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Bhagavad-gītā Lecture


Ahmedabad, December 8, 1972
Prabhupāda: ...yesterday the definition of Bhagavān, ṣaḍ-aiśvarya-
pūrṇa-bhagavān: all riches, all strength, all reputation, all beauty, all
knowledge and all renunciation. Complete. Because I have got mill...
[break] Whether one has got... [break] That is not million, trillion,
billion; it is unlimited. Asamordhva. That is the version. God must
be asama ūrdhva. Asamor...Nobody's greater than God, nobody's equal
to God. That is God. If you find somebody equal to you, then you are
not God. You may be demigod, but the God means
supreme. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. That Supreme God
is Kṛṣṇa. Parama, supreme. Nobody is equal to Kṛṣṇa, nobody's greater
than Kṛṣṇa. Therefore Kṛṣṇa is God. There are so many gods nowadays.
The... Actually, the Māyāvādī philosophers, they say everyone
is Nārāyaṇa. But what is the proof? We find out from
the śāstra that Nārāyaṇa has got four hands. So where is your four
hands? You are claiming to become Nārāyaṇa. So where are your four
hands? Just manifest your four hands at least so that we can
understand you are Nārāyaṇa. (chuckles) No. Without four hands.
And Nārāyaṇa is Lakṣmī-Nārāyaṇa. He's the husband of Lakṣmī, the
goddess of fortune. So where is your goddess of fortune? You are
begging from door to door. Where is your goddess of fortune? You have
become Nārāyaṇa. This kind of God and Nārāyaṇa is going on, bluffing.
But we are not bluffed in that way. We follow the shastric injunction,
what is Nārāyaṇa. We cannot accept Nārāyaṇa as daridra. Daridra-
nārāyaṇa. What is this? Nārāyaṇa is the husband of the goddess of
fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-
puruṣaṁ tamahaṁ bhajāmi [Bs. 5.29]. How Nārāyaṇa can
become daridra? So these are manufactured words. You cannot find all
these words in the śāstra. They are manufactured, concoction. So we
are not concerned with this concoction. Yaḥ śāstra-vidhim utsṛjya. We
must follow the śāstras, the mahājana.
Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We are not
perfect. Therefore we have to follow the footprints of the perfect. And
that is given in the śāstra, whom you have to follow.
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
[SB 6.3.20]
Twelve mahājanas. We follow Lord Brahmā. Just like we belong to
the Brahma-sampradāya, Madhvācārya-
sampradāya. Gauḍīya..., Mādhva-Gauḍīya-
sampradāya. Caitanya Mahāprabhu's spiritual master was Īśvara Purī.
Īśvara Purī's spiritual master was Mādhavendra Purī.
And Mādhavendra Purī belonged to the Madhvācārya-sampradāya.
Therefore we present ourself belonging to the Madhva-Gauḍīya-
sampradāya. Similarly... From Brahmā, there is
one sampradāya. Similarly, there is another sampradāya from Lord
Śiva, Rudra-sampradāya. And there is another sampradāya, Kumāra-
sampradāya. Kumāraḥ kapilo manuḥ. That is Nimbārka-sampradāya.
Similarly, there is another sampradāya from Lakṣmī, Śrī-sampradāya,
Rāmānuja-sampradāya.
So we have to understand the philosophy through
the sampradāya. Sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. If
you don't accept... In ordinary life also, in political field, to develop, one
has to accept a party, this party or that Congress Party, or Jana-
sanga Party, or this party. So the aim is the same. Aim is the same, to
serve the country, to develop your country, but still, there are parties.
Similarly, the aim is the same: to understand what is our relationship
with God. But the development is made by different parties. So the
parties are, must be bona fide. As Kṛṣṇa says, His party:
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
[Bg. 4.1]
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
[Bg. 4.2]
Kṛṣṇa said that "First of all, I described, I instructed
this yoga system, bhakti-yoga system, Bhagavad-gītā, to Vivasvān, the
sun-god, and the sun-god, whose name is Vivasvān..." The particular
name is also given. It is not vague, that... At the present moment, the
predominating Deity in the sun planet is called Vivasvān. So he spoke
this Bhagavad-gītā philosophy to his
son, vivasvān manave prā..., Manu. Manu is the original person of the
human society. Manuṣya. Man. So Manu spoke to his
son, Ikṣvāku. Mahārāja Ikṣvāku. He's the first person of the sūrya-
vaṁśa. There are two kṣatriya families: one, candra-vaṁśa, coming
from the Moon, and the other from the Sun, Vivasvān.
