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Govardhana Pj Lecture New York, November 4, 1966 Prabhupda: Today Govardhanadhr, Giridhr, Lord Ka, today lifted the

e mountain. According to Vedic literature there are different demigods. Sometimes you will find in Greek mythology the gods of the water, gods of the thunderbolt. These are not imagination. Actually they are facts. But due to our insufficient knowledge we do not know how the material nature is being controlled. So when Ka was on this planet and He was playing the part of a cowherd boy, and it was known to all over the universe that "God has come, taken incarnation, and He is on the earth planet, and He is at Vndvana playing the part of a cowherd boy..." So as if somebody, if there is incarnation of God, somebody believes and somebody does not believe, when Ka was actually present on this earth, it is not that everybody understood that Ka was the Supreme Personality of Godhead, not even up to date. Only few persons, the five brothers of the Pavas and the damsels of Vndvana, only in the fingers' count, say, out of the whole population, say, hundred or two hundred men knew Him that He was the Supreme Personality of Godhead. Otherwise everyone thought that "He is an ordinary man just like one of us, but most powerful. That's all." Similarly, the demigods in other planets, they also thought, "Oh, he's a foolish person. They are thinking of a cowherd boy as God," sophisticated, like that. And especially Indra, the heavenly kingdom..., king of heaven. He was... He's very powerful, so he thought, "What god he has come? My God, He cannot come." This was some speculation. Even Brahm also speculated. But Ka wanted to show Indra that "Yes, actually I have come." So that incidence is today, Govardhana-pj. So, bhagavn api tatraiva baladeva-sayuta apayan nivasan gopan indra-yga-ktodyamn Indra-yga-ktodyamn. According to Vedic system, there are different types of sacrifices to offer respect and obeisances to the demigods. Just like the sun is supplying light, the moon is supplying moonshine. Similarly, Indra is supplying the cloud. Similarly, there are different demigods. And in the Bhagavad-gt, devan ya yajayant devabhavanthese things are described. In the Vedic literature it is prescribed that "You should satisfy these demigods by sacrifice, deva-yajan." So in the village of that Vndvana, the father of Ka, foster father of Ka, Nanda Mahrja and his associates, they were yearly performing the Indra-yaja. Because they were agriculturists, they depended on rain, sufficient rains. And he had many cows. Nanda Mahrja was a farm man. He is agriculture and cows. The mercantile people, the vaiya community, they are recommended three things: ki-go-raksya-vijyam [Bg. 18.44]. Ki means agriculture, and go-rakya means cow protection, and vijyam means trade. So Nanda Mahrja belonged to the vaiya community. So he was well-to-do man, very rich man, and he had 900,000's of cows. 900,000 of cows he was protecting. Formerly, according to Vedic civilization, a man was considered to be rich man in proportion of his stock of grains and livestock, cows. That's all. Dhnyena dhanavn. A man was considered to be rich man if he has sufficient quantity of grains in his possession. Similarly, if one has sufficient number of cows in his possession, he was considered rich man. Not that bank balance. There was no such bank, neither this paper money. They actually possessing the foodstuff and milk. And actually this is economic solution. If you have got sufficient milk, then you can make so many nice nutritious, full of vitamin values preparation and grains. There is no question of economic starvation if you have got simply grains and cows. So that was the standard of economic solution in days yore.

