750306 - Lecture SB 01.15.27 - New York

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada



750306S2-NEW YORK - March 06, 1975 - 42:18 Minutes



Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verse, etc.)

deśa-kālārtha-yuktāni
hṛt-tāpopaśamāni ca
haranti smarataś cittaṁ
govindābhihitāni me
(SB 1.15.27)

(break) (00:34)

"Now I am attracted to those instructions imparted to me by the Personality of Godhead, Govinda, because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space."

Prabhupāda:

deśa-kālārtha-yuktāni
hṛt-tāpopaśamāni ca
haranti smarataś cittaṁ
govindābhihitāni me
(SB 1.15.27)

So, this word hṛt-tāpa upaśamāni. . . Hṛt means heart, and tāpa means miseries or burning, heat. Tāpa means burning heat. If there is fire and there is heat, sometimes it is intolerable. So hṛt-tāpa means the burning fire blazing within the heart. So that is always. Anyone who is in this material world, he has got this disease, burning fire within the heart, anyone. That means severe anxiety, everyone. Even a small bird, he is also full of anxiety. You give him some grains, it will come, it will eat; at the same time, it will look this way, that way, this way, full of anxiety. Although there is food, he is eating, still, there is anxiety, "Somebody may come, kill me." So everyone is full of anxiety. That is the material nature. Nobody can say, "I have no anxiety." That is not possible. If he says like that, he is a liar. That is not possible. Is anyone here who can say that he or she has no anxiety?

Of course, when you take to Kṛṣṇa consciousness, there is no anxiety. That is the distinction. Anxiety there is, but to relieve this anxiety one has to take to Kṛṣṇa consciousness. Otherwise not. You cannot get relief.

(child says, "Prabhupāda") Yes. (laughter)

So you may say that "Sometimes we have got anxiety, and sometimes we are very nice." So even accepting that, Arjuna says, deśa-kāla-artha-yuktāni. Deśa, kāla, the time and space within this material world, and artha means purpose. Everything, any time. Kṛṣṇa does not say. . . Arjuna does not say that "sometimes." At any time, if we are materially attached, then this hṛt-tāpa must be. Hṛt-tāpa means burning fire, blazing fire within the heart. It will continue.

Therefore Narottama dāsa Ṭhākura says that viṣaya-biṣānale, dibā-niśi hiyā jwale. This means anyone who is engaged in these material affairs, viṣaya. . . Viṣaya means material necessities. Everyone has got material necessities: āhāra-nidrā-bhaya-maithuna (Hitopadeśa 25), how to eat, how to sleep, where to sleep, where to get apartment, where to secure money to get food, and how to secure sex pleasure, where it is available, man or woman, and how to defend—"I have got so much bank balance. It may not be taken away. I have got this property." In this way everyone is suffering. That's a fact. Therefore Narottama dāsa Ṭhākura says, viṣaya-biṣānale, dibā-niśi hiyā jwale: "The heart is burning." The same word. It is in simple Bengali, and this is in Sanskrit. Viṣaya-biṣānale, dibā-niśi hiyā jwale, juṛāite nā koinu upāy. So if a man simply goes on suffering like this, then he is not a human being. Human being means if there is suffering, he must try to alleviate it, to mitigate the suffering. That is human being.

That is. . . Nature gives us this human form of body, intelligence, that if there is danger, if there is anxiety, he tries to get out of it. The animals also do, but they cannot do very nicely. Just like animals are slaughtered. So they know when they are put into one, what is called, pound, and they know that they will be slaughtered, but they have no means to get out of it. So the human being can do that. If I foresee, "There is some danger, I can make some way to get out of it," that is human intelligence. Therefore Narottama dāsa Ṭhākura says that "Although I had the intelligence to get out of these material anxieties, the blazing fire within the heart, but I did not take it." And what is that? Now, hari-nāma prema-dhana. . .

Devotees: Golokera. . .

