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761018 - Lecture BG 13.08-12 Hindi - Chandigarh

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

761018BG-CHANDIGARH - October 18, 1976 - 65:26 Minutes

(Translated from Hindi into English)


amānitvam adambhitvam
ahiṁśā kṣāntir ārjavam
ācāryopāsanaṁ śaucaṁ
sthairyam ātma-vinigrahaḥ
indriyārtheṣu vairāgyam'
anahaṅkāra eva ca'
aśaktir anabhiṣvaṅgaḥ
nityaṁ ca sama-cittatvam
mayi cānanya-yogena
bhaktir avyabhicāriṇī
aratir jana-saṁsadi
etaj jñānam iti proktam
ajñānaṁ yad ato 'nyathā
(BG 13.8-12)

Translation: "Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and even mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth-all these I thus declare to be knowledge, and what is contrary to these is ignorance."

Prabhupāda: There are eighteen chapters in the Bhagavad-gītā, of which six chapters are on karma-yoga, six chapters on bhakti-yoga and six chapters on jnana-yoga. This Thirteenth chapter is on jnana-yoga. Bhagavad-gītā has karma, jnana and bhakti. Pure devotion has no connection with jnana and karma. The Lord has spoken about bhakti-yoga in the middle. Just like there is a book, it has covers on both sides and in the middle there is substance. Similarly the Lord speaks on side the karma-yoga and the other side the bhakti-yoga. Just like the book has a covering, but the real substance, bhakti-yoga begins from chapter seven to chapter twelve.

This jnana yoga has been explained before that, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2), what is this knowledge about? The knowledge of the body is external, real knowledge is atma tattva or truth of the self. If we don't understand atma tattva, if we work on the basis of the bodily concept or external concept of life only, all the work that we do will be defeated, parābhavas tāvad abodha-jātoyāvan na jijñāsata ātma-tattvam (SB 5.5.5). Till we don't reach the truth of the self, brahma tattva or the Absolute Truth, all the work that we are doing now is defeated or parābhava . . . (indistinct) . . . we are now thinking that we are advancing, we are not advancing . . . (indistinct) . . . just like to be defeated in the war.

Similarly in this material world, struggle for existence, manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7), we are getting entangled in this struggle, implicated, this man does not understand. That is why the Lord is explaining again and again that give up the bodily conception of life. So the question which was asked, kṣetra-kṣetrajñayor jñānaṁ (BG 13.3), kṣetra means where we perform our activities. Just like the farmer has land and in that land he produces goods according to his capacity. According to the effort he puts in, he gets the result. Similarly this body is the kṣetra, field, and the person who works on this field is that is the self, kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ (BG 13.3).

Jnana means, this is jnana yoga from the Thirteenth chapter, so this much knowledge one must have that I am not this body, I have to give up this body, this has been explained by the Lord in the second chapter. Dehino 'smin yathā dehe (BG 2.13), one must always be aware of this fact that I am not this body. This body has been given to me for working. According to our karma, to do our activities the Lord gives us this body. This body cannot be had according to our choice. If we ask the Lord to give us the body of a king, no! According to your karma or action, you will get a body. You will get a body according to your desire. Just wishing for a kind of body will not work, one has to become qualified for that type of body. Just like it is said in English, First deserve then desire. One must be qualified also. Just be wishing it will not happen.

Material nature will give you a body. Material nature, māyā, Durgadevi is material nature. It is stated in the scriptures that Durgadevi does not act independently. We worship Durga, and ask, Mother please give me lots of wealth, fame, beautiful wife. We perform Durga worship and ask for all this. But she cannot give all this on her own will Durgadevi. This is stated in the scriptures. So Durgadevi is one the energies, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs 5.44), Durgadevi the energy, on her own can create, preserve and dissolve, that is her power, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs 5.44). Durgadevi maintains and rules this material world as a superintendent.

