721128 - Lecture BG 02.24 - Hyderabad

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

721128BG-HYDERABAD - November 28, 1972 - 47:30 Minutes

Prabhupāda:

acchedyo 'yam adāhyo 'yam

akledyo 'śoṣya eva ca

nityaḥ sarva-gataḥ sthāṇur

acalo 'yaṁ sanātanaḥ

(BG 2.24)

Here is the import of sanātana. Nityaḥ sarva-gataḥ sthāṇur acalo 'yaṁ sanātanaḥ. Sanātana . . . here is mention of sanātana. In another place, in the Seventh Chapter, er, Fifteenth Chapter, there is the mention of sanātana: mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7).

Another place there is mention of sanātana: paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ (BG 8.20). In another place there is mention, in the Eleventh Chapter, Kṛṣṇa is addressed as sanātana.

So Kṛṣṇa is sanātana, and we living entities, we are also sanātana. And there is a place, paras tasmāt tu . . . "place" means another nature, not this nature, not this prakṛti. There is another prakṛti. Para tasmāt. Para means transcendental. This nature is not sanātana; it is asanātana, perishable. Sanātana means not perishable.

So this Kṛṣṇa consciousness movement is an attempt to bring all these sanātanas together: the living entity, sanātana; God, Kṛṣṇa, sanātana; and the place, sanātana. Just like here we are trying to live together, our family—father, mother, children, friends, countrymen, community men. We are trying to make a permanent settlement here, making very nice building, spending millions of dollars, making it very strong so that it may not . . . may not be destroyed.

So everyone is trying to keep himself permanent. A old man is trying to make himself young man. Nobody wants to become old man. Nobody wants to be destroyed. But the difficulty is that here everything is destroyed, asanātana. But we have got a tendency to become sanātana. We want permanent life. We want permanent place. We want permanent relationship. But that is not possible. That is not possible.

Therefore śāstra says, andhā yathāndhair upanīyamānāḥ (SB 7.5.31). The andha—means blind, blind leaders—they are giving us false hope that we shall make here permanent settlement. Therefore they are called andhas. They have no sense. You cannot make it sanātana. But the whole attempt is going on to make everything sanātana. This is called illusion. Illusion means you are accepting something which is not possible. But they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Durāśā, this is a hope which is never to be fulfilled. Durāśayā. Āśā means hope.

So the whole material world is going on, durāśayā. They are trying to make permanent settlement. But there is always disruption, fight. Just like they have now created the United Nation: "My dear all nations, please do not fight. Let us make a permanent settlement, peace." But the result is the fighting is going on. It cannot be stopped.

Here . . . this is not a sanātana place. This is impermanent, temporary, bhūtvā bhūtvā pralīyate (BG 8.19). This is the nature of this material world. Something is generated at a certain date and it stays for some times, it grows, it gives some by-products, then again dwindles and then it vanishes.

Just like this body. This body is given by the father and mother at a certain date. Then it stays, say for some times. It grows. Then it gives some by-products, from this body, there will be so many children. Or from the trees, there will be so many fruits and seeds. Then dwindling, then becomes older, and vanish. This is the nature.

So here we are getting information that acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca, nityaḥ sarva-gataḥ. This is another qualification of the living entities: sarva-gataḥ, "everywhere." The rascal scientist says there is no living entity in the moon planet or sun planet. This is rascaldom. There is. Otherwise, how Kṛṣṇa says sarva-gataḥ? Any, everywhere there is living entities. This is a false theory.

We can see practically. We see there are living entities in the water. There are living entities in the air. There is living entity within the earth. There is living entities in so many ways. Why not in other planets? Where is the difference between this planet and that planet? This is also made of five elements—that is also meant of, made of five elements. Here, the earthly element is very prominent, and the sun globe, the fire element is very prominent.

So this material world is made of these five elements. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). So Kṛṣṇa says sarva-gataḥ. The living entities are everywhere. Kṛṣṇa is also within everywhere.

Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Kṛṣṇa is within this universe. Kṛṣṇa is within your heart. Not only your heart, but in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Now, if you are a great scientist, take one insect . . . there are so many insects, we have seen, especially in the book, less than the full stop. Now, if you are a great scientist, find out where is the heart of this insect, and where is Kṛṣṇa.

