730113 - Lecture BG 07.01 - Bombay

Lectures by Date, 1973

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

730113BG-BOMBAY - January 13, 1973 - 43:42 Minutes

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

(BG 7.1)

So today's subject matter is kṛṣṇa-yoga. Yesterday we discussed some portion of it.

Now, Kṛṣṇa is all-attractive.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ itī bhaga ganā

(Viṣṇu Purāṇa 6.5.47)

Bhagavān. There is definition of Bhagavān. Not that any rascal advertises himself Bhagavān and he becomes Bhagavān. No. Parāśara Muni, father of Vyāsadeva, gave us what do we mean by Bhagavān. Bhaga means opulence, and vān means one who possesses opulence. Just like we have our practical experience: Anyone who is very rich, he's attractive. He becomes attractive. Many men go to him for some favor. One who is very influential, he becomes very attractive. One who is very famous, he becomes attractive. One who is very learned, wise, he becomes attractive. One who is very wise, he becomes attractive. And one who is in the renounced order of life . . . renounced order of life means one who possesses everything but renounces, does not use it for his personal benefit. Just like a person who is very charitably disposed, he gives everything to the public, he's also very attractive.

So these are six kinds of attraction. So bhagavān means one who is in full possession of all these attractive features, He's Bhagavān. Not any rascal loitering in the street and becomes Bhagavān. No. That is misleading. We do not know what is meant by the word bhagavān; therefore we accept any rascal as Bhagavān. Aiśvaryasya samagrasya. Riches. There are many rich men in Bombay city, but nobody can claim that, "I am the possessor of all the riches. All the bank money or any money there is in Bombay, that is my money."

Nobody can say. But Kṛṣṇa can say. Aiśvaryasya samagrasya. Samagra riches, not paltry portion of it. Samagra. Aiśvaryasya samagrasya vīryasya, strength, influence. Vīryasya. Yaśasaḥ, reputation, fame. Just like Kṛṣṇa spoke this Bhagavad-gītā five thousand years ago, but still it is adored all over the world. Not only in India, but all over the world. Bhagavad-gītā is known in any country, irrespective of religion or faith. Everyone, any intelligent man, any scholar, any philosopher reads Bhagavad-gītā. That means Kṛṣṇa is so famous. Everyone knows.

So aiśvaryasya. And when He was present, He showed His riches. Nārada Muni wanted to see how Kṛṣṇa is managing His sixteen thousand wives, 16,108 wives. So when Nārada Muni came, he entered each and every palace. There were 16,108 palaces, all marble palaces, bedecked with jewels. There was no need of electricity or light at night, all the palaces were so bedecked with jewels. And the furnitures were made of ivory and gold. Opulences. The gardens were full of pārijāta trees. And, not only that: Nārada Muni saw that Kṛṣṇa was present with each and every wife and He's doing . . . He was doing different types of business also. Somewhere He was sitting with His wife, children. Some . . . somewhere marriage ceremony was going on of His children. Somebody . . . so many, all. Not one kind of engagement.

So this is called opulence, riches. Not that possessing a few tolās of gold, one becomes God. No. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdam . . . (BG 5.29). Kṛṣṇa declares that "I am the supreme enjoyer." Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor of the planets." That is richness. Power. So far strength and power is concerned, Kṛṣṇa, when He was three months old, on the lap of His mother, He killed so many demons.

So Bhagavān does . . . is not manufactured by some process. Bhagavān is Bhagavān, always Bhagavān. Either He is representing as a child, or a boy or a youth, He never becomes old. That is another feature of Bhagavān. That is another aiśvarya. We want to keep our youthhood by so many ways, but Kṛṣṇa is always young. Bhagavān is always young. Bhagavān never becomes old. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). He's the purāṇa-puruṣam. Purāṇa-puruṣam means the oldest person. Be . . . because He's ādyam, beginning of all puruṣas. Puruṣa means the three Puruṣas, Viṣṇu—Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kāraṇodakaśāyī Viṣṇu. They are called Puruṣa. So ādyaṁ puruṣam. He's male, person. He's not imperson. Imperson is only His one bodily feature.