But how does she do this? Icchānurūpam api yasya ca ceṣṭate sā (Bs 5.44) Durgadevi works in accordance with the will of the Supreme Lord only. She does not work independently but under the order of the Supreme Lord.

icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs 5.44)

This is stated in the Brahma samhita. And the Lord Himself says in the Bhagavad-gītā:

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
(BG 9.10)

So material nature Durgadevi, the Goswamis have indicated that this Durgadevi is another form of Radharani, the Lord's energy. The Lord is saktimaan, the energetic. He is not without energies: Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Śvetāśvatara Upaniṣad 6.8)

The Lord has many energies or potencies, in that this Durgadevi is His external energy and Radharani is the internal energy. So the business of Durgadevi is that, if I want to forget the Lord, then she helps me forget Him, take as much wealth as you want, fame, beautiful wife but forget about the Lord. But if you get the mercy of Radharani then you can attain the Lord and can be engaged in the service of the Lord. That is why in Vrindavana all the devotees constantly say: "Jaya Radharani ki."

This material body which we have acquired, about which the Lord is explaining, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). Who has given us this body? The same Durgadevi. Durgadevi has given us this body but under the order of the Supreme Lord, "Look Durgadevi, he has asked for this kind of body. They have no discrimination on what to eat and what not to eat. They don't accept the scriptural injunctions. Whatever they want they eat. So give him a suitable body." So Durgadevi gives him the body of a hog . . . (indistinct) . . . eat whatever you like, this is prevalent now—such a person at the end will get a body like this that, he will eat stool also. This body is supplied by Durgadevi.

Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). In a field cultivate whatever you want, cultivate rice or wheat, and to smoke cigarettes cultivate tobacco also. Whatever you want. Just like nowadays tea and coffee are being cultivated. In Africa in all fields there is no rice, all the foreigners go there are cultivate tea and coffee. The cows are allowed to graze, when they become fat, they are killed in the slaughterhouses and exported world wide, export tea and coffee. And this is industry and economic development.

So similarly the kind of body we desire we get likewise. That is also the Lord's mercy, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), you cannot hide from the Lord. If you have the desire to eat lot of meat and want to drink fresh blood, then the Lord is hearing all this, and says ok! Give him the body of a tiger. Go eat meat . . . (indistinct)

If you want a body designed to enjoy all this, you will get that. And if you want a body similar to that of the Lord, sat-cid-ananda vigraha, that also you can get. Mad-yājino 'pi mām (BG 9.25) Those who love the Lord, to go back to Godhead, to engage in the service of the Lord, it cannot happen with this body. You will need your real body, that is, dehino 'smin yathā dehe (BG 2.13), that soul, by that soul you can go back to Godhead. That also you can get, as you desire.

Because the Lord is sitting within your heart. It is not difficult to find the Lord because He is sitting within your heart, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This is the Supreme Lord. He is sitting within everyone's heart. He is sitting in the heart of a hog and in the heart of a demigod also. That doesn't mean that because the Lord is sitting in the heart of a hog, He is a hog. It is not like that. The Lord remains in Vaikuntha, but He guides the hog, the demigod.

It is stated in the Upanishads that there are two birds sitting on a tree. One bird eats the fruits of the tree, and the other bird witnesses this, what kind of fruit he wants and gives that. The Lord gives all facilities, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61), beware of this. This machine that we get, this body we know is a machine. It is a machine. I am not the machine. Just like if you are sitting in a motor car, you are not the motor car. But the motor car is a machine. This body is a machine. But foolish persons think that this machine is me. If you are sitting in the motor car and thinking that I am the motor car, then this is very wrong, foolishness. Similarly one who thinks that this machine is me, yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13), in the Bhagavad-gītā it is called a machine, and in Ayurveda it is said that this is a bag of mucus, bile and air. The point is the same. This is a body only, dehinah, destructible, it is there in all scriptures, even in Ayurveda it is explained.

Our Vedic scriptures are so exalted that Ayurveda which is a part of it, even therein it is accepted that this body is a bag of mucus, bile and air, it is not soul. Therefore those who consider this machine, this bag as soul, they are an ass. Sa eva go-kharaḥ (SB 10.84.13), this I have told you several times. The Lord is reminding us again before speaking on jnana yoga, that Arjuna this body is a field, the farmer is a separate entity. Just like the farmer is given a tract of land, he works on that, agricultural work is done, and according to his competence he is rewarded, he gets grains, fruits or something else.

Similarly whatever work you do using this body, you will get a corresponding result, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). Arjuna enquired from the Lord about the field and the knower of the field. So the Lord responds in very simple terms that this body is called the field. And etad yo vetti taṁ prāhuḥ kṣetra-jña iti tad-vidaḥ (BG 13.2), and one who understands this field is called the knower of the field ie, soul, the living entity, one who understands.

