710721 - Lecture SB 06.01.06-8 - New York
- om ajñāna-timirāndhasya jñānāñjana-śalākayā
- cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
- śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
- svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
- he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
- gopeśa gopikā-kānta rādhā-kānta namo 'stu te
- tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
- vṛṣabhānu-sute devi praṇamāmi hari-priye
- vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca
- patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
- śrī-kṛṣṇa-caitanya prabhu nityānanda
- śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
- hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
- hare rāma hare rāma rāma rāma hare hare
So today I shall speak to you about glorification of the holy name of God. This was discussed between Mahārāja Parīkṣit and Śukadeva Gosvāmī in connection with one brāhmiṇ who was very much fallen and addicted to all kinds of sinful activities, but he was saved simply by chanting the holy name. So this is from the Sixth Canto of Śrīmad-Bhāgavatam.
In the fifth canto of Śrīmad-Bhāgavatam, the universal planetary system have been very nicely explained, and within the planetary system there is some planet, some planetary system, which are called hellish planet. Actually, in every scripture, not only in Bhāgavata, in other religious scripture, the description of hell and heaven are there, some way or other.
So in Śrīmad-Bhāgavatam you'll find where are those hellish planets, how it is distant from this planet. Just like modern astronomy, they have got calculation how far the moon planet is there from here, what is the distance, what is the distance between earthly planet, the sun planet. Similarly, there are hellish planets also.
Just like . . . we have got practical experience. Even on this planet, there are different conditions of atmosphere. Western countries, nearing the North Pole, the climate is different from India because it is near the equator. As there are differences of atmosphere and condition of life within this planet, similarly, there are particular planets also, the condition of life, atmosphere and everything different.
So after hearing all these descriptions of hellish planets . . . as there are heavenly planets, there are hellish planets also. So Parīkṣit Mahārāja inquiring from Śukadeva Gosvāmī:
- adhuneha mahā-bhāga
- yathaiva narakān naraḥ
- nānā ugra yātanān neyāt
- tan me vyākhyātum arhasi
- (SB 6.1.6)
"Sir, I have heard from you about many hellish planetary description, and the men who are very much sinful, they are put into those planets." But Parīkṣit Mahārāja is a Vaiṣṇava. Vaiṣṇava is always feeling for others' distress. That is Vaiṣṇava.
(aside) Don't make this sound.
Vaiṣṇava—para-duḥkha-duḥkhī. They're very much afflicted with others', I mean to say, miserable life. Just like Lord Jesus Christ, he presented himself as very much afflicted with others' miserable condition of life. So all the Vaiṣṇavas, devotees—it doesn't matter which country he belongs to or which sect he belongs to—anyone who is God conscious or Kṛṣṇa conscious . . . therefore to blaspheme a Vaiṣṇava, a preacher of God's glory, is great offense. Kṛṣṇa, or God, will never tolerate offense on the lotus feet of a Vaiṣṇava.
So here Parīkṣit Mahārāja is asking . . . because he's a Vaiṣṇava. Mind that. A Vaiṣṇava is actually feeling . . . para-duḥkha-duḥkhī, kṛpāmbudhi. These are the adjectives of the qualification.
(aside) Sit down.
Kṛpāmbudhi means ocean of mercy, kṛpāmbudhi. And para-duḥkha-duhkhī. Vāñchā-kalpa-taru. Vāñchā-kalpa-taru means everyone has got desires, but Vaiṣṇava can fulfill all desires. Kalpa-taru.
Kalpa-taru means desire tree. There is a tree which is called desire tree. Here, in this material world, you get a fruit, a particular type of fruit, from a particular type of tree. But in Kṛṣṇa-loka or Vaikuṇṭha planets, all the trees, because they're spiritual, so you can get anything you like from any tree. That is described in the Brahma-saṁhitā, cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa (Bs. 5.29). Kalpa-vṛkṣa means desire trees.
