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721214 - Lecture BG 07.01-3 - Ahmedabad

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

721214BG-AHMEDABAD - December 14, 1972 - 49:24 Minutes


. . . pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
(BG 7.1)

So Kṛṣṇa is advising simply by increasing your attachment for Kṛṣṇa, simply always being absorbed in the thought of Kṛṣṇa, we can be eligible to understand the whole knowledge, complete knowledge, without any doubt. By our mental speculation we acquire knowledge, but there are so many doubts. So many doubts.

In the Ninth Chapter also, in the Bhagavad-gītā, it is said, pratyakṣa avagamaṁ dharmyam (BG 9.2). Pratyakṣa. Kṛṣṇa consciousness knowledge is so perfect that pratyakṣa avagamam, you can directly perceive how far you are making progress. You don't require to take certificate from others, whether you are progressing or not. You'll understand yourself.

The example is given, just like a hungry man is eating, so as he going on eating, he's getting strength, and his hunger is being satisfied. So he can understand himself. Nobody requires to certify, "Now you are satisfied," or "Now . . ." Similarly bhakti, Kṛṣṇa consciousness, is so perfect that pratyakṣa avagamam, one can understand directly. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). This is the test of bhakti-mārga.

Therefore Kṛṣṇa says asaṁśayam. The theoretical knowledge, experimental knowledge, always remains in doubt. All the scientists, they are not confident. Now there is a theory, "Theory of Uncertainty," among the scientists. Whatever knowledge they are making, they are making progress, everything is uncertain. Yes. It must be uncertain, because the basic principle is wrong. Therefore it must be uncertain.

A conditioned soul, as we are, under the condition of the material nature, three modes of material nature, how our knowledge can be perfect? It is not possible. The first defect is, because we are conditioned, we commit mistake, so many. And we become illusioned. Just like every knowledge is being based on the illusion that, "I am this body, material body," which I am not. But the whole world is going on under this conception that, "I am this body." "I am American," "I am Indian," "I am brāhmin," like that.

So the basic principle is illusion. And there are so many mistakes we commit. And the senses are imperfect. And although my senses are imperfect, I, still, I theorize, "It may be . . ." "It is like this," "It is like that." These are all imperfect things. Therefore whatever knowledge we may make progress, it is saṁśayam; it remains doubt, uncertainty.

But what Kṛṣṇa says, you can test even with your experimental knowledge. That is Vedic knowledge. Vedic knowledge, it is not dogma. The . . . the statement is there after sufficient experiment. So if we accept Vedic knowledge, we save so much time. We may go on experimenting with our limited power of senses, but that will always remain doubtful. But if we accept Vedic knowledge, apauruṣa knowledge, then it is perfect.

Asaṁśayaṁ samagram. This samagram, this word, is very significant. Samagram means "complete." To understand Kṛṣṇa means to understand the whole cosmic manifestation, God, the material nature, the time factor, the living entities, their respective relationship, everything. That is called samagram. Not that a Kṛṣṇa conscious person does not know about the creation of the material manifestation. He knows, by his reason.

That will be explained in this chapter, Seventh Chapter, how this material creation is going on. The modern scientist, they put up creation that, "There was a chunk, and it was burst into pieces. Then the planetary systems came into existence." But if we inquire, "Wherefrom this chunk comes?" that they cannot answer. Therefore the so-called scientific knowledge always remains in doubt. Darwin's theory . . . there are so many passages: "it may be," "perhaps." So these things, "perhaps," "it may be," that is not certain. Therefore they have now accepted the theory of uncertainty.

But here we . . . if we hear from Kṛṣṇa, then it is perfect knowledge. Samagram. How this material world is created, how this earth, five elements of gross elements, come into existence—everything will be explained. Asaṁśayaṁ samagraṁ mām (BG 7.1). To understand Kṛṣṇa means to understand everything. Therefore tattvam.