So they were preparing just to satisfy the demigod Indra, because he was supposed to... Not supposed. Actually he supplies rains sufficiently. Without rains you cannot have successful agriculture. So they were preparing that sacrifice. So this preparation was being observed by Ka and Balarma. Ka is the youngest, and Balarma is the eldest. Balarma is son of Rohi, and Ka is son of Devak. Both these ladies, Rohi and Devak, they were wives of Vasudeva, Ka's father. So Balarma was born of Rohi, and Ka was born of Devak. Devak-nandana-gopla. So Devak-nandana. So They were not very... There was not much difference of Their age, say one year or two years, like that. So Balarma was eldest brother. They were playing together, and this is an incidence when Balarma was about eight years old and Ka was about seven years old. So, bhagavn tatraiva baladevena sayuta. Bhagavn, the Supreme Personality of Godhead, Ka, along with Baladeva, His elder brother, apayan, "saw." What is that "saw"? Nivasan gopa indra-yga-ktodyamn: "All the cowherds men, including His father, they were preparing for sacrifice of Indra-yaja." Indra-yaja. tad-abhijo 'pi bhagavn sarvtm sarva-darana praryavanato 'pcchad vddhn nanda-puro-gamn He was the Supreme Personality of Godhead. He knew everything what they were doing and what was the purpose. Because He is present in everyone's heart, so He knows everything. But because He was playing just like a boy, cowherd boy, so as if He did not know anything, He asked, inquired from His father, and the elderly persons who were assisting His father for preparing the sacrifice. Tad abhijo 'pi. This very word is used here, that "He knew everything," Bhagavn. Because Bhagavn means He must know everything, past, present future. There is no lack of knowledge. I have several times described before you. Bhagavn means He is full of all opulences, and there are six opulences: riches, strength, fame, beauty, knowledge, and renunciation. So Bhagavn cannot be in lack of knowledge. He must know everything. That is Bhagavn. So therefore it is said that "What is the use of asking His father what they were going to do? He knew everything." But it is specifically mentioned, atad abhijo'pi. Although He knew it, because He was playing the part of a boy, and the father knew that "Ka is my son..." They did not recognize Him that He is Personality of Godhead. They knew, "Oh, He is my ordinary son." Tad abhijo'pi bhagavn sarvtm. Sarvtm means one who is situated in everyone's heart. Sarvtm sarvadarana. Sarva-darana means one who can see everything past, present, and future. Still, praryavanta, "Just like an obedient son, submissive son," apcchad vddhn nanda-puro-gamn, "the elderly persons of His father's friends and associates, with very humbleness, He inquired." He inquired. And what is that inquiry? kathyat me pita ko 'ya sambhramo v upgata ki phala kasya coddea kena v sdhyate makha etad brhi mahn kmo mahya uruave pita "My dear father, I very respectfully and humbly I am inquiring. What is this arrangement? Why you are busy in making some sacrificial ceremony, and what is the reason, and what is the result?" Ki phala: "What is the result of doing this?" Ki phala kasya ca uddea: "By whom... Whom you are trying to satisfy?" Kena v sdhyate: "And what is the

purpose of this sacrifice? So I cannot understand. Will you kindly explain to Me?" Etad brhi mahn kmo: "I am very much anxious. Kindly explain to me." Etad mahn kmo mahya uruave pita: "Oh, I am your most obedient son, so you kindly explain to Me." This question was posed. na hi gopya hi sdhn ktya sarvtmanm iha asya-svapara-din amitro-dsastad vim "Now, if you think that it is very confidential, it cannot be disclosed, then I think for a person like you who is doing publicly such sacrifice, you should (sic:) not explain to Me." Na hi gopya hi sdhnm: "Sdhu, those who are saintly person, for them there is no secret." There is no secret. There is no privacy. A sdhu, sdhu has no privacy. Just now in our ordinary social affairs, there is difference between private life and his public life. Now, if somebody is teacher... Now, he is very good teacher. He can very good... He can explain very nicely a subject matter, but his private life is not very good. Then he is not a teacher. He is not a sdhu. That is Vedic conception. One must be a teacher according to his own behavior in life. There is no secrecy or privacy. Now, we think that "We don't mind what is private character. We don't mind. We are concerned with his teaching." No. That sort of teaching will not have any effect. Caitanya Mahprabhu said, pani cr prabhu jver ikya: a teacher must demonstrate in his practical life what he is teaching. That is the meaning of crya. crya means the teacher must demonstrate things by applying the same thing in his own life. That is called crya. Therefore Ka said that "You cannot disclose anything. You cannot keep anything private. Please disclose." Udsno 'rivad varyam tmavat suhd ucyate: "And even if it is very confidential, I am your son. You can explain to Him. I