730107 - Lecture NOD - Bombay

Lectures by Date, 1973

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

730107ND-BOMBAY - January 07, 1973 - 48:02 Minutes

Pradyumna: (reading) . . . Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all rasas, or relationships, which are called neutrality, or passive adoration; servitorship; friendship; parenthood; conjugal love; comedy; compassion; fear; chivalry; ghastliness; wonder; and devastation. He is the supreme attractive form, and by His universal and transcendental attractive features, He has captivated all the gopīs, headed by Tārakā, Pālikā, Śyāmā, Lalitā and, ultimately, Śrīmatī Rādhārāṇī. Let His Lordship's grace be on us . . ."

Prabhupāda: Kṛṣṇa is the reservoir of all rasas. Rasa is a very peculiar word. Rasa, it may be translated into English as "taste," as "mellow," or as "humor." So our relationship with Kṛṣṇa, there is some taste. Without taste, we cannot continue our relationship with anyone. There must be some taste. So these rasas, or tastes, are twelve kinds. Primary rasa is the relationship between inert things and our . . . just like I am sitting on this chair. So the comfort I am feeling, that is the rasa, taste. We want very nice cushion, sitting position. So that tasting that, "I am now comfortably seated," this is called śānta-rasa. Then above the śānta-rasa, there is dāsya-rasa. Dāsya-rasa . . . just like my students, my disciples, they want to serve me, and I want to take service from them. This is also an exchange of rasa, a taste. Śānta, dāsya.

Similarly, next advanced stage is sakhya-rasa. Sakhya means friendship. Just like one is serving somebody, but if that service is very intimate, then there is the rasa of friendship, dāsa . . . sakhya-rasa. And when that is advanced . . .

(feedback sound) (aside) What is this sound?

When that is advanced, it becomes vātsalya-rasa. Vātsalya-rasa means the taste of relationship between parents and the children. These are advanced. Śānta-rasa, dāsya-rasa, sakhya-rasa, and then vātsalya-rasa, parenthood, filial love. And above this, there is mādhurya-rasa. Mādhurya-rasa means the taste between husband and wife, lover and the beloved. That is called mādhurya-rasa. Similarly . . . these are the primary rasas.

(aside) The draft is coming this side, or . . .? It is open?

Śyāmasundara: I'm just closing it because the noise from outside is coming in.

Prabhupāda: Eh?

Śyāmasundara: Just closing the doors because the wind was blowing through them.

Prabhupāda: No, wind is coming from this side.

Others: No. No, from this side.

Prabhupāda: Oh.

Indian man: The door is half-closed.

Indian man (2): Yes, yes. Close it. One of you close it. That's better.

Prabhupāda: Hmm. So our relationship with Kṛṣṇa, or God, there are different rasas. These are the primary rasas. And there are secondary, indirect rasas. Just like Kaṁsa. Kaṁsa wants to kill Kṛṣṇa. That is also another rasa.

(aside) So what are the rasas, indirect rasas? Just read.

Pradyumna: ". . . which are called neutrality, servitorship . . ." Oh, indirect. "Comedy, compassion, fear, chivalry . . ."

Prabhupāda: Eh? What is that?

Pradyumna: Uh, comedy.

Prabhupāda: Comedy, hāsya-rasa, creating a situation that everyone will laugh. That is also rasa. Hāsya-rasa. Then?

Pradyumna: Compassion.

Prabhupāda: Compassion. Suppose you find some poor man lying on the street. You feel compassionate. That is also another rasa, compassion rasa. Then?

Pradyumna: Fear.

Prabhupāda: Fear. Suppose if you find a tiger or a something ghostly, you become afraid. That is also rasa. Then?

Pradyumna: Chivalry.

Prabhupāda: Chivalry. Suppose you are fighting with an enemy. You are defeating him, you are killing him. That is also another rasa. Then?

Pradyumna: Ghastliness.

Prabhupāda: Hmm. Ghastliness. That means after killing somebody . . . just like a butcher. The butcher is enjoying by killing. Ghastly. Just like the hunter was killing every animal. He was also enjoying some rasa. Then?

Pradyumna: Wonder.