So in spite of His being ādyam, ādi-puruṣam, the cause of all causes, cause of Mahā-Viṣṇu, cause of Brahmā, He's still nava-yauvanaṁ ca, He never becomes old. God never becomes old. That is His opulence. Aiśvaryasya samagrasya vīryasya yaśasaḥ. Yaśaḥ I have already explained. He's so famous still. You cannot find in the history of the world, five thousand years ago, who appeared and still famous. You don't find. There is not a single instance within the human history.

But Kṛṣṇa, He appeared five thousand years ago, during the Battle of Kurukṣetra, before that, and still He's famous. Not only famous in India, but He's famous all over the world. In each, every language, the "Kṛṣṇa" word is there, dictionary. He's also stated as "Hindu god." But Kṛṣṇa is not Hindu god or Muslim god. He's God. God is neither Hindu nor Muslim nor Christian. God is God. So Kṛṣṇa is Bhagavān. Svayaṁ-bhagavān. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). There are . . . there may be many Bhagavāns, but Kṛṣṇa is the original Bhagavān.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

So Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ (BG 7.1). We have to increase our attachment for Kṛṣṇa. So how we can increase our attachment for Kṛṣṇa unless we know Kṛṣṇa, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she become attracted. In the Caitanya Mahā . . . Caitanya-caritāmṛta it is said:

siddhānta baliyā citte nā kara alasa

ihā haite kṛṣṇe lāge sudṛḍha mānasa

(CC Adi 2.117)

If we want to be attracted by somebody, we must know about him something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Kṛṣṇa because people here, they think they know everything about Kṛṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No.

Kṛṣṇa is not so easy to know.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

(BG 7.3)

We have to know Kṛṣṇa as He is. So "know" means to hear about Him. Because Kṛṣṇa . . . we are not directly in contact with Him, Kṛṣṇa, in yoga. Kṛṣṇa-yoga means to know Kṛṣṇa, and then we become attached or make connection with Him. Sambandha. This is called sambandha. We must know what is our relationship with Kṛṣṇa. That relationship is described by Śrī Caitanya Mahāprabhu when He was inquired by Sanātana Gosvāmī, "So what is my position? What I am?" Śrī Caitanya Mahāprabhu said that every living entity is eternal servant of Kṛṣṇa.

This is our relationship. We are eternal servant of Kṛṣṇa. Therefore Kṛṣṇa is asking here: mayy āsakta. We are eternally related with Kṛṣṇa, but now, under the influence of this material energy, or illusory, external energy, we have forgotten Kṛṣṇa. Therefore Kṛṣṇa says that, "You have to divert your attention, attachment, to Me." Mayy āsakta. Mayi. Kṛṣṇa says mayi. Mayy āsakta. Mayy āsakta-manāḥ. Mind has to be always fixed up in Kṛṣṇa. This yoga has to be practiced, as Mahārāja Ambarīṣa did: sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18).

He always . . . he was a great emperor. He had many business, political, and maintenance of the kingdom. He was always busy, great emperor of the whole world, but still he fixed up his mind always on the lotus feet of Kṛṣṇa. That is called kṛṣṇa-āsakti. Kṛṣṇa-āsakti. Mayi, mayy āsakta-manāḥ. Mind has to be fixed with Kṛṣṇa. The process is very simple. Process is very simple. Everyone, at home, in any condition of life, he can fix up his mind in Kṛṣṇa. Our mind has to be fixed in something, because mind is never vacant. It is always fixed up or attached to some . . . something. Not for a second our mind is vacant. So this vacancy has to be filled up by the presence of Kṛṣṇa. That is perfect yoga.