All of us understand to some extent. Although I am extremely foolish, I still understand that I am not this body. Look at each and every part of your body and contemplate, see your finger, nobody says: "Me finger." They say: "My finger. This is my finger." Ask a child even and he will say, "This is my finger." Nobody will say: "I am the hand." That nobody will say. This everyone understands, its natural. Even then because of being subservient to māyā, he becomes illusioned. This is called pramada, to understand one thing to mean another.

Kṣetram ity abhidhīyate etad yo vetti kṣetra-jña (BG 13.2), this is real knowledge. You should have one more knowledge, kṣetra-jñaṁ cāpi māṁ viddhi (BG 13.3). "Look only the living entity is the knower, I am also a knower". Why? I just told you that, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), the Lord is there, and He is sitting in everyone's heart, He is also a soul, but He is the Supersoul, Paramatma. He is a soul like us. The body we are in now, we have to undergo the happiness and distress of this. And there is another soul sitting, isvara, He does not undergo the happiness and distress, He is only witnessing. He is just watching, what does the living entity want. The Lord is such a friend that whatever body you get, whether you get the body of a demigod, dog or hog, or tree, He is there with you always.

To make you understand this, He says why are you wandering here and there, sometimes in this body, sometimes in that body, give up all these activities, mām ekaṁ śaraṇaṁ vraja (BG 18.66) . . . (indistinct) . . . yesterday I had explained, mṛtyu-saṁsāra-vartmani nivartante (BG 9.13), one who does not adhere, māṁ aprāpya nivartante mṛtyu-saṁsāra-vartmani (BG 9.13). The Lord is advising constantly . . . (indistinct) . . . but he does not listen. Aśraddadhānāḥ puruṣā dharmasyāsya paran-tapa (BG 9.13), so they don't have faith in this. They will not listen the words of the Lord. They will present their own facts, very stubborn. We go to preach and have seen many varieties of men, all of them are stubborn, they don't love God, they don't adhere to what the Lord says. They manufacture their own selfish thing, mano dharma. By manufacturing there is no benefit . . . (indistinct) . . . what is the use of manufacturing? What they are destined to get, only that they will get.

If you tell the material nature give me so much, that will not happen. Whatever dharma you have performed, whatever is your qualification. If a servant says give me a salary of ten thousand rupees, so only if he is qualified will he be given . . . īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmayan sarva-bhūtāni (BG 18.61) . . . (indistinct) . . . wandering. This material world, universe, three planetary systems, heavenly, this the Lord has also said, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16), by performing pious activities you go to heavenly planets, Brahmaloka, big big planets are there. Nowadays the scientists cheat us that there is no other planet with life. All the living entities are here. This is utter foolishness. There are living entities everywhere according to qualification. There are plenty of living entities. They are there in the sun planet also. In the sun planet if there was not a kingdom, is the Lord lying when He says, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), Vivasvan means, the King who is ruling the sun planet, his name is Vivasvan . . . (indistinct) . . . we cannot go to the sun planet but the Lord can. If the Lord had not gone, is He lying? In the Fourth chapter it is stated, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1).

There are many living entities all over. It is not that there are living entities only here, everywhere they are there, according to the qualification, their bodies are different. Just like the foolish persons say that the ocean is empty. Not it is not empty! If you have the expertise go into the ocean and you will see a variety of living entities. Jala-jā nava-lakṣāṇi (Visnu Purana), there are 900,000 species living in the water. There is a kind of fish, it can swallow big fish. It is called timingal. This is all Lord's creation, there are various kinds of living entities all over. So wandering, this word is used. Depending on their actions with this body, the field, with the human body whatever activities you have performed, you will get a body accordingly.