So here Parīkṣit Mahārāja is asking, adhunā, "now," iha mahā-bhāga. A Vaiṣṇava is addressed as mahā-bhāga. Bhāga means fortunate. One who becomes Vaiṣṇava, God conscious, he is to be understood as great fortunate. Caitanya Mahāprabhu, therefore, has said that:
- ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva
- guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
- (CC Madhya 19.151)
The living entities are rotating in different species of life, in different planetary system, all over the universe. Brahmāṇḍa means a living entity can go anywhere, hell, heaven, as he likes, as he prepares himself.
So there are many heavenly planets, many hellish planets, many species of life, not only planets. This is varieties, 8,400,000 species of life. So a living entity is rotating, wandering. According to the type of mentality he's creating in the present life, he's getting next life similar body. "As you sow, so you reap." This is going on.
So therefore Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa brahmite. The living entity is rotating. Out of them . . . millions, numberless living entities are rotating. Out of them, one who is fortunate . . . ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva . . . (CC Madhya 19.151). Kono, not all. If all would have been so fortunate, everyone would have taken to this Kṛṣṇa consciousness. It is being distributed freely everywhere. But why they are not taking to it? Because unfortunate. Therefore Caitanya Mahāprabhu says, kono bhāgyavān jīva: "Only one who is fortunate."
So because . . . why fortunate? Because if he takes to Kṛṣṇa consciousness, all the problems of his life become solved. But he'll not take to it due to his unfortunate condition. So Caitanya Mahāprabhu says: "Only the fortunate persons." There are many fortunate persons all over the world, and many unfortunate persons also.
So those who are fortunate, they're taking to this Kṛṣṇa consciousness, this ideal life, hopeful life, pleasant life, blissful life, life of knowledge. They're taking to it. But it is the duty of vaiṣṇava to go door to door to make them fortunate. Although they are unfortunate, but you have to go door to door to make them fortunate. That is your duty.
So a vaiṣṇava is thinking, mahā-bhāga, "How these people can be delivered from this hellish condition of life?" That was his inquiry. "Sir, you have described that on account of these sinful activities, he's put into this hellish condition of life or in hellish planetary system. Now what are the counter methods by which they can be saved?" This is the question. This question . . . because he is Vaiṣṇava, he is thinking, "Oh, so many living entities are suffering. How they can be saved?"
A Vaiṣṇava comes, God also comes and God's son or very confidential devotee also comes—their only mission is how to save these sinful men who are suffering so much. That is their mission. They have no other mission. Just like Prahlāda Mahārāja. When Nṛsiṁha-deva met him, he said a very nice verse. I'll quote that verse. So Prahlāda Mahārāja says one place:
- naiva udvije para duratyaya-vaitaraṇyāḥ
- śoce tato vimukha-cetasa indriyārtha-
- māyā-sukhāya bharam udvahato vimūḍhān
- (SB 7.9.43)
Prahlāda Mahārāja says: "My dear Lord, I'm not very much anxious for my deliverance."
Because Māyāvādī philosophers, they are very much, I mean to say, careful that, "My salvation may . . . may . . . may not be interrupted. If I go to preach, and in association with others, if I fall down, then my business will be finished." So they do not come. Only Vaiṣṇava comes at the risk of their falldown. They do not fall down, but they go even to the hell to deliver.
So Prahlāda, this is Prahlāda Mahārāja's mission. He says that na udvije: "I'm not very much anxious or perturbed because I am living in this material world." Naivodvije para duratyaya-vaitaraṇyāḥ. Vaitaraṇyāḥ means this hellish condition of life, how to cross the river of hellish condition of life. So "I have no anxiety for that." Why you are not anxious? Now, he says, tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43): "Because some way or other, I have been trained to be always in Kṛṣṇa consciousness. Therefore I have no anxiety."
There is a confidence. One who is purely in Kṛṣṇa consciousness, he's confident that next life he's going to Kṛṣṇa. So if you simply carefully execute our Kṛṣṇa conscious regulative principles, it is sure, actually. In the Bhagavad-gītā that is stated.
Then Prahlāda Mahārāja says: "There is only one anxiety for me." Just see. He has no anxiety for himself, but he has still anxiety. What is that? Śoce tato vimukha-cetasa: "I am anxious . . . I am anxious for these persons who are not Kṛṣṇa conscious. That is my anxiety. For me, I have no anxiety. But I am thinking of these persons who are not Kṛṣṇa conscious." Why they are not Kṛṣṇa conscious? Now, māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43): "These rascals, they have created a civilization, a humbug civilization, for temporary happiness." Māyā-sukhāya.