am your well-wisher." jtvjtv ca karmi jano 'yam anutihanti vidua karma-siddhi syt tath na viduo bhavet "Whether this is a superstition?" Just see how Ka is speaking. "Whether it is a superstition or it has got some actual effect." You should not do anything, religious rituals, under superstition. That is the recommendation of Ka. Ka does not like that people should perform anything under superstition. Suppose if you are sacrificing, if you are doing some ceremony, you must have thorough knowledge that there must be the result. There must be the result. Just like there are many sacrifices recommended in the Vedic literature, putre-yaja. Putre. Suppose a man has no son, and if he performs that sacrifice, he will have a son. That is a fact. Similarly, so many things there are. So any rituals, religious rituals... Now, according to Ka... How practical He is. He said that "No religious ritual should be performed without practical effect, without practical effect." People have become atheist because in the modern age there are so many rituals in all religions, not only Hindu religion, but Christian religion. But, they say, simply formality; there is no effect. There is no effect. Such sort of rituals, religious ceremony, is not recommended by Ka. You must actually the effect. Just like in Puras there was a talk between Lord Caitanya and Kazi, Chand Kazi. Chand Kazi was a Muhammadan magistrate, and Lord Caitanya, when He started this sakrtana movement, there was many complaints. Just like we are receiving daily reports that our sakrtana movement is disturbing some tenants here. Similarly, when Lord Caitanya, He started His, this sakrtana, some of the brhmaas... Because Lord Caitanya said that "This is the only religion. In this age, this chanting of

Hare Ka, Hare Ka, Ka Ka, Hare Hare Hare Rma, Hare Rma, Rma Rma, Hare Hare This is the only religious principle, and everyone will have all his desires fulfilled by this chanting." So the brhmaas, those who are priestly class, they thought that "If people take to this only chanting, then what about our churches and mosque and temples? They will not come." So they lodged a complaint to the magistrate that "This is not Hindu religion. He has discovered something in His own fertile brain, so we do not recognize it." So this complaint was lodged before the magistrate, and the magistrate took step, first of all warned Him that "Don't chant Hare Ka." Then, when He did not care, then sent some constables, and the drums were broken. Then Caitanya Mahprabhu started civil disobedience movement. So He did not care for the magistrate. He started sakrtana throughout the whole city of Nabadwip. Then they approached the magistrate's house. Just the other day there was a procession in your city. So this civil disobedience movement was started first by Caitanya Mahprabhu. Now, there was some compromising talk with the magistrate, and in that talk the Caitanya Mahprabhu first questioned. Because he was Mohammedan, Caitanya Mahprabhu said that "In your religion there is killing of father and mother. What sort of religion this is?" The Kazi replied, "How do you say that we are killing our father and...?" "Yes. You are killing your mother. Cow gives you milk, delivers milk. You drink the milk, and you kill the cow. Therefore you are killing your mother." So the Kazi replied that "In your Vedic literature also, I have seen. There is cow sacrifice." So Caitanya Mahprabhu replied, "That is not cow sacrifice. That is rejuvenation of cow. Old cows were sacrificed in the fire, and again a new life was given by the Vedic mantra. But because there is lack of such expert brhmaas to chant that mantra, therefore cow sacrifice in this age is forbidden." So when the things are not practical, that becomes a forbidden. If you actually get the result by some spiritual or religious rituals, performance, then it is very good. Otherwise it is superstition. Lord Caitanya's opinion is that because all these Vedic injunctions, sacrifices, they are not possible to be performed in this age... They are very difficult. There is no expert leader to perform all these ceremonies and rituals. Therefore, take to this Hare Ka. Take to this. There is no need of rituals. There is no need of expenses. Simply God has given you tongue, and God has given you ear. Just go on chanting: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, and it will fulfill your spiritual advancement. Similarly, Ka said, jtv ajtv ca karmi jano 'yam anutihanti: "Generally, mass of people, they are ignorant. They perform some religious rituals knowingly or unknowingly as a matter of superstition or custom." So, vidua karma-siddhi syt. But one who is intelligent, he should know that "By this sacrifice, I must get the result." Viduo karma-siddhi syt tath na viduo bhavet: "And those who are fools, they, simply by superstition, they do it." So Ka did not recommend that you should do something under superstition. No. You must do it for practical result. This dogmatism, fanaticism"Oh, why I shall chant Hare Ka? I am