But Kṛṣṇa says, sarva-gataḥ: everywhere there is Kṛṣṇa. Unless there is Kṛṣṇa, there is living entity, how that small, full-stop–like insect is moving? There is everything. The physiological condition is there. There is heart also. You cannot make that. You have imitated a big bird, aeroplane, flying, but just imitate the small insect which is also flying.

So there are so many questions that if we actually, philosophically study, then we can see vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), how Vāsudeva, Kṛṣṇa, is acting. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). So here the living entity is described as sanātana.

And the process by which we can understand our sanātana nature, that is called sanātana-dharma. Not that having a big tilaka and considering this rascal lump of matter as "I am brāhmin. This body is brāhmin, and sanātana-dharma." This is all nonsense.

Sanātana-dharma means you first of all you must know what you are. That is sanātana-dharma. Is it . . . is sanātana-dharma is limited to a certain area? How it can be? Sarva-gataḥ. Sanātana-dharma must be there everywhere. Īśāvāsyam idaṁ sarvam (ISO 1). Everywhere, Kṛṣṇa's kingdom, Kṛṣṇa's property. How is that you are simply claiming that, "India, there is sanātana-dharma"? "In India there is brāhmin"? What Kṛṣṇa creates, that is for everywhere, because Kṛṣṇa is the father of everyone. Ahaṁ bīja-pradaḥ pitā, sarva-yoniṣu kaunteya (BG 14.4).

So this rascaldom, that sanātana-dharma is only in India, and that is also cut off: "Now, the Pakistan is cut off, and therefore there is no sanātana-dharma. Simply in here." If you remain foolish like that, then andhā yathāndhair upanīyamānāḥ (SB 7.5.31), that means you are being led by some blind leaders. You do not know what is what. If living entity's sanātana, and if the process by which one can realize his sanātana nature . . . that is called sanātana-dharma.

Dharma, if we study these two words . . . sanātana means eternal. That is called sanātana. And dharma, dharma means occupation, characteristic. Dharma does not mean some superficial ritualistic ceremonies. Dharma means the characteristic. That is real meaning. Dharma is not a kind of faith; dharma is characteristic. Sanātana-dharma means sanātana characteristic, eternal characteristic. The changing . . . now, I have got now this body, Indian body, and then, next body may be cat's and dog's or demigod's, according to my karma.

So the body changes. So sanātana-dharma cannot be applied to this body. Sanātana-dharma means the characteristic of the soul. That is sanātana-dharma, to understand the characteristic of the soul. Kṛṣṇa is describing here the characteristic of the soul: sanātana. And at the conclusion, He gives you information of the sanātana-dharma. What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is sanātana-dharma. Kṛṣṇa is sanātana, I am sanātana, you are sanātana.

Now, under the influence of nature I am thinking, "I am the servant of my wife," "I am servant of the society," "I am servant of my nation," "I am servant of my cat," "I am servant of my dog." And we are doing that, actually. Everyone is working under this impression. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8). This is illusion. You have to come to the platform of sanātana. What is that eternal? "I am eternally servant of Kṛṣṇa." That is sanātana-dharma. I am not servant of this or that or that. No. I am eternal servant of Kṛṣṇa.

Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109). Caitanya Mahāprabhu says that every living entity is, in his original position of Kṛṣṇa consciousness . . . at the present moment we have got different consciousness. That is māyā. This is mental concoction. I am thinking that "I'll be happy in this way." That is a mental concoction. You cannot be happy unless you surrender to Kṛṣṇa. That is sanātana-dharma.

Therefore Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19). A person, after many, many births, he becomes really wise.

kāmādīnāṁ kati na katidhā pālitā durnideśās

teṣāṁ . . . mayi na karuṇā na trapā nopaśāntiḥ

(CC Madhya 22.16)

A brāhmin, he prays to Kṛṣṇa, "My dear Lord, I have become the servant of my senses." Here everyone is servant of his senses. They want to enjoy the senses. Not enjoy—they want to serve the senses. My tongue says: "Please take me to such-and-such restaurant and give me such-and-such chicken juice," I immediately go—not to enjoy, but to abide by the orders of my tongue. Therefore in the name of so-called enjoyment, we are all serving the senses. In Sanskrit it is called go-dāsa. Go means senses.