So Mahārāja Ikṣvāku is the original personality in the sūrya-
vaṁśa kṣatriyas in which Lord Rāmacandra appeared. So in this way,
there is paramparā system.
If we want to understand the real fact, then we must receive from
the paramparā system. Just like we have got our genealogical table. I
understand my great-great-grandfather by the paramparā system. Not
that I manufacture some name. No. Therefore Kṛṣṇa says
that imam, evaṁparamparā-prāptam [Bg. 4.2]. The Bhagavad-
gītā, knowledge must be received by the paramparā system, as it was
spoken by Kṛṣṇa and as it has been received by the
later ācāryas. Although there are different parties... Just like the Śrī-
sampradāya, Brahma-sampradāya, Rudra-sampradāya. They are all in
agreement that Kṛṣṇa is the Supreme Personality of Godhead. All
these ācāryas. They'll not say anything that "Because I belong
to Brahma-sampradāya, I speak something else." No. We are all in
agreement that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. That is
accepted.
So Kṛṣṇa said to Arjuna: sa kāleneha yogo naṣṭaḥ parantapa. "In
due..., in course of time, that paramparā system has been lost, or
broken. Therefore," Kṛṣṇa said, "I am speaking the old truth unto you
so that you begin the paramparā system again." So we have to
accept Bhagavad-gītā by the paramparā system. Even the old system is
broken, still, it is existing because Kṛṣṇa is speaking to Arjuna, and we
have to understand Bhagavad-gītā as Arjuna understood. Then you are
in the paramparā. And if you understand Bhagavad-gītā as some so-
called scholar understands, then you are not understanding Bhagavad-
gītā. You are understanding something nonsense, wasting your time.
This is the fact. If you try to understand Bhagavad-
gītā as Arjuna understood... That is not difficult. Arjuna's
understanding is there in the Bhagavad-gītā. So if you follow the
footprints of Arjuna, then you are rightly understanding Bhagavad-gītā.
But if you are following the footprints of some rascal, then you are not
understanding Bhagavad-gītā. You are understanding something else.
This is the secret. Here we have got so many commentaries
on Bhagavad-gītā, as one thinks. As if Kṛṣṇa left Bhagavad-gītā to be
commented by some rascals to understand! Why? He said Bhagavad-
gītā clearly. Why it is to be interpreted by some rascals?
Did Kṛṣṇa mean that "I leave Bhagavad-gītā ambiguous and some
learned scholar will come. He will explain"? What is this nonsense?
Everything is clear. Bhagavad-gītā, in the beginning it is said that
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
[Bg. 1.1]
Now, why it should be interpreted that "Dharma-kṣetra means
this, kuru-kṣetra means this, pāṇḍavāḥ means this"? Why? It is
clear. Kurukṣetra still existing. Everyone knows. And that is dharma-
kṣetra. Everyone knows. It is not known now. From the Vedic age. Kuru-
kṣetre dharmam ācaret. Still people go there for performing ritualistic
ceremonies. So Kurukṣetra is still there and it is dharma-kṣetra from
time immemorial. Why it should be interpreted that "Kurukṣetra means
this, and dharma-kṣetra means this"? Why? Where is the dictionary?
But because one has got some whims, he wants to fulfill his whims
on the authority of Bhagavad-gītā, he interprets in a different way.
Therefore we are presenting Bhagavad-gītā as it is, without
nonsensically interpreting. Therefore it is being effective. Before me,
many swamis went to the Western countries to preach this Bhagavad-
gītā. Not a single person became a devotee of Kṛṣṇa. Not a single
person. There is not in the history. And now Bhagavad-gītā is being
presented as it is, thousands are becoming devotee of Kṛṣṇa. This is the
secret. People give me credit that "Swamiji, you have done wonderful.