Christian. I am Jews"this is fanaticism. If you find actually ecstasy by chanting Hare Ka, why should you not? Why should you not? "No. I am Jew." "I am Christian." "I am Muhammadan." Well, it is transcendental vibration from the spiritual platform. Your Muhammadism, Christianism, Hinduisim, Buddhism, this is skin disease. This is... Because you have got some particular body at particular circumstances, therefore you claim like that. But actually we are all spirit soul, and this sound vibration is from the spirit soul. It will appeal to everyone. See the effect. Then don't be fanaticist. Don't be, I mean to say, sectarian. So Ka wants that, that simply by custom, one should not follow the rituals. One should see the effect. tatra tvt kriy-yogo bhavat ki vicrita athav laukikas tan me

pcchata sdhu (bhayatm) "So, whether you are confident of the result of this sacrifice?" He is asking His father. Just see. Ka was a boy, and He is asking His father, "Whether you are confident of the result of this sacrifice? You are going to satisfy the demigods, sacrifice. Or," athav laukika, "or it is simply a custom, village custom, that you are doing it?" Laukikas tan me pcchata sdhu bhayatm: "Now I am very much inquisitive to learn from you. Please explain." Now His father is explaining: parjanyo bhagavn indro meghs tasytma-mrtaya te 'bhivaranti bhtn prana jvana paya He says, "My dear boy, water is very essential because without rains we cannot have any produce. Therefore... This rain is controlled by Bhagavn Indra. The heavenly king Indra, he controls the megha." Megha means cloud. He is the master of the cloud. He can send cloud, and he can stop cloud. He is representative of God, so he has got the power. Te 'bhivaranti bhtn pranam: "So when he allows this raining, people become satisfied. They get their produce." ta tta vayam anye ca crmuc patim varam dravyais tad-retas siddhyair yajante kratubhir nar "Therefore it is our duty. Because he supplies us water, so it is our duty to show him respect by this sacrifice." This is the Vedic injunction. Just like we pay departmental tax. We pay to the Con Edison bills for the supply of electricity and gas. Similarly, we pay the bills of the telephone. But we have no program to pay the bills of the sun who is supplying us so much light. (aside:) What is that? Dinea: That needle doesn't seem to be working. Prabhupda: So it is our duty to sacrifice, and according to Vedic rituals, these are recommended, that we should satisfy. So Nanda Mahrja explained, tac cheeopajvanti tri-varga-phala-hetve pus purua-kra parjanya phala-bhvana "Now, this water is so important that it will produce grains and we shall live. And for perfection of our life we must first live. So this is very important thing, so we have to satisfy Indra." ya eva visjed dharma pra parygata nara km lobhd bhayd dvet sa vai npnoti obhanam He says, "My dear boy, we should not give up this parampar." Parampara means coming from disciplic succession or from generation. My father did it, my father's fathers did it. So every religious ceremony, and according to Vedic rituals, they are from parampar, family or society-wise or community-wise. In every country there is. So he says that "This

parampar, this successive generation, we have been doing this, and we should not give it up." He understood the Ka's purpose, that "He is asking. He is very intelligent boy, so He is asking me all these questions just to forbid me." That He's just... "Like father like son." The father was also intelligent. So, ya eva visjed dharmam. Dharmam means one must execute. That is dharma. Just like to become hungry, it is my religion. This is called religion. We should know what is the meaning of religion. Religion means which we cannot separate from myself. The religion which you can change, that is not religion. Suppose I am Hindu; I become Christian. So neither this Hinduism is religion or Christian is religion. It is a dictionary, English dictionary, word. But dharma, according to Sanskrit word, dharma does not mean that which you can change. I have several times explained this fact. Dharma cannot be changed. Therefore we must find out what is our dharma, what is our religion. Which we are professing, that "Christianity is my religion," "Hinduism, my religion," that is not religion. That is faith. Religion is different. Religion you cannot change. You cannot change. That is the meaning of religion. Here it is said that ya eva visjed dharmam. Dharmam means you cannot change. So pra parygata nara, kmt, kmt lobht. Now, religion sometimes, when it is taken as faith, they have changed. How they have changed? Kmt. For some gain. Just like in India formerly Christian religion was preached, giving some facilities. And generally we see that Christian priests who go to foreign countries... I have seen. They offer some hospital facilities, some economic facilities. The poor men, they supply clothing and education. So those who are poor, they become captivated, and they... They have practically no religion. Anyway, they are