So unless you become gosvāmī, your life is spoiled. Gosvāmī. You cannot be dictated by the senses. You have to dictate to the senses. As soon as the tongue says: "Now you will take me to that restaurant, or give me a cigarette," if you say, "No. No cigarette, no restaurant; simply kṛṣṇa-prasāda," then you are gosvāmī. Then you are gosvāmī. This is the characteristic, sanātana. Because I am eternal servant of Kṛṣṇa. So this is called sanātana-dharma. That we are describing in the Ajāmila-upākhyāna. This stage can be attained. Tapasā brahmacaryeṇa śamena damena śaucena tyāgena yamena niyamena (SB 6.1.13). Therefore the whole Vedic literature is meant for how to control the senses. yoga. yoga indriya-saṁyama. That is yoga. yoga means not to show some magic. This is the first-class magic. If you are practicing yoga . . . I have seen so many so-called yogīs, but they cannot control the sense for smoking. You see?

Smoking and so many things are going on. And still, they are passing on as yogī. What kind of yogī? Yogī means one who has controlled the senses. Śamena damena brahmacaryeṇa. There are . . . in the Bhagavad-gītā it is all explained where yoga system is described. And five thousand years ago, Arjuna was hearing about this yoga, controlling senses.

So he was a gṛhastha, and politician also, because he belonged to the royal family. He was fighting for gaining victory over the kingdom. So Arjuna frankly said: "My dear Kṛṣṇa, it is not possible for me to become a yogī because this is very difficult job. You are asking me to sit down in a solitary place, in a sacred place, and in perpendicular state, simply looking on the point of your nose . . . of my nose, so many things You are . . . but it is not possible for me." He frankly refused.

So Kṛṣṇa, just to encourage His friend and devotee . . . He could understand that, "Arjuna is becoming disappointed. He's frankly admitting that it is not possible for him." Actually, he's a politician. How it can be possible for him to become yogī? But our politicians, they're advertising they are practicing yoga. What kind of yoga? Has he become more than Arjuna? Huh? In this age of fallen age? Five thousand years ago, how much favorable condition was there. And now, in such unfavorable condition, deteriorated condition, you want to become a so-called yogī? It is not possible.

Kṛte yad dhyāyato viṣṇum (SB 12.3.52). yoga means to meditate upon Viṣṇu. That was possible in the Satya-yuga. Just like Vālmīki: he meditated for sixty thousands of years and became perfect. So who is going to live for sixty (thousand) years? So it is not possible. So therefore Kṛṣṇa, to encourage him . . . actually, the purpose of yoga, He explained to Arjuna:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

First-class yogī. Who? Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Who is thinking of, always of Me, Kṛṣṇa."

So this Kṛṣṇa consciousness movement is educating people to become first-class yogī. Think of Kṛṣṇa. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. It is not bogus thing. It is actual fact. You can become yogī. You can become Brahman. Brahma-bhūyāya kalpate.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

So one who becomes realized, self-realized person, brahma-bhūta, brahma-bhūtaḥ prasannātmā (BG 18.54), then what does it remain for him? That is the ultimate goal of life, to become ahaṁ brahmāsmi. The Vedic literature teaches us that, "Don't think that you belong to this matter. You are Brahman." Kṛṣṇa is Para-brahman, and we are subordinate Brahman. Nitya-kṛṣṇa-dāsa. We are servant Brahman; He's master Brahman. So, so instead of . . . instead of understanding that I am servant Brahman, I am thinking I am master Brahman. That is another illusion. That is another illusion. So things are going on like . . .

So sanātana-dharma means when one understands his real position, his real posi . . . that is self-realization. Or, in other words, Kṛṣṇa is sanātana. If you engage yourself in the service of Kṛṣṇa, then, by practicing the sanātana-dharma, you are transferred to the sanātana place, Vaikuṇṭha. That is sanātana-dharma. Dharma means characteristic.

So what is our characteristic, I was going to explain: That we are now serving our senses. This is our material characteristic. Material characteristic because originally I am servant. I am not master. But I have given up service of Kṛṣṇa. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare (Prema-vivarta). "Why shall I become servant? I shall become Kṛṣṇa."

All right, you become Kṛṣṇa. You become enjoyer. That is material world. Everyone is trying to become Kṛṣṇa, enjoyer. So there is fight, always. You are becoming . . . trying to becoming Kṛṣṇa, I am trying to become Kṛṣṇa, as there are so many incarnation of God nowadays—every lane, every street. So we are all imitation Kṛṣṇa, and there is fight. That is asanātana-dharma. That is not sanātana.

