750131 - Lecture BG 16.05 - Honolulu
Nitāi: (leads chanting of verse, etc.) (devotees repeat)
- daivī sampad vimokṣāya
- nibandhāyāsurī matā
- mā śucaḥ sampadaṁ daivīm
- abhijāto 'si pāṇḍava
- (BG 16.5)
"The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with divine qualities."
- daivī sampad vimokṣāya
- nibandhāyāsurī matā
- mā śucaḥ sampadaṁ daivīm
- abhijāto 'si pāṇḍava
- (BG 16.5)
This is very important verse. Daivi sampad, the qualities, divine qualities, that is described, abhayaṁ sattva saṁśuddhir. That is elaborately stated in the first verse . . . (indistinct) . . ..
- abhayaṁ sattva-saṁśuddhir
- dānaṁ damaś ca yajñaś ca
- svādhyāyas tapa ārjavam
- ahiṁsā satyam akrodhas
- satyam akrodha. . .
- tyāgaḥ śāntir apaiśunam
- dayā bhūteṣv aloluptvaṁ
- mārdavaṁ hrīr acāpalam
- tejaḥ kṣamā dhṛtiḥ śaucam
- adroho nātimānitā
- bhavanti sampadaṁ daivīm. . .
- (BG 16.1-3)
These are the daivī sampad. So last night we have discussed that daivī sampad is described. There is nothing secret. Everything is open. So if you develop these qualities, abhayaṁ sattva-saṁśuddhiḥ, etc., then you become qualified with divine possession, sampatti. Sampatti means what you possess, under your control. So sampatti, two kinds of sampatti: divine sampatti and demonic sampatti. Demonic sampatti also described,
- dambho darpo 'bhimānaś ca
- krodhaḥ pāruṣyam eva ca
- ajñānaṁ cābhijātasya
- pārtha sampadam āsurīm
- (BG 16.4)
Now asura, the adjective is āsurīm. So āsurīm and daivīm, two sampattis are there. They are open before you. Now you take up whatever you like. It is up to you. It is not forbidden that daivī sampatti is meant for a class of men and āsurī sampatti is meant for another class of men. No. Kṛṣṇa is open to everyone. Kṛṣṇa is not monopolized by a certain class of men. Don't think like that, that "Kṛṣṇa is Indian," "Kṛṣṇa is Hindu," or like that, or "kṣatriya." "Therefore He is meant for others." No.
Because He is the Supreme Personality of Godhead, He is everyone's property. He is not. . . Don't think in that way, just like it is stated in the English dictionary: "Kṛṣṇa, one of the Hindu gods." But Kṛṣṇa does not say that "I am the Hindu god." They have made in the dictionary, "Kṛṣṇa, one of the Hindu gods." They have no knowledge about Kṛṣṇa. Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4): "In all species of life." There are 8,400(,000) species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati (Padma Purāṇa). Nine lakh species in the water; and trees and plants, there are two million species. Similarly insects, sthāvarā lakṣa-viṁśati. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyayaḥ. Eleven lakhs species, 1,100,000 species, of insects, serpents, snakes, like that, gradually developing from water, fish, to. . . As the water dries up, then they come out as grass, as vegetables. Then grow, different types of trees, plants, creepers. Then gradually develops to become insects, flies. Then develops to serpents. In this way, this is evolution.
The Darwin's theory. . . He does not know. He has caught up some words from this Padma Purāṇa and tried to give his own invention. The evolution is already there. But this is the evolution: from aquatics to plants, trees, then insect, then bird, then beast, then human being, civilized and not civilized. Then demigods, then others. That is the evolutionary process. So Kṛṣṇa says that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4): "All kinds of forms that are coming out of the 8,400,000 species of life," tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā, "I am the seed-giving father, and the material body is given by the material nature." Just like father gives the seed, impregnates the mother, and the mother supplies the body. The body belongs to the mother, and the spirit soul belongs to—not be. . .—to the supreme father. But it comes through the material father. Actually the supreme father is Kṛṣṇa. Therefore He says, ahaṁ bīja-pradaḥ pitā. So Kṛṣṇa is for everyone. Kṛṣṇa is not monopolized. This is a wrong theory, "He is a Hindu god." No. He is for everyone. Otherwise, how you Americans, Europeans and others outside India, how you are accepting? Because originally Kṛṣṇa is your father, everyone's father. Mamaivāṁśo jīva (BG 15.7), all living. . . Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish—everyone the son of Kṛṣṇa. This is daivī sampat.
Therefore when you come to the daivī sampat, then you understand that we all are brothers, universal brotherhood. Not that "The American is my brother, and the American cows are not my brother. Let them go to the slaughterhouse." This is all defective understanding. The real understanding is that "God, or Kṛṣṇa, is the supreme father, and we are all sons of God." This is real under. . . Paṇḍitaḥ. That is real knowledge. Therefore those who are in real knowledge, sama-darśinaḥ, paṇḍitāḥ sama-darśinaḥ.
- brāhmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
Paṇḍita, one paṇḍita, one who is learned—paṇḍita means learned—and he knows that "These Americans, these Europeans, these Africans or these Indians or these cows, these dogs and the elephant, the trees, the plants, the fish—they have got different dress only, but the soul is the same. The living force within the body, that is the same particle, spiritual particle, part and parcel of the Supreme Spirit, Kṛṣṇa." This is daivī sampat.
So when we come to this platform of knowledge, that daivī sampad vimokṣāya, then you become liberated immediately. Liberation means who come to the platform of real knowledge. That is called liberation. That is the definition given in the Śrīmad-Bhāgavatam, what is liberation, mukti. It is said, muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). Hitvā means giving up. Mukti means hitvā, giving up, hitvā anyathā rūpam, something otherwise. I am spirit soul. I am thinking, "I am American." I am thinking, "I am Indian." This is anyathā rūpam. That is not the real conception of life. Real conception of life is ahaṁ brahmāsmi: "I am the spirit soul, part and parcel of Kṛṣṇa." That is realization. That is called self-realization.
Self-realization does not mean something humbug. Self-realization means to understand his real constitutional position, what I am. Just like Sanātana Gosvāmī approached Śrīla Gaurasundara, Caitanya Mahāprabhu. He asked, ke āmi: "Who I am?" Ke āmi. . . Ke āmi, kene āmāya jāre tāpa-traya (CC Madhya 20.102): "What is my constitutional position? Why I am suffering the threefold miseries of this material existence?" This is the enquiry. Everyone is suffering. Somebody is in ignorance: although he is suffering, he is thinking that he is very well. This is called māyā. Māyā means you are accepting something which is not. This is called māyā. Mā yā: "What you are accepting, that is false." This is called māyā. So we are accepting, "I am this body," "I am American," "I am Indian," "I am Christian," "I am Hindu," "I am black," "I am white," "I am thin," "I am fat." So this is māyā. So when we give up this māyā conception of life, that is mukti. You may remain in the same body, but if you are not under māyā, bodily concept of life, that is called mukti, liberation.
So therefore it is said, daivī sampad vimokṣāya. Mokṣa, mokṣa means liberation. If you develop this daivī sampat, then you become fit for becoming liberated, because our. . . What is the position? Why you are suffering? Why we are dying? Why you are taking birth? Why you are becoming old? On account of this material body. This is knowledge. Jñāna-vairāgya. Jñāna-vairāgya-yuktāya (SB 1.2.12). Jñāna and vairāgya, these things are required. That is daivī sampat. All the daivī sampat means jñāna-yoga. It is immediately analyzed(?). Abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ. This is possible when you are situated on the platform of knowledge. This is knowledge, that "I am spirit soul. I am falsely identifying myself with this body. The body is the source of my all suffering and entanglement." This is knowledge. Then, when we try to give up the ignorance of bodily concept of life, then we become gradually liberated.
First of all, abhayam. Abhayam means we are always afraid. We are always agitated, anxiety, because I am thinking, "I am this body." But if you are completely realized that you are not this body, you are something else, spirit soul, then I am immediately free from anxieties. That is called abhayam—no more fear, no more anxiety. Because everyone is ultimately afraid of being killed. But if he understands fully that he is not this body, then killed or not killed, he is not any attached to this body. Narottama dāsa Ṭhākura says, therefore, deha smṛti nāhi jār, saṁsāra bandhan kaha tār(?): "If one becomes free from the bodily concept of life, then where is material miseries?" Material miseries does not affect him. He know that. . . Just like I am putting on this shirt. If it is torn, so am I affected? I am not affected. I am within this shirt. Similarly, if I am fully convinced that I am not this body, then if there is some injury or some disease or some mishap in the body, I am not concerned because I know that I am not this body. That is self-realization.
The demands of the body: eating, sleeping, sex life and defense—this is the demands of the body. But if I am situated in self-realization, then these demands will not bother me. There are many persons who are not agitated by hunger, who are not agitated not having opportunity of sleeping. They don't sleep. Nidrāhāra-vihārakādi-vijitau. About the Gosvāmīs it is said that these things, material demands of the body—sleeping, eating, sex and defense. . . They are the demands of the body. But how they became gosvāmī or svāmī? Because they are not affected by these demands. That is gosvāmī; that is svāmī. Svāmī means master. Gosvāmī means master of the senses. So if I am servant of the senses, how I can become gosvāmī, how I can become svāmī? That is false, hypocrisy. If you are servant of the senses, then you are go-dāsa. Dāsa means servant, and go means senses. And if you are master of the senses, then you are gosvāmī. Every word has meaning. So without being fit, we should not use this word as personal designation. That is not good.