Prabhupāda: Wonder. You see something which is very wonderful, astonishing; that is also rasa. In this way, according to śāstra, there are twelve rasas—five primary and seven secondary. But all these rasas are there in Kṛṣṇa. Therefore Kṛṣṇa is called Akhila-rasāmṛta-sindhu. Akhila rasāmṛta. You can enjoy, you can have contact with Kṛṣṇa with any of these rasas; therefore He's called Akhila . . . we have written a small book, Kṛṣṇa, the Reservoir of All Pleasure. Ghastly or wondrous rasas or chivalrous rasas, although they are not exactly like the five primary rasas—conjugal love, paternal affection, friendly love . . .

Just like Bhīṣma. Bhīṣmadeva was enjoying the chivalry rasas when he decided that, "This day, I must kill Arjuna. Either Kṛṣṇa will have to break His promise . . ." Kṛṣṇa promised that He would not take any weapon in the battle; He should remain neutral. Because both sides, they were relatives. So it is not good to take part partially in one party and neglect other. Of course, it was divided . . . Kṛṣṇa divided Himself—His soldiers, one side, and Kṛṣṇa, one side. He said, Duryodhana and Arjuna that, "I shall remain neutral, but I am dividing My strength in this way. One side, I am, and one side, My soldiers." So Duryodhana thought that, "What shall I do with Kṛṣṇa? Better take His soldiers." So he took the soldiers in the Battlefield of Kurukṣetra. And Arjuna said that, "I want You."

Just like the same thing happened in general politics also. When Gandhi started the movement, noncooperation movement, so he selected some very big men of India, big, big lawyers like C. R. Das, Motilal Nehru. So C. R. Das, at that time, about fifty years ago, he was earning about fifty thousand rupees per month by his legal practice. He said that, "Gandhiji, you take all my money, but let me practice. Don't ask me to boycott the British court." But that was on the, one of the programs. So Gandhiji said: "No, I don't want your money. I want you." And actually that was very effective. So similarly, Arjuna also decided that "I don't want Your soldiers. I want You." So these are different rasas.

So the fact is, the idea is that you can make your relationship with Kṛṣṇa with any kinds of rasas. Because beyond these twelve rasas, there is no other rasa. There are . . . these twelve rasas is complete: five primary and seven secondary. Direct and indirect. Therefore our Gosvāmīs' instruction is that you establish your relationship with Kṛṣṇa. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. Somehow or other, you establish, you fix up your mind in Kṛṣṇa.

Just like Kaṁsa. He fixed up his mind on Kṛṣṇa how to kill Him. He was always thinking . . . he was also Kṛṣṇa conscious, that . . . but he was thinking, "As soon as Kṛṣṇa will take birth, I shall immediately kill Him." And he was anxious, "Whether He is born? Whether He's born? Whether He's born?" So when his sister, Devakī, was pregnant, he was thinking of the pregnant . . . Kṛṣṇa, within the womb, "When He will take birth? When He will take birth? When He will take birth?" That was . . . that was also Kṛṣṇa consciousness, but that kind of Kṛṣṇa consciousness is not bhakti. The indirect Kṛṣṇa consciousness, that is not bhakti. That is attachment for Kṛṣṇa. That will also give benefit. Just like Kaṁsa and other enemies of Kṛṣṇa who were killed by Kṛṣṇa, they got immediately salvation. Immediately got salvation.

So the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī teaches that even if you be attached to Kṛṣṇa in adverse condition, in opposite condition, that is also good, because Kṛṣṇa is there. The example can be given in a different way: just like sandalwood. Sandalwood, you rub it in any way, standing or horizontal, in this way, the pulp will come out and it will give you comfort, it will give you relief. Similarly, you make your contact with Kṛṣṇa ānukūlyena . . . especially it is recommended: ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167), favorably. That is surrender. Ānukūlyasya saṅkalpaḥ prātikūlyaṁ vivarjanam. Surrender means to accept Kṛṣṇa favorably in five rasas. You serve Him in śānta-rasa. You serve Him in dāsya-rasa, in sakhya-rasa. Just like Arjuna. Arjuna served Kṛṣṇa in sakhya-rasa, as friend. Sakhyam ātma-nivedanam. There are nine different processes of devotional service:

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

(SB 7.5.23)

There are nine different processes. So you can adopt either all the nine processes, as Ambarīṣa Mahārāja accepted all the nine processes: sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). So we can do that. Or eight. Or seven. Or six. Or five. Or four. At least one. At least one. Some way or other, become connected with Kṛṣṇa.