Therefore the brāhmin says, kāmādīnāṁ kati na katidhā pālitā durnideśāḥ: "My dear Lord, I tried to become master, but I have become servant of my senses—kāma, krodha, lobha, moha, mātsarya, ityādi. Now I see that I have served so long, but my so-called master, they are not satisfied." Everyone knows. Even up to the end of life, one tries to become master. But that is not possible, because he's not master.

So when one is wise, he sees that, "I am actually not master. I am serving others, but I am thinking I am master. Just like in my family, I am thinking that I am the head of the family, I am the master of the family, but actually, to satisfy my family members, I have to work hard day and night. So I have become their servant, but I am thinking I am master." This is called illusion.

So when one comes to the senses that he cannot be master at any stage of his life, then he surrenders to Kṛṣṇa. Sa mahātmā sudurlabhaḥ. Vāsudevaḥ sarvam iti (BG 7.19). "Oh, Vāsudeva is the real master. And my nature is to serve Him." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ.

He's first-class mahātmā, not the mahātmā who is thinking himself that he has become Nārāyaṇa and begging door to door. And Nārāyaṇa is meant for begging? Nārāyaṇa is the master of Lakṣmī, goddess of fortune. But they have manufactured a word—daridra-nārāyaṇa. Nārāyaṇa has become daridra. Just foolishness, see.

Nārāyaṇa, He's the master of goddess of . . . not only one goddess of fortune, lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham . . . (Bs. 5.29), hundreds of thousands of Lakṣmīs. Just like Kṛṣṇa, when He was present, He had 16,108 Lakṣmīs in Dvārakā. That is Nārāyaṇa. And each Lakṣmī was given big palatial building made of marble and bedecked with jewels. So there was no need of light. Such nice marble palaces. And each queen was given ten children, and it is not that that sixteen thousand queens were crying and Kṛṣṇa is only with one queen. No. He expanded Himself into sixteen thousand forms, and He was living with each queen. That is Nārāyaṇa.

Why Nārāyaṇa should become daridra? Nārāyaṇa says that bhoktāraṁ yajña . . . He's the supreme bhoktā, enjoyer. So He's unlimited. Therefore He's unlimited enjoyment. That is Kṛṣṇa. He showed it when He was present. Why sixteen thousand wives? If He could have sixteen millions of wives, still, they were not perfect. Because He's unlimited. So these things we have to understand.

So this brāhmin's prayer that kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ, sāmprataṁ labdha . . . buddhiḥ labdham: "My dear Lord, I have served my senses so long, but I see they are not satisfied, nor they are pleased, nor there is end of their service. Therefore now I have got good sense, I have come to serve You.

Kindly accept me." This is Kṛṣṇa consciousness movement that, "You are engaged in service, but you are thinking as master. This is foolishness. Give up this foolishness and just become a servant of Kṛṣṇa, as you are constitutionally positioned." This is Kṛṣṇa consciousness movement. And the every living entity is sanātana, and Kṛṣṇa is sanātana, and there is place, sanātana.

So our business is how to transfer ourself in that sanātana-dhāma. Sarveṣu vinaśyatsu na vinaśyati: everything being destroyed, that place that, sanātana-dhāma, is never destroyed. Kṛṣṇa is never destroyed; you are also not ever, ever destroyed. So therefore when these three combination will be there, that will be happy. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). Tad dhāma paramaṁ mama.

So we have to return to that sanātana-dhāma, sanātana-dhāma, by executing our sanātana-dharma, to approach the supreme sanātana. Nityo nityānām. He is the greatest sanātana amongst the many other sanātanas. Nitya and sanātana, the same thing. Here it is said nitya, or sanātana. So Kṛṣṇa is also nitya, and I am also nitya, you are also nitya. So our business is to approach Kṛṣṇa and be engaged in His service for nitya, eternally. That will make us happy. Otherwise, what is this tilaka, and considering, "I am this body, brāhmin," "I am this, that"? That is not sanātana-dharma. Here is sanātana-dharma. Try to understand.

And this sanātana-dharma should be spread all over the world for all living entities. Because all living entities are sanātana, they should be informed that, "Here is your position. Here is your sanātana master. Why you are traveling, serving your senses?" This is sanātana-dharma. So this Kṛṣṇa consciousness movement is sanātana-dharma real. Not so-called sanātana-dharma.