So mukti means. . . That is mukti. When we are not servant of the dictation of the senses, that is called mukti. So long we remain servant and obliged to perform according to the dictation of the senses, then I am go-dāsa—on the material field, go-dāsa, or under the spell of the material energy, servant of the material energy. Daivī hy eṣā guṇamayī mama māyā. . . (BG 7.14). The māyā, the prakṛti, is dictating. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Dictating means you voluntarily become subjected to the dictation of this material nature. She cannot dictate if you are strong. But if you agree that "I shall be dictated by you," then you become dictated. Just like a disease. If you infect the disease, then you must suffer. But if you remain very fit, competent, not to be infected by the germs of the disease, you are not diseased. This is the way.
And that is stated in the Bhagavad-gītā, that our different types of body, desires, activities, are due to our being infected by the particular quality of material nature. Perfected quality. There are three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. If you want to be infected by the tamo-guṇa quality, then you are suffering the infectious disease of tamo-guṇa. Tamo-guṇa means nidrā, alasya, ignorance, and sleeping more, laziness, and alasya, alasya, laziness; nidrā, means sleeping; and ignorance. Just like cats and dogs: they do not know what is the aim of life, what they are doing. This is tamo-guṇa. And rajo-guṇa means activities for sense enjoyment. So rajo-guṇa, just like the karmīs, they are working hard day and night. What is the purpose? Sex, that's all. "Why you are working so hard, sir?" "I will enjoy sex at night. (laughter) This is my ambition." "Oh, very good ambition. This ambition the dogs also have got. So why you are working so hard?" "No, that is my ambition. That's all. I am less than dog. Dog gets opportunity of sex life in the street without any working hard, but I will have to work hard to enjoy the same thing. So I am less than dog." One should admit that, that "I am less than dog." Dog gets sex life without any. . . Viṣayaḥ khalu sarvataḥ syāt (SB 11.9.29). Śāstra says that viṣaya. . . Viṣaya means the sense enjoyment. The primary sense enjoyment is eating, sleeping, sex life and defense. So where there is want of these four facilities? The birds have got these facilities. The beasts, they. . . For sex life, the birds and beasts, they have got automatically. Two birds are born, two eggs: one male, one female, from the very beginning. We are also born brother and sister. But human society does not allow sex between brother and sister. Still formality is there. But that is also going on. Human life is advanced. That is going on.
In India one Punjabi, that father was anxious to get the daughter married, and the brother wrote the father, "My dear father, don't bother about my sister's marriage. We have arranged ourself, brother and sister." You see? So sex life is so strong. Although socially it is forbidden that brother and sister should not marry or should not have sex life, but that is also come. It is Kali-yuga. So that sex life facility is there automatically by nature. So why there is forbidden, "Not this sex life, not that. . ."? Just like we forbid: no illicit sex, that without marriage, there is no sex. One may argue, "What is the difference, married sex and not-married sex? The business is the same." No, there is some meaning. This restriction mean to bring him to the position of the daivī sampat, sattva-saṁśuddhiḥ. The purpose is to bring him to the platform of daivī sampat. If he becomes like cats and dogs, then he cannot attain this daivī sampat. If there is rules and regulation, restriction following, then gradually he will come to the platform of daivī sampat. And what is the purpose of daivī sampat? Daivī sampad vimokṣāya (BG 16.5): "If you develop your daivī sampat, then you become fit for vimokṣāya, for liberation." What is that liberation? Liberation means janma-mṛtyu-jarā-vyādhi (BG 13.9), liberation from these four things: no more birth, no more death, no more disease, no more old age.
So people are unaware, and they are not interested what is vimokṣāya, what is nibandhāya. Exactly like cats and dogs, they are after these four principles of material body. So this Kṛṣṇa consciousness movement is trying little bit. Success or no success does not matter. As we are servant of Kṛṣṇa, it is our duty to present the real thing. Now you accept, not accept. That is not my business. I can request you that you accept this principle and be liberated from these sufferings of material life, janma-mṛtyu-jarā-vyādhi (BG 13.9). But we have become careless. "Never mind I shall again take my birth, again die, I shall become dog." In this Hawaii sometime I was speaking in the university. So when I was speaking like that, one student said, "What is the wrong there if I become dog?" Yes, he flatly said. "I shall forget everything."
So this is the university education, that one is not afraid of becoming a dog. He thinks that "This is also very good." So where is the humanity? Where is the human civilization? People are gone so downtrodden, so fallen. Therefore it is very, very difficult to raise them. Therefore Caitanya Mahāprabhu said, and the śāstras say, that people in this age are so fallen. It is very difficult to raise them by properly giving education. They will not take education. They will not be able. Therefore He has recommended, harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva. . . (CC Adi 17.21). So we are trying our best. So only request is, those who do not comply with our rules and regulation, at least they may chant Hare Kṛṣṇa wherever they may remain. That is my request.
Thank you very much.
Devotees: Jaya Prabhupāda. (end).