Just like śrī-viṣṇoḥ śravaṇe parīkṣit. Parīkṣit Mahārāja, he simply listened about Kṛṣṇa. That's all. At the last stage of his life, he was given seven days' life, that "After seven days, you'll die." So he took the full opportunity of seven days, and he simply listened to Parīkṣit Mahārāja. That's all. Uh, to Śukadeva Gosvāmī. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane (Brs 1.2.265). And Śukadeva Gosvāmī, he simply narrated about Kṛṣṇa, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is kṛṣṇa-kathā. Caitanya Mahāprabhu's mission is, yāre dekha, yāre dekha tāre kaha kṛṣṇa upadeśa. This is the mission.

āmāra ājñāya guru hañā tāra ei deśa

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

(CC Madhya 7.128)

So the Caitanya Mahāprabhu is so kind that He wants to send gurus all over the world.

pṛthivīte āche yata nagarādi grāma

sarvatra pracāra haibe mora nāma

(CB Antya-khaṇḍa 4.126)

That is His mission. He wants that, "All over the world, as many villages and towns are there, everywhere, this My mission must be spread." And who will do it? That is also, He gave instruction:

bhārata-bhūmite manuṣya-janma haila yāra

janma sārthaka kari' kara paropakāra

(CC Adi 9.41)

This is India's mission. India's mission is that janma sārthaka kari': "Just make your life successful, and spread the knowledge all over the world." This is India's mission. India's mission is not to imitate technology and work like ass day and night. This is not India's business. Indians are not meant for this purpose. Those who have taken birth in Bhārata-varṣa, they are not ordinary human being. Naturally they are Kṛṣṇa conscious. Unnaturally they are being forced to be otherwise. Therefore it is misadjustment. It is not taking place.

If you, even in this age, in this city, big city, as soon as there is some religious meeting, thousands and lakhs of people gather. Why? They are meant for this purpose. Artificially they are being withdrawn, "Don't think of Kṛṣṇa. Don't think of religion." Most artificial. Therefore there is fight. There is always fight. Now Andhra is fighting Telinga. Telinga is fighting this way. No peace. India, such a peaceful land. Here we are killing cows. They are killing animals. You are fighting. You are doing so many sinful activities artificially. This is not our business.

Our business is different. Caitanya Mahāprabhu says, bhārata-bhūmite manuṣya-janma haila yāra, janma sārthaka kari (CC Adi 9.41). Here you have got the advantages to fulfill the mission of life. Janma-sārthaka kari. Here is Bhagavad-gītā. Here is Vedas. Here is Śrīmad-Bhāgavatam. Here is Kṛṣṇa. Here is Lord Rāmacandra. Here is Vyāsadeva. And we are going to learn technology? How much degraded we have become, just consider. The . . . our mission should be, first of all, we must assimilate all the knowledge given by all the great saintly persons—Kṛṣṇa and others—and distribute this knowledge all over the world. And the whole world is also expecting like that. Therefore as soon as the so-called rascal svāmī goes there, and they immediately gather—"Here is one svāmī from India. We may get something." But they are cheating. They are cheating and taking money and having illicit sex, and enjoying and coming back. Therefore they could not do anything.

But the whole world is waiting for India's culture, India's bhakti, India's spiritual knowledge. Just see the example. Why they have left their fathers' property, their opulence of country, and they are after me? I am a poor man. Only this reason, that they're hankering. And we have got the commodity to deliver to them. This business should be done from India's part. If we want to imitate them, then we'll create another havoc. That we are doing so. Now we have made secular state, killing state. One cow was attempted to be killed. Mahārāja Parīkṣit immediately took his sword: "Who are you? You are killing cow in my kingdom?" And they are ten thousand or forty thousand cows are being killed, and you want to become happy by plan-making? Simply rascaldom. India, you cannot do it.

India's business is different. That you have forgotten. We are simply trying. That there is Bengali, nice song: apana dhana vilaye diye viksa mage parer kache. We have thrown away our own culture, and we are begging from others, "Give me, sir, this. Give me, sir, this. Give me, sir, this." Most abominable condition. Just try to understand. India . . . this is the order of Kṛṣṇa, Gaura Kṛṣṇa—Kṛṣṇa's also order—that anyone who is preaching this Bhagavad-gītā, na ca tasmāt manuṣyeṣu kaścit me priya-kṛttamaḥ (BG 18.69). "Nobody's dearer than him to Me."