In the last chapter . . . we are speaking from the Seventh Chapter. In the last chapter, Sixth Chapter, Kṛṣṇa said:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

Yoginām. There are many yogīs, many different types of yogīs. But the best yogī, the foremost yogī, best of all, is he . . . who? Yoginām api sarveṣāṁ mad-gata: "Simply in relationship with Me, thinking of Me." Mad-gatenāntar-ātmanā. Within the core of heart, always thinking of Kṛṣṇa. Mad-gata. yoga process means to concentrate the mind upon the Supreme Personality of Godhead, generally Lord Viṣṇu. So Lord Viṣṇu and Kṛṣṇa, there is no difference. They are the same. Kṛṣṇa is the original Viṣṇu.

So the first-class yogī is he who is always concentrating his mind upon Kṛṣṇa. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān. Unless you have got śraddhā, you cannot make any progress. Śraddhā. Śraddhā means faith. Just like you have all came. You have got little faith or more faith. There is faith. Without faith, how you could come here and spare some time for understanding Kṛṣṇa, or hearing about Kṛṣṇa? So this is the beginning, śraddhāvān. Śraddhāvān bhajate yo mām. With faith.

That faith begins . . . in the Bhagavad-gītā, the Kṛṣṇa is creating that faith, personally. He's speaking about Himself to create your faith. Kṛṣṇa says that, "You are searching after the Supreme." Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Aham ādir hi devānām (BG 10.2). So in this way Kṛṣṇa . . . not advertising Himself, but He is presenting Himself. Because He comes down to establish real religious system. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). Dharma-saṁsthāpanārthāya. He has come. He came to establish real religious principle. Real religious principle means to accept the codes of Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Nobody can create religious principle. A man cannot create. That is not possible. Any religious system which is created by man, that is not religion. Religion means what is created by God. That is religion. Dharmaṁ tu sākṣāt. Sākṣāt mean directly.

So this Bhagavad-gītā is real religion, because it is directly spoken by the Supreme Personality of Godhead for the benefit of the whole human society. And Kṛṣṇa says also that, "If you have got any other faith, religion, you give it up." Sarva-dharmān parityajya mām ekam (BG 18.66): only one. God is one; religion is one. The process of religion is one, and the activity, who is in God-relationship, his activity's also one. That is oneness. There cannot be any different activities. Therefore Kṛṣṇa is teaching mayy āsakta-manāḥ.

So how to increase your attachment? We have got attachment in so many other things. We have got attachment for the body, we have got attachment for the family, we have got attachment for the society, country, or . . . so many things. But Kṛṣṇa says, mayy āsakta-manāḥ. That is yoga. That is perfect yoga. And to perform that yoga, Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. One has to take shelter of Kṛṣṇa. You cannot practice kṛṣṇa-yoga by taking shelter of anything else. You have to take shelter of Kṛṣṇa. Just like in the Fourth Chapter Kṛṣṇa says that:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

(BG 4.1)

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

(BG 4.2)

So the beginning is Kṛṣṇa. So Kṛṣṇa first of all explained this Bhagavad-gītā to the sun-god. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So their beginning is from Kṛṣṇa. And it was spoken first to the sun-god. The sun-god explained to his son, Manu, Viva . . . vivasvate, Vaivasvata Manu. This is, this age is Vaivasvata Manu age. There are so many things we have to learn, but we are neglecting. In one day of Brahmā, there are fourteen Manus, and each Manu's age is forty-three lakhs of years multiplied by seventy-two. So now it is the age of Vaivasvata Manu. This is the, out of the fourteenth Manu, this is the seventh Manu it is going on. So this age is called Manu. Manu, the father of the humankind. Manuṣya. There is Manu-saṁhitā, to give direction to the people how to act, how to live. That is Manu-saṁhitā.