Thank you very much. Hare Kṛṣṇa. (break)

Indian man (1): I have seen in other maṭhas, that present before God, it is the proper way to redress our sins. Is this correct? If not, will we not suffer for our sins committed here on the earth, or after . . .?

Prabhupāda: So long we are not on the platform of sanātana, all our life is simply sinful life. Either you think that you are very pious . . . real piety means to come to the platform of sanātana-dharma. So if we do not come to the platform of sanātana-dharma from the platform of asanātana-dharma we are simply committing sins, nothing but . . . (break) . . . come to the platform of sanātana, then apāpa-viddham. Then there is no more . . . no papa can touch.

In the Bhagavad-gītā also it is said, daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot be free from the contamination of this material world. Then how? Mām eva ye prapadyante māyām etāṁ taranti te. You can simply become free from all contamination, sinful life, when you are a surrendered soul. Mām eva ye prapadyante. Kṛṣṇa therefore comes to teach us this. He's teaching. He's so much compassionate with our suffering that He's coming personally. Otherwise, what is the purpose of His coming? He's always being worshiped by lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29).

So He has no business to come here to ask you any food. But Kṛṣṇa is so kind that He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi (BG 9.26). Is He poor? Still, He says, universal: patraṁ puṣpaṁ phalaṁ toyam. Anywhere, in any part of the universe, you can secure a little leaf, patram, a little flower, a little water, and offer Kṛṣṇa: "My dear Kṛṣṇa, everything is Yours. So just to offer my gratitude . . . I am very poor. I have no means to offer You nice things. So I have brought this." Kṛṣṇa says: "Yes, bring it." Tad aham aśnāmi. "I shall eat." Why? Bhaktyā. "Because you are offering Me with bhakti."

This is Kṛṣṇa's want. You become bhaktas, Kṛṣṇa will be very satisfied. Not that you become very big man, very big leader. That will entangle you again. Bhūtvā bhūtvā pralīyate (BG 8.19). Simply waste of time. Just become bhakta of Kṛṣṇa, then everything is all right. Otherwise you are spoiling your life. Bhṛtya.

So this is Kṛṣṇa consciousness movement. We are trying to stop people spoiling his life, māyā. Bhaktivinoda Ṭhākura says, māyār bośe, jāccho bhese'. Just like a straw is carried away by the waves of the river, similarly you are being carried by the waves of this māyā, illusory energy. Māyār bośe, jāccho bhese', khāccho hābuḍubu bhāi. Sometimes you are being drowned; sometimes you are coming out on the surface.

Jīva, jīva kṛṣṇa dās, e biśwās korle to' ār duḥkho nāi. If you simply believe, take it for acceptance that, "Kṛṣṇa is our eternal master, I am eternal . . ." then there is no more carried away by the māyā's waves. Mām eva ye prapadyante māyām etāṁ taranti. This is wanted. Except Kṛṣṇa consciousness, whatever we are doing, simply we are wasting our valuable life. This is the conclusion. (break)

Indian man (2): Swāmījī, then what is the . . .

Prabhupāda: No, prārabdha can be changed.

Indian man (2): Prārabdha-karma . . .

Prabhupāda: Yes, yes. I am replying you. Prārabdha can be changed. Kṛṣṇa says. Prārabdha means you are enjoying the fruits of your past activities. That is said in the Brahmā-saṁhitā: karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54).

Nirdahati. Karmāṇi, the resultant action of your past karma, can be vanquished by Kṛṣṇa. As Kṛṣṇa says in the Bhagavad-gītā, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66): "I shall give you protection."

Indian man (2): Even from punar janma, karma . . .?

Prabhupāda: Everything. Finished. As soon as you become Kṛṣṇa conscious, everything is finished. But don't commit again. Stick to Kṛṣṇa consciousness. Then you are safe.

Indian man (2): Then what was the necessity for the Pāṇḍavas to suffer, when they had themselves surrendered to the Lord Kṛṣṇa, and they have suffered?

Prabhupāda: They have not suffered. They have served Kṛṣṇa's purposes. Kṛṣṇa wanted to kill all the demons. They did it. That's all.