So this Bhagavad-gītā should be taken as it is. One should assimilate. The Indian people, those who are . . . as Caitanya Mahāprabhu says, bhārata-bhūmite manuṣya-janma haila yāra (CC Adi 9.41). Those who are actually human being, not cats and dogs, for them, this is the duty. The duty is to assimilate. What is our asset? Our asset is spiritual asset. Now we are giving up. Bhagavad-gītā's not allowed to be instructed in the schools and colleges. How much degraded we are. And we are becoming very proud of our advancement of civilization, material assets.

This is simply . . . māyayāpahṛta-jñānā. These are described as māyayāpahṛta-jñānā. There is school, college, not only in India, everywhere, all over the world, they . . . actually there is no jñāna, knowledge. They're all fools and rascals. We can clearly declare—it may not be very palatable—the whole world is full of rascals and rogues. That's all. How we can say? Now we can say it from the text of the Bhagavad-gītā. What is that?

na māṁ prapadyante mūḍhāḥ

duṣkṛtina narādhamāḥ

māyayāpahṛta-jñānā

āsurī-bhāvam āśritāḥ

(BG 7.15)

Na māṁ prapadyante. As soon as we see a person who is not a surrendered soul to Kṛṣṇa, or God, then what he is? He is duṣkṛtinaḥ, full of sinful activities. Anyone who does not surrender to God, or Kṛṣṇa, he is . . . what he is? He must be either of these groups: duṣkṛtinaḥ, always sinful; mūḍha, rascal, asses; na māṁ duṣkṛtino mūḍhāḥ narādhamāḥ (BG 7.15), lowest of the mankind; and māyayāpahṛta-jñānā. If you say, "There are so many educated person. They're not surrendering to Kṛṣṇa, or God. They're godless. So they have no value?" No, no value, actually, because their actual knowledge has been taken away. Māyayāpahṛta-jñānā. Why? Āsurī-bhāvam āśritāḥ. Because they're following the philosophy of atheism. That's all. This is the root cause.

So Bhakti-rasāmṛta-sindhu, this Nectar of Devotion, is giving us the hint that after all, you want to enjoy life. That is your purpose. Actually, everyone's mission is that. But you cannot enjoy. As soon as there is question of enjoyment, there must be other party. You cannot enjoy alone. That is not possible. There must be other party. So you enjoy your life with Kṛṣṇa—either in sakhya-rasa or dāsya-rasa or vātsalya-rasa or ghastly rasa.

Just like . . . (indistinct) . . . Bhīṣmadeva, he enjoyed Kṛṣṇa's association by ghastly rasa. As I was going to explain, that he decided to kill Arjuna with two proposition that, "Either this day I shall kill Arjuna, or Kṛṣṇa has to break His promise and . . . to save His friend." That was his promise. So when Bhīṣmadeva was trying to kill Arjuna, his ratha, his chariot, became shattered and Arjuna fell down. So when Kṛṣṇa saw, "Now Kṛṣṇa . . . Arjuna is going to die," so immediately He took one wheel of the chariot and immediately appeared before Bhīṣmadeva, "Stop fighting; otherwise, I am going to kill you." So immediately Bhīṣmadeva gave up his weapons.

So this is not breaking His promise, but this is another rasa, that Kṛṣṇa wanted to show Bhīṣma that, "You wanted to break My promise. Now see, I am . . . I have broken My promise. Are you all right?" (laughter) He wanted to please His devotee. That's all. Otherwise, Kṛṣṇa could kill many millions of Bhīṣma, standing there only. But He came before him that, "You wanted to break My promise. Now you see, I have broken My promise. But I have not taken My disc. Then this wheel I have taken. Please stop." So immediately he gave up his weapons.