facing the economic problems. So kmt. Kmt means for some gain. For some gain, kmt, and lobht... Lobht means by some greediness. And bhayt. Bhayt means out of fear. And dvet. Dvet means out of enviousness. For all these things one should not give up his faith or religion. So that, that was the explanation of Nanda Mahrja, the father of Ka. Now Ka, replying, r bhagavn uvca. The reason of that sacrifice, as explained by Nanda Mahrja is that "Indra, the heavenly king, he supplies us water. Therefore we must perform the sacrifice to satisfy him." Now Ka is giving reason just like an atheist. Just like an atheist, karma-mims. There are six philosophers. Out of that one is karma-mims. Karma-mims means one who takes work and the result of work and nothing, no God, nothing of... "You work like this; you get the result." Just like modern theory. So Ka is putting up that karma-mims. What is that? He says, karma jyate jantu karmaaiva pralyate: "Everyone is born here out of, as the effect of his past deeds." And karmaaiva pralyate: "And he is going to have his next birth according to the work, as he is doing here." This is called karma-mims. The karma-mims philosophers, they do not believe that "Oh, our liberation from this material world and entrance in the spiritual kingdom to be associated with God, that will make us happy." Their belief is that "You simply do good work. Then you gradually get your promotion." That is also a fact. That is not a misconception. If you do good work, then you get good birth. Janmaivarya-ruta-r [SB 1.8.26]. Four things: good birth, mean a good family or good nationality, and janma... Birth means... Janma means birth, good birth. Janma aivarya, and to become rich. ruta, to become very learned; and r, and to become very beautifulthese are results of past good work. So here Ka says that "People are concerned with his work. A man is concerned with his work." Karma jyate jantu karmaaiva pralyate: "He gets his facilities of life according to the past good work, bad work, and he is preparing his life, next, by that work." Sukha dukha bhaya kema karmaaivbhipadyate: "So therefore, either happiness or distress or fearfulness or poverty or economic question, everything on this karma, on this work." asti ced vara kacit phala-rpy anya-karma kartra bhajate so 'pi

na hy akartu prabhur hi sa "Now, supposing there is somebody." Because these atheists, they do not believe in God, now they are giving arguments. "Now, suppose there is somebody as God or some supervisor or something like that. But still, he is obliged to give Me the effect. Therefore I am not going to ask mercy from that superior personality, God or something else. I have to work." And this is also fact. Suppose you are going to appear in some examination. Now, the university is giving you some designation. Now, that designation practically depends on your passing the examination. What is the use of flattering that examiner? That is the argument. There is no... His argument is that "You are after the sacrifice of satisfying the Indra." So indirectly He says that Indra is appointed by the Lord and he has to supply water. He is officer. So what is the use of flattering him? Just like there are many officers in the New York City. One is in charge of the waterwork department. So there is no question of flattering that waterworks department officer. You pay your tax, you work nicely, and water will be supplied to you. But if you don't pay your tax, however you flatter that officer, your connection will be cut off. So it depends on your work. It depends on your work. So, asti ced vara kacit: "Supposing there is some God..." "There is some God." Just see. A God is preaching atheism. He is God Himself, and He says, "Supposing if there is some God." "Supposing if there is some God," kacit phala-rpy anya-karmam, "and He gives the result of your work." The karma-mims philosophers, they accept God in this way, "Suppose there is God and He is to give us the result. So He is obliged. If we do nice work, He is obliged. So what is the use of flattering God? Let us do our duty nicely. Then He will be obliged." So Ka is following that argument. Asti ced vara kacit phala-rpy anya-karmam, kartra bhajate so 'pi: "He also worships the worker. The worker has not to worship God. Because God gives you good result out of your good work; therefore, because you are doing good work, therefore God is worshiping you." Just see the argument. He says, kartra bhajate so 'pi na hy akartu prabhur: "And one who does not do good work, even God does not like him. So there is no necessity of worshiping this heavenly god or any god, so let us have our duty done nicely. That will fetch us the desired result." kim indreeha bhtn sva-sva-karmnuvartinm ansennyath kartu svabhva-vihita nm "So, therefore, there is no... Father, there is no necessity of satisfying this Indra. You are simply wasting your time. You are simply wasting your time." Oh, svabhva-tantro hi jana svabhvam anuvartate svabhva-stham ida sarva sa-devsura-mnuam "Everyone is acting according to the modes of nature he has acquired, so whatever nature we have acquired..." His purpose is that "By nature we are mercantile people." Because His father was maintaining cows, so he is considered a mercantile man. Vaiya-karma svabhva-jam. Ki-go-rakya-vijya vaiya-karma svabhva-jam [Bg. 18.44]. So He is giving stress that "Let us perform our duty as mercantile men honestly, and that will bring us result. Why should we go to worship these demigods?" Now, here is a point, that Ka does not approve the worship of demigods. That is also stated in the Bhagavad-