Prabhupāda: Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. This is the remedy. Golokera prema-dhana, this hari-nāma-saṅkīrtana, chanting of Hare Kṛṣṇa mantra, this sound vibration, it is not material. Suppose if I would have advised my disciples that "You chant 'Mr. John, Mr. John, Mr. John,' " this movement would not have spread. (laughter) How long one can chant this "Mr. John, Mr. John"? Therefore it is the proof, that all over the world we have got about hundred centers. Everywhere, hundred, two hundred, three hundred disciples are there. They're chanting, dancing, with Hare Kṛṣṇa mantra. Why? Because it is not material sound vibration. This is the proof. Don't think that Hare Kṛṣṇa chanting and chanting the name of Mr. John is the same. No. This is the proof. You can go on chanting twenty-four hours, still you will not feel tired. This is the golokera. . . This is the proof, that this hari-nāma-saṅkīrtana, golokera prema-dhana, it is the property for loving. It is the thing which will lead you how to love God, prema-dhana. You will gradually develop your propensity to love Kṛṣṇa.

Ceto-darpaṇa-mārjanam (CC Antya 20.12). Caitanya Mahāprabhu has said that paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the chanting of Hare Kṛṣṇa mantra." Why? Now, bhava-mahā-dāvāgni-nirvāpaṇam. In this material life there is a fire always, bhava-mahā-dāvāgni. Dāvāgni means the forest fire, the fire in the forest. Nobody goes to set fire in the forest; nobody has got any business to do that. But still, there is fire. It takes place. Everyone knows. Automatically, by the collision of dry branches of bamboo and others there is electricity, and dry leaves that set fire, in this way, a big fire. So similarly, in this material world nobody wants that there may be fire and we all burn. No, nobody wants. But it happens. There is another Bengali song like that. Sukhera lāgiyā ei ghare bandhinu agune puriya gelun(?): "I constructed this house to live very happily. Unfortunately, there was set fire. Fire was set, and everything finished." So this is material world. We should always know.

So Arjuna says that "When I remember the teachings of Kṛṣṇa in the Bhagavad-gītā, then it relieves me. Then it relieves me." Hṛt-tāpa upaśamāni. Hṛt-tāpa, that blazing fire within the heart, immediately becomes relieved. So that is also fact. Bhagavad-gītā. . . Whenever you are perplexed, you read Bhagavad-gītā; you will immediately get relief. That's a fact. Even Gandhi also said that. Gandhi was a politician. Although he could not understand Bhagavad-gītā, neither he could understand Kṛṣṇa, still, he said that "When I read, I get great relief." He was always very busy, so many political problems always coming. So there was no spiritual understanding of these politicians. Sometimes they take the spiritual shelter, so-called, for getting some benefit out of it so that his political movement may be increased or enhanced. So we do not wish to discuss, but Bhagavad-gītā, even if you read without any actual knowledge of the Bhagavad-gītā, still, you will feel relief. Still you will feel relief. Just like if you go to the fire, you will feel some warmth. That's a fact. Even you do not know how to enjoy fire, still, because you are near the fire, you will get some warmth.

So Bhagavad-gītā is like that. Even if you do not understand, by simply hearing the words of Kṛṣṇa. . . Simply we chant this, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), and gradually you do that,

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

If we discuss Bhagavad-gītā amongst the societies of the devotee. . . That is stated in the Bhagavad-gītā, mad-bhakteṣu abhidhāsyati (BG 18.68). Bhagavad-gītā should be discussed amongst the devotees. Sometimes we discuss Bhagavad-gītā amongst the non-devotees. That is due to higher order, higher order—Guru Mahārāja asked that "You go and speak." So we are doing that. Actually, Bhagavad-gītā is to be discussed amongst the devotees. So our hard task is that first of all we have to make one devotee and then let him understand Bhagavad-gītā. Our double task. Because nobody wants to become devotee. So we are canvassing door to door, country to country, village to village, "Sir, please come in our temple. We shall give you nice prasādam. You simply chant Hare Kṛṣṇa and hear something about Kṛṣṇa." Still, people will not come. Still they will not come. We have to canvass. We have to do so many things. That is the influence of māyā. Māyā is so strong that unless one is very much determined, māyā will be very strong for him.

So still, if we understand that this life is meant for understanding Kṛṣṇa or to advance in Kṛṣṇa consciousness, if this much we understand, then also, our life is successful. But we do not take it seriously. We do not take it seriously. That is the difficulty. Actually, as Narottama dāsa Ṭhākura says, that viṣaya-biṣānale, dibā-niśi hiyā jwale, juṛāite nā koinu upāy: "My heart is always burning on account of this material condition of life, and I did not make any means to get out of this entanglement." So everyone should be intelligent. Intelligent person will admit that his heart is always burning. That's a fact. Now, if we want to get out of it, then, as Caitanya Mahāprabhu advises, all the ācāryas advises, and here Arjuna also. . . Arjuna directly listened to Kṛṣṇa, and he says, "This is my practical experience, that when I. . ." He was a politician, I mean to say, a fighter. He had so many anxieties. So he used to remember the instruction given by Kṛṣṇa directly to him.