Nobody could do it." I am not a wonderful man. Neither I do know
anything magic. I have presented Bhagavad-gītā as it is. That's all. This
is the secret. Anyone can do that. You present the thing as it is. Don't
adulterate it. Then it will be accepted. Just
like paramānna, kṣīra. Kṣīra is very nice food, but if you adulterate it
with some grains of sand, it is spoiled. It is spoiled.
So that was being done. Bhagavad-gītā is the science of God, the
spiritual science. But it was being adulterated by so many grains of
sands. So people could not understand it. We do not present Bhagavad-
gītā with some adulteration. Kṛṣṇa says, bhakto 'si priyo
'si arjuna. Kṛṣṇa is instructing Arjuna to begin the paramparā system
because the paramparā system was supposed to be broken. People
misunderstood. Or some way or other, it was broken. As it is going on
now also. So Kṛṣṇa said that "I shall speak to you this same old
philosophy of Bhagavad-gītā again." "Why unto me?"
Why Kṛṣṇa selected Arjuna? There are many others, learned scholars.
Now, Kṛṣṇa says, bhakto 'si priyo 'si. Kṛṣṇa was a military man,
er, Arjuna was a military man. He was not a Vedantist. He was
a gṛhastha, not even a sannyāsī. Why Kṛṣṇa selected to
instruct Arjuna as the disciple of the renovated paramparā system?
That is also spoken by Kṛṣṇa: bhakto 'si priyo 'si
me [Bg. 4.3], rahasyam etad uttamam: "Because you are My dear
friend, because you are My devotee, you can understand the mysteries
of Bhagavad-gītā." Kṛṣṇa did not select a so-called Vedantist to
understand Bhagavad-gītā. Because Arjuna was not a Vedantist. He
was a military man. He's not supposed to become a great philosopher.
He was a gṛhastha. But the real qualification is to become a devotee
of Kṛṣṇa. Then one can understand what is Bhagavad-gītā. Not by so-
called knowledge. No. Knowledge is not perfect unless one
understands Kṛṣṇa. That is not knowledge. That is still illusion.
Therefore in the Bhagavad-gītā it is
said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. M
āṁprapadyate: "He surrenders unto
Me." Vāsudevaḥ sarvam iti sa mahātmāsudurlabhaḥ [Bg. 7.19]. When
one understands Kṛṣṇa, Vāsudeva, as everything, as the origin of
everything, janmādy asya yataḥ [SB 1.1.1], then his knowledge is
perfect. And so long he's hovering here and there, without any
understanding of Kṛṣṇa, his knowledge is not perfect. That perfection
of knowledge is attained, as it is described
by Kṛṣṇa: bahūnāṁ janmanām ante[Bg. 7.19].
So Bhagavad-gītā is to be understood by the paramparā system. Śrī-
bhagavān uvāca. Kṛṣṇa is the Supreme Personality of
Godhead Bhagavān, ṣaḍ-aiśvarya-pūrṇa. He has no defects because He
is in full knowledge. Aiśvaryasya
samagrasya vīryasya yaśasaḥ śriyaḥ jñāna (Viṣṇu Purāṇa6.5.47). He
has got full knowledge. Vedāhaṁ samatītāni... [Bg. 7.26]. He says that
"I know past, present, future—everything." This past, present and
future, knowledge, how Kṛṣṇa knew, that was also proved.
When Kṛṣṇa said that "I spoke this philosophy
to Vivasvān..." Vivasvān means to the sun-god, in the beginning,
before Manu. That means about forty thousand millions of years ago,
according to Manu-saṁhitā. Then Arjuna inquired, "My dear Kṛṣṇa, we
are contemporaries. We are born some years ago. How is that—You
instructed the sun-god, Vivasvān, this philosophy?" This inquiry was
made by Arjuna. Why? How Kṛṣṇa knows the past so long, long years
ago? So Kṛṣṇa replied that "Yes, at that time, you were also present, but
you have forgotten. I have not forgotten." That is the difference
between ordinary human being and God. That is the difference. God
does not forget past, present, future. God knows future. God knows
past. And present, what to speak of? In the Second Chapter you'll find
also. Kṛṣṇa says that "It is not that you, Me and all these kings and
soldiers were not existing in the past. And we are existing at present.