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
(BG 7.3)

We have to understand Kṛṣṇa in truth. Simply superficially if we understand Kṛṣṇa that, "Kṛṣṇa was born of the father and mother, Devakī and Vasudeva, and He was born in Mathurā and then played with the gopīs. And then the . . . He taught something on the Battlefield of Kurukṣetra," that is not sufficient knowledge. We should try to understand samagram, as far as possible in complete. Then our devotion, our love for Kṛṣṇa, will be increased. In the Caitanya-caritāmṛta it is said:

siddhānta baliyā citte nā kara alasa
ihā haite kṛṣṇe lāge sudṛḍha mānasa
(CC Adi 2.117)

Siddhānta, conclusive, conclusive understanding. You should try to understand Kṛṣṇa. Simply by understanding Kṛṣṇa, our life becomes perfect. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti . . . (BG 4.9). We can become liberated. Therefore Caitanya . . . yes, Kavirāja Gosvāmī recommends that, "Try to understand Kṛṣṇa in truth." And another place it is said:

. . . caitanya-dayā karaha vicāra
vicāra karile citte pābe camatkāra
(CC Adi 8.15)

It is not blindly accepted, this Kṛṣṇa consciousness. With considerable deliberation we take the decision. All the ācāryas, they have taken decision.

Therefore in the next verse Kṛṣṇa says, jñānaṁ te 'haṁ sa-vijñānam. This knowledge, with practical understanding, sa-vijñānam. Vijñānam means practical application. We understand Kṛṣṇa as the Supreme. He's the creator of this cosmic manifestation. He's the Supreme. We are all subordinate. This is jñānam. And sa-vijñānam, when it is practically applied, that means when you take to devotional service, then it is practically application, practicing.

jñānaṁ te 'haṁ sa-vijñānam
vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo 'nyaj
jñātavyam avaśiṣyate
(BG 7.2)

So when we understand perfectly, complete knowledge, then there is no more anything remains to be understood. Everything is . . . tasmin vijñāte sarvam idaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3).

So the Bhagavad-gītā is not theory. It is knowledge, and practically applicable in life. Sa-vijñānam. And if we try to understand Kṛṣṇa in perfect order, then there is nothing remains to be understood. Everything becomes revealed. This knowledge becomes revealed. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). Revealed. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi (SB 10.14.29).

So we have to receive this knowledge submissively. The . . . Lord Brahmā recommends that jñāne prayāsam udapāsya namanta eva. Namanta eva. We must be submissive. The whole thing depends, spiritual knowledge . . .

tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
(MU 1.2.12)

Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34).

So this knowledge, this process of knowledge, is received by submissive mood. Jñāne prayāsam udapāsya. One has to give up the false prestigious position that, "I can understand God and everything by my speculative, experimental knowledge." This is called jñāne prayāsam. Jñāne prayāsam udapāsya namanta eva. One should be submissive, san-mukharitāṁ bhavadīya-vārtām, and try to hear the message of the Lord from san-mukharitām, sādhu, devotees, san-mukha . . . not professional. Śrī Sanātana Gosvāmī has strictly forbidden:

pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ . . .
(Padma Purāṇa)

Avaiṣṇava, those who are not practically Vaiṣṇava, devotee, in practical life, professional person, there is no use. Avaiṣṇava. There must be heart and soul Vaiṣṇava.

Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam. Hari-kathā, the words about the Supreme Personality of Godhead, certainly that is amṛtam. But it still, it should not be heard from a person who is not a devotee.

So avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ na kartavyam. It is forbidden, "Don't hear." "Why? Hari-kathāmṛta, kṛṣṇa-kathā, the message of God, the words of God, Bhagavad-gītā? He may be anything, but the kathā is the same, so what is the harm to hear from an avaiṣṇava?"

Sanātana Gosvāmī gives the example: sarpocchiṣṭaṁ payo yathā. Sarpocchiṣṭaṁ payo yathā. Sarpocchiṣṭa . . . just like milk, everyone knows, a very nice food, most nutritious food, but if it is touched by the lip of a serpent, immediately spoiled. Immediately.