But when Bhīṣma was piercing the body of Kṛṣṇa with arrows, he was coming . . . he did not spare even Kṛṣṇa, his charioteer. He pierced the body of Arjuna as well as Kṛṣṇa. And there was bleeding. So Bhīṣma, at the last stage of his life, in sarasvajya, he was thinking of Kṛṣṇa, how He was coming forward before Bhīṣma in bleeding condition. This is ghastly rasa. This is ghastly rasa. We want to see Kṛṣṇa dancing, or we want to offer Kṛṣṇa flower—this is also one rasa. But Bhīṣma was also seeing Kṛṣṇa in another rasa. You'll find the Bhīṣma's prayers to Kṛṣṇa in his sarasvajya state, while he was lying on the bed of arrows; in Bhāgavata you'll find.

So this is also another rasa. These things have been explained by great commentators, that how this is also very pleasing to Kṛṣṇa. Bhīṣma was piercing His body; the blood was coming out. Still, how it is pleasing? So that has been explained by Viśvanātha Cakravartī that when a lover is kissing and biting, that is also pleasure. The biting also pleas . . . although blood is coming out, that biting is also plea . . . very pleasing. This has been explained by Viśvanātha Cakravartī. These things are possible.

So try to establish your relationship with Kṛṣṇa in any way, and that is the instruction of Rūpa Gosvāmī. So any way you es . . . because you cannot enjoy life beyond these twelve rasas. The, all the twelve rasas you can find. Raso vai saḥ. This is the Vedic instruction. Raso vai saḥ labdhānandi bhagavān. So you just contact the Supreme Personality of Godhead in exchange of any kind of rasa; you'll feel pleasure. That is only . . .

You want pleasure. You want pleasure. The whole life, everyone is working so hard. Why? He wants some pleasure of life. But that pleasure you cannot have like dacoit, damn dogs and hogs. Don't try to take pleasure in the material world. Just as the hog is also enjoying pleasure by eating stool, that kind of pleasure will not make happy. It may be happy for the particular body, but actually it is not happiness. If you want happiness, then you have to establish your relationship with Kṛṣṇa in . . . by any of these rasas. Then you'll be . . . feel happy. Therefore Bhāgavata instructs:

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

tapo divyaṁ putrakā yena śuddhyed

sattva yasmād brahmānandam

(SB 5.5.1)

This is the instruction that, "Don't try to get happiness like the dogs and hogs." That is not actual happiness. That will simply entangle you. Just like I am now human being. Due to my material rasas, because I want to enjoy material rasas . . . because enjoyment means sense gratification.

indriyāṇi parāṇy āhur

indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir . . .

(BG 3.42)

So we are trying to enjoy life, first of all gross enjoyment with these material senses, and subtle enjoyment with mind, intelligence. But you have to go, transcend. Raso vai saḥ. If you are . . . want real happiness, then, as it is stated in the Bhagavad-gītā, sukham ātyantikam yat tad atīndriya grāhyam (BG 6.21). Atīndriya. We have to purify these indriyas, the senses and . . . that is called tapasya. Tapo divyam (SB 5.5.1). By tapasya, by taking little austerity, by tapasya . . . tapo divyaṁ putrakā yena sattvaṁ śuddhyed.

At present, our sattva, this existence, this is not śuddha. This is not pure. Therefore we have to undergo the tribulation of material nature, janma-mṛtyu-jarā-vyādhi. But we don't want this. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). We don't want. Although we are trying to be happy, but we do not know how to become, I mean to say, free from the material contamination. Janma-mṛtyu-jarā-vyādhi. They are trying to open hospitals. Just like one Sindhi gentleman, he has contributed about five or seven crores of rupees to start a hospital here. That gentleman, not . . . some, his relative came to see me. So I said that, "However magnificent hospital you may start, you cannot stop death. That is not possible. That is not possible."

You may try in your own way. The whole struggle is how to mitigate our suffering condition. But the suffering condition is continuing. You . . . you may open nice hospital, but you cannot stop death. That is not possible. You may invent nice medicine, up-to-date, scientific medicine, but you cannot stop the disease. They do not see this. You can invent so many contraceptive methods—still you cannot stop, I mean to say, life. Janma, birth, birth control, there are so many medicines. But where is the stoppage of birth? The population is increasing. Neither you can stop death, neither you can stop birth, neither you can stop old age. There are so many rascal Gods—they are becoming old. Why they becoming old? God never becomes old. It is stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇam nava-yauvanaṁ ca (Bs. 5.33). God is always just like young boy. Why these rascal Gods becoming older? So janma-mṛtyu-jarā-vyādhi (BG 13.9)—jarā means old age, and vyādhi means disease; birth, death—you cannot stop.

