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730112 - Lecture SB 07.05.01 - Bombay

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

730112SB-BOMBAY - January 12, 1973 - 54:31 Minutes

Prabhupāda: Śrīmad-Bhāgavatam, pañcama skandha, Fifth Canto. There are twelve cantos, skandhas, or division, of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam amalaṁ purāṇaṁ yad vaiṣṇavānāṁ priyam (SB 12.13.18). Śrīmad-Bhāgavatam is amalaṁ purāṇam. Amala means spotless. There are eighteenPurāṇas . SixPurāṇas for the sattvika people, those who are in the modes of goodness. There are three qualities of the material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. The living entities, or the jīvātmās, they are in this material world for sense gratification. Anyone, beginning from Lord Brahmā down to the small ant or microscopic insect, everyone, every living entity, has come here in this material world for gratifying their senses.

The Prema-vivarta, an authorized book by one of the disciples of Lord Caitanya, he says . . . it is in Bengali:

kṛṣṇa bhuliya jīva bhoga vāñchā kare
pāśate māyā tāre jāpaṭiyā dhare
(Prema-vivarta 6.2)

As soon as we desire to enjoy . . . because constitutionally we are not enjoyer; we are enjoyed. We are not predominator, but we are predominated. That is our position. And Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108-109). Our real position is to remain eternal servant of Kṛṣṇa. This is our real position. But because we have got little independence . . . because we are part and parcel of Kṛṣṇa . . . Kṛṣṇa is supremely independent, abhijñaḥ sva-rāṭ. Description of Kṛṣṇa, the Supreme Personality of Godhead, is there in the Śrīmad-Bhāgavatam: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ (SB 1.1.1). Sva-rāṭ means fully independent.

Kṛṣṇa is fully independent. But because we are part and parcel of Kṛṣṇa, we are minutely possessing almost—not all—all the qualities of Kṛṣṇa in proportionately in minute quantity. Just like the particle of gold is also gold. That is nothing else but gold. But the value of that particle is different from the gold mine. Our relationship with Kṛṣṇa is like that. Kṛṣṇa is just like the gold mine, and I and you, just like gold earring.

This gold earring or gold finger ring or any golden ornament, that is gold undoubtedly, but is not as big as the gold mine. That is the difference between God and ourself. That is the difference. Qualitatively we are one, being part and parcel of the Supreme Absolute Truth, but quantitatively we are different. Therefore, simultaneously, we are one and different. This is called acintya-bhedābheda tattva. Acintya. We cannot conceive, in our present status of life, that one thing can be equal and different from another. But if we think over it little soberly, we can understand. This is the example. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7).

So aṁśa, particle, that is also sanātana. Not that, as the Māyāvādī philosophers say, that because we are now under the illusion, therefore we are thinking as different; otherwise, God and we are the same. This Vaiṣṇava philosophy, Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva. There are other Vaiṣṇava philosophers also—viśuddha-dvaita, dvaitādvaita, advaita, like that. So many philosophies are there. But Caitanya Mahāprabhu, the latest ācārya, who appeared five thousand years ago, er, five hundred years ago, I'm sorry, He preached this acintya-bhedābheda-tattva. Means that jīva, simultaneously one and different: one in quality and different in quantity. This is very reasonable. And it is confirmed in the Vedas, Upaniṣad. Just like in Kaṭhopaniṣad it is said:

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ vidadhāti kāmān
(Kaṭha Upaniṣad 2.2.13)

So Kṛṣṇa is the supreme nitya, eternal, and we are also eternal. Kṛṣṇa says in the Bhagavad-gītā, mamaivāṁśa jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). We are eternal, and Kṛṣṇa is also eternal. That is qualitatively one. Kṛṣṇa is cetana, living force. We are also living force. So in that way, we are one in quality. But His living force and our living force, different in quality. His creative power, my creative power, your creative power, they are different. You can create a few skyscraper buildings, but Kṛṣṇa has created millions and trillions of universes. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa-koṭi. We are simply experiencing one jagad-aṇḍa, or universe, but there are jagad-aṇḍa-koṭi: there are millions and trillions of universes. Ekāṁśena sthito jagat.

atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
(BG 10.42)

Kṛṣṇa, when He was inquired about His opulence, about His potencies, vibhūti, Kṛṣṇa explained that, "I am like this, I am like this, I am like this." But He concluded that, "How much I shall describe? Try to understand this."

atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
(BG 10.42)

"This whole material manifestation, cosmic manifestation, is maintained by one of My plenary portion, Paramātmā." That is also confirmed in the Brahma-saṁhitā:

eko 'py asau racayituṁ jagad-aṇḍa-koṭi
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.35)

So Kṛṣṇa, by His one plenary portion as Paramātmā . . . the Absolute Truth is realized in three ways: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(SB 1.2.11)

So Kṛṣṇa, by His Paramātmā feature, He is all-pervading. He is in all universes. He is all, everywhere, in the heart of all living entity. Īśvaraḥ paramaḥ . . . Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He is also within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Aṇor aṇīyān mahato mahīyān. This is Kṛṣṇa. So one has to understand Kṛṣṇa perfectly.

So for preliminary study of Kṛṣṇa, there is Bhagavad-gītā, how to understand Kṛṣṇa. And next . . . Bhagavad-gītā is the A-B-C-D, primary entrance to the understanding of spiritual life. This is A-B-C-D. But people are so fallen that they cannot understand even A-B-C-D, what to speak of becoming graduate or postgraduate. In this age people are so fallen. This Mahābhārata . . . Mahābhārata was given by Vyāsadeva for the less intelligent class of men: strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Śruti means Vedas. Vyāsadeva considered that stri, woman; śūdra, the fourth-class men . . .

Strī-śūdra-dvija-bandhūnām . . . dvija-bandhu means those who are born in higher-class society—brāhmin, kṣatriya, vaiśya—but they are not qualified. They are simply proud of getting birth in higher families. They are called dvija-bandhu. They are equal to woman and the śūdra. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā. Trayī means the Vedas. Karma-kāṇḍa, jñāna-kāṇḍa, upāsana-kāṇḍa. There are three methods in understanding Vedas, and their language, their process, is very difficult.

Therefore Vyāsadeva, considering the immediate inauguration of Kali-yuga . . . because Vyāsadeva appeared at the end of Dvāpara-yuga. So before writing these Vedas, Vyāsadeva, by Vyāsadeva, there was no written scripture. Therefore these Vedas are called śrutis. People learn it simply by hearing, śruti. Śrotram. Śrotriyam. Tad-vijñānārthaṁ sa gurum eva abhigacchet śrotriyaṁ brahma-niṣṭham (MU 1.2.12). Śrotriyam means the guru must be expert who has heard from his bona fide spiritual master. That's śrotriyam, not śaukram. Śaukram means generation by semina, and śrotriyam, generation by hearing from the bona fide spiritual master. Śrotriyaṁ brahma-niṣṭham. After hearing, one must be firmly fixed up in brahma-jñāna. Brahma-niṣṭham. This is called śrotriyam.

So dvija-bandhu means who has not perfected his knowledge by hearing from the bona fide source. He is called dvija-bandhu. And the śūdras have no facility, neither the woman has got the facility to go to the gurukula and become a brahmacārī and remain there and learn the Vedic literature. Because women were not allowed, neither could follow. It is not discrimination; it is actual fact by nature. There may be some exception, but by nature it is so fixed up. So for them, this Mahābhārata, greater history, or history of greater India, Mahābhārata.

This bhārata . . . bhārata means this planet, not this small land now we are occupying. No. This whole planet is called Bhārata-varṣa. Since the time of Mahārāja Bharata . . . he was the emperor of the whole world. Formerly we understand from history that the king of Hastināpura was the emperor of the whole world, up to Mahārāja Parīkṣit, five thousand years ago. After that, it became separated on account of depreciation of the Vedic culture. They could not control. Just like we could not control Pakistan. They have gone away. Pakistan, twenty years ago, it was India, but they have left you. The Mussulmans, they left you because you could not control them. That is your fault.

