720326 - Lecture SB 01.02.06 - Bombay

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720326SB-BOMBAY - March 26, 1972 - 48:39 Minutes

Prabhupāda:

. . . paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati . . .

samprasīdati

(SB 1.2.6)

So this morning one gentleman was asking me, "Why there are so many religions in the world?" Very intelligent question. But actually there cannot be so many religions. Religion is one, but we have manufactured so many religions. Religion means dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19): what is made, or given, by God, bhagavat sākṣād, directly given by God. Sākṣād means directly.

There is a simple definition of religion, just like we can understand what is law. The law is the order given by the state. There is no misunderstanding. Anyone will understand what is the meaning . . . what is the meaning of law. The state says: "You should do like this," you have to abide by that order. That is good citizenship, as it is practical, with reference to the laws of the state. Similarly, religion means the law given by the Lord. Everyone, in every scripture—either Hindu scripture, Muslim scripture or Christian scripture—the God is there, center, and according to the time, circumstances, country, people, that law is obeyed. So there is no difficulty to understand what is meant by religion.

Now here Sūta Gosvāmī says that first-class religion, sa vai puṁsāṁ paro dharmo. Paro means superior. There are different types of religion, but still there is some superior and some inferior. Because religion cannot be superior or inferior, but because this world, this material world, is conducted by the material nature, there are three kinds of material modes: goodness, passion and ignorance. So just like those who are in the modes of ignorance, they want to eat meat. Now for them there must be some religion. What is that religion? According to Vedic system the order is that you don't eat meat which is not offered to the goddess Kālī. That means restriction: he is restricted, at least, to meat eat, ah, eat meat anywhere, by the slaughterhouse. According to the wide Hinduism . . . even in Muhammadanism, they also allow to eat meat by Koran, Eid; that is also one day in a year.

So according to country, people, there may be differences, but here it is said that the first-class religion is that which simply teaches devotional service to the Lord. That is first class. And if you are situated on the platform of first-class religion, then automatically all the good qualities of human being, they become developed.

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ

(SB 5.18.12)

If anyone has developed unalloyed akiñcanā, unalloyed devotion for God, Kṛṣṇa, then all the good qualities of the demigods will develop in him, automatically. Practical example: just see these boys, American and European boys. Before coming to my fold they were meat-eaters, illicit-sex hunters, intoxicants, gamblers—all these. These are common things in Europe and America. And since they have come to Kṛṣṇa consciousness and taken to this devotional service seriously, they are freed from all this contamination. All unwanted things, anartha, that will be immediately disappearing. Exactly like this light and darkness: as soon as there is light, you haven't got to make separate effort to drive away darkness; immediately darkness will go away.

There is a verse in Caitanya caritāmṛta, kṛṣṇa—sūrya-sama (CC Madhya 22.31): Kṛṣṇa consciousness is just like sunlight. Māyā andhakāra, and māyā is just like darkness. Yāhāṅ sūrya yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra: as soon as there is Kṛṣṇa consciousness, no more māyā, no more illusion. Kṛṣṇa also says in the Bhagavad-gītā:

mām eva ye prapadyante

māyām etāṁ taranti te

(BG 7.14)

The impersonalist philosophers, they are trying to get out of the clutches of māyā. But here is a simple formula, given by the greatest authority, Kṛṣṇa:

mām eva ye prapadyante

māyām etāṁ taranti te

(BG 7.14)

Therefore it is recommended here that sa vai puṁsāṁ paro dharmo. Paro means superior, superior dharma, first class. What is that? Yato bhaktir adhokṣaje: by following the system of such religion, one becomes gradually an unalloyed devotee of the Supreme Lord. That is first class. Everything is there. In Kṛṣṇa consciousness, whatever good qualities you want to see, you will find there.

Take for example ahiṁsā. The whole Buddha religion is based on this principle, nonviolence. A kṛṣṇa-bhakta is nonviolent; he will never try to eat any animal. The whole Buddha philosophy, Jain philosophy, is preached just to stop animal killing, ahiṁsā paramo dharmaḥ. The kṛṣṇa-bhakta is automatically in that platform. In Muhammadan religion they say that bandar, we are servants of God. We are actually dāsyaṁ.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

(SB 7.5.23)

In the Christian religion there is prayer. They kneel down before Jesus Christ and offer prayers. We have got this: vandanaṁ. Vandanaṁ means offering prayer. So you take any religion of the whole world, you will find all those good things in Kṛṣṇa consciousness movement—plus love of Godhead. This is the process, and it is recommended. We don't want to see what kind of religion you are following. It is all right. Everyone will say that, "My religion is first class." That's all right, but there is a test.

