660000 - Lecture CC Adi 03.87-88 - New York

Lectures by Date, 1966

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

661227CC.NY - December 27, 1966

Prabhupāda:

tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ

sattvena sāttvikatayā prabalaiś ca śāstraiḥ

prakhyāta-daiva-paramārtha-vidāṁ mattaiś ca

naivāsura-prakṛtayaḥ prabhavanti boddhum

(CC Adi 3.87)

Naiva . . . na, "Never." Asura-prakṛtaya, "Those who are atheistic mentality, atheistic consciousness . . ." They have decided not to believe in God, so it is very difficult. Those who have decided, atheistic conclusion—they will never come to any argument. Otherwise, to understand the science of God is not very difficult. If one is simple, he can understand everything is there. What are there? Tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭhaiḥ. When God comes in incarnation or He sends His representative to reclaim, they perform wonderful acts. They are not ordinary, common men. Either God or God's representative, they act in such a way that it is not possible for any common man. That is the particular symptom of God and God's representative.

So, tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ. Parama means highest class superiority, which is not possible for ordinary men. They take it as miracle or something, a story or allegory. But actually it is not. Just like when Lord Rāmacandra appeared, He made a bridge between India and Ceylon. There is no history in the world that one has made bridge over the ocean, Indian Ocean . . . no. And how the bridge was made? Not in the present, modern way, that making concrete on the ground and then pillars and then . . . no. The stones were floating. The Rāmacandra assistants, all the monkeys, what kind of engineers are they? They could bring, order, "Bring some stone." They had very good health. What is that? Gorilla. So they brought big, big stones, and they began to float. Now, one may inquire or may question, "How stone can float?" Why stone cannot float? If this big, big lump of matter, earthly planet and other planets, they are floating in the air, why the stone cannot float? If God likes, it will float. That is God's desire. It is God's plan.

Now, you can see that a ship on the ocean with 50,000 tons, it is floating. And take a grass and put it or take a, I mean to say, a small needle. Put it on the ocean, it will go at once down. It is simply question of arrangement. A small needle will go down immediately to the depth of the sea, and a ship with 50,000 tons of loading, it is floating. So if a man can make such arrangement by some way or other that he can float a 50,000 tons of ship floating on this, I mean to say, ocean, is it not possible for God to float a stone on the ocean? Is there any reason to disbelieve it? There is no reason. And we can see. By God's energy these big, big lumps of planet, they are floating in the air. So as He likes . . . that is called omnipotency. If He likes, one thing will float. If He does not like, it will go down.

There is a very nice verse in Śrīmad-Bhāgavatam. I cannot recite it, but the purport I can say that . . . Prahlāda Mahārāja was praying that, "The parents care to the children is not sufficient to protect him,. And medical help to a patient is not sufficient to cure a disease or cure a man. And the shipping arrangement on the sea is not sufficient to protect a man from going down." In this way he has given so many list that, "The counteraction which we are trying to put in our impediments of progress, that is not sufficient if there is no will of God. If there is no will of God, then it is not sufficient protection." Perhaps you know, every one of you. It happened to your country—of course, long, long ago, I heard it from papers in India—that the Americans manufactured a ship, Titanic. (laughter) And it was considered the safest—it will never sink down. On the first voyage, with all important men, it sunk down. Is it a fact? So it is not that your arrangement is sufficient—unless there is God's desire.

Therefore the common saying is that, "Man proposes, God disposes." Therefore a devotee, he never depends in himself. He never considers himself, "I am independent." He simply depends on the supreme will of the Lord. That is devotion. "If God desires . . . if Kṛṣṇa desires . . ." Whenever we used to ask our Guru Mahārāja something, "Is it going to be happened like that?" some work, he never said: "Yes, it is going to happen. Yes, we are going to do it." No. "Yes, if Kṛṣṇa desires, it may be." He never said like that, positively. "If Kṛṣṇa desires." Actually this is the fact. If Kṛṣṇa desires, God desires, anything wonderful can be done. If He does not desire, however you may try, it will never be done. So just like we are praying to Kṛṣṇa—if He desires, we'll have a nice house. If He does not desire, we may remain here. It doesn't matter. But we shall prosecute our business, Kṛṣṇa consciousness. There is nothing to stop, in whatever condition we may be. Ahaituky apratihatā (SB 1.2.6). Devotional service is, I mean to say, without any impediment, apratihatā. Nothing can check it—that is devotional service—in any circumstances. No material circumstances can check your Kṛṣṇa consciousness. When it is, you are firmly convinced and situated in that position, that is real bhakti-yoga. Nothing can disturb you. Nobody can say: "Oh, for this condition, now I am unable to prosecute this Kṛṣṇa consciousness." That means he was never in Kṛṣṇa consciousness. Nothing can check.

So, tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ (CC Adi 3.87). So when incarnation of God comes, He performs wonderful acts. Like Kṛṣṇa—He performed wonderful acts. Leaving all things aside, simply if we take the Bhagavad-gītā, that wonderful philosophy . . . nobody can deliver such . . . (break) There is no history in the world, no comparison—such full information of the science of God. And other acts we hear from . . . just like in childhood He played so many wonderful things. So those who are surrendered, they believe and therefore they receive the desired result. Tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ. And the activities of God and His representative are described where? In scriptures, book of authority. Vyāsadeva had no business, or Śukadeva Gosvāmī had no business to describe some fiction, some allegory. Just like fools, they interpret śāstras, "This means this. This means that," according to their own . . . as if God left for commentary of that fool, left everything for commentation for that fool. Just like in the Bhagavad-gītā in the beginning it is stated, dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ (BG 1.1). Now, this dharma-kṣetra, kuru-kṣetra, is described by some eminent politician as this body. Now, there is no dictionary in the world where it is stated that kuru-kṣetra means this body, but still, he is interpreting in that way. As if Kṛṣṇa left for him that, "In future kuru-kṣetra meaning will be disclosed by that fool."

So these things are going on. These things are going on. And people are captivated by nice explanation. Oh, the theory is that, "Everyone can interpret in his own way, everyone is free, everyone is God," and everything, all nonsense. No. We should give up that nonsensical way of realizing God. We should learn from the authorized scripture. Sattvena sāttvikatayā prabalaiś ca śāstraiḥ (CC Adi 3.87). Śāstraiḥ. In the scriptures, they are described. Now, that scriptures are to be accepted without any argument. Without any argument . . . just we have given the example of cow dung. The cow dung is stated as purest. In one place it is stated that, "Stool of animal is impure. If anyone touches, he will have to take his bath and then purify himself." But for cow dung it is stated, "If there is any impure place, just smear over it cow dung and it will be all nice." Now, argument is, "How is that, that one place you say that stool of animal is impure, and again one place you say cow dung is pure?" That is not contradiction. That is actually the fact. And modern scientists have analyzed cow dung, and he has found it is full of antiseptic properties. It is God's wish.

Now, take for example cow. What cow eating? Grass, dry grass. And what it is producing? It is producing the nicest thing, milk, full of vitamins. Now, if you think, "Oh, then a dry grass and straw contains all vitamins. Let me eat," you will die. You will die. It is God's arrangement. The cow can produce the most vitaminous foodstuff by eating the dry grass. It is God's desire. The cow will eat at least twenty pounds of grass, and how it can eat the grains? It is not possible. So just like elephant—it will eat hundred pounds of thing. He must eat all these branches and twigs. So everything is God's arrangement, we have to accept that. Sattvena sāttvikatayā prabalaiś ca śāstraiḥ (CC Adi 3.87).

So in the authoritative śāstra, the activities of God is mentioned there, and practically it is demonstrated when God is present. And prakhyāta-daiva-paramārtha-vidāṁ mataiś ca (CC Adi 3.87). Mata means opinion. Just like we try to take opinion from a person who is accepted. Just like you are selling your Back to Godhead by Ginsberg's name because he is popular. So similarly, there are popular representative—popular authors, just like Vyāsadeva, Nārada, Asita, Devala, Kumāra, Kapila, Manu. They have accepted. They have accepted. Even in the modern age, Śaṅkarācārya, he accepted Lord Kṛṣṇa, the Supreme Personality of Godhead. And what to speak of other ācāryas. They have . . . they are Vaiṣṇavas. They will naturally. So we have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). So there are opinions of great scholars and stalwarts, and there is mention in the śāstra, in the scriptures. And the activities have shown practically. So these things are there. And still, those who are atheists, they will not do it. They will not do it. Similarly, the other part is that:

ullaṅhita-trividha-sīma-samātīśāyi-

sambhāvanaṁ tava parivraḍhima-svabhāvam

māyā-balena bhavatāpi nighuḥyamānaṁ

paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ

(CC Adi 3.89)