gt. Kmais tais tair hta-jna yajanty anya-devata: [Bg. 7.20] "Those who are out of intelligence, they simply worship the demigods." In the Bhagavad-gt or in the Bhgavata, anywhere, worship of demigods is not very much recommended. So here also the same thing, that svabhva-tantro hi jana: "Everyone is carried by the modes of nature." Svabhvam anuvartate: "And he cannot surpass the spell of the modes of nature." Svabhvam anuvartante, svabhvas tam ida sarvam: "Everyone is under the control of the nature he has acquired." And sa-devsura mnusa. Sa-devsura. "Always, either he is man or superman or animal, everyone is being controlled by the modes of nature." dehn uccvac jantu prpyotsjati karma atrur mitram udsna karmaiva gurur vara He is giving so much stress on karma. There is no question of bhakti here. So dehn uccvc. There are difference of high-grade body and low-grade body. There are different kinds of body. Somebody has got very high grade bodyvery intelligent, very rich, very beautiful, very wealthyand somebody has low-grade body. So dehn uccvac jantu prpyotsjati karma: "Now, these high-grade and low-grade bodies are obtained according to the work he has done." atrur mitram udsna karmaiva gurur vara: "And one is the leader or one is a teacher or one is enemy or one is friendeverything is judged by this karma, by work." Just see how much he is giving stress on work. Karmaiva. Karmaiva gurur vara. tasmt sampjayet karma svabhva-stha sva-karma-kt ajas yena varteta tad evsya hi daivatam "Therefore you don't bother yourself about worshiping this god or that god, demigod. You just be faithful to your work, and then that will give you good result." Ajas yena varteta tad evsya hi daivatam. jvaikatara bhva yas tv anyam upajvati na tasmd vindate kema jrn nry asat yath He is condemning, that one's profession... He has... Lord Ka has in the Bhagavad-gt also said like that. Svakarma tam abhyarcya [Bg. 18.46]. One should not give up his own profession. Never mind even it is faulty. You have heard it from me. Just like He has given the example that fire, fire is so pure, still there is fault. There is smoke. So in spite of all fault one should not give up his own work, but he should do it faithfully and nicely and the result will come. jvaikatara bhva yas tu. And He says here that "Anyone who gives up his own natural profession, natural aptitude, profession, so..." Na tasmd vindate kema jrn nry asat yath. Now, this is a very important question. Nry asat. Asat. Asat means not chaste, not chaste woman. Just like... In India, of course, it is very strict, that the woman is not to give up her husband and acquaint herself with any other man. This example is given that "An unchaste woman gives up her own husband and makes friendship with others; similarly, one who gives up his own profession and takes other profession, he is also similarly unchaste." Unchaste. Nry asat yath. Varteta brhmao vipra rjanya rakay bhuva: "Therefore one should not deviate from his professional duties, just like the brhmaas..." Brahman..., varteta brhmao vipra: "Those who are brhmaa, they should stick to their

principle of life, simply spiritual culture." Rjanya rakay bhuva: "And those who are katriyas, they should stick to their protecting the citizen." The kingly order, royal order, their duty is to give protection to the... They should not simply collect tax. The katriyas, this king is allowed to collect tax because he is supposed to give all protection to the people. So therefore it is said, rjanya rakay bhuva. Rjanya means the royal order stick to his principle, how to give protection to the people. Similarly, vaiyas tu vrtay jvet dras tu dvja-sevay: "Similarly, these mercantile, they should live on their trade, and those who are dra, those who are laborer class, they should serve all these three classes." That is the rules. Now, ki-vijya-go-rak kusda tryam ucyate vrt catur-vidh tatra vaya go-vttayo 'niam "Now, according to scripture, we are vaiya, and we should live not in the brahminical way or katriya's way or dra's way, but we should live just like vaiyas; and we are actually agriculturists, and we are actually protecting cows. Therefore we are vaiyas. Our duty is to stick to our, faithfully stick to our business, stick to our work. What is the use of worshiping this god or that god?" sattva rajas tama iti sthity-utpatti-anta-hetava rajasotpadyate vivam anyonya vividha jagat Now He is forwarding the atheistic theory of Kapila, skhya philosophy. Skhya