And the fault is depreciation of the Vedic culture. In the Vedic culture there is no such thing that once one has become fallen, he cannot be reclaimed. He can be reclaimed. It doesn't matter however fallen he is. Just like in the Bhagavad-gītā Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni. According to Vedic culture the lower class of people . . . lower class of people means one who cannot be educated to the Vedic culture. He is called lower class. Otherwise the Vedic culture is open for everyone. So Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Never mind, papa-yoni. He can be claimed. Striyaḥ śūdrās tathā vaiśyās te 'pi yānti parāṁ gatim.

So suppose these Muhammadans or others in India . . . the Muhammadans, these Muhammadans, did not come from any other part of the world. They were lower class and they, after Aurangzeb's propaganda of jizyah tax, some of them or more of them, they became Mussulmans. This is the historical fact. So why they were not reclaimed again? Reclaimed. Of course, some of the sannyāsīs, they tried to reclaim, but that was not the proper way—therefore it was failure.

The proper way of reclaiming all the fallen souls: by Kṛṣṇa consciousness movement. Kṛṣṇa says, māṁ hi pārtha vyapāśritya. One has to be educated to take shelter of the lotus feet of Kṛṣṇa. Māṁ hi pārtha vyapāśritya. Not otherwise. You cannot propagate śuddhi movement by otherwise. You have to reclaim everyone to the Vedic platform by making him Vaiṣṇava. Because when one becomes Vaiṣṇava, he becomes transcendental. That is confirmed in the Bhagavad-gītā. Māṁ hi pārtha . . . er, māṁ ca 'vyabhicāriṇi-bhakti-yogena yaḥ sevate (BG 14.26). Avyabhicāriṇi-bhakti-yogena. Bhakti-yoga, the process of devotional service, if one is engaged, avyabhicāriṇi, without any adulteration . . . real bhakti-yoga means:

ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
(Brs. 1.1.11)

This is real bhakti.

There cannot be any motive behind bhakti-yoga. Anyābhilāṣitā-śūnyam and jñāna-karmādy-anāvṛtam (CC Madhya 19.167), and transcendental to the position of philosophical speculation and fruitive activities. Jñāna-karmādy-anāvṛtam. Ānukūlyena kṛṣṇānu-śīlanam. Just simply to serve Kṛṣṇa favorably, ānukūla, that is bhakti. So this bhakti is called avyabhicāriṇi-bhakti: without any adulteration, without any mutilation; perfect bhakti. So by that bhakti:

māṁ ca yo 'vyabhicāriṇi
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

That person who is engaged in pure devotional service, he transcends all the qualities of material nature.

Our defect is . . . just like I have already explained that we are gold because we are part and parcel of Kṛṣṇa. Kṛṣṇa is the big gold; we are simply small particle of gold. That is the difference. But gold is always valuable, may be a small particle or big. So our position is transcendental. Our position is not material. But we have been captured by the material nature because we wanted to disobey the orders of Kṛṣṇa. Kṛṣṇa bhuliya jīva bhoga vāñchā . . . and because we disobeyed or we did not like to serve Kṛṣṇa, therefore we have been sent into this material world. Icchā-dveṣa-samutthena sarge yānti parantapa (BG 7.27). Icchā: "Why shall I serve Kṛṣṇa? Why shall I not become Kṛṣṇa? Let me become God."

That is still going on. Even big, big advanced spiritually sannyāsī, they are thinking that, "I am Kṛṣṇa. I am Kṛṣṇa. Why shall I go to serve Kṛṣṇa? This is slave mentality. Just become Kṛṣṇa. I am Kṛṣṇa. Now I am in māyā, I am not Kṛṣṇa. But as soon as my māyā is over, then I become Kṛṣṇa." Then the question is, "If you are Kṛṣṇa, why māyā covered you? Then māyā is greater than Kṛṣṇa." So this question they cannot answer that, "Why you have been fallen?" No.