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
adho gacchanti tāmasāḥ
(BG 14.18)

This is wandering, one is wandering. Caitanya Mahāprabhu when He was preaching to Rupa Goswami on the topic of devotional service, He has said this only:

ei rupe brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(CC Madhya 19.151)

We the living entities are wandering according to our karma, sometimes up, sometimes down, ā-brahma-bhuvanāl lokāḥ, wandering like this, the same mṛtyu-saṁsāra-vartmani (BG 9.13). In this world even if you become Lord Brahma, you have to die. Just like Hiranyakasipu underwent austerities. Lord Brahma appeared, son what do you want by performing such severe austerities? Make me immortal! Then Lord Brahma said, I am myself not immortal, how can I make you immortal? So you see. The calculation of one day of Brahma is there in the Bhagavad-gītā. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17) this is twelve hours of Lord Brahma. What is that? Sahasra-yuga, in one millennium there are 3,200,000 years in one millennium, 432 lakhs, there are four millenniums, Satya yuga, Treta yuga, Dvapara yuga and Kali yuga, 18 lakhs, 12 lakhs, 8 lakhs and 4 lakhs, how many lakhs? 4,300,000. Multiply it by 1000. sahasra-yuga-paryantam, sahasra means one thousand. These 4300000 years, one cycle of four yugas, Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga, multiply this by 1000, that time period is Lord Brahma's twelve hours. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ, everything is there in the scriptures. So this twelve hours, and similarly another twelve hours, makes it twenty four hours. That makes it one day. Similarly one month, similarly one year, similarly 100 years of Lord Brahma. But he has to die. That is a fact. Only by going back to Godhead, yad gatvā na nivartante (BG 15.6), punar janma na vidyate (BG 8.16), tyaktvā dehaṁ punar janma naiti (BG 4.9). One who takes birth in this material world, he has to die and he has to contract disease also. This Lord Brahma, ā-brahma-bhuvanāl lokāḥ, the same birth and death, mṛtyu-saṁsāra-vartmani. So similarly according to karma, sometimes in heavenly planets, sometimes in the lower planets, sometimes human for of life, sometimes other forms, this is going on.

That is why Caitanya Mahāprabhu instructed Rupa Goswami, all these persons who are wandering like this, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61). This body given by māyā, there are different kinds of bodies. Just like you get a car, you drive around in it, but it is breakable, one day it will break, and you will get one more car . . . (indistinct) . . . just like you have a motorcar, you can get a good one, you can get a bad one. Just suppose this body to be a motor car and the Lord has given it to you through the medium of māyā, māya yantrārūḍhāni, you take it and wander. This is going on.

So Caitanya Mahāprabhu says, that all these motor car riders, wandering, whatever the Lord says one follows that, that is called scripture. Scriptures does not mean that the Lord says something and we say something else. No. This is known as parampara. If you acquire knowledge through parampara then the proper knowledge is gained. And if we interpret it whimsically as we like, then the person who speaks and the person who hears both are foolish. That is of no use.

Just see like the Lord says bhrāmayan sarva-bhūtāni. Caitanya Mahāprabhu says ei rupe brahmāṇḍa bhramite. What do you think? Just like sometimes up, sometimes down. This is going on. Caitanya Mahāprabhu is instructing that wandering in this way, till he becomes fortunate. How does he become fortunate? By performing pious acts. By performing pious acts he becomes fortunate. What is the meaning of bhagyavan? The same bhaga, to get the mercy of the Lord. So from the Lord, from a Vaisnava, not that he will beg. But if he goes to someone to beg, Mother, please give me some alms! So if she gives charity to that Vaisnava with reverence, then she becomes fortunate. At that very time, because she has come in contact with a Vaisnava, she gave him something.

If one comes to the Lord, to the temple and bows his head, he becomes fortunate. If arati is going on and . . . (break) If hari-saṅkīrtana is going on and one comes and dances a little, plays some kartalas, plays cymbals, then he becomes fortunate. This will not go waste. Sv-alpam apy asya dharmasya trāyate mahato bhayāt (BG 2.40). It is such a thing that you do a little but it becomes a credit for you. So by accumulating in this manner over some period of time, when the balance is substantial at time devotional service begins.

All this is mentioned in the scriptures.

Caitanya Mahāprabhu says, ei rupe brahmāṇḍa bhramite, wandering like this through all the planetary systems, yantrārūḍhāni māyayā, as the Lord says. The Lord and Caitanya Mahāprabhu, same thing. The Lord has come as the Lord and through Bhagavad-gītā and says do like this. He is the Supreme Lord and He is ordering. And the same Lord, because foolish people don't learn, He comes in the form of a devotee. That is Caitanya Mahāprabhu, to teach – look to engage in Kṛṣṇa's devotional service do like this, like I am doing!