philosophy. Skhya philosophy theory is that there is no controller, there is no God, but the world is moving under nature's interaction. Just the modern scientists also say like that. The world... Every action of this material world is being acted... Just like skhya philosophy is based on this philosophy, that a man and woman is attracted and they have sex life and the son is produced, and there is no other reason for population. Simply a man wants a woman and a woman wants a man. That natural tendency is there, and when they combine together there is a birth of a child. So this is a natural sequence. Skhya philosophy is based on this principle. They do not believe that above this, there is God. Nira. Above this, there is God. There is God's control. Actually there is God. Sexual intercourse is not the cause of a child. According to Bhgavata, a living entity, before his death he is, by superior judgement it is thought that "Where this living entity, where this particular man or dog or anything... He is dying. Where it will be placed?" So when that place is sanctioned, the place is selected, that "This particular man should go in such and such body," then he is at once transferred to the semina. That small particle, spiritual particle, is transferred to the semina of the father, and the father injects the semina into the mother's womb, and it gets a particular type of body according to his karma. That is Bhgavata's version. But the Skhya philosophy, they say, because they have no idea that there is spiritual spark, they think simply that, simply the father and mother's or man and woman's sex life produces life. So here practically the same thing is advocated by Ka, that sattva rajas tama iti sthity-utpatty-anta-hetava. Now, the creation of this material world is the three modes of material nature. There is no other cause. There is no other cause. Rajas codit megh varanty ambni sarvata: "So when there is too much heat by, I mean to say, aggravation of the modes of passion, there is evaporation of water, and that becomes cloud, and that is the cause of... The cloud is

the cause of rain. Why do you go to this Indra and Candra and all these things?" Just see Ka, how He is speaking atheistically. So prajs tair eva sidhyanti mahendra ki kariyati: "Therefore that rain constitutes agriculture. So why do you bother about this Mahendra?" Just like modern scientists say that "We shall artificially make raining so that where there is scarcity of rain we shall fertilize the land, we shall get production," so similarly, the skhya philosophy, according to skhya philosophy, that rain is caused by the heat, and by the heat there is cloud in the sky, and the cloud is the cause of the rain. So there is no question of Mahendra, the controller of the cloud, or anything else. prajs tair eva sidhyanti mahendra ki kariyati na na puro jana-pad na grm na gh vayam vanaukasas tta nitya vana-aila-nivsina "So therefore we are not going to the city. We are inhabitants of this village. So it is better to worship this land, this land, this land, Govardhana." Because Ka was herding His cows on the Govardhana Hill, so indirectly He hinted that "We should worship this Govardhana Hill, and that is our duty." So it is a long story, three, four chapters. Of course, it will take some time. I don't think you can give us so much time. The net, the result is that when Ka talked like this, then His father agreed not to perform the sacrifice. Because all the inhabitants of Vraja, Vndvana, they are so much fond of Ka, whatever Ka will say, they will accept. So although Ka was a boy, He implored his father and other elderly gentlemen present there that "There is no need of performing this sacrifice." So they stopped sacrifice. As a result of this stopping, Indra became very much angry, and there was torrents of rain, incessant rain, and very vehemently. So the whole village and whole tract of land comprising the Vrajabhmi, they became overflooded. And the cows and the animals and the people became too much afflicted. So they had no other source. They approached Ka, "Protect us. Ka, protect us." So at that time Ka said, "Yes, I will give you protection." So He was, although a boy of six or seven years old, He lifted that hill. That is... We are... If any time you go to India you will see the hill. It is not less than at least five, six miles area, very big hill. That hill was lifted by Him, and He kept that hill in His hand for seven days. And then everything was cleared. Then Indra prayed Him. So there are many things after this. So today Ka lifted this hill; therefore His name is Giridhr. Giridhr means who held the hill. Giri means the hill, and dhr means one who holds up. So today is that, is the annual ceremony of today, this Govardhana-pj. So we follow that principle. Because we are devotees of Ka, we are trying to follow His instruction. So at noontime we shall perform that pj, and you are invited to take prasdam. I think prasdam will be ready by eleven o'clock, and you will kindly participate in taking prasdam. (end)