What is that test? Yato bhaktir adhokṣaje (SB 1.2.6): whether you have developed love of God, that is the test. If you have developed love of God, then your religion—we don't say either this Hinduism, or Muslimism or any ism—if you are hankering, you are mad after God, that is your culmination of following religious system. Otherwise, that will be explained in the next verse, śrama eva hi kevalam: it is simply laboring hard. The next verse:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

(SB 1.2.8)

Everyone is trying to perform the religious principle as he has understood. Therefore Sūta Gosvāmī says, dharmaḥ svanuṣṭhitaḥ. Everyone has got his own religion, and he is trying to execute the religious principles very nicely. But the result: dharmaḥ svanuṣṭhitaḥ puṁsāṁ.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed ratiṁ yadi

(SB 1.2.8)

Yadi, yadi means "if" one does not develop an attachment to hear about God . . . this is the test, viṣvaksena-kathā.

God's another name, Kṛṣṇa's another name is Viṣvaksena. Viṣvaksena is situated in the stomach, and He helps your digestion. If Viṣvaksena does not help you in digesting, then you are forbidden to eat: not anymore. So Viṣvaksena. There are thousands and millions of names of God, and Viṣvaksena is one of the names. So viṣvaksena-kathāsu: if one does not become interested to hear about God . . . just like Bhagavad-gītā and Śrīmad-Bhāgavatam, they are called kṛṣṇa-kathā.

Bhagavad-gītā is the kathā, or words, spoken by the Lord Himself. Therefore it is kṛṣṇa-kathā—kṛṣṇaḥ sva-kathāḥ (SB 1.2.17), the words spoken by God Himself. Similarly, this Śrīmad-Bhāgavatam is also kṛṣṇa-kathā. This is also kṛṣṇaḥ sva-kathāḥ. It is spoken, Śrīmad-Bhāgavatam is spoken about Kṛṣṇa—about Kṛṣṇa's activities, about Kṛṣṇa's birth, about Kṛṣṇa's appearance, disappearance, activities—about Kṛṣṇa's devotees. Therefore it is called Bhāgavatam: in relationship with Kṛṣṇa; everything in relationship with Kṛṣṇa.

So Sūta Gosvāmī says that you may execute your religious principle very nicely, but simply "I am Hindu," "I am Muhammadan," "I am Christian," "My religion is better, therefore your religion is bad, so I shall fight," this is not religion. The test is whether you are Hindu, whether you are Muslim, whether you are Christian or Jewish or Buddhist, it doesn't matter. Whether you have developed your love for God—that is the test.

viṣvaksena-kathāsu yaḥ

notpādayed ratiṁ yadi

(SB 1.2.8)

If your attraction is not developed to hear about God . . . because at the present moment, practically the whole world, what to hear of God? They do not believe in the existence of God. And if somebody believes, that is also in a different way denying the existence of God. Those who do not believe in God, they say śūnyavādī, "Ultimately there is a void, voidism." This is one class. And there is another class, nirviśeṣavādī: "Yes, God may be there, but He's without head, without tail, nirākāra." So this is another way of voidism, nirviśeṣa-śūnyavādi.

Therefore the students sing the song, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. The whole Western world is full of voidism and impersonalism, and we are presenting Kṛṣṇa, the Supreme Person. They want to make God void or without any form, but we are presenting form: here is Kṛṣṇa, here is God, kṛṣṇas tu bhagavān (SB 1.3.28). It is revolutionary, but still they are accepting. Because there is substance; it is not voidism, everything zero. The philosophy is also zero, the ultimate goal is also zero, and the result is also zero. The result is also zero: no understanding what is God. That is not positive. Therefore it is said by Sūta Gosvāmī:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

(SB 1.2.8)

If actually one is religious, if actually one has developed his religious or his original constitutional position . . . religious means to revive your original consciousness. That is religion. This is consciousness: viṣvaksena-kathāsu. As soon as you develop Kṛṣṇa consciousness you will be naturally attracted by kṛṣṇa-kathā. That is the test. So Sūta Gosvāmī says that unless one has developed this sense of attachment for kṛṣṇa-kathā, then he says:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed ratiṁ yadi

(SB 1.2.8)

Yadi ratiṁ means attachment; notpādayed, not developed. Then śrama eva hi kevalam, simply waste of time. Simply waste of time. Śrama. Śrama means labor, laborer life, without any gain. Śrama eva. In another verse he says that:

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

Now, in this human form of life two things are required: jñāna, vairāgya. This is really achievement. Dharmārtha-kāma-mokṣā. Mokṣā means jñāna and vairāgya. And dharmārtha-kāma, that is material, because generally people execute religious principle, dharma, for gaining some money, ārtha. And why ārtha is required? Now, satisfy our senses, kāma. And when one is baffled and confused in kāma, satisfaction of the senses, then they go to mokṣā, to merge into the existence, mokṣā.