Actually, this is the fact: humbug civilization. So many cars are being manufactured every year, and for that purpose so many roads have to be excavated, prepared, and . . . problems after problems. Therefore it is māyā-sukha. We are trying to be happy this way, manufacture some way, but it creates another problem. I am giving this particular example of motorcars because in your country you have got the greatest number of cars. But that does not solve the problem.
You have manufactured cars . . . I have practical experience. When Dayānanda wanted to take me to a doctor from Los Angeles, it is thirty miles off. Thirty miles off. So I had to take trouble to go thirty miles and come thirty miles before I could consult the doctor. And if you have created cars, then you must have, meet your friends and necessities, thirty miles off, forty miles off. You can go from New York to Boston in one hour, but go to the airport you will take three hours.Therefore it is called māyā-sukhāya.
Māyā means false, illusory. We are trying to create some very comfortable situation, but creating another uncomfortable situation. This is called māyā-su . . . this is the way of . . . if you do not be satisfied by the natural comforts offered by God, or nature, if you want to create artificial comfort, then you have to create another discomfort for counteracting. They do not know that. They are thinking that, "We are creating very comfortable situation."
Fifty miles going to the office, for earning livelihood, fifty miles from one place to another. I saw in Hawaii. When Gaurasundara was working to maintain our temple . . . he was working. Unfortunately, he had to go fifty miles off from the temple to work for it. So I was very sorry to see how this boy is going fifty miles. How Kṛṣṇa will say? But Kṛṣṇa has given us chance, now they haven't got to work.
So Prahlāda Mahārāja says that, "These vimūḍhān, these materialistic persons, these rascals . . ." He has exactly used this word, vimūḍhān. Mūḍha I have already explained several times in connection with Bhagavad-gītā, mūḍha means rascals. And here Prahlāda Mahārāja uses another nice word with addition "vi." Vimūḍhān. Vi means viśeṣa, "particularly." The vimūḍhān . . . Māyā-sukhāya bharam udvahataḥ: "They have created unnecessary burden on their shoulder simply for temporary happiness." Temporary happiness.
Therefore, in the Vedic civilization, a sannyāsa, renounced order of life, is recommended for prosecuting spiritual life absolutely, without any anxiety. If one can execute Kṛṣṇa consciousness in family life, that's very good. Just like Bhaktivinoda Ṭhākura: he was a family man, magistrate; still, he executed devotional service so nicely. Dhruva Mahārāja, Prahlāda Mahārāja, they are . . . they were gṛhastha, householders, but they trained themselves in such a nice way that even householder, as a householder, there was no interruption.
Just like Prahlāda Mahārāja said that, "I have learned the art, how to remain always in Kṛṣṇa consciousness." What is that? Tvad-vīrya-gāyana-mahāmṛta: "Simply glorifying the," I mean, "the victorious activities, pastimes of the Lord." Tvad-vīrya. Vīrya means very strenuous, very heroic. Vīrya means heroic. So Kṛṣṇa's activities are all heroic. You can read from Kṛṣṇa Book. Tvad-vīrya-gāyana. Kṛṣṇa's name, Kṛṣṇa's fame, Kṛṣṇa's activities, Kṛṣṇa's associates—everything is heroic.
So Prahlāda Mahārāja says: "For me, I am certain, wherever I shall go, I can glorify Your heroic activities and I am, I mean to say, saved. There is no question of my falling down. But I wish . . . I am simply anxious for these persons who have created a type of civilization that they are always busy and working hard. So I am thinking of them."