That's why Rupa Goswami recognized Caitanya Mahāprabhu as the Supreme Lord and He has come in the form of a devotee to teach us. Nothing else. All the great devotees recognized Him to be so. That's why when Rupa Goswami and Caitanya Mahāprabhu met for the first time so Rupa Goswami offered his respects with this verse:

namo mahā-vadānyāya 
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya- 
nāmne gaura-tviṣe namaḥ

You have not come in the fom of Kṛṣṇa, You have come in the beautiful, yellow color, golden complexion form gaura-tviṣe, Gauranga, You have come in a different form but You are Kṛṣṇa Himself. And this time You have come as very magnanimous. Who is called magnanimous? One who gives charity. He is called magnanimous. So Caitanya Mahāprabhu says, not simply magnanimous, very magnanimous. There is one who is more magnanimous than You. Why? Kṛṣṇa-prema-pradāya te. Kṛṣṇa put conditions for giving Himself that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), that give up everything and surrender unto Me. He first put a condition, that first give up everything and surrender unto Me, then I will give you shelter. And in this form that You have come, there is no condition, and not only Kṛṣṇa, but You give love for Kṛṣṇa, that is why You are mahā-vadānyāya, very magnanimous.

This is the specality of Caitanya Mahāprabhu, there is no condition, take, take love for Godhead! How? By chanting Hare Kṛṣṇa mahamantra. Chant Hare Kṛṣṇa and be happy! That's all! Devotional service done. See how magnanimous He is. There is no need for any scholarship, there is no need to take birth in a brāhmana family. Just do Hari kirtana with enthusiasm, dance enthusiastically, kṛṣṇotkīrtana-gāna-nartana-parau, this is instructed by the Six Goswamis, they have taught, that krsna utkirtana, loudly chant Hare Kṛṣṇa Hare Kṛṣṇa Hare Kṛṣṇa and dance, that's all. You will attain love for Kṛṣṇa. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī At that time you will drown in the nectarine ocean of love. Dhīrādhīra-jana priya, one who is dhira and adhira, it is loved by both.

Who is a dhira? One who has given up worldly attachments, brahma-bhūtaḥ prasannātmā (BG 18.54) he is called a dhira. There is no need for him to do anything else, he is self realized. He has nothing else to do. And adhira he simply wants to enjoy sense gratification. It is stated in the Sri Caitanya-caritāmṛta in the connection of adhira, that who is adhira? The one who asks! He is adhira. The one who has nothing to ask for he is dhira. And the one who asks he is adhira, asanti. Adhira means one who has no peace. He is disturbed. This has been stated by Caitanya Mahāprabhu bhukti-mukti-siddhi-kāmī — sakali 'aśānta' (CC Madhya 19.149), someone wants enjoyment, jnani wants liberation, brahma satya jagat mithya, will become one with God, that is liberation. So the karmi is desirous of enjoyment and the jnani is desirous of liberation. And siddhi kami, the yogis they are desirous of yogic perfection, want to show magic, eight fold yogic perfections, aṇimā, laghimā, mahimā, prāpti, siddhi, want to show all these yogic perfections.

These jnanis karmis yogis may be very powerful but they are all seeking something. Its not that they say I don't want anything. Svāmin kṛtārtho 'smi varaṁ na yāce that is a devotee. When the Lord want to give benediction to the devotee, he says, "O Lord, what do I want. I have attained the shelter of Your lotus feet. What more could I want. No, no, I don't want anything." Svāmin kṛtārtho 'smi varaṁ na yāce. There are many examples of this. If I start speaking on those it will take a lot of time.

So the devotee is peaceful, he does not ask. He doesn't tell the Lord, give me this, give me that, give me enjoyment, give me liberation, give me yogic perfections. No! He doesn't want anything. Just like Dhruva Mahārāja, he went to ask. He underwent austerities, extreme austerities, not for long in terms of time, but the austerities were extreme. He was a boy of five years old, the Lord was pleased with him, the Lord appeared before Him. Dhruva Mahārāja, dhyānāvasthita, he was seeing the Lord, he was not able to see Him. His eyes opened and he saw the same Lord in front of him. The one whom he was seeing internally, is this difficult for the Lord to do? īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is sitting in everyone's heart. If He wants He can come out, all powerful, and give you His audience. Is this difficult for the Lord to do? It is not difficult. The Lord can be inside or He can be outside.