But this Kṛṣṇa consciousness is above mokṣā. Above mokṣā. Therefore Vyāsadeva has already said, dharmaḥ projjhita-kaitavo (SB 1.1.2) . . . (indistinct) . . . kaitavo means executing dharma. If you want some sense gratification, that is called cheating. There is no question of sense gratification by executing dharma. That is pure dharma; that is paro dharma. Paro dharma means the person who is executing paro dharma, he has no desire for sense gratification. He simply wants to serve Kṛṣṇa. Just like Caitanya Mahāprabhu says:

na danaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

(CC Antya 20.29, Śikṣāṣṭaka 4)

Ahaitukī: without any cause. Without any cause.

Therefore it is recommended that vāsudeve bhagavati. Bhagavati vāsudeve. Vāsudeva is Kṛṣṇa, the son of Vasudeva. The son of Vasudeva. In the Artha Veda it is described, "Kṛṣṇa, the Supreme Personality of Godhead, is the son of Vasudeva." Śaṅkarācārya, who is impersonalist, he also accepts Kṛṣṇa: sa bhagavān svayaṁ kṛṣṇaḥ, "That supreme Nārāyaṇa has appeared as Kṛṣṇa, as the son of Vasudeva." Vasudeva and Devakī, he has specifically mentioned. Those who have read Śaṅkarācārya's commentary on Bhagavad-gītā, they will find it in the very beginning, how Śaṅkarācārya accepts Kṛṣṇa as the Supreme Personality of Godhead who has appeared as the son of Vasudeva and Devakī. Therefore, Kṛṣṇa's another name is Vāsudeva.

There is much to learn about Vāsudeva. Vāsudeva . . . Kṛṣṇa's appearance in Dvārakā and Mathurā is His Vāsudeva feature, and Kṛṣṇa as pure, He is in Vṛndāvana. But They are one. But sometimes mundane scholars like Bankim Chandra Chatterjee—perhaps you have heard his name; he is a big story writer—he could not understand. He has written one essay on Kṛṣṇa. He has differentiated that the Kṛṣṇa of Mathurā and Kṛṣṇa of Vṛndāvana and Kṛṣṇa of Battlefield of Kurukṣetra, They are different person. But They are not different. They are the one, but the manifestation of different features.

So here it is stated, vāsudeve bhagavati. Vāsudeve bhagavati means that one can approach Kṛṣṇa when He is in the Vāsudeva feature. Just like He is present in the Battlefield of Kurukṣetra, that is His Vāsudeva feature. Kṛṣṇa's pure feature, kṛṣṇas tu bhagavān svayam (SB 1.3.28), that Kṛṣṇa, always in Vṛndāvana. He does not move even an inch from Vṛndāvana, because He is so much overpowered by the devotion of the residents of Vṛndāvana.

So real called Kṛṣṇa—real Kṛṣṇa because Kṛṣṇa is always real—but the Kṛṣṇa in His original feature, Govinda . . . original feature is called Govinda, ādi-puruṣaṁ.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

(Bs. 5.29)

That original Kṛṣṇa, Govinda, is engaged in tending cows, surabhīr abhipālayantam. He is a cowherd boy in the village. That is real feature of Kṛṣṇa. And He is worshiped by Lakṣmī, sahasra-śata-sambhrama-sevyamānaṁ. Sahasra, the gopīs, hundreds and thousands of gopīs, some of them are just like mother, and some of them are friends. And in this relationship Kṛṣṇa is always in the Goloka Vṛndāvana planet.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)