Another place, Caitanya Mahāprabhu says, māyāvādi-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169). If we hear Māyāvādi-bhāṣya, commentaries by the Māyāvādīs, those who do not accept the Personality of Godhead . . . they are called . . . they are called Māyāvādī. Māyāvādī means they see everything māyā. Even Kṛṣṇa is māyā. That is called Māyāvādī. The Māyāvādī philosophy is that "When Kṛṣṇa comes, He comes with a material body."

That is called Māyāvādī. "God is impersonal. When He comes, He takes a form. He takes the form of this matter." This is Māyāvādī. There are so many faulty statements of the Māyāvādī. So Caitanya Mahāprabhu says, māyāvādī haya kṛṣṇe aparādhī: they're offenders. Offenders. Therefore, māyāvādi-bhāṣya śunile haya sarva-nāśa: one becomes doomed by hearing the Māyāvādī commentary. This is so much condemned.

So actually, by the grace of Kṛṣṇa, we can understand that the Absolute Truth is ultimately the Supreme Person. But we cannot accommodate within our teeny brain that how the Supreme Absolute Truth can be a person. That is the difficulty.

That is the difficulty of Māyāvāda philosophy. That is the kūpa-maṇḍūka-nyāya that, "Because I am a person, I am so much limited, how a person can be unlimited?" That is the difficulty for them. But therefore to remove this difficulty, one has to surrender. Without surrendering, it is not possible to understand. Therefore Kṛṣṇa demands, "Surrender. Then you'll understand." Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). By challenging, you cannot understand actually what is Kṛṣṇa. One has to become submissive. So:

jñānaṁ te 'haṁ sa-vijñānam
idaṁ vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo 'nyaj
jñātavyam avaśiṣyate
(BG 7.2)

Then Kṛṣṇa says:

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
(BG 7.3)

Manuṣyāṇāṁ sahasreṣu. Generally, whole human society, especially at the present moment, nobody cares for perfection of life. They do not know what is perfection of life. Just like animals, they do not know what is perfection of life. They think perfection of life, to gratify the senses. "We have got these senses. Let us . . ."

Because they have no idea that there is life after death. Therefore their only proposition is, "Now we have got this life and we have got these senses. Let us enjoy it to the fullest extent." This is their perfection. But actually, that is not perfection. Perfection means, self-realization means, to know that ahaṁ brahmāsmi, "I am not this matter; I am spirit soul." To understand this. Brahmā-bhūtaḥ prasannātmā (BG 18.54).

So therefore, mostly people are engaged in the animal propensities of life. Āhāra-nidrā-bhaya-maithunaṁ ca: eating, sleeping, sex life and defense. They are busy. But these things are visible in the animal life also. Then what is the special significance of the human life? Human life means athāto brahma jijñāsā. They, the human being should be inquisitive to understand Brahman. That is the special significance of human life.

Narottama dāsa Ṭhākura therefore sings, manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu (from Prārthanā). Narottama dāsa Ṭhākura laments, hari hari bifale janama goṅāinu: "My Lord, I have simply spoiled my life." Why you have spoiled? You are eating very nicely, sleeping very nicely." No.

Manuṣya-janama . . . rādhā-kṛṣṇa, manuṣya-janama. This human form of life is especially meant for understanding Rādhā-Kṛṣṇa. Kṛṣṇa means Rādhā-Kṛṣṇa. Kṛṣṇa means everything, samagram. To understand Kṛṣṇa, that is the special mission of human life. "So I did not try for it. I simply carried away by the waves of māyā."

And the Bhaktivinoda Ṭhākura sings, māyār bośe, jāccho bhese', khāccho hābuḍubu bhāi. We are being carried away by the waves of this material modes of nature, sometimes drowned, sometimes on the surface. In this way, our life is going on. Jīv kṛṣṇa-dās, e biśwās, korle to' ār duḥkho nāi. But we can stop this being carried away by the waves of māyā simply if we accept that we are eternal servant of Kṛṣṇa. We can stop the carrying away.