So when the Lord appeared and asked Dhruva Mahārāja to ask for a benediction, then Dhruva Mahārāja was emotionally overwhelmed to see the Lord. He said, svāmin kṛtārtho 'smi varaṁ na yāce. The Lord is the master of everyone. He can give anything. But I am so satisfied now. There is no need to ask for anything. This is devotee. For one who has attained the Lord, what more can he want? He has got everything. He can get whatever he wants. He won't ask for anything. And till he attains the Lord, he will keep on asking, whether karmi, jnani or anyone else.

That is why Caitanya Mahāprabhu says that the dealings between the Lord and His devotees is, the bliss in that is called bhakti. That is why Caitanya Mahāprabhu says:

ei rupe brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(CC Madhya 19.151)

If he has got pious activities beyond one's knowledge, then he will meet a Vaisnava. By meeting a Vaisnava, the seed of devotional service is planted, just like a tree seed.

mālī hañā kare sei bīja āropaṇa
śravaṇa-kīrtana-jale karaye secana
(CC Madhya 19.152)

Just like the gardener plants the seed, waters it and the plant slowly grows. Similarly bhakti lata bija, by the mercy of the devotee, by the mercy of the Vaisnava, he gets it and if he takes care of it and with this hearing and chanting. Just like one needs to water the seed for it to grow, similarly for this seed of devotional service to grow the water is this hearing and chanting. To hear about the Lord and chanting His glories, if we do these two things then this seed will grow and will bear the fruit of love for Godhead.

Just like the tree has a fruit, this fruit of the tree of seed of devotional service, the fruit is love for Godhead, you gain that. So even while staying here, if he gets the this fruit of love for Godhead then he will say, O Lord I don't want anything else. At that time he is actually liberated. Svāmin kṛtārtho 'smi varaṁ na yāce. And 'till the time he asks materially, like the karmi, jnani or yogi, they all ask. Till he asks for nothing, varaṁ na yāce, I don't want anything, that is the time of real liberation. Otherwise there is no question of liberation.

The Lord speaks about jnana or knowledge in Thirteenth Chapter, I spoke just now . . . (indistinct) . . . amanitvam, this material disease that we have contracted, this is manitvam—that I am Indian, I am American, we can settle in each others countries, I am Brahmin, you are Sudra, this is all manitva. We are all body conscious. We have got a body, a good body, so the first knowledge is amanitvam. This is the basic reason, that I am this body, he is brāhmana, he is American, he is Indian, he is white, he is black, he is learned, he is foolish, he is rich, he is poor, this is ?

So first one has to learn this that I am not this body . . . (indistinct) . . . I am not white, I am not black, I am not Indian, I am not American, I am not brāhmana, I am not sudra. This Caitanya Mahāprabhu teaches . . . (indistinct) . . . I am not a brāhmana, Caitanya Mahāprabhu says, I am not a sudra, I am not a sannyasi, I am not a householder, everything negated because in the real human society, there is varnasrama, cātur-varṇyaṁ mayā sṛṣṭaṁ (BG 4.13). Four social orders and four spiritual orders are there, these things are there. Till this is not there hogs and dogs. This also has to be given up. First give up this hogs and dogs mentality and by culture one should become a brāhmana, ksatriya, vaisya, sudra, by culture. One has to give up that also. That is what is known as sarva-dharmān parityajya (BG 18.66). Till one remains on this, cātur-varṇyaṁ, varnasrama, he is still on the material platform. One has to give up that also. The Lord has said sarva-dharmān parityajya, what He means is the pride that you have that I am American, I am Indian, I am brāhmana, ksatriya, black, white, give up all this. This is what amanitvam means.

And then adambitvam, prestige that I am brāhmana, ksatriya, American, everyone has this prestige, everyone thinks that he is superior, rest are all inferior. This is a material disease. So one has to give up that also, adambitvam, this pride, prestigious position. This also has to be given up. amānitvam adambhitvam ahiṁśā, if we consider the meaning of each word here, it will be many nights. I will speak concisely on each.