And it is not that we shall not existed in the future." These are the
things.
So if you try to understand Bhagavad-gītā as it is, then we get some
benefit. Not some benefit: the ultimate benefit. What is the purpose
of Bhagavad-gītā? Kṛṣṇa has come. Kṛṣṇa's instructing Arjuna. Aiming
at Arjuna, He's instructing the whole world. What is the position of the
living entities, what is our constitutional position? We are all living
entities, and Kṛṣṇa is God. What is Kṛṣṇa's position? What is our
position? What is this material nature? What is the time factor? What
is our activities? These things are very nicely
explained. Prakṛti, puruṣa, jīva, and time, and karma.These five things
are very nicely described. So prakṛti is also eternal. Prakṛtimeans the
energy, energy of the Supreme. That is described in the Seventh
Chapter, that
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
[Bg. 7.4]
These are, these material energies—earth, water, fire, air, sky—and
subtle energy—intelligence, mind, intelligence and ego—bhinnā me
prakṛtir aṣṭadhā. And another prakṛti: apareyam. These are inferior
energy. Apareyam itas tu viddhi me prakṛtiṁ parām. There is another,
superior energy. What is that superior energy? Jīva-bhūtāṁ mahā-
bāho yayedaṁ dhāryate jagat [Bg. 7.5]. The living entities. That is
superior energy.
So Kṛṣṇa is the energetic, and these two prakṛtis are working.
Therefore they are also eternal. Kṛṣṇa is
eternal, sanātana, these prakṛtis are also eternal. And one prakṛti, we
living entities, we superior energy. Why
superior? Yayedaṁ dhāryate jagat. Because we living entities, we are
trying to lord it over the material nature. Material nature is being used
by us. Therefore the material nature is inferior and we are superior. We
are superior energy, prakṛti. We are not the Puruṣa.
The Māyāvādaphilosophers, they want to make
the prakṛti as puruṣa. No. Kṛṣṇa is Puruṣa; we are all prakṛtis. As I told
you, that we have to
understand Kṛṣṇa as Arjuna understood. Arjuna understood... That is
described in the Tenth
Chapter: paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ param
aṁbhavān, puruṣam [Bg. 10.12]. "You are the only puruṣa."
Enjoyer. Puruṣameans enjoyer. And prakṛti means
enjoyed. Puruṣa means the predominator, and prakṛti means the
predominated. So we are predominated. We are not predominator. If
the predominated wants to become predominator, that is false. That is
illusion. That is going on. Everyone, all our, all living entities, we are
trying to become predominator instead of being predominated. That is
the struggle for existence. And as soon as we become, we agree to
become predominated, there is peace immediately. That is
called mukti.
The description of mukti is given in the Bhagavad..., Śrīmad-
Bhāgavatam: muktir hitvā anyathā-
rūpaṁ svarūpeṇa vyavasthitiḥ [SB2.10.6]. That is mukti. Mukti means
if you give up the artificial endeavor to become predominator and
become situated in your original position, being predominated.
Artificially... Suppose a woman is trying to become man artificially,
how long it will go on? How she can be happy? That is not possible.
Actually, in the Western countries at least we see that the woman class,
they want equal rights with men. And there is. There is no distinction.
But it is my experience, the woman class, they are not happy in the
Western countries. And still in our country, although we are so fallen,
still our woman class remains satisfied. Being predominated, they are
happy. They are happy. That is my practical experience. So I do not
wish to discuss this point very much, but according to our Manu-
saṁhitā, it is said that women should not be
free. Na strī svātantryam arhati: "Svātantryam is not allowed to the
woman class." Actually, we have seen, and by experience, those who are
under the domination of the father when they, still they are not
married, they are happy. Those who are under the domination of the
husband after being married, they're happy. And those who are under
the domination of elderly children, they are happy. So this statement
of Manu-saṁhitā... Just like children should not be given freedom,
similarly, woman should not be given freedom. They should be given all
protection. That is our Vedic culture.