So that instruction, and when we read Bhagavad-gītā, that instruction, these two instructions, they are not different. Don't think that "Kṛṣṇa was present before Arjuna, but in my presence there is no Kṛṣṇa. Simply I have got this book." But you should know that the book and the instruction there in the Bhagavad-gītā and Kṛṣṇa, they are absolute, one. There is no difference. We can take advantage of Kṛṣṇa's presence by reading Bhagavad-gītā.

I have narrated several times the story of a brāhmaṇa in South India. He was illiterate, and he was reading Bhagavad-gītā. So his friends, village friends, they knew that "This man is illiterate. How he can read Bhagavad-gītā?" So they were criticizing, "Hello, brāhmaṇa. How you are reading Bhagavad-gītā?" So he did not say anything, because he knew that "These friends are criticizing me because I am illiterate." He knows. So when Caitanya Mahāprabhu came there, Caitanya Mahāprabhu was attracted. He was illiterate, and he was reading Bhagavad-gītā, and Caitanya Mahāprabhu was attracted. Just see. So Caitanya Mahāprabhu inquired, "My dear brāhmaṇa, what you are reading?" So he also could understand that "Here is a person who has not come to criticize me. He is serious." "Yes, sir, I am reading Bhagavad-gītā, but I am illiterate. I am illiterate." "Then what you are reading?" "No, I am simply turning the pages. I cannot read anything." "Then why you are reading if you cannot?" "No, my Guru Mahārāja ordered me. My Guru Mahārāja asked me that 'You shall read Bhagavad-gītā daily, eighteen chapters.' " Guru Mahārāja knew him that he is illiterate, but still ordered. This is called guru-mukha-padma-vākya, cittete koriyā aikya, ār nā koriho mane āśā. This is called firm faith in guru. Guru ordered him that "You read." Guru must know him, that he is illiterate. So what he will read? Why guru is ordering him? But because he had firm faith in guru, and he was trying to read, Caitanya Mahāprabhu came to see him. Just see how this line is important: guru-mukha-padma-vākya, cittete koriyā aikya, ār nā koriho mane āśā. Ār means anything more, you don't try to understand. Whatever your guru says, you just try to carry it out. So what is the next line? Guru-mukha-padma-vākya, cittete. . .

Puṣṭa-kṛṣṇa: Śrī-guru-caraṇe rati. . .

Prabhupāda: Śrī-guru-caraṇe rati, ei se uttama-gati. Don't try to make very good advance by manufacturing your own way. Simply, śrī-guru-caraṇe rati, ei se uttama-gati. That is first-class. That is Vedic instruction. Vede gāy jāṅhāra carito. The Vedas says,

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
(ŚU 6.23)

To understand Vedic literature means one must have firm faith in Kṛṣṇa and firm faith in guru. Not that "My guru is not so learned, so let me capture Kṛṣṇa directly." That is useless. That is useless. Caitanya Mahāprabhu says, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). One can get the seed of the plant or creeper of bhakti, how? Guru-kṛṣṇa-kṛpā. By the mercy of guru and by the mercy of Kṛṣṇa, not that kṛṣṇa-kṛpā. First guru-kṛpā, then kṛṣṇa-kṛpā.

So this brāhmaṇa attracted the attention of Caitanya Mahāprabhu. He was illiterate, and he could not read even one word. What is the truth in it? The same thing: guru-mukha-padma-vākya, cittete koriyā aikya. He took guru's order very seriously, that "My Guru Mahārāja has ordered me, and I must carry out. Never mind I cannot read. Let me open the pages and see. That's all." So he was doing that.