One must be non violent. Just see in these verses from 8-12 the complete knowledge has been given, jnana yoga, complete knowledge. Take any religion, take any moral instruction, everything is mentioned here. Just like Jain religion, ahimsa, that ahimsa can be practiced if amānitvam adambhitvam is also there. Otherwise ahimsa has no meaning. The Lord is speaking all this very thoughtfully. There can be ahimsa or non-violence when amānitvam adambhitvam is also there. So ahimsa is an ordinary word which means, do not be violent with anyone knowingly. This is ahimsa. There is no reason. Just like killing animals and eating, this is done ordinarily. If very nice foodstuff is available for you to eat, you can nourish your body with that, then why do you recklessly kill a poor animal? This is knowledge. If the Lord has given us wheat, rice, ghee, milk, fruits, vegetables, we can offer all this nicely to the Lord and eat that as prasadam, then why kill an innocent animal? This is ahimsa. It is not that if you will not eat this you will die. No! This is mentioned in the scriptures. If you can give up killing someone, you must give up. This is ahimsa.

Nowadays the human society is uncivilized . . . (indistinct) . . . this is ahimsa. The Lord says patraṁ puṣpaṁ phalaṁ toyaṁ (BG 9.26) this is your rightful claim. One animal kills another to eat it, that is material law. But that does not mean that if I have to kill an animal to eat, I can kill my son and eat. No. There is a law for this. Just like for the human being the Lord says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26), you are not to just eat, you offer it to the Lord and eat, make it prasada and eat it. yo me bhaktyā prayacchati, first offer it to the Lord. What can you offer the Lord? The Lord doesn't say offer Me meat. The Lord says patraṁ puṣpaṁ. You offer the Lord vegetables, wheat, milk and turn all this into prasada and you eat. This is human life. This is ahimsa. Otherwise I eat whatever I want . . . (indistinct) . . . that is not knowledge this is ignorance. That is what the ignorant people do. The person in knowledge will not do this.

amānitvam adambhitvam ahiṁśā kṣāntir ārjavam, one must remain in the mode of goodness always. Whatever we have got by the mercy of the Lord is all right. The Lord provides food stuff for everyone, whatever He has given me is all right. And simplicity, ārjavam, this is knowledge, be simple. Simplicity is described in the scriptures as if an enemy . . . (indistinct) . . . brāhmana, ārjavam, this is the duty of a brāhmana. These are all considerations.

Amānitvam adambhitvam ahiṁśā kṣāntir ārjavam and ācāryopāsanaṁ, all this knowledge, bhakti when will you get? When you worship the spiritual master in disciplic succession. In India we have the sampradaya of acaryas, Ramanujacarya, Madvacarya, Visnu Swami, Caitanya Mahāprabhu, Sankaracarya, we accept all these are acaryas or preceptors. At least offer worship to these acaryas. tad-vijñānārthaṁ sa gurum evābhigacchet, one must approach the acaryas, one who is in disciplic succession, Ramanuja is not present, but the followers of Ramanuja Vaisnavas are there. Similarly Caitanya Mahāprabhu is not present but the teachings of this sampradaya will be given by the acaryas. Only then can you learn. If you go to the bidiwallas what will you learn? No. Approach a bona fide guru and worship him. First worship the acarya and then acaryam mam vijaniyan (SB 11.17.27), the scriptures say, the Lord says in the Eleventh Canto, I am the acarya. That is why the acarya has to be revered as the Lord Himself. But the acarya never says that he is God. But it is his right to accept on behalf of the Lord service, from his disciple. That is passed on to the Lord. He doesn't accept it for himself. He knows that he is the menial servant of the Lord. Just like there is a Viceroy, there used to be earlier, he was respected, but he accepts everything on behalf of the King. Similarly acarya whatever service he accepts from the disciple, that is for being passed on to the Lord. Visvanatha Cakravarti Thakura has said, yasya prasādād bhagavat-prasādo, if you can please the acarya, then you can understand that the Lord is pleased. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi, if you don't please the acarya then . . . (indistinct)

Ācāryopāsanaṁ śaucaṁ, one must be clean internally and externally. om apavitrah pavitro va. sarvavastham gato 'pi va yah smaret pundarikaksam sa bahyabhyantara-sucih. (Garuda Purana). One must take bath nicely with soap in the morning. This is external cleaning. And one must be clean internally also. And for cleaning internally the same thing:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