Similarly, prakṛti... Just, this is an example. Here, either man or
woman, everyone is prakṛti. The real puruṣa is Kṛṣṇa. And there is a
nice example. When Rūpa Gosvāmī was there in Vṛndāvana in
his bhajana, Mirabhai went to see him. And Rūpa Gosvāmī's message
was that he does not see any woman. They were very strict. At least, the
story is like... So Mira challenged that "I came to Vṛndāvana. I know
that only Kṛṣṇa is puruṣa here, and everyone is woman. So how does it
mean that Rūpa Gosvāmī's declined to see another woman?"
So Rūpa Gosvāmī agreed, "Yes, I am mistaken. Yes, Kṛṣṇa is the
only puruṣa." So puruṣa means the enjoyer, and prakṛti means the
instrument of enjoyment, prakṛti, energy. Just like here we see one
man is very big, rich man, but he's enjoyer by utilizing his energy.
Similarly, the whole cosmic situation, whole creation is..., the supreme
enjoyer is God.
Therefore Kṛṣṇa says in the Bhagavad-gītā,
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
[Bg. 5.29]
If we want really peace, then we should understand these three things:
that Kṛṣṇa, the Supreme Personality of Godhead, is the enjoyer. We have
to serve Him for His enjoyment. That is called devotional service.
Transcendental loving service. Just like the master is there, and for his
enjoyment, there are so many servants. They are engaged in his service.
That is our position. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. You take in so
many ways. Our position is to serve Kṛṣṇa, and by His pleasure, we shall
be pleased. There are so many instances.
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
[SB 4.31.14]
Just like if you pour water in the root of the tree, the all the branches,
twigs, flowers, leaves—everything becomes nourished automatically.
Similarly, if you put foodstuff on the stomach, then all the indriyas, all
the different limbs and parts of the body automatically become
nourished. Similarly, Kṛṣṇa is the origin of everything,
root. Aham ādir hi devānām [Bg 10.2]. Ahaṁ sarvasya prabhavo matta
ḥ sarvaṁ pravartate [Bg. 10.8]. Therefore if we try to understand Kṛṣṇa,
if we try to serve Kṛṣṇa, then our life will be successful. Otherwise not.
That is not possible.
So this Kṛṣṇa consciousness movement, we are preaching all over
the world that Kṛṣṇa is the origin. The Vedānta-sūtra says: "The
Absolute Truth is that from whom everything is
emanating," janmādy asya yataḥ [SB 1.1.1], and it is accepted by
everyone: "Kṛṣṇa is the Puruṣa, the original person." Brahmā says in
his Brahma-saṁhitā. Brahmā is supposed to be the original person
within this universe. He accepts Kṛṣṇa: sarva-kāraṇa-
kāraṇam [Bs. 5.1].
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs. 5.1]
So this Kṛṣṇa philosophy means to understand Kṛṣṇa as He is, without
any interpretation. And if we actually understand Kṛṣṇa, then our life is
successful. What is the mission of our life? The mission of life is to get
out of the cycle of birth and death and old age and disease. That means
to cease accepting material body, one after another. That is going on. We
are wandering throughout the whole universe in different planets and
different species of life. We are spirit souls. We don't require to accept
this material body. But we have accepted it, somehow or other.
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
[Bg. 2.13]
In this way, we are wandering throughout the whole universe. But if want
to stop it, if we want to become again originally situated in our
constitutional position, then we must understand Bhagavad-gītā as it is.
We must try to understand Kṛṣṇa as He is. Then our life will be
successful. Tyaktvā dehaṁpunar janma naiti mām eti kaunteya [Bg. 4.9
]. Go back to home, go back to Godhead. This is very simple philosophy.
And everything is explained in the Bhagavad-gītā. If we are fortunate
enough, we should study Bhagavad-gītāas it is. And then we become
successful in the mission of our life.
Thank you very much. Hare Kṛṣṇa. (devotees offer obeisances)
[break]
Guest (1) (Indian man): ...part of Puruṣa. Also you
say: ahaṁ brahmāsmi.You and all people are part of God...
Prabhupāda: Yes.
Guest (1): ...and this is jīva and Puruṣa. There's a living entity within us.