So others criticized him that "This man is illiterate. What he is reading?" But Caitanya Mahāprabhu did not criticize. Caitanya Mahāprabhu inquired, "Oh, what you are reading, My dear brāhmaṇa?" So he explained, that "This gentleman has not come to criticize me." So Caitanya Mahāprabhu knew that "He is a perfect knower of Bhagavad-gītā." Still, He inquired, "Well, if you are not reading, then how you are crying? I see there are tears in your eyes. What is the meaning?" Then he admitted, "Yes, sir. Yes. That is." "Why you are crying?" "No, as soon as I take this Bhagavad-gītā in my hand a picture comes before me, that Arjuna is sitting on the chariot ordering Kṛṣṇa, and Kṛṣṇa, the Supreme Personality of Godhead, is carrying out his order and driving the chariot. So that makes me amazed. Therefore I am crying, that 'How Kṛṣṇa is merciful, that He accepted a menial service for His devotee. He is so kind.' " Caitanya Mahāprabhu immediately embraced him: "Yes, brāhmaṇa, your reading of Bhagavad-gītā is perfect."

So it doesn't matter whether one is illiterate or literate. Everyone has got these ears. So we should hear from the realized person, guru-vaiṣṇava, not professional, no. That will not help us.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
(BG 4.34)

Tattva-darśinaḥ. Tattva-darśinaḥ means one has seen the truth, not superficially knowing. One who understood that "This is the truth, so go there and submit there." Praṇipātena. Prakṛṣṭa-rūpeṇa nipātena. Fully surrender there and then question, then try to inquire if you cannot understand. First of all, first business is praṇipāta: "Sir, I surrender unto you." Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Arjuna also did so. "My dear Kṛṣṇa, we are talking like friends. This will not solve the problem. Therefore I am submitting unto You as Your disciple." Śiṣyas te 'haṁ śādhi māṁ prapannam. "I surrender unto You. Now You can teach me." Because as soon as you accept guru, you have to hear him, surrender, full surrender. You cannot unnecessarily argue. Of course, if there is any doubt, you can question submissively. But not that "I shall test my guru, how he is learned." That will not help. One must surrender.

So tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Arjuna did that. Therefore Arjuna learned the Bhagavad-gītā, and it was always relief for him when he was perplexity. Haranti smarataś cittam. Haranti. What is that haranti? Hṛt-tāpa. Hṛt-tāpa, the blazing fire within the heart, within the core of the heart, immediately becomes minimized, haranti. Smarataś cittam. As soon as I remember, my consciousness, my heart, core of heart, becomes immediately relieved. How it is relieved? Why it is relieved? Govinda abhihitāni me: "Govinda instructed." Govinda means Kṛṣṇa. Govinda means Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Govinda.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)

Govinda is sarva-kāraṇa-kāraṇam. So that Govinda is instructing to Arjuna personally. How fortunate is Arjuna.

But Kṛṣṇa is so kind that if you actually serious to understand. . . So just like this brāhmaṇa took instruction from his spiritual master and began to read Bhagavad-gītā, and he realized what is Kṛṣṇa, what is Govinda, similarly, if we take seriously the instruction of our spiritual master and try to read Bhagavad-gītā according to his instruction, then gradually we shall realize Kṛṣṇa. And if you simply realize Kṛṣṇa, what is Kṛṣṇa. . . That is not difficult. Kṛṣṇa is personally speaking about Himself. You haven't got to speculate like nonsense. Just like Gandhi speculated, "I do not believe that ever any person like Kṛṣṇa lived." Just see. Do you know that? This is Gandhi's statement. And he is mahātmā. The mahātmā's definition is there in the Bhagavad-gītā: mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ (BG 9.13). That is mahātmā, not to take advantage of Bhagavad-gītā. Of course, there are. . . So we do not want to criticize anyone, but sometimes it so happens, big, big scholars, big, big politicians, they misguide people. That is the position of India. So many big, big leaders and politician and so-called svāmīs and yogīs, they have exploited people by bluffing, and now India's position is: it is neither spiritual nor material. (laughter) That's all. Dhuno ke pap.(?) Just like it is, the example is, if there are two boats and if you place your leg this boat and that boat, the position is very precarious. (laughter) Neither in this boat, neither that boat fully.

So our position is that. We are learning technology, and the Western countries, they are advanced in technology always hundred years more. Some years ago there was a big exhibition in Delhi. The show was that India has manufactured cycle and sewing machine. That is their proud. The cycle, I think, two hundred years ago (laughs) was manufactured in the Western countries, and so also sewing machine. So India was very much proud, that "Now we have got cycle." When they are manufacturing big, big 747 airplane, we are manufacturing cycle. (laughter) Just see. Medicine also. And technology, that is also technology. They are advanced in. . . They are meant for this. They have got brain. They can advance in material civilization because fully. . . So we cannot compete. We cannot compete, although it is, this technology is the business of the śūdras. Technology is not the occupation for the brāhmaṇas, kṣatriyas or vaiśyas. No. In our country still, there are blacksmith, weaver, oil crusher. Still they are in the village. But they are śūdras.