- prāyeṇa deva munayaḥ sva-vimukti-kāmā
- maunaṁ caranti vijane na parārtha-niṣṭhāḥ
- naitān vihāya kṛpaṇān vimumukṣa eko
- nānyaṁ tvad asya śaraṇaṁ bhramato 'nupaśye
- (SB 7.9.44)
He says: "My dear Lord, there are many saintly persons, sages," munaya. Munaya means saintly persons, philosophers. Prāyeṇa deva munayaḥ sva-vimukti-kāmā: "They are very much interested for their own liberation." Sva-muka. Sva means "own." Sva-vimukti-kāmā. And maunaṁ caranti vijane na parārtha-niṣṭhāḥ: "They try to live in solitary place, in Himalaya mountain, maunam, not talk to anyone, caranti . . ." Because they are always afraid that "If I mix with these ordinary people in the city, I may be disturbed, I may fall down. Better let me save myself first of all."
So Prahlāda Mahārāja regretting that these great saintly persons, they do not come in the city, where they have manufactured a civilization, all day and night working hard. So . . . "But I am anxious for them." This is Prahlāda Mahārāja's . . . maunaṁ caranti vijane parārtha-niṣṭhāḥ.
Na parartha niṣṭhāḥ: "They are not very much compassionate with these fallen people who are unnecessarily working so hard simply for sense gratification." If there is some substance in that working hard, no, they do not know what is the substance. Utmost they know sex. That's all. Working so hard day and night. And what is satisfaction? Either naked dance, go to the naked club or this or that. That's all. Maunaṁ caranti vijane.
But Prahlāda Mahārāja says, naitān vihāya kṛpaṇān vimumukṣa ekaḥ: "My Lord, I do not require salvation alone. Unless I take all these fools with me, I'll not go." He refuses to go the kingdom of God without taking all these fallen souls. Just see. This is Vaiṣṇava. He says, naitān vihāya kṛpaṇān vimumukṣa ekaḥ. "Then what is your process? You are very ambitious. That's all right. You want to take all of them with you to the kingdom of God, but what process?" People may ask, "How you are going to do that?" He says, nānyam tvad asya-śaraṇaṁ bhramato 'nupaśye: "I simply want to teach them how to surrender unto You. That's all. That is my process." Because he knows, as soon as he surrenders, his path is clear. Because Kṛṣṇa assures:
- sarva-dharmān parityajya
- mām ekaṁ śaraṇaṁ vraja
- ahaṁ tvāṁ sarva-pāpebhyo
- (BG 18.66)
So simply, somehow or other, let them bow down before Kṛṣṇa. That's all. Very simple method. As soon as you bow down before Kṛṣṇa with faith, "My Lord, Kṛṣṇa, I was forgetful of Yourself so long, so many lives. Now I have come to consciousness. Please accept me." That's all. If people simply learn this technique and sincerely surrenders himself to the Lord, his path is immediately open.
So these are the vaiṣṇava philosophical thoughts, that how they are thinking for the conditioned souls, fallen souls, how they can be delivered. They are making plan in that way. They are . . . they always they are busy in that business, how to deliver. Just like Gosvāmīs, about the six Gosvāmīs of Vṛndāvana, Lord Caitanya's direct disciples, what was their business? That is stated by Śrīnivāsācārya:
- nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau
- lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau
- rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau
- vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
- (Śrī Ṣaḍ-gosvāmy-aṣṭaka 2)
So they were busy, nānā-śāstra-vicāraṇaika. They were consulting many authoritative scriptures, how to put people in the right religious way of life. Nānā-śāstra-vicāraṇaika . . . sad-dharma-saṁsthāpakau. Why? Lokānāṁ hita-kāriṇau: actually for doing welfare activities to the people in general, not for themselves.
A Vaiṣṇava is liberated, and he can keep himself liberated always, anywhere, any place, without any hindrance, simply by chanting this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma . . . so . . . but still they are very much anxious for the conditioned souls. Similarly, here also, Parīkṣit Mahārāja says that "Śukadeva Gosvāmī, you have described about the different types of hellish condition of life. Now, how they can be delivered? Kindly explain."
Adhuneha mahā-bhāga yathaiva narakān naraḥ. Nara means human beings, those who are fallen, how they can be delivered? Narakān naraḥ nānā ugra-yātanān neyāt. Ugra yātanān, very, I mean to say, fierceful miseries, yātanān. Yātanān, pains, horrible pains. Ugra. Ugra means horrible, very strong pain, painful life. "How they can be delivered?" Nānā ugra-yātanān, tan me vyākhyātum arhasi: "If you kindly explain how they can be delivered."