So if you want real happiness, then you have to take the real method. That is Kṛṣṇa consciousness movement. It is not a bluff. It is most scientific. You are . . . your aim of life is how to become happy, but you do not know how to become happy. You are under the illusion. You are thinking that, "This thing will give me happiness. That thing will give me happiness." No. And what is that happiness? Happiness, that is explained here: in twelve rasas.

So you accept these twelve rasas in exchange of your affairs with Kṛṣṇa. Then you'll be happy. You may take . . . you become even enemy of Kṛṣṇa, just like Kaṁsa. If you do not like to become friend of Kṛṣṇa, then you become enemy of Kṛṣṇa, if you like. Because you cannot go beyond these twelve rasas. Still. Kāmād bhayād dveśyād lobhāt, it is stated in the Śrīmad-Bhāgavatam. The gopīs approached Kṛṣṇa actually by lusty desires, the kāmāt. Bhayāt: and Kaṁsa was thinking of Kṛṣṇa out of fearfulness. Dveśyāt: the Śiśupāla, he was always envious of Kṛṣṇa. He was also thinking of . . . kāmād bhayād dveśyād lobhāt. Some way or other, be in relationship with Kṛṣṇa, and you'll be happy. You'll be happy, this life and next life.

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

(BG 4.9)

This is the simplest point. You simply try to understand Kṛṣṇa. There is no difficulty. If you do not foolishly misinterpret Bhagavad-gītā, it is very easy to understand Kṛṣṇa. Very easy. There is no difficulty. But we are rascals. We misinterpret: "Oh, Kṛṣṇa means this. Kṛṣṇa does not mean this." Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Kṛṣṇa means . . . somebody, "Black spot." What is that?

Śyāmasundara: "The dark unknown."

Prabhupāda: Eh?

Śyāmasundara: "The dark unknown within us."

Prabhupāda: Now somebody, some big sannyāsī, very famous in your country, he's explaining Kṛṣṇa, "Something dark within us which we do not know, that is Kṛṣṇa." That is explanation of Kṛṣṇa. "Kṛṣṇa is not dvi-bhuja-muralīdhari-śyāmasundara; He's something dark which you do not know." This is the explanation of big scholar, big svāmī.

So in this way, we are being misled. Take it, Kṛṣṇa, as He is. Kṛṣṇa says that, "I am the Supreme." Accept it, Supreme. Actually He's supreme. Who can be bet . . . more supreme than Kṛṣṇa? Prove it by śāstra, by history, by incidences, by action—everything. By votes also. If there are so many rascal Gods, but if you take vote, still in this age, the votes for Kṛṣṇa will be greater. Still. Although we are so fallen. So how we can escape Kṛṣṇa? And śāstra says, confirm, kṛṣṇas tu bhagavān svayam SB 1.3.28. If you want the Supreme Personality of Godhead, that is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means controller. So everyone is controller, but nobody's supreme controller. That is not possible. Even the so-called Gods, they also, when there is some toothache, they go to the doctor. They cannot control even toothache.

So these kind of Gods will not help you. Take to Kṛṣṇa. Take to Kṛṣṇa as Kṛṣṇa says, the method: man-manā bhava mad-bhakto, mad-yājī māṁ namaskuru (BG 18.65). Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). These things are there in the Bhagavad-gītā. You take it, practice it, and see how your life becomes successful and how you become happy. This is Kṛṣṇa consciousness movement.

Thank you very much. (break)

There are five kinds of mukti: sāyujya-mukti, sārūpya-mukti, sālokya-mukti, sāmīpya-mukti. So sāyujya-mukti, the jñānīs, the nirbheda brahmaṇusandhana, they want to become one with the Supreme. You know this. Monism. That is called sāyujya-mukti. So the enemies of Kṛṣṇa, they get sāyujya-mukti. Or, in other words, the sāyujya-mukti is given to the enemies, not to the friends. But the . . . there are other muktis. Just like this, take example: darkness. Mukti means you come out from darkness to the light. That is real mukti.