Prabhupāda: Yes, nitya. We are part and parcel of Kṛṣṇa.
Guest (1): ...is the material nature, and material, this is not the gross
body.
Prabhupāda: Eh? Eh?
Guest (1): This is not the gross body. When we go to bed and sleep, we
feel that there is some divine spark in us, which puts us by(?) our
existence...
Prabhupāda: Yes.
Guest (1): is a part and parcel of God. That's what the Śaṅkara...
Prabhupāda: No. Part and parcel of God in this way: it is the energy of
God.
Guest (1): It is not prakṛti. It is puruṣa. It is puruṣa inside.
Prabhupāda: Puruṣa inside? That is Paramātmā.
Guest (1): Śaṅkarācārya says, Śaṅkarācārya says that...
Prabhupāda: No, we differ from Śaṅkarācārya. We follow Kṛṣṇa. We do
not follow Śaṅkarācārya. So if you think Śaṅkarācārya is better
than Kṛṣṇa, that is your opinion. We follow Kṛṣṇa. Śaṅkarācārya is not
original person. Kṛṣṇa is original person. That is accepted by Vyāsadeva
and all... Nārada, Devala. So our proposition is "Follow Kṛṣṇa." Nityo
nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The original
person. Ādi-puruṣam. Govindam ādi-puruṣam. Śaṅkarācārya is, say,
one thousand five hundred years, but Kṛṣṇa, He's the
original puruṣa, before the creation. The creation was made...
Śaṅkarācārya also admits in his commentary on the Bhagavad-
gītā: nārāyaṇaḥ paraḥ avyaktāt. And he accepts Kṛṣṇa as the Supreme
Personality of Godhead: sa bhagavān svayaṁ kṛṣṇaḥ. So you cannot
supersede Kṛṣṇa by accepting Śaṅkarācārya. Śaṅkarācārya
admits, sabhagavān svayaṁ kṛṣṇaḥ. So Śaṅkarācārya admits Kṛṣṇa is
the authority, but Kṛṣṇa says that this material body is prakṛti. How
you can say it is puruṣa? Kṛṣṇa says that bhūmir āpo
'nalo vāyuḥ, bhinnā me prakṛtir aṣṭadhā: [Bg. 7.4] "These eight kinds
of prakṛti, they are My separated energy." How you can say it
is puruṣa?
Guest (2) (Indian man): Sir, may I... Some reference(?) were written by
Lord Kṛṣṇa in Gītā. He told us that api cet su-
durācāro bhajate māmananya-bhāk. And
He, kṣipraṁ bhavati dharmātmā, and He also promised pratijāne priyo
'si. But it is difficult to understand that the same
Lord Kṛṣṇatold, bahūnāṁ janmanām ante jñānavān māṁ prapadyante
[Bg. 7.19], manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, teṣām api sa
hasreṣu [Bg. 7.3], "Can understand Me."
Prabhupāda: Hmmm?
Guest (2): Can understand Lord Kṛṣṇa. It is... This knowledge of Him,
perfect knowledge, is very difficult because...
Prabhupāda: Yes. But that is the standard of perfect knowledge, to
surrender to Kṛṣṇa.
Guest (2): Yes, but He is so easy that api cet su-durācāraḥ, it means we
must surrender in one way(?) but...
Prabhupāda: Api cet su-durācāro bhajate mām ananya-bhāk. Ananya-
bhāk,without deviating to any other thing, if one is simply sticking to
worship Kṛṣṇa, that is called ananya-bhāk. Not that "I am
worshiping Kṛṣṇasometimes, sometimes worshiping this, sometimes
that." No, not like that. Ananya-bhāk. One, concentrated. Such a
person, even if he's found su-durācāraḥ, due to his past habits... Just
like these European boys and American boys. They have taken
to Kṛṣṇa consciousness very seriously. But sometimes we find that they
are not so clean according to the śāstra. So that is supported. Even
though they are not sometimes following the routine work of
cleanliness or something else, still, because he's sticking to the
principle of worshiping Kṛṣṇa, he does not do anything else, then
he's sādhu. He's sādhu. Only for that qualification. They are not going
to any other demigods or form of God. They are sticking to the
simple... Māmekaṁ śaraṇaṁ vraja. This is required. This faith, that
as Caitanya-caritāmṛta kaṛacā says: kṛṣṇe bhakti kaile sarva-
karma kṛta haya. This is the faith, the beginning of faith. If one is
strongly believing that "If I worship Kṛṣṇa, then everything will be done
nicely," that is called ananya-bhāk. And if we want to worship Kṛṣṇa for
some purpose and another, some purpose, that is not ananya-
bhāk. His su-durācāra will not be accepted. But if he sticks
to Kṛṣṇa only, then his su-durācāra will be excused. [break] ...other
Muslim.