The real explanation is that because we are little Kṛṣṇa . . . just like the father and the little child, if there is fight, the father may come out victorious, the child may become overwhelmed, similarly, we are also Kṛṣṇa, a small particle of Kṛṣṇa, but some way or other, when we come in touch with this material world, we contact either of the three modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa, and according to our association with the particular type of nature, we get a different type of body. Kāraṇāṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu (BG 13.22).

Why there are different types of living entities, different types of bodies? That is explained in the Bhagavad-gītā. Kāraṇam, the cause, the reason is, guṇa-saṅgaḥ asya. Guṇa saṅgasya. So we are gold, but some gold has fallen in the mud, some gold has fallen in the water, some gold has fallen on the grass. These are examples. They are very much nicely explained in the Vedic literature. Sometimes the living entity is considered as the spark of fire. You have seen the sparks of fire. So the fire, original fire, is never covered by māyā or darkness. But the small particle of fire, which are called sparks, they, as soon as come out of the fire, they are extinguished. No more, I mean to say, sparking.

So this is our position. Although we are part and parcel of Kṛṣṇa, sanātana, eternally . . . Manaḥ-ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Because on account of our material mind . . . material mind means the mind is absorbed in the thought of enjoying this material world. This is the beginning of our material disease. Manaḥ-ṣaṣṭhāni indriyāṇi (BG 15.7). Then according to the mind, we develop different senses, and we are trying to enjoy this material world in different type of body. That is our material disease. Manaḥ-ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati.

Therefore the whole Vedic literature is meant for reminding us about our original position. That is explained in the Caitanya-caritāmṛta. Kṛṣṇa . . . anādi bahirmukha jīva kṛṣṇa bhuli' gela. We have forgotten Kṛṣṇa, anādi. Anādi means we do not know when we did forgot, but we have forgotten our relationship. Anādi bahirmukha jīva kṛṣṇa bhuli' . . . ataeva kṛṣṇa veda-purāṇa karilā. These Vedas and thePurāṇas, they are meant for reminding us, to give us information that "You are not this material body. You are not Indian, you are not American, you are not brāhmin, you are not śūdra. You are eternally part and parcel of Kṛṣṇa. So your business is to serve Kṛṣṇa." This is the purpose of all Vedic literature. Vedaiṣ ca sarvair aham eva vedyam (BG 15.15).

So the Bhagavad-gītā is giving us directly information about our relationship with Kṛṣṇa. Kṛṣṇa personally giving instruction that what is His position and what is our position, what is our relationship with Him and what is the ultimate goal of life. These are called, in Sanskrit language, sambandha, abhidheya, prayojana. Sambandha means we must know what is our relationship with God, Kṛṣṇa. That is called sambandha. Everyone is speaking about God. That is human nature. Any civilized form of human society has some sort of religious principles, to understand God. That is a fact. So in the human form of life, this is the main question. This is called brahma-jijñāsā: "What is my relationship with God? What I am? Why I am suffering in this material world? Is there any solution?" This is the business of human form of life, not to imitate the animals how to eat nicely, how to live nicely, how to have sexual intercourse nicely and how to defend. These are animal propensities. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narānām (Hitopadeśa 25). The animals are also doing the same business, whole day and night.

