying ‘God svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42).

God, I am fully satisfied. Now I have no demands . . . (indistinct) . . . I have no desires after attaining Him. After attaining God, who is personification of satisfying all desires, where is the question of desires?

Therefore it is stated in scriptures that even though you have (material) desires, you perform devotional service. You want yoga-siddhi, God is Yogeśvara. Who will be a better yogī than Him? God can give you yoga-siddhi. And for giving liberation, He is always ready to give liberation, saying take it. Nevertheless, devotees do not take liberations: dīyamānaṁ na gṛhṇanti (CC Ādi 4.207).

If you have this kind of thinking . . . this kīrtanād eva kṛṣṇasya (SB 12.3.51).

It is mentioned in the scriptures, there is no difficulty in meeting God. Kīrtanād eva kṛṣṇasya. Because there is no difference between Kṛṣṇa and Kṛṣṇa’s name: abhinnatvān nāma-nāminoḥ (CC Madhya 17.133).

This is the method—"Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare", what is its meaning? Hare. The meaning of Hare is Hare from Hara, addressing. O Hara, O Hare, O energy of God, Rādhārāṇī, Sītādevī, Lakṣmīdevī, energy of God. God is not without energy. Energetic God, all powerful: parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8).

This is the injunction of the Veda. God has multifarious energies, vividhaiva śrūyate. Only the names are different. Somewhere it is Rādhārāṇī, somewhere it is Sītā, Lakṣmī and somewhere Durgā. In this way, all these are energies of God, everyone is appointed for a specific work.

God is energetic element. It is said in Bhagavad-gītā:

mayādhyakṣeṇa prakṛtiḥsūyate sa-carācaram
(BG 9.10)

This nature is the energy. Energy is also of three kinds; ordinary māyā-śakti, taṭasthā-śakti and antaraṅgā-śakti. From antaraṅgā-śakti, there exists God’s Vaikuṇṭha-dhāma. This material world is by māyā-śakti, and we, living entities, are due to tatashta-śakti. So we all are included in energy element, not in energetic element. Just like energy depends on energetic, in the same way if energy element remains in shelter of energetic element, he will be happy.

Just like we have in our country, at least till now, nature or strī, the women who are in shelter of their husbands, they are peaceful and happy. And those who have left their husbands, and want independence, are in distressed. You see, I have seen in Europe and America, there the girls are extremely distressed, because they are independent. And scriptures say that woman should not be given independence, otherwise she will be unhappy. She may be under the shelter of her father, or her husband, or under the care of her son. Her happiness lies in this. If she becomes independent, she will not be happy.

By nature—prakṛti, prakṛti means something that remains dependent on puruṣa. Similarly we all living entities are prakṛti, marginal energy, living entities. In Bhagavad-gītā (BG 7.5): apareyam itas tv me viddhi prakṛtiṁ parām.

So there is another prakṛti, what is that? Living entity. So living entity is a prakṛti. He can not be puruṣa. Just like a woman, if she becomes a man by deception, she can not be a man, she can not do man’s job. Similarly we all belong to the prakṛti element. Living entity, prakṛti. But parā prakṛti. Uttama (superior). This aparā (inferior) prakṛti. These are all given in scriptures. So the prakṛti element will be happy by becoming dependent on God. And those who want to be independent and pretend to be puruṣa, are never happy. This is not possible. Why? Because he is independent, it is artificial. Therefore the injunction of all the scriptures is "depend on God, take shelter at the lotus feet of God and be happy".

sarva-dharmān parityajya
mām ekaṁśaraṇaṁ vraja
(BG 18.66)

Then he is happy. And if he talks nonsense, then it will not be fruitful. He will never get happiness: na sukhaṁ na parāṁ gatim (BG 16.23). No happiness, no siddhi, and no parā gati, only waste of time: śrama eva hi kevalam.

Thank you very much. Hare Kṛṣṇa. (end)