So this technology means craftsmanship. That is not knowledge. That is not knowledge. Just like I do not know how this microphone is working. If it is wrong, some man who knows the art, he repairs it immediately. That does not mean he has got knowledge. That particular department he has got knowledge, that's all. Knowledge means that one who knows God. That is knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). This is knowledge. So the Western countries, they have taken advancement of knowledge means manufacturing a big motorcar. That's all. That is also good. But simply for manufacturing motorcar, simply for driving motorcar, if we forget our real business, God realization, then it is ruinous. Mūḍha. Mūḍha. Then we become mūḍha.

This life, human life, it is not cats' and dogs' life. It is human life. Athāto brahma jijñāsā. One can realize the Absolute Truth if he is inquisitive. Brahma-jijñāsā. Just like you are advancing by inquiring. Jijñāsā. Jijñāsuḥ śreya uttamam. Jijñāsuḥ. This is human life. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Uttama means which is not material, which is beyond material. . . Ut-tama. Ud-gata-tama yasmāt. Tama means darkness. Here they are so-called scholars, big, big professor, scientist, and. . . but they are in the darkness, tama. Tama means darkness. They do not know what they are. Ask any scientist, any philosopher, "What you are?" He will say, "I am this body. "I am Indian," "I am American," "I am white," "I am black," "I am this," "I am that," "I am Christian," "I am Hindu." He will say. But all these designation is outward, external. Eho bāhya, āge kaha āra. But everyone is going on, big, big man, identifying himself with this body. So they are all fools, tama, in darkness.

yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
(SB 10.84.13)

So according to Vedic civilization, any person, he may be very big man, but if he does not know beyond his body, then he is no better than animal. This is Vedic version.

So we should not remain animal, this human life. As Arjuna said. . . There are so many problems. In the Bhagavad-gītā Arjuna was taught by Kṛṣṇa, yudhyasva: "Fight!" He never said, "Sit down, my dear Arjuna. You are My friend. You sit down and sleep on this chariot, (laughter) and I will do everything. I am God." This is going on. "God will do everything for me, and I will sleep. That's all." This is going on. "If God does not do anything for me, then I don't want God. He must be my order-supplier." This is going on. This is going on in the name of religion. "God, give us our daily bread. If you don't supply, I don't want You." That's all. Everyone. So something is better than nothing. If one goes to God for asking bread, at least he is better than the rascals who at all do not go to God, atheist class. That is. . . They are admitted,

catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
(BG 7.16)

So we should take this instruction of Arjuna, that govinda abhihitāni me: "Govinda has narrated the mystery of Bhagavad-gītā unto me, and when I remember—not read—the instruction, immediately there is," what is called, "minimizing the. . ." Smarataś cittam, hṛt-tāpa upaśamāni. Upaśamāni means relief immediately. So read Bhagavad-gītā. Our this Kṛṣṇa consciousness movement is based on this Bhagavad-gītā. We do not manufacture anything, yata mata tata patha. This is rascaldom. This is rascaldom, that if you manufacture some way for relief, that is not possible. Because you are imperfect, how you can manufacture? Your senses are imperfect. You cannot manufacture. If you manufacture, then you will simply waste your time.

Then real religious life means dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19), to abide by the orders of Bhagavān, the Supreme Person. Śrī Bhagavān says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65): "You simply always think of Me, man-manāḥ, you become My devotee, worship Me, and offer your obeisances. Then you are sure that you are coming back to Me." Very simple method. If you chant Hare Kṛṣṇa. . . And here is Kṛṣṇa present. Just offer Him obeisances and worship Him, decorate Him, give Him nice food. In this way you become devotee of Kṛṣṇa. Then your life is successful. Where is the difficulty? Anyone. . . We are opening so many temples. Why? This rascal will come, offer obeisances, hear something about Kṛṣṇa, offer something for worshiping Kṛṣṇa, and chant Hare Kṛṣṇa. So do that—your life is successful.

Thank you very much.

Devotees: All glories to Prabhupāda. (end).