Therefore Bhāgavata says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1): "This human form of life is not meant for to work so hard like hogs and dogs simply for sense gratification." The aim is only sense gratification. In the modern civilization they have no other aim. They do not know "What is God, what is my relationship with God, what is the ultimate goal of life, how shall I work in this material world." These questions are rejected. It is very abominable condition of the human society. Therefore this Kṛṣṇa consciousness movement is very important to enlivening the whole human society to his real position, constitutional position. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (CC Madhya 20.108-109).

mamaivāṁśo jīva-bhūta
jīva-loke sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
(BG 15.7)

So long, long ago there was a atheist king, Hiraṇyakaśipu, Hiraṇyakaśipu, and his son happened to be a Vaiṣṇava, Prahlāda. So Prahlāda, from the beginning of his life, he was a Vaiṣṇava, although born of a atheist father, Hiraṇyakaśipu. So we shall try to explain the life of Prahlāda Mahārāja while reading Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam, there are twelve cantos, out of which we are just trying to explain in the Fifth Canto. Fifth Canto . . . not Fifth Canto; Seventh Canto, Fifth Chapter, Prahlāda Mahārāja's upākhyāna. So Prahlāda Mahārāja, his father Hiraṇyakaśipu was so powerful king that he became by force, demonic force, he became practically the ruler of the all planets. There are different planetary system within this universe. So this demon, Hiraṇyakaśipu, some way or other, he achieved great prowess and he conquered over all the planets. Even the demigods, they were under the subjugation of Hiraṇyakaśipu.

So his son Prahlāda, from the very beginning of his life, because he got instruction from Nārada Muni within the belly of his mother . . . this is the story. When the demigods conquered over this Hiraṇyakaśipu, they captured his wife, Kayādhu. At that time the wife of Hiraṇyakaśipu was pregnant, and Prahlāda Mahārāja was there. So because the woman was pregnant, the demigods were taking her away. On the way, Nārada Mahāmuni met the demigods, Indra. So he inquired, "What you are doing? You are dragging a woman? Oh, this is not good." So they explained that "We have nothing to do with this woman. Because within the womb of this woman there is a son of Hiraṇyakaśipu—he is also demon—therefore, as soon as she gives birth to the child, we shall kill him. This is our program." Nārada Muni said: "No. This child is not demon. This child is a great devotee, mahā-bhāgavata. So you cannot do that."

So they accepted the word of Nārada Muni and they offered obeisances, "Oh, here is a Vaiṣṇava." This is demigod. Although they were carrying out, thinking of the child as a demon, but when they heard from Nārada Muni that, "This child is not a demon; he is a great devotee," immediately they offered respect and they circumambulated the mother of Prahlāda Mahārāja and they went away. And the lady was taken care of, Nārada Muni. And Nārada Muni instructed the mother. Because as soon as you meet some saintly person, his business is to instruct you about spiritual matter. So Hiraṇyakaśipu's wife was situated in the house, in the āśrama of Nārada Muni, and she wanted protection that, "Until my husband comes back, kindly give me protection so that my child may not take birth." So Nārada Muni gave her benediction, "Yes, even it is mature, unless your husband comes back, you will not deliver the child."

So he instructed, and the instruction was so powerful. Spiritual instruction is not conditioned by the material nature. Ahaituky apratihatā. That is stated in the Śrīmad-Bhāgavatam:

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā samprasīdati
(SB 1.2.6)

This instruction of bhakti is so powerful that even a child can receive it in any condition of life. We have seen when our saṅkīrtana is performed, especially the children, they immediately imitate. Because they cannot vibrate, small children, but they give claps. The saṅkīrtana movement is so perfect that there is no question of any material condition. In any condition Kṛṣṇa consciousness can be aroused, provided it is in touch with a Kṛṣṇa conscious bona fide spiritual master.

So this child, Prahlāda Mahārāja, from . . . in the womb of his mother he learned spiritual instruction and he became Kṛṣṇa conscious. Therefore from his birth he was chanting this Hare Kṛṣṇa mantra, and his father was very, very much unhappy: "What kind of child is born? He is Kṛṣṇa conscious." Because he is . . . he was very much against Viṣṇu. Because Lord Viṣṇu killed his brother Hiraṇyākṣa, so Hiraṇyakaśipu always considered Viṣṇu as the enemy. So he did not like that his son Prahlāda Mahārāja should become a Vaiṣṇava. Vaiṣṇava means viṣṇur asya devatā iti vaiṣṇava.