That is Vaiṣṇava heart. "Never mind. Some way or other, they have fallen down to this condition, this hellish condition of life, but that does not mean that they should remain in that condition of life. There must be some ways and means by which they can be delivered. So if you kindly explain that." Now, Śukadeva Gosvāmī says:
- na ced ihaiva apacatiṁ yathāmhasaḥ
- kṛtasya kuryān mana-ukta-pāṇibhiḥ
- dhruvaṁ sa vai pretya narakān upaiti ye
- kīrtitā me bhavatas tigma-yātanāḥ
- (SB 6.1.7)
"Yes, I have already described the different types of hellish condition, and there are very severe, painful life. But one has to counteract it—how? They are . . . these kinds of sinful activities are committed various ways." He says that kṛtasya kuryān mana-ukta-pāṇibhiḥ. We can commit sinful activities by mind. If I think of something, committing, "I shall kill that man," if I make plan . . . so even if do not kill that man, simply because I am thinking of killing that man, that is also sinful. Ukta-pāṇibhiḥ. Thinking, mind . . . thinking, feeling, willing—then there is action. So here it is said, mana-ukta-pāṇibhiḥ.
Just like the . . . the other day I was reading in some book that if you are passing on road, if other's dog barks, then that is an . . . that is an offense on the part of the dog-owner, according to law. So why one should be scared by dog barking? One should take care of the dog. I have read it. This is a law in your country.
So it is simply barking, but it is sinful. It is sinful not because he . . . it is animal, but the owner of the animal, who has made the dog as the best friend, he's responsible by law. He's responsible. That is your law in the country I am speaking. He's responsible. If any dog, outside dog, enters your house, the dog may not be killed, but the owners of the dog may be prosecuted. I have read this.
So similarly, if a barking of dog is unlawful, so when you speak something offensive to others, that is sinful. That is also like barking. Therefore sinful activities are committed in so many ways. We are so much dependent. If we think of sinful activities or if we speak something sinful activities, ukta-pāṇibhiḥ, or we commit something sinful activities with hands, they're all sinful activities. Dhruvaṁ sa vai pretya narakān upaiti.
So one has to suffer. People, they do not believe next life because they want to avoid this botheration. But there . . . you cannot avoid this botheration. If you do not go according to law . . . as there is punishment even in this state of our life—if I commit some sins, criminal activities, the state will punish me—similarly, if we do something which is punishable, I may avoid the state law, but I cannot avoid God's law. That is not possible. I can hide myself, cheating others, or committing theft, and thus thereby I save myself from the punishment of the state laws, but I cannot save myself from the superior law, the law of nature. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14).
It is very difficult. There are so many witnesses. The daylight is witness. The moonlight is witness. These are described. You cannot say that "I am committing these things. Nobody is seeing me. There is no witness. So how I can be . . .?" And the supreme witness is Kṛṣṇa. He is sitting within your heart. He is noting down what you are thinking, what you are doing.
He is giving facility also. If you wanted to do something to satisfy your senses, so Kṛṣṇa is giving facility. That is stated in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15): "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: "From Me, there is remembrance, knowledge," smṛtir jñānam apohanaṁ ca, "and forgetfulness."
So Kṛṣṇa gives us chance. If you want Kṛṣṇa, then He will give you full chance how to have Kṛṣṇa. And if you don't want Kṛṣṇa, then He'll give you full chance how to forget Kṛṣṇa. Two things are going on. If you want to forget . . . if you want to enjoy life, forgetting Kṛṣṇa, forgetting God, then Kṛṣṇa will give you all facilities so that you can forget Him. And if you want to enjoy life with Kṛṣṇa consciousness, then Kṛṣṇa will give you chance how to make your progress in Kṛṣṇa consciousness. That is up to you.
If you think that without Kṛṣṇa consciousness you will be happy, do that. Kṛṣṇa does not object to that. Yathecchasi tathā kuru (BG 18.63). Kṛṣṇa, after advising Arjuna, He simply inquired, "Now I have explained to you everything. Whatever you desire, you can now do." So immediately Arjuna replied, kariṣye vacanaṁ tava (BG 18.73): "Now I shall execute Your order." That is Kṛṣṇa consciousness.