Indian man (2): One more question, Swāmījī. When Lord say that (Sanskrit), that means whatever the sins being committed are going to be committed all by only His will and wish, then why a person should be hated as a cruel person, and to kill him, and why God should take a other and do all these things?

Prabhupāda: Yes. Because Kṛṣṇa . . . without Kṛṣṇa's sanction, you cannot do anything. Therefore first of all you desire, and Kṛṣṇa gives you sanction to fulfill your desire. And as you, you fulfill your desire, you become complicated with the reaction of your desire. Yajñārthe karmaṇo 'nyatra karma-bandhanaḥ. If you act for Kṛṣṇa, then you are all right, but if you are acting for your sense gratification, you'll be entangled by the resultant action.

So Kṛṣṇa is so kind that if you want to do something, first of all He says: "No." Just like a thief, he's praying to God: "My dear Lord, give me some opportunity I can steal that thing." Kṛṣṇa first of all says: "No, no. Don't do it." But he insists. Then Kṛṣṇa says: "All right. Do it." But as soon as you do it, you become entangled. Why you are doing against the will of Kṛṣṇa? That is your entanglement. Kṛṣṇa says: "Don't do this." Why you are doing that?

So Kṛṣṇa is giving you facility to steal others' property, but you become entangled. That is not Kṛṣṇa's responsibility. Your responsibility. Suppose a high-court judge gives sanction that, "This man should be condemned to death. He should be hanged." Does it mean the high-court judge is your enemy and hanging you? He has nothing to do to become your enemy or friend. You have committed situation that you should be hanged. He's giving order: "Be hanged." That's all.

So your business is to surrender to Kṛṣṇa and act according to His instruction. Then you'll be happy. Otherwise not.

Indian man (2): Lord Kṛṣṇa says, Swāmījī, karmaṇy evādhikāras te mā phaleṣu kadācana . . .

Prabhupāda: Yes. Are you doing that? Are you doing that?

Indian man (2): No, I am asking . . . that is the doubt.

Prabhupāda: That is doubt. Why? You are creating, why, unnecessary arguments? If you understand that Kṛṣṇa says, karmaṇy evādhikāras te mā phaleṣu kadācana (BG 2.47), you work hard, earn lakhs of rupees, and give it to Kṛṣṇa. Then you understand. Yat karoṣi, yaj juhoṣi, yad aśnāsi, yat tapasyasi kuruṣva tad mad-arpaṇam (BG 9.27). So are you doing that? As soon as you get money, "Oh, it is for me. I shall go to hotel."

Indian man (2): No, my doubt is, Swāmījī, why . . .?

Prabhupāda: You will be always in doubt. You have to go to a spiritual master. And don't bother and waste my time in that way. You have got so many doubts. If you want to clear your doubts, then you have to surrender somewhere. You will keep yourself as you are, and I am meant for clearing your doubts. (laughter)

Indian man (2): I am trying to. I surrender.

Prabhupāda: That's all right. Come on. Live with him. Come on. You are welcome, very welcome.

Indian man (2): I'm not speaking that . . .

Prabhupāda: Eh?

Indian man (2): I'm not asking that . . .

Prabhupāda: No. Then you come and learn how to surrender. Learn it, as these boys and girls, they have surrendered. That is required. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). If you surrender, then you will understand. This is a science for understanding by surrender, not otherwise.

Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). Tasmād guruṁ prapadye . . . if you are serious to solve all your doubts, then you must surrender. You must find out a person where you can surrender and ask him. Then your everything will be all right. (break)

Indian man (3): . . . mercy. We are misunderstand even that desire. But a Vaiṣṇava can fulfill all desires. Kalpa-taru means desire tree. There is a tree in the spiritual world which is called the desire tree. In this material world you get a particular type of fruit from a particular type of tree.

But in Kṛṣṇaloka as well as in all other Vaikuṇṭha planets, all the trees are spiritual, and you get fruit of your desires. What is science behind this kalpa-taru? Will you explain?

Prabhupāda: What is that?

Indian man (3): What is the science behind this kalpa-taru, that it is able to produce the . . .?

Prabhupāda: Kalpa-taru you cannot have here, but there is a kalpa-taru in the spiritual world. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam, lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham . . . (Bs. 5.29).

So there is kalpa-vṛkṣa. You have to learn from the Vedic literature. But you . . . you have no experience of kalpa-vṛkṣa here. That is not possible. (break) (end)