One who has taken . . . accepted Lord Viṣṇu . . . that is the Vedic instruction, to take shelter of Lord Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ (Ṛg Veda 1.22.20). This is Ṛg mantra, Ṛg-veda mantra. Viṣṇoḥ paramaṁ padam. Those who are sūraya, sūri or devatā, they are always aiming at the lotus feet of Viṣṇu. Tad viṣṇoḥ paramaṁ padam. That is the highest perfection of life. Other demigods, they are not our goal of life. That is also condemned in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). Anya-devatāḥ. Who are the worshipers of the anya-devatā, other demigods? Those who are lost of their senses. Kāmais tais tair hṛta-jñānāḥ. These are the statements. In the Bhāgavata also it is said, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). People generally, they do not know that their goal of life should be to take shelter of Viṣṇu. Viṣṇu-tattva and kṛṣṇa-tattva the same thing.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.39)

So our aim of life should be how to understand viṣṇu-tattva, Kṛṣṇa. Kṛṣṇa is the origin of viṣṇu-tattva. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). He is the origin. Janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). These are things. Aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ (BG 10.2). These are there. So Prahlāda Mahārāja, by the grace of Nārada Muni, he became a great devotee, and . . . from the beginning of his life. This is another advantage. If you become a devotee of the Lord, then your next life is guaranteed as human being. yoga-bhraṣṭaḥ sanjāyate.

Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭaḥ sañjāyate (BG 6.41). One who is a devotee but could not finish the devotional function in one life, he is given chance another, another chance to take birth in a very good family. Good family means śucīnāṁ śrīmatāṁ gehe: either in the family of a very highly elevated brahmin, śucīnām, or śrīmatāṁ, or very rich family. brāhmin or vaiśya family or kṣatriya family. So either brāhmin family or kṣatriya family or vaiśya family, it doesn't matter—a human being. So yoga-bhraṣṭaḥ sanjāyate. Let us begin our life in Kṛṣṇa consciousness in this life. It doesn't matter if we cannot finish, but whatever we can finish, that is our eternal asset. Svalpam apy asya dharmasya trāyate mahato bhayāt (BG 2.40). Even if we slightly touch only Kṛṣṇa consciousness, then mahato bhayāt. Just like Ajamila, he was saved.

So these are the instruction of Vedic literature, especially in the Śrīmad-Bhāgavatam. Bhāgavatam. The Bhāgavatam, it is derived from the word bhagavat-śabda. Bhagavat-śabda means bhagavān, and bhāgavata means those who are in connection with Bhagavat, Bhagavān. So this Śrīmad-Bhāgavatam means it is in connection with the Supreme Lord and His devotee. A devotee is called bhāgavata, and the book about Bhagavān, that is also bhāgavata. There are two kinds of bhāgavatam. The living bhāgavatam is the devotee, and the representation Bhāgavatam is the Bhagavat-grantha. There is no difference.

Absolute means there is no difference. Kṛṣṇa is Absolute; therefore either this grantha-bhāgavatam or the devotee bhāgavata or Kṛṣṇa, they are all one. That is Absolute conception. Advaya-jñāna. We should not distinguish a devotee from Bhagavān. We shall not distinguish Bhāgavatam from Bhagavān. When we read Bhagavad-gītā—practically every one of us reads—we should not think that Bhagavad-gītā is different from Kṛṣṇa. Bhagavad-gītā is as good as Kṛṣṇa. It is not ordinary book. Ordinary book is different from the author, but this Bhagavad-gītā is Bhagavān Himself.