So to give a detailed explanation of each and every word used here by the Lord will take time. Slowly you should all hear, read and understand. Everything is there in the Bhagavad-gītā. You discuss and somehow understand, hear from the acaryas, then your life will be successful. This is the aim of the Kṛṣṇa consciousness movement. All those persons who have got this human form of life should not waste this opportunity. They should learn everything nicely. The Lord says this Himself, so hear nicely. If we lead a life like the dogs and hogs then we will remain in this mṛtyu-saṁsāra-vartmani (BG 9.3), again entangled in the cycle of birth and death. It's a big responsibility. We should not lead a life of wastrel. Hear what the Lord is saying with responsibility then your life will be successful. Thank you very much. Hare Kṛṣṇa!

Devotees: Jaya Śrīla Prabhupāda!

Question: Is it appropriate to chant the Hare Kṛṣṇa mantra on our own or does one have to accept a guru and take the name from him.

Prabhupāda: No. One has to hear from guru. When diksa is given then, tad-vijñānārthaṁ, mantra must be accepted from the acarya only.

Question: Is attaining Kṛṣṇa the ultimate or does one have to go further? Does the living entity not have undergo the cycle of birth and death if he reaches Goloka Vrindavana? One who goes to Sivaloka or ? liberated also or not?

Prabhupāda: So it is said in the Bhagavad-gītā. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6) All of them are Lord's abode. But the Supreme abode is Goloka Vṛndāvana. If one goes there, then what is the need to come back here? It is an abode of supreme happiness. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa (Bs 5.29) Why will one come back here. The Lord is Himself saying, tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). One gets so much happiness there, why should one come here. One gets free from this cycle of birth and death. But if one wants he can come back. This independence is there all the time. And sometimes one comes on the order of the Lord to deliver the living entity, like the Lord comes. Similarly a devotee is sent—"You go there and serve!" Then he comes. He is not an ordinary person, he is eternally liberated. In the Bhagavad-gītā it is stated, there are two kinds of living entities, one is eternally liberated and the other is eternally conditioned. Those who come on the Lord's orders, they are liberated souls. Just like the Lord comes, nitya śuddha, pūrṇa mukta. Similarly the devotees of the Lord who come are also nitya śuddha, pūrṇa mukta, irrespective of where they take birth or where they come, but they are nitya śuddha, pūrṇa mukta. If we go back to the Lord, then you can serve Him.

Those who cannot go back to the Lord, who don't go voluntarily like the jnanis, they want to stay in the brahma jyotir. Brahman effulgence is an external thing. It is in the spiritual world, Vaikunthaloka, but it is outside Vaikunthaloka. Just like there is the sun planet and the sunlight is outside the sun planet. Similarly Brahman effulgence is outside Vaikuntha. Yasya prabha, this brahman effulgence it is the effulgence of Vaikunthaloka. By going there one gets eternality but not bliss. He does not experience bliss. Just like you have got experience if one goes in an aeroplane long distance and if it takes eight hours, six hours, ten hours, then one feels restless, when will we land, when will we land?

Similarly what will happen to the monist if he remains in the brahman effulgence. He doesn't experience bliss. Āruhya kṛcchreṇa paraṁ padam patanty adho (SB 10.2.32). That's why they come back to this material world. They cross over the material world, big big sanyasis, brahma satya jagat mithya, the leave everything and go to the brahman effulgence. They don't get anything there. Then they open schools, college, hospitals, and engage in all these things because they don't get the real thing.

Question: You had earlier said that to explain each word of the verse will take many nights. So much time has elapsed and there are many questions from you. So I thought all your questions will be answered, very simple solutions . . . (indistinct) . . . this is bhagavata darshan a magazine has been published which has the explanations of Guru Mahārāji and you will get all the answers to your questions. I don't think that there will be any unanswered question that you have in your mind, that you will not find here. Its cost price was, we were not selling it, but for a donation of Rs 1.50 we would give it. But today because you have a lot of questions, I thought the price should be only Re 1. In one rupee all our questions will be answered. We have a few copies. A few of our men will come in your midst for a few minutes, all of you keep one rupee ready and you will get answers to all your questions. (end)