God does not interfere with your little independence. If you want to act according to the order of God, then God will help you. Even sometimes you fall down, if you become sincere that, "From this time I shall remain Kṛṣṇa conscious and execute His orders," then Kṛṣṇa will help you, in all respect. Even you fall down, He'll excuse you and He will give more intelligence, "Don't do this. Now go on with your duty." But if you want to forget Kṛṣṇa, if you want to become happy without Kṛṣṇa, He'll give you so many chances that you'll forget Kṛṣṇa—you'll forget, life after life. That's all.
So here Parīkṣit Mahārāja says that . . . it is not that if I say: "There is no God," there will be no God, and whatever I do, that will not be . . . I'll not be responsible for that. That is atheistic theory. Atheists do not want God because they're always sinful, and if they think of God, that there is God, then there is a great link of punishment. They shudder. Therefore they deny God. That is their process. Because if they forget God, there is God, then there is no punishment—he can do whatever he likes.
Just like the animals. The rabbits, when they're attacked by a greater animal, they close their eyes. He thinks that, "I'm not going to be killed." That's all. But he's killed. Similarly, we may deny the existence of God, the law of God, the exigencies of God, but they are already there. Just like in the . . .
Why God? In state, if you say: "I don't care for God," er, I mean, "the state, government," but you'll be forced to accept government laws. You'll be put into the prison house, and you'll be forced. "Because you denied the state laws, now you suffer." Similarly, I may decry the existence of God, "There is no God," "I am God." That you may think, foolishly, like that. But you are responsible for all your activities, either good or bad. It doesn't matter.
There are two kind of activities, good or bad. If you act nicely, pious activities, then you get good chance. And if you act sinfully, then you have to suffer. So Śukadeva Gosvāmī says:
- tasmāt puraivāśu iha pāpa-niṣkṛtau
- yateta mṛtyor avipadyatātmanā
- doṣasya dṛṣṭvā guru-lāghavaṁ yathā
- bhiṣak cikitseta rujāṁ nidānavit
- (SB 6.1.8)
There are different kinds of, what is called, condonement? Prāyaścitta? What is that exact English? Con . . .? Yes.
Prabhupāda: Yes. What is the meaning of condonement?
Prabhupāda: Not condemnation
Devotees: Relish, spices, etcetera.
Prabhupāda: No, no, not condiment. Condone.
Devotees: Oh, condone. Sanction, approval.
Prabhupāda: No. Suppose if you commit some sin and counteract it by some other thing, what is called? Just like in Christian Bible there is . . .?
Devotees: Confession, atonement . . .
Prabhupāda: Atonement, yes. That's it. Atonement. I was forgetting this word. Atonement. So Śukadeva Gosvāmī suggests that you should know the responsibility, and according to the gravity of sinful life, you should accept some type of atonement as they are described in the śāstras. Actually, according to Vedic way of life, there is a class of brāhmiṇ who . . .
Just like you go, when you are diseased, you go to the doctor for atonement, for paying doctor's bill; similarly, they go to a bhaṭṭācārya. The bhaṭṭācārya is supposed to give him prescription that, "I've committed such sins, sir. What is my atonement?" He gives you a prescription that "You do like this."
So Śukadeva Gosvāmī says that, "According to the gravity of sinful life, one has to execute the prescribed atonement." Exactly . . . he gives the example:
- doṣasya dṛṣṭvā guru-lāghavaṁ yathā
- bhiṣak cikitseta rujāṁ nidānavit
- (SB 6.1.8)
Exactly like when you go to consult a physician, he prescribes a nice medicine or costly medicine, according to the gravity of the disease. If you have simply some headache, he may prescribe you something like aspirin. But if you have got something else, very severe, he immediately prescribes that, "It has to be surgically operated, and the expenditure will be one thousand dollar."
So similarly, this is also diseased condition to . . . atonement, the sinful life, this is also diseased condition. Just like we have accepted this chain of birth and death. This is diseased condition of the soul. The soul has no birth and death, no disease—because it is spirit soul. Na jāyate na mriyate vā kadācit.