These are the Vedic description. This Brahmā-saṁhitā is one of the saṁhitās of Vedic literature, composed by Lord Brahmā and accepted by Lord Caitanya. The authority we cannot deny, because this Brahmā-saṁhitā was found in southern India in some temple in handwritten, and Caitanya Mahāprabhu collected from that temple when He was traveling there, and He brought it back and presented it to His devotees that, "Here is the essence of Śrīmad-Bhāgavatam, Brahmā-saṁhitā." Therefore Brahmā-saṁhitā is authentic, and all the Vaiṣṇavas, they accept; all the ācāryas, they accept. If you read Brahmā-saṁhitā, the transcendental abode of Kṛṣṇa is described and the activities of Kṛṣṇa is described. Don't think that this Kṛṣṇa feature has been carved by artist. No. It is described in the Brahmā-saṁhitā:

veṇuṁ kvaṇantam aravinda-dalāyatākṣam-

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.30)

Veṇuṁ kvaṇantam: He is playing on His flute. Surabhīr abhipālayantam: He is tending the cows, surabhi cows. Those cows are not as ordinary cows. Surabhi. The surabhi cow means you can milk as much milk as you want, and as many times as you want—it will deliver. Because they are all spiritual; there is nothing material. But some of them are serving Kṛṣṇa as cows, some of them are serving Kṛṣṇa as trees, some of them are serving Kṛṣṇa as men. Some of them are serving Kṛṣṇa as house, some of them are serving Kṛṣṇa as gopīs, some of them are serving as Kṛṣṇa's father, mother. In this way, Kṛṣṇa has got His own paraphernalia in that platform, surabhi, cintāmaṇi-prakara-sadmasu.

So we should not take it falsely that, "Kṛṣṇa is a imagination", "There is no person like Kṛṣṇa in the history." Kṛṣṇa appeared. The Mahābhārata is the history. So Kṛṣṇa is not fictitious. Kṛṣṇa is fact. But those who are atheist, those who are miscreant, for them Kṛṣṇa is fictitious, null and void, like that, they describe. This is our misfortune. But actually if we try to understand Kṛṣṇa from the authentic scripture, Vedic literature, then this process:

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

(SB 1.2.7)

If you apply your devotional service, bhakti-yogaḥ prayojitaḥ . . . (indistinct) . . . then the result will be janayaty āśu vairāgyaṁ. Āśu. Āśu means very soon; vairāgyaṁ, vairāgyaṁ means detachment for this material world. That is called vairāgya. And jñāna, and knowledge, these two things are required. That is perfection of human life. Jñāna, brahma-jñāna, or self-realization—that is required. And vairāgya. If anyone has got jñāna, then he must have vairāgya. The result of jñāna means vairāgya. That is explained in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

(BG 18.54)

Prasannātmā. Brahmā-bhūtaḥ. As soon as you are on the platform of jñāna, knowledge, that is called the brahma-bhūtaḥ stage.

At the present moment, without jñāna, without knowledge, we are jīva-bhūtaḥ. But from jīva-bhūtaḥ stage we can be elevated to the brahma-bhūtaḥ stage. That is called jñāna. That is the result of jñāna. And when you are actually on the platform of jñāna, then you will be detached from the attraction of this material world: brahma-bhūtaḥ prasannātmā. Why detached? If you are perfectly in knowledge that "I am not this body," ahaṁ brahmāsmi, "I am spirit soul," if you are perfectly in knowledge, then how you can be attached to this material world or to these bodily necessities of life?

Therefore Narottama dāsa Ṭhākura has sung a nice song: deha-smṛti nāhi yāra saṁsāra-bandhana kāhāṅ tāra: "One who has become detached from these bodily concepts of life, no more he is conditioned. He is already liberated," deha-smṛti nāhi yāra. This can be possible. This can be possible. The example is given just like the coconut: the coconut when it is raw, everything is attached; but when it is dry, if you move it, you'll hear the sound, krt-krt, krt-krt. That means the shell within the coconut, he has separated from the coir. He has separated from the coir. This is possible. Similarly, even within this material body, if you follow the principles of bhakti-yoga, vāsudeve bhagavati—bhakti-yoga through Vāsudeva, not bhakti-yoga through anything else—vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ—then you will be detached, gradually.

The more . . . another example is given, bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti, if one is actually advancing in bhakti, then result will be that he will be no more attached to this material enjoyment. That is the test. And the example is further explained: Just like if you are hungry, and if you are given a nice dish of foodstuff, you go on eating, you go on eating. But as you eat, your hunger is satisfied; you'll get strength and you will get satisfaction.

Similarly, if you engage yourself in the bhakti-yoga system to Vāsudeva, similarly, in exactly the same way the hungry man eating, you will feel satisfaction. You will feel that, "I am now spiritually strong." There is no more need of taking recommendation from others. Automatically you understand. Just like when you are eating, nobody required to give you recommendation that you are now satisfied; you will feel. Pratyakṣāvagamaṁ dharmyaṁ.