So the . . . therefore people do not understand this. Kṛṣṇa Himself says, manuṣyāṇāṁ sahasreṣu (BG 7.3). Sahasreṣu means out of millions of men, they are interested how to make life perfect. Nobody's interested, especially in this age. In this age, prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ (SB 1.1.10). The first disqualification is that in this age people do not live for a long time. First disqualification.

Formerly, they were healthy and they could live about hundred years. As we have seen, our grandfather, grandfather, they used to live. My grandmother died at the age of ninety-six years. Similarly, there are many instances. People used to live for long time. But the first qualification of this age, that they, they are dying fifty, sixty, forty-five. The India's average age is thirty-five. In other countries, a little more. So practically, nobody's living a very long time. Prāyeṇālpāyuṣaḥ.

And manda. They do not know that they have a mission of life. Siddhi. Siddhi-lābha. They do not know. Like cats and dogs, dying. Prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge, mandāḥ sumanda-matayaḥ. And if one is interested for spiritual life, they are also captured by so many pseudo spiritual things. Pseudo. Manda.

Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ, mandāḥ sumanda-matayaḥ. They have got a different views. They do not like to take knowledge from the Vedic . . . perfect knowledge from the Vedic literature or from Bhagavad-gītā. They manufacture their own way of life, this mandaḥ sumanda-matayaḥ.

And manda-bhāgyāḥ. And unfortunate. Mostly they are unfortunate. And hy upadrutāḥ: and disturbed by so many things. Sometimes earthquake, sometimes famine, sometimes scarcity of water, sometimes war or sometimes fight. So many things, problems, simply problems. This is the position of this age.

So if one is actually interested to make his life perfect, then we should accept the standard knowledge instead of manufacturing now different ways. No. Here is standard knowledge, Bhagavad-gītā, the śāstra. Sādhu-śāstra-guru-vākya tinete kariyā aikya. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ (BG 16.23).

If you do not follow the standard knowledge of perfect śāstra, then Kṛṣṇa says, na siddhiṁ sāvāpnoti: he never gets siddhi. Here it is said, siddhaye. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhaye, to become perfect.

So unless we follow the injunction of the śāstra, then there is no possibility of siddhi. Na siddhiṁ sāvāpnoti na sukhaṁ na parāṁ gatim. Neither perfection, neither happiness in this life, and what to speak of next life? These things are not possible if we do not follow standard knowledge. So for the standard knowledge, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. And those who have taken the standard knowledge, yatatām api siddhānām (BG 7.3).

So for . . . by standard knowledge, by understanding Vedas, that is standard knowledge. Still, although they are siddhas, still they do not understand Kṛṣṇa. Just like karmīs, jñānīs, yogīs, they have taken to standard knowledge. That's a fact. But still, they cannot understand Kṛṣṇa. The Māyāvādīs, the impersonalists, the speculators, they cannot understand.

They are surprised that, "How Kṛṣṇa can be the Absolute Truth?" Even a, a great scholar, Dr. Radhakrishnan, he's also amazed. He says that "Bhagavad-gītā is mental speculation." And when Kṛṣṇa says on the Ninth Chapter . . . he writes commentary. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). He says that, "It is not up to Kṛṣṇa, but the fact which is within Kṛṣṇa."

So he does not know what is Kṛṣṇa, and still, he dares to write commentary on Bhagavad-gītā. This is the difficulty. Kṛṣṇa has no inside or outside. Kṛṣṇa is all spirit. All spirit. Sac-cid-ānanda-vigraha (Bs. 5.1). So he does not know. Not only he; many does not know. But the thing is that they dare to write commentary on Bhagavad-gītā. Therefore here it is said that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām (BG 7.3). First of all, one must be perfect. And amongst the perfect, then Kṛṣṇa is known very rarely. Amongst the perfect. What to speak of the imperfect? Manuṣyāṇāṁ sahasreṣu.