Kṛṣṇa says in the Bhagavad-gītā, na jāyate: "Soul has no birth." Na mriyate: "It has no death." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20): "Soul is eternal," śāśvataḥ, "existing everlasting. Don't think that it is lost along with the dissolution of this body. No." Na hanyate hanyamāne śarīre. Na hanyate means it is not killed or it is destroyed, even after the destruction of this body.
This is the missing point of modern civilization. They do not know . . . there is no educational system in the university what happens after death. There is no such educational system. The most defective education, because without this knowledge, what happens after death, without this knowledge, one who is dying without this knowledge, he's animal. The animal does not know that what he's going to have, another body, how it is . . . he has no such knowledge.
But human life is not meant for becoming an animal, simply interested in eating, sleeping, sex life and defence. You may have very nice arrangement for eating or you may have very nice buildings for sleeping, or you may have very good arrangement for sex life, or you may have very good defence force to protect yourself. But that does not mean that you are in human civilization.
That type of civilization is there in the animal life. They are also interested in eating. They are also interested in sleeping. They're also interested in sex life. And according to their own method, they defend also. Then where is the distinction between a human life and animal life if you are simply engaged with these four principles of our bodily necessities?
The distinction is when a human being is inquisitive, "Why I am put into this miserable condition of life? Is there any remedy? Is there any perpetual, eternal life? I want I shall not die, I shall live very happily and peacefully. Whether there is a chance? What is that method? What is that science?" When these inquiries will be there and steps should be taken for answering the question, that is human civilization. Otherwise it is dog's civilization. If there is no such inquiry, then it is animal.
Animals are satisfied if they can eat something and sleep and have some sex life and some defense. That's all. There is no defense, actually, because nobody can protect himself from the hands of the cruel death. Therefore Hiraṇyakaśipu wanted to live forever, and he underwent severe austerities. The so-called scientists are also saying that, "By scientific method we shall stop death." This is also another crazy utterances. That is not possible. You may make very much advance in scientific knowledge, but there is no solution, by your so-called science, of these four problems: birth, death, old age and disease. There is no solution.
Therefore, one who is intelligent, he'll be eager how to solve these four prime problems. That is intelligence. Because nobody wants to die. "Why shall I die?" But there is no remedy. I have to die. The . . . everyone is very much anxious to stop increase of population by so many contraceptive method. But still, birth is going on. So there is no stoppage of death.
There is no stoppage of birth. And you might have invented very nice medicine by your scientific method, up-to-date medicines, but you cannot stop the disease. Just discover a tablet that you take this tablet there will be no more any disease. That is not possible. Disease will be there. You can invent some better medicine. That is . . . that is the way. Therefore in the Bhagavad-gītā it is said that:
- (BG 13.9).
One might think that he has solved all the problems of his life, but where is the solution of these four problems: birth, death, old age and disease? That is intelligence.
But there is a solution. That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. Kṛṣṇa says in the Bhagavad-gītā:
- janma karma me divyaṁ
- yo jānāti tattvataḥ
- tyaktvā dehaṁ punar janma
- naiti mām eti kaunteya
- (BG 4.9)
"If anyone understands about My appearance and disappearance and activities in truth—not superficially; in truth . . ." Janma karma me divyaṁ yo jānāti tattvataḥ. Tattvataḥ means truth, not superficially, ephemerally. Actually. What he gains? He gains that tyaktvā deham, after giving up this body . . .
Because we have to give up this body, every one of us. We are giving up bodies every moment. So the last phase of giving up this body is called death. Kṛṣṇa says, tyaktvā deham, after giving up this body, punar janma naiti, he does not accept any more a material body. Why? Mām eti. Because he returns back to Kṛṣṇa.
When you have to go to Kṛṣṇa, then you have to prepare your body, spiritual body. That is Kṛṣṇa consciousness. If your keep yourself in Kṛṣṇa consciousness, then gradually you make . . . you prepare your next body, spiritual body, which carries you immediately to Kṛṣṇa-loka, and you become happy and live there perpetually, blissfully.
Thank you very much. We can go now? (end)