Now we are in the material world. This is darkness, tama. Tamasi mā jyotir gamaḥ. This is the Vedic interest. "Don't remain in the darkness." That means in the material world. "Come to the world of light," jyoti, brahma-jyoti. So take this example: Suppose you are in a dark room and I take you to the sunlight, come out. So this is also light. And the sun globe, that is also light. And the sun-god, that is also light. But this light, sunshine light, or sunshine temperature, is not as good as the temperature in the sun globe. Similarly, if you make progress . . .

So sāyujya-mukti is also liberation. Sāyujya-mukti, to become one, Brahman, brahma-jyotir. Brahmajyoti means assembly of small spiritual sparks. Just like the sun, sunshine, a combination of shining molecular parts; similarly, brahma-jyotir, sāyujya-mukti means you become . . . because you are spiritual spark. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So you are also spark, part and parcel of God; therefore you assemble with the other sparks, brahma-jyotir. Those who have no information of the other spiritual planets, Vaikuṇṭha or Goloka Vṛndāvana, they think to become one with the spiritual sparks, that is ultimate. For them, this is the place, sāyujya-mukti.

But this sāyujya-mukti, you cannot stay here. Either by further progress you have to go to the spiritual planets, otherwise you'll fall down. Just like the same example. Suppose you have got some aeroplane and you go very high in the sunshine. So what is the benefit? If you do not get shelter in the moon planet or in another planet, then you have to come back again. Similarly, sāyujya-mukti means you become one of the spiritual sparks, but, because you're part and parcel of Kṛṣṇa, you are sat-cid-ānanda. Sat, cit . . . there are . . . you have got three things within you. This mukti, sāyujya-mukti, is the sat only—eternity. You can eternally remain. But you have got other two things to fulfill: that cit and ānanda.

So, so if you want to fulfill all the pleasures of life, sat-cit-ānanda, then you have to take shelter of Kṛṣṇa. The śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛtaḥ-yuṣmad-aṅghrayaḥ (SB 10.2.32). One who has no information of Kṛṣṇa, one who does not take shelter of the lotus feet of Kṛṣṇa, he may take the sāyujya-mukti after severe penances and austerities, but again he'll fall down, because he wants ānanda. Simply impersonal, without any varieties, he cannot have ānanda. That spiritual variety is available in the Kṛṣṇaloka, in the Vaikuṇṭhaloka.

So for want of spiritual variety, you'll again like to come into the material variety. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ. Ye 'nye ravindākṣa vimukta-māninas (SB 10.2.32). So this kind of mukti is not first-class mukti. Therefore Vaiṣṇavas, they do not want it. Vaiṣṇava does not want any kind of mukti. This Vaiṣṇava wants simply to remain in the service of the Lord. They don't aspire for any kind of mukti. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (CC Antya 20.29, Śikṣāṣṭaka 4). So this mukti, the sāyujya-mukti, means to become one with the Supreme, is not very safe, because there is . . . there is want of ānanda and knowledge. Simply to become one, that will not help.

Therefore he is actually, constitutionally, a small particle of sac-cid-ānanda. So for want of ānanda, he comes again. Thus we have seen many sannyāsī, they give up this world as brahma satyaṁ jagan mithyā, but they do not get any benefit out of it. Therefore they come down again to open hospitals and schools and philanthropic work. They fall down. Now, if it is brahma satyaṁ jagan mithyā, if jagat is mithyā, then why you are coming again to open hospitals? It is mithyā.

But brahma satya. If you have realized Brahman, you are truth. Then why truth is coming to untruth? Because they could not get any pleasure. They want pleasure. Simply sitting down, that "I am now Brahman, Brahman," that will not help. You must act as Brahman. You must get pleasure acting as Brahman. Then there will be ānanda. Otherwise, it is not possible. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). These are the śāstric injunction.

Indian man: Swāmījī, you write . . . (break)

Prabhupāda: . . . but our proposition is that you cannot sacrifice Kṛṣṇa consciousness. Simply you become attached with modern things. That is our proposition. We don't . . . our, our proposition is that you do modern things. That is the instruction of Śrīmad-Bhāgavatam.

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

(SB 1.2.13)

Modern things you do, but you try to see whether you have become perfect by doing these modern things. Now you are engaged in modern things, and instead of being perfect, next life you get a body of hog and dog, then what is the benefit of these modern things? (end)