Caitanya Mahāprabhu says therefore: koṭi-karma-madhye eka jñānī śreṣṭha (CC Madhya 19.147). There are millions and millions of karmīs, working hard for sense gratification. They are called karmīs. Koṭi-karma-madhye eka jñānī śreṣṭha. One becomes jñānī, he is chief. Then koṭi, koṭi-jñāni-madhye haya eka-jana mukta . . . (indistinct) . . . (CC Madhya 19.148). Out of many thousands of jñānīs, one becomes actually liberated. And koṭi-mukta-madhye durlabha kṛṣṇa. He says, "Out of many muktas, liberated souls, it is very difficult to find out a kṛṣṇa-bhakta, a devotee of Kṛṣṇa." These things are there.

So Kṛṣṇa also says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). But this kṛṣṇa-bhakti has become easily available through the mercy of Śrī Caitanya Mahāprabhu. Caitanya Mahāprabhu is so liberal that Rūpa Gosvāmī offered Him respect, namo mahā-vadānyāya kṛṣṇa-prema-pradāya te: "People cannot understand what is Kṛṣṇa, and what to speak of kṛṣṇa-prema, love of Kṛṣṇa.

It is far, far away. But You are so magnanimous that You are distributing this kṛṣṇa-prema to everyone." Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne. "You are Kṛṣṇa, I can understand, but You have now appeared in the name of Kṛṣṇa Caitanya."

namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
(CC Madhya 19.53)

So Lord Caitanya is accepted as Kṛṣṇa Himself. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam . . . (SB 11.5.32). There are many evidences in the śāstra. So it is due to Lord Caitanya's mercy, if we go through the methods . . . Caitanya Mahāprabhu appeared as a devotee to teach us how to execute devotional service. So if we follow the footprints of Lord Caitanya Mahāprabhu, then kṛṣṇa-bhakti becomes very easily available. Therefore, first of all we offer our respect to:

śrī-kṛṣṇa-caitanya prabhu nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

Then we chant Hare Kṛṣṇa, Hare Kṛṣṇa . . . because by the mercy of Lord Caitanya, it will be easier to approach Kṛṣṇa. Tad viddhi praṇipātena . . . (BG 4.34), as it is stated. So:

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
(BG 7.3)

So Kṛṣṇa consciousness, although it is very difficult, by the mercy of Lord Caitanya it has become easily available. And Caitanya Mahāprabhu has recommended, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. He has recommended śrī-kṛṣṇa-saṅkīrtana. Although He is Kṛṣṇa Himself, His word is sufficient, still, whatever He said, He gave reference to the śāstra. Otherwise it is not, I mean to say, authority. That is recommended in the Śrīmad-Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). These are the recommendation.

Caitanya Mahāprabhu, whatever He has given us, not whimsically, according to the regulation of the śāstra. And if we follow the footprints of Caitanya Mahāprabhu, then Kṛṣṇa consciousness will be very easily understandable. And Caitanya Mahāprabhu has recommended, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128).

This is the Kṛṣṇa consciousness movement, that according to the order of Kṛṣṇa, Kṛṣṇa Caitanya Mahāprabhu, we are trying to distribute the words given by Kṛṣṇa, kṛṣṇa-kathā. Kṛṣṇa-kathā means the words given by Kṛṣṇa and the words about Kṛṣṇa. The words given by Kṛṣṇa personally is this Bhagavad-gītā, and words about Kṛṣṇa is Śrīmad-Bhāgavatam.

So this Kṛṣṇa consciousness movement means preaching these two principal Vedic literature throughout the whole world.

Thank you very much. Hare Kṛṣṇa.

(break) . . . that every living entity is prakṛti. Every living entity. In the Bhagavad-gītā it is said that apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūta (BG 7.5). Every living entity is woman. Those who are thinking of becoming man, they are in illusion.