Guest (3) (Indian man): No, I am Indian.
Prabhupāda: Then, sir, you believe like Indian. [break]
Guest (3): ...question of belief. It is a fact. But people say it is belief.
Prabhupāda: Fact is fact. You believe or not believe, fact is fact. [break]
Guest (3): ...belief. [break] ..."I am son of God."
Guest (4) (Indian man): And what about Kṛṣṇa? He says...
Prabhupāda: He says, "I am God." Therefore there is no difference. If
Jesus Christ is son of God, and Kṛṣṇa says "God," then where is the
difference? If your son comes, "I am son of such and such gentleman,"
and if you say, "I am that gentleman," then where is the difference?
Where is the difference? If I say, "I am Mr. such and such, such and
such," and if my son says, "I am the son of Mr. such and such," then
where is the difference? There is no difference. Christ says, "I am son of
God." And Kṛṣṇa says, "I am God." So Christ becomes His son. So
where is the difference? And Kṛṣṇa says, sarva-
yoniṣu kaunteya sambhavanti mūrtayaḥ: [Bg. 14.4] "As many forms are
there, living entities." Why not of Christ? What do you say? Is that all
right? Thank you. [break]
So I shall request you, all respectable gentlemen present here, that
there is very good prospect of preaching this Kṛṣṇa consciousness
movement all over the world. That is my experience after working for
the last four or five years. So our countrymen also, those who are
leaders, those who are thoughtful, philosophers, scientists, they should
try to understand this Kṛṣṇa philosophy. That is my request. It is very
clear to understand the science of God. Why you should neglect and by,
mislead ourself by understanding some misleading interpretation?
That is my mission. I want to establish throughout the world
that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Here is Bhagavān. Why
you are searching after Bhagavān? Here is Bhagavān. I give the name
and address of Bhagavān. His father's name and everything. Why you
are being misled? Where is the scope for searching out where
is Bhagavān? Here is Bhagavān. Śrī-bhagavān uvāca. Therefore in
the Bhagavad-gītā it is said... It does not say kṛṣṇa uvāca. Śrī-
bhagavān uvāca.Its name is Bhagavad-gītā, spoken by the Supreme
Personality of Godhead. Bhagavad-gītā. Śaṅkarācārya says: bhagavad-
gītā kiñcid adita.(?)Śaṅkarācārya says. Kiñcid adita. If, if somebody
wants to understand Bhagavān he must read Bhagavad-gītā. Kiñcid
adita. He never challenges Kṛṣṇa. So we have to understand the whole
thing, whole philosophy, whole science of God through Bhagavad-gītā.
Then our life is perfect. Why Śaṅkarācārya says bhagavad-gītā kiñcid
adita? Why? Can you say? [break] ...little of Bhagavad-gītā.
Guest (4): (indistinct)
Prabhupāda: Yes, yes.
Guest (4): [break]
Prabhupāda: Simply by understanding Bhagavad-gītā you understand
what is the science of God.
Guest (4): (indistinct)
Prabhupāda: [break] ...it is so full of knowledge, it is so full of
knowledge. Yes.
Guest (4): Simply recitation of Bhagavad-gītā...
Prabhupāda: Yes. [break] ...not the parrotlike reading. No. We don't say
that. Still, parrotlike reading also will help you.
Guest (4): Knowledge will be achieved
in janmanām, bahūnāṁ janmanāmante [Bg. 7.19].
Prabhupāda: Yes, ahh, yes... (end)

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