Therefore in the Bhagavad-gītā Kṛṣṇa says this bhakti-yoga is pratyakṣāvagamaṁ dharmyaṁ (BG 9.2). In any other religion type, religious principles, you cannot understand how far you are proceeded. But this bhakti-yoga is so nice that you will directly understand, "Yes, I am now making progress." Vāsudeve bhagavati. And the test is not that simply I say: "Yes, I have made progress." The test is the jñāna and vairāgya. There will be full knowledge, and vairāgya. Knowledge means vairāgya. I have got full attachment of the material world, and now I am saying I have realized Brahman—that is not Brahman realization. Brahman realization means brahma . . .

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

(BG 18.54)

That is practical. In the material world we have got two kinds of diseases: hankering for things which you haven't got, you do not possess, and lamenting for things which you have lost. But brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. He becomes neutral. He is no more hankering. Because if one understands that, "I am not this material body. I have no material necessity," then why shall I be hankering for possessing material things? That is your understanding. That is brahma-bhūta stage. Not that I am hankering after so many things and still I am nobody. But this facility for the bhaktas, that is very nice. Bhakta's endeavor is that nirbandha-kṛṣṇa-sambandhe: they engage others in Kṛṣṇa's sambandha.

Just like yesterday I told you the story of Rūpa Gosvāmī. Rūpa Gosvāmī was minister. He left everything, and he went to Vṛndāvana by the order of Caitanya Mahāprabhu, and he was living each night underneath one tree. Not the second night, the second night he would go to another tree, underneath another, because he may develop some attachment: "Oh, it is very nice place." Such vairāgya. This is called vairāgya. Vairāgya. So we have to practice. This Rūpa Gosvāmī, he was so exalted devotee, he was also afraid of being attached to the place underneath the tree.

So these are examples given to us to learn, although it is very difficult to . . . we don't require to imitate, but these are the examples. Bhakti-yoga does not teach you to imitate artificially something, but the method should be accepted. That is bhakti-yoga. Therefore that Rūpa Gosvāmī has given us instruction that:

anāsaktasya viṣayān

yathārham upayuñjataḥ

(Brs 1.2.255)

He was so much detached, but he recommended that, "Don't be attached to the material enjoyment." Anāsaktasya viṣayān. Viṣayān means material enjoyment. "Don't be attached, but you can use everything," nirbandhaḥ kṛṣṇa-sambandhe, "in relationship with Kṛṣṇa."

So . . . and he gave example in his life also. I have already narrated that story. This Rūpa Gosvāmī, when he was approached by Mahārāja Mānsiṅgh, the commander-in-chief of Akbar's Pathans . . . so formerly rich men used to do that, so "Sir, can I do something for you?" So Rūpa Gosvāmī saw that, "This gentleman is very rich king and commander in charge; he has got money, so he should spend money for Kṛṣṇa." He recommended that "You should construct a nice temple for my Govinda." He did not ask anything, "You give me something." No. He asked that "You please construct a temple for my Govinda."

Of course, Rūpa Gosvāmī's Govinda is always with Rūpa Gosvāmī, either he is underneath a tree or in a palace. Govinda cannot give up the association of the devotees, and the devotee cannot give up the association of Govinda. Similarly, Govinda cannot give up the association of the devotee, either he is underneath a tree or in a big palace. That is another thing. But Rūpa Gosvāmī recommended, because he had money—he would utilize his money for sense gratification—let that money be engaged in Kṛṣṇa's service. That was required.

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

(Brs. 1.2.255)

So this is called bhakti-yoga. If everyone is engaged in bhakti-yoga, never mind whether he is Mahārāja Mānsiṅgh or a beggar like me, it doesn't matter. If anyone . . . because in the beginning Sūta Gosvāmī says:

sa vai puṁsāṁ paro dharmo

yato bhaktir . . .

ahaituky apratihatā

(SB 1.2.6)

This bhakti-yoga cannot be hampered by any material condition. It is not that simply Mahārāja Mānsiṅgh could be engaged in devotional service. No. A beggar like me can also be engaged in bhakti-yoga without any hampering. Everyone can. But everyone should be engaged according to his status, according to his position. Just like Kṛṣṇa says:

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tvayā bhakty-upahṛtam

aśnāmi prayatātmanaḥ

(BG 9.26)

Kṛṣṇa says that a little flower, a little leaf, a little water. Just see—who cannot afford to offer these things to Kṛṣṇa? The poorest man of the world, any corner of the world, these things are available still. May be different, but He demands, patraṁ puṣpaṁ phalaṁ toyaṁ: any kind of fruit, any kind of flower, any kind of leaf and any kind of water. He does not say specific, that one has to offer Ganges water and tulasī leaf. That is nice, but if in Czechoslovakia or in Norway there is no Ganges water and there is no tulasī leaf, is it that Kṛṣṇa will not be worshiped? No. Ahaituky apratihatā. Kṛṣṇa worship cannot be checked in any part of the world by any man, throughout the world.