Prakṛti, puruṣa. Puruṣa means the bhoktā, the enjoyer, and prakṛti, strī, means enjoyed. So every living entity is described as prakṛti. No living entity is puruṣa. Puruṣa is only Kṛṣṇa. So when we are thinking, "I have become a puruṣa, enjoyer," that is māyā. That is māyā. (break) . . . as woman or man, but actually, every one of us, woman, prakṛti. Every one of us. And every one of us are thinking as man. Even the woman. Man means enjoyer.

So everyone is thinking enjoyer, "I am enjoyer." And this is called māyā. And about the gopīs, it is better not to speculate. The speculator's writing has no value. gopīs, they are pleasure potency expansion of Kṛṣṇa. Ānanda-cinmaya-sad-ujjvala-vigrahasya (Bs. 5.32).

tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ . . .
(Bs. 5.37)

So gopīs are also expansion of Kṛṣṇa, Kṛṣṇa's pleasure potency. gopīs are not these ordinary women; neither Kṛṣṇa is ordinary man. So unless we understand Kṛṣṇa as were discussing this morning, the verse, kaścin māṁ vetti tattvataḥ . . . out of many millions of siddhas, one can understand Kṛṣṇa as He is. If we do not understand Kṛṣṇa, then how we can understand gopīs?

So this is not the subject matter of the mental speculators. Better not to read all these books. Because they are not realized souls, neither they are devotee of Kṛṣṇa. Neither do they know what is Kṛṣṇa. So what they will understand about Kṛṣṇa? So if we want to understand Kṛṣṇa, er, gopīs, then we have to learn it from the perfect devotee of Kṛṣṇa, not from the speculators, mental speculators. This is simply a waste of time.

Just like Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bujhabo se yugala-pīriti (Gaurāṅga Bolite Habe). Yugala-pīriti, the love between Kṛṣṇa and Rādhārāṇī . . . the gopīs are expansion of Rādhārāṇī, pleasure potency of Kṛṣṇa. These are all spiritual subject matter. So this is not mental. A ordinary man, if he thinks that, "I am becoming go . . ." that is artificial. That is artificial. This is not artificial thing. And the parakīyā-rasa, the sense of paramourship, that is also there. But this is not this parakīyā-rasa, as we understand from this material world.

Therefore Caitanya Mahāprabhu, er, Sanātana Gosvāmī has said that avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ na kartavyam. Those . . . one who is not Vaiṣṇava . . . so it is, mental speculator, it is useless to learn from them what is the relationship between the gopīs and Kṛṣṇa. Neither it has to be practiced artificially. These things are rejected. So my request is that you should not read all these books, simply waste your time.

(break) . . . Kṛṣṇa, Kṛṣṇa's pleasure potency. This has been discussed by Śrīla Jīva Gosvāmī, that Kṛṣṇa is Para-brahman, and to relish brahma-sukha, a person in austerity gives up all the material sense enjoyment. Tapasā brahmacaryeṇa (SB 6.1.13). They try to relish brahma-sukha. Now, when they . . . brahmā-sukhānubhūti, Kṛṣṇa is the goal of brahma-sukha anubhūti. So when Brahman wants to have pleasure, does it mean that He takes pleasure within this material world? To understand Brahman, one has to give up all material pleasures. And when the Brahman relishes pleasure, does it mean this is material pleasure? Try to understand this fact.

For relishing brahma-sukha, one undergoes severe austerities. Tapasā brahmacaryeṇa śamena damena (SB 6.1.13). There are so many processes. Tapo divyaṁ śuddhyet sattvam (SB 5.5.1). For purifying our existence, we have to adopt so many means of austerities, for understanding what is brahma-sukha. Now, the reservoir of brahma-sukha, Kṛṣṇa, Para-brahman, when He enjoys, does it mean this is material thing? This is not material thing. Ānanda-cinmaya-rasa-pratibhāvitā . . . there, that is the expansion of His spiritual bliss. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. That is the existence of Kṛṣṇa's hlādinī-śakti.