Similarly, God may hide Himself by His yogamāyā, as it is stated in the Bhagavad-gītā: nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). Yogamāyā-samāvṛtaḥ. Just like the sun is covered by the glaring disk. You will find if you look into the sun disk, you will find a one circle is moving like that. Similarly, in the Upaniṣad also, we find that the Supreme Lord is hidden within the brahma-jyotir. The exact verse, I forget just now. It is stated that, "Please remove this cover so that I can see You actually." So within the brahma-jyotir, there is the Supreme Personality of Godhead. So ordinarily people are amazed with simply brahma-jyotir, they do not go deep into the matter. So, ullaṅhita-trividha-sīma-samātīśāyi (CC Antya 3.92). God is beyond the limitation of our thinking and philosophical speculation. Sambhāvanaṁ tava parivraḍhima-svabhāvam: "Your very grave and confidential activities, it is very difficult to understand by ordinary men." Māyā-balena bhavatāpi niguhyamānam. Māyā-balena: "That yogamāyā, although it is covered in that way all Your activities," paśyanti, "Somebody can see You." Paśyanty kecid aniśam: "Not sometimes or accidentally, but aniśam, continually, he can see You." Paśyanti kecid aniśam tvad-ananya-bhāvāḥ. Ananya-bhāvāḥ means "Those who have unflinching devotion unto You." They can see. Premāñjana-cchurita-bhakti-vilocanena (BS 5.38). Although God is covered in that way.

There is very good instance in the Śrīmad-Bhāgavatam. While Kṛṣṇa was dancing with the vraja-gopīs, He all of a sudden disappeared and all the gopīs, they became mad after Him and began to search in the forest, "Where is Kṛṣṇa?" So Kṛṣṇa, at one place, He situated Himself as Viṣṇu, as Viṣṇu, with four hands. Then gopīs, in their search after Kṛṣṇa, they saw, "Here is Viṣṇu sitting." So they did not care., "Oh, He is Viṣṇu. We don't want." Now see. They are seeing Viṣṇu is sitting, but they do not care for Viṣṇu, "Oh, we don't want this." They do not care for even Viṣṇu. They are searching after Kṛṣṇa. And when Rādhārāṇī came, Kṛṣṇa could not hide Himself with four hands. He had to become two-handed. The Rādhārāṇī's love was so forceful that Kṛṣṇa could not retain His hiding, I mean to say, feature of Viṣṇu. So for other gopīs He could hide Himself, but they did not care. They simply offered their . . . "Oh, Viṣṇu. All right." But they want Kṛṣṇa. But when Rādhārāṇī came, Kṛṣṇa could not hide Himself with His four hands. He became immediately two-handed as Kṛṣṇa.

So it is the force of love. It is the force of ecstasy, that will help you in understanding the science of Kṛṣṇa, not other way. Not other. You cannot make any speculation, you cannot . . . because what is your power of speculating power? Your senses are limited. In conditioned stage our power of, I mean to say, acquiring knowledge through the senses, that is limited. So by limited senses you cannot go. Therefore acintya. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (CC Adi 17.308). Acintya. It is beyond our jurisdiction of thinking, understanding. So there is no other alternative than to follow this principle, follow this principle, to follow the opinion of ācārya. Ācāryopāsanam. In the Bhagavad-gītā it is stated, "If if you want to make progress in knowledge, then you have to follow." Ācāryopāsanam: "You have to worship ācārya." Ācāryopāsanam. In the Veda it is, ācāryavān puruṣo veda (Chāndogya Upaniṣad 6.14.2). Veda means knowledge, one who knows. Who knows? "Who has got ācārya to guide him." Ācāryavān puruṣo veda. So similarly, therefore, this Vedic system always gives us injunction. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12): "One must go to the authority." And how to become authority? There is no question of research, this research. Just like in the material world one becomes doctorate by research work, here there is no question of research . . . you simply have to accept what is stated in the Veda. That's all. That makes you all right. Research is already done. There is no question of taking trouble yourself. You simply accept. Just like Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "You give up everything and surrender unto Me." And if we foolishly go on seeing, "Oh, why shall I surrender?" as some very learned commentator, "Not to Kṛṣṇa, but somebody else . . ." Not like that. Kṛṣṇa says: "Surrender." Surrender yourself and you will see how you are making progress. That is the thing. Kṛṣṇa says: "You surrender." You surrender. That will make you happy. There is no question, "All right. Let me research, make research whether by surrendering to Kṛṣṇa I shall be happy." Go on. You can. If you want, you can go on researching, but you will never be successful to. Even in the Brahma-saṁhitā it is stated, panthās tu koṭi-śata-vatsara-sampragamyaḥ (BS 5.34) If you make research in a speed, and the speed is stated, koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām . . . just like if you want to cover a path which is very long, and how you measure it's length? Now, by research. What is that research? Now, you go on by force. What is that force? The force of mind and force of velocity of the wind—velocity of the wind and velocity of the mind. And you push on in that way for ten millions or more than years in that way, still, you will find avicintya—you have not reached the goal. Research. If you make your research in such a speed and for many millions of years, still avicintya-tattva—still it will be inconceivable.

So the best thing is that to believe it, and accept the opinion of authorities, and believe by the activities of God and His incarnation, and submit yourself to get the thing. That's all.

Thank you very much. Any question? (end)