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

(BG 9.32)

Any man born in the abominable family, caṇḍāla, still Kṛṣṇa is giving liberty, "Yes, you can worship." Kṛṣṇa says personally that:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

(BG 9.32)

Pāpa-yoni means "lower than the śūdrās." Śūdrās are also pāpa-yoni, even striya śūdra tathā vaiśya. Kṛṣṇa says:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striya śūdra tathā vaiśya

te 'pi yānti parāṁ gatim

(BG 9.32)

This striya, vaiśya and śūdra, they are also almost pāpa-yoni. But lower than them Kṛṣṇa offers them opportunity. Of course He offers everyone. In next verse He says:

kiṁ punar brāhmaṇāḥ puṇyā

bhaktā rājarṣayas tathā

(BG 9.33)

So what to speak of Brāhmins and the rājarṣis, kṣatriyas. He, "Lower than them, or the lowest of men, can offer Me devotion." Then what to speak of these higher, elevated personalities?

anityam asukhaṁ lokam

imaṁ prāpya bhajasva mām

(BG 9.33)

It doesn't matter whether you are a Brāhmin or a kṣatriya or a vaiśya or a śūdrā or a woman or a lower than them, mleccha, yavana—never mind. In the Śrīmad-Bhāgavatam it is clearly said:

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā

(SB 2.4.18)

These are mentioned. Kirāta, kirāta means the Africans. Kirāta-hūṇa, the hūṇa nation. They are, on the northern side of Germany, they are hūṇas. Āndhra. Āndhra is there in our country. So these things are described:

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

(SB 2.4.18)

Khasādayaḥ is Mongolian. Yavanāḥ, yavanāḥ means the Greeks, the Romans. They were known in our history as yavana. They were sons of Mahārāja Yayāti. That is historical reference. So not only all these mentioned, but even those who are not mentioned, ye 'nye ca pāpā. Others, who are not mentioned but they are born of sinful families, dog-eaters, śudhyanti, they can be purified.

How? Prabhaviṣṇave namaḥ. Prabhaviṣṇave. One may question how these men can be purified. The answer is, by Śukadeva Gosvāmī, "That is the transcendental power of Lord Viṣṇu," prabhaviṣṇave namaḥ. So anyone can be engaged in this bhakti-yoga. It is a very easy.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

(SB 1.2.7)

Then the result . . . the Māyāvādī philosophers and the jñānī-sampradāya, the yogī-sampradāya, who are going . . . undergoing severe austere life, they are just to attain to the stage of jñāna and vairāgya. But these two things can be achieved very easily, as it is recommended here, and practically you can see.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

You cannot understand how it has happened. How it has happened, this is the miracle. Just like when I went to America, I was thinking that "Who will hear me? As soon as I will say that, 'You cannot eat meat, you cannot have illicit sex, you cannot have any intoxication up to smoking and you cannot indulge in gambling,' the next day they will say: 'Please go home.' " Yes.

Because it was actually experienced by one of my Godbrother. He went to London, and Lord Zetland, Marquis of Zetland, he was talking with him, this gentleman, asked my Godbrother that, "Can you make me Brāhmin?" He said: "Yes, I can make you Brāhmin." "How?" "Then give up these four things: don't drink, don't have illicit sex, don't indulge in gambling and don't eat meat." He said: "Impossible." He said: "Impossible. This is our life." This was talking fairly talk. So I was thinking that "As soon as I will prescribe these things, these boys, or these people of America, they will say, 'Please go home.' " But it is Kṛṣṇa's mercy. Here it is said ahaitukī. Nobody can understand how it has happened, but actually it has happened. How?

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

(SB 1.2.7)

Simply I advised them to accept Kṛṣṇa the Supreme Personality of Godhead, and worship Him. They have done it, and they have attained the achieve: jñāna and vairāgya.

Thank you very much. Hare Kṛṣṇa.

Devotees: All glories to Śrīla Prabhupāda. (end)