So first of all we have to understand Kṛṣṇa; then, in course of understanding Kṛṣṇa, we shall understand His samvit-śakti, hlādinī-śakti. So these things are not subject matter for studying in our conditioned life. It is for the liberated soul. Therefore Caitanya Mahāprabhu, you'll find in the teachings of Lord Caitanya Mahāprabhu, He only once discussed about the love affairs of Kṛṣṇa with gopīs, or Rādhārāṇī, gopīs, with Rāmānanda Rāya. Never He discussed with anyone else. Because He was very elevated, Rāmānanda Rāya. And otherwise, He never discussed.

In the Bhagavad-gītā also, you won't find Kṛṣṇa is teaching anything about His relationship with gopīs. Just like . . . try to understand. This is not the subject matter for a person who is conditioned; neither it is a subject matter to be discussed and speculated by the conditioned soul. Try to understand this. (break)

This is practice. Abhyāsa-yoga-yuktena cetasā, cetasā nānya-gāminā (BG 8.8). When we go to the pūjā room, we take our flowers and candana, offer to the lotus feet of Kṛṣṇa. So gradually, our mind will be concentrated. Just like . . . not nowadays. Formerly, young, very young girls were married. Even an . . . my eldest sister was married at the age of nine years. So I heard that my mother-in-law was married at the age of seven years. I was gṛhastha, and I was also married . . .

My wife was eleven years. So in that minor ages, there is no actually love between husband and wife. But still, formerly, the system was that the young girl, minor girl, was giving some eatable foodstuff to the husband, and sometimes pān, like that. But unless they were major, they were not allowed to live together. But these things are going on.

So similarly, gradually, we develop our love for Kṛṣṇa. As the same example, in the young age the minor girl and the young boy, they do not come to the love platform, but in mature time, they become so lovable each other that they cannot be separated. Similarly, we have to practice. This arcana-mārga means practice. Immediately you cannot expect that your mind is completely fixed up with Kṛṣṇa. But if we follow the regulative principles, then it will mature. Mature. And mature stage, there will be love.

So don't be disappointed. Go on with your regulative principles, as they are advised in the śāstra and the guru . . . sādhu-guru-śāstra-vākya. We have to stick to the principles. Therefore Rūpa Gosvāmī says:

utsāhān niścayād dhairyāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati
(Upadeśāmṛta 3)

The first thing is utsāha. Utsāha. Simply on the words of Kṛṣṇa, that Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), we must be very enthusiastic that, "I must surrender to Kṛṣṇa. Although my mind is going outside, but I must be determined that I must surrender." Utsāha. This is called utsāha, enthusiasm.

Dhairya. Dhairya means patience: "Oh, I wanted to surrender to Kṛṣṇa; my mind is going somewhere else. This disturbance." Therefore the dhairya. You must be patient. Utsāhād dhairyād niścayāt. Niścaya means must be confident. "Kṛṣṇa has said that 'You surrender unto Me,' and He will give me protection. He must give me. So I must surrender."

This is called niścaya. Utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt. And you must execute your business as it is advised by the śāstra and guru. So utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt, sato vṛtteḥ. Your dealings must be very honest, not duplicity. Tat-tat-karma-pravartanāt sato vṛtteḥ sadhu-saṅge. Therefore this association is required, sādhu-saṅga.

Sādhu-saṅga is very powerful thing. Therefore we have opened this Society. Society means if you come to the Society, and if the Society is nice, then automatically you learn, you become attached. Just like if we mix, intermingle, with drunkard society, gradually we become drunkard. Similarly, if we intermingle with the sādhus, with the devotees, then automatically we become devotee. Saṅgāt sañjāyate kāmaḥ. Therefore sādhu-saṅga is very important.

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā bhaktir ratir anukramiṣyati
(SB 3.25.25)

These are the śāstric injunction.

So as far as possible, we should . . . ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14-15). Sādhu-saṅga is very important. Nowadays it is very difficult to find out sādhu-saṅga. Therefore we are trying to spread this Society's movement that people may take advantage of sādhu-saṅga, and thus automatically, very easily, things may be successful. (break) (end)