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
(CC Madhya 17.136)
nāma cintāmaṇiḥ kṛṣṇaś
pūrṇaḥ śuddho nitya-mukta
'bhinattvān nāma-nāminoḥ
(CC Madhya 17.133)

So Bhagavad-gītā or Śrīmad-Bhāgavatam or Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's pastime, anything about Kṛṣṇa, they are one. Abhinnatvān nāma-nāminoḥ. Abhinnatvān, that is not separated. Therefore by chanting this Hare Kṛṣṇa mahā-mantra, you directly contact with Kṛṣṇa. Abhinnatvān nāma-nāminoḥ. Kṛṣṇa is the nāminoḥ, and Hare Kṛṣṇa mantra is His name. But they are abhinna. Otherwise, how this Hare Kṛṣṇa movement is being so quickly appreciated all over the world? Because there is no difference between chanting of Hare Kṛṣṇa mantra and meeting Kṛṣṇa eye to eye, face to face. There is no difference. Simply one has to realize. The more you become purified by chanting this Hare Kṛṣṇa mantra, you see Kṛṣṇa face to face. People are asking, "Can you show me God?" You can see God. Simply prepare your eyes. Simply prepare your ears. You will . . . by hearing. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12).

So this is a very scientific movement, authorized, practical. You chant Hare Kṛṣṇa mantra and you will realize that gradually you are advancing to meet Kṛṣṇa face to face. That is possible. Chant Hare Kṛṣṇa:

Hare Kṛṣṇa Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma, Rāma Rāma Hare Hare

(break) . . . difficulty or some deficiency in the whole structure, and that deficiency can be fulfilled, can be satisfied by making people Kṛṣṇa conscious. This is the movement.

So we have got ample literature. Not only Bhagavad-gītā, Śrīmad-Bhāgavatam—others. There are hundreds of literatures, and we have already published about twenty books like this. So we shall request . . . all the Life Members, they have got our books. Those who are not Life Members, I would request them to become Life Member, and we give you more than your money, books' worth. We want that everyone, every scholar, every thoughtful man should read these books, Bhagavad-gītā As It Is. We are . . . these books are very much welcome in the Western countries. I have got report just now, I have received from Los Angeles. The report is that within the three days of Christmas holidays, we have sold one lakh worth of books within three days. So our books are being very much welcomed in the Western countries, especially the Bhagavad-gītā As It Is.

So this movement is very important movement. It is not a fanaticism. It is based on science, philosophy and authority, and Vedic principles. And all the students, they are following strictly the Vedic principles. They do not indulge in illicit sex life, meat-eating, intoxication up to drinking of coffee, tea and smoking. They have given up. This is Vedic principles. And they do not take part in gambling. They regular chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, sixteen rounds. In this way we are training. Not only we are training these young boys, but we are training their sons and children. We have got a very nice school in Dallas, Texas. From the very beginning they are being taught about Kṛṣṇa consciousness, how to rise early in the morning, how to take part in the maṅgala ārātrika, how to take prasādam. Then teaching, they are learning Sanskrit and English especially, a little geography, mathematics. We have started a school.

So do not take this movement very insignificantly. Try to understand this movement with all your intelligence. As Caitanya-caritāmṛta author says, caitanyera dayāra kathā karaha vicāra. Vicāra. Just put your judgment. Try to understand with logic and try to understand with philosophy. Not as a fanatic. Vicāra. Vicāra karile citte pābe camatkāra. And if you rightly judge this movement, you will find it very sublime.

So we have got four branches now in India, out of 102 branches all over the world. But especially this movement is easier for the Indians, because by birth they are imbibed with the Kṛṣṇa consciousness idea. Caitanya Mahāprabhu said:

bhārata-bhūmite manuṣya-janma haila yāra
janma sārthaka kari' kara paropakāra
(CC Adi 9.41)

So Indians are meant for welfare activities for the whole world. And how they will do? Not by begging: "Give me rice, give me milk powder, give me money, give me this." No. If you spread this Kṛṣṇa consciousness movement all over the world, then you will be respectful. People will like it. They are very hungry for this Kṛṣṇa consciousness. So I am struggling alone. I require many Indians to join and spread this movement all over the world.

Thank you very much. Hare Kṛṣṇa.

Devotees: Jaya! (end)