So in this way, we have to learn the philosophy of Kṛṣṇa which is directly spoken by Kṛṣṇa, not interpreted by anyone. That is Kṛṣṇa philosophy. If it is interpreted, or misinterpreted by some so-called scholar . . . we cannot accept them scholar who misdirect people by misinterpretation of Bhagavad-gītā. That is not very good. Otherwise, why people are so much misdirected? Because the so-called scholars and philosopher, they have misdirected. They have tried to kill Kṛṣṇa from Bhagavad-gītā and push forward their own rascal philosophy. So that is not good. We have to learn Bhagavad-gītā directly from Kṛṣṇa. That is mayy āsakta. That is real Bhagavad . . . because Kṛṣṇa, Kṛṣṇa says, evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ (BG 4.2). By the paramparā system, all the great kings, rājarṣayaḥ, they understood Bhagavad-gītā. So we have to accept the Bhagavad-gītā by the paramparā system. Not we manufacture our own interpretation. That is not Bhagavad-gītā. That is misusing the Bhagavad-gītā.

So if we want to increase our attachment for Kṛṣṇa, then the śraddhā is the basic principle: faith. "Yes. Kṛṣṇa is the Supreme Personality of Godhead." Even if we don't accept Him . . . at least everyone accepts Kṛṣṇa, the greatest personality. So that much faith is the beginning of āsakti, attachment for Kṛṣṇa. That little faith. Svalpam apy asya dharmasya trāyate mahato bhayāt. Now you have to increase that faith. That increased faith means, as it is enunciated by Rūpa Gosvāmī, ādau śraddhā. If you have got little faith, to increase the faith, just yourself associate with the devotees. Ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14-15).

Because . . . just like if you want to do some business, if you . . . if you want to increase the volume of business, you have to associate with business . . . businessmen of the same line. Just like there are different mercantile association, share brokers' association, grain merchant association, oil ship merchant association. So to increase the volume of business, one has to associate with the similar persons. So if you want to increase your faith in Kṛṣṇa, then you have to associate with kṛṣṇa-bhaktas. Associate. Ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14-15).

This sādhu means kṛṣṇa-bhakta. Without becoming kṛṣṇa-bhakta, according to Bhagavad-gītā, nobody can become a sādhu. That is also explained in the Bhagavad-gītā. Sādhur eva sa mantavyaḥ (BG 9.30). Who? Bhajate mām ananya-bhāk. Api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ. He's sādhu. Not that sādhu, simply like me, change the dress or having a long beard or . . . no. The sādhu means one who's purely devotee of the Lord. He's sādhu. Bhajate mām ananya-bhāk. Without any deviation. One who has taken Kṛṣṇa, the Supreme Lord, as the only worshipable, he's sādhu. Sādhavaḥ sādhu-bhūṣaṇāḥ. Titikṣavaḥ kāruṇikāḥ sādhavaḥ sādhu-bhūṣaṇāḥ. Ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ (SB 3.25.21). There . . . these are the definition of sādhu.

Sādhu means titikṣava. One who has taken Kṛṣṇa as the Supreme Lord, Kṛṣṇa as the Supreme Person, he has to tolerate so many things—so many criticism, so many tribulations. Just like Prahlāda Mahārāja. Prahlāda Mahārāja had to undergo so much tribulation from the hands of his father because he became a sādhu, kṛṣṇa-bhakta. The only fault was that he was a kṛṣṇa-bhakta. Even the father, the atheistic father, became enemy. He wanted to kill him. You know Prahlāda-caritra. If there is opportunity, we shall speak. It is horrible. Five-years-old boy, because he was chanting Hare Kṛṣṇa, Nārāyaṇa, the father became enemy. Titikṣava. Therefore a sādhu has to become very tolerant.

Haridāsa Ṭhākura . . . Haridāsa Ṭhākura became a sādhu, a devotee of Kṛṣṇa. He came from Muhammadan community. In those days, the Muhammadan Kazi, magistrate, called him that "You are Muhammadan, and why you are chanting Hare Kṛṣṇa, the Hindus' God's name?" So he very mildly replied: "My dear sir, there are many Hindus, they have also become Muhammadans. So suppose I have become a Hindu. So what is the fault?" Oh, he become very angry, and he was ordered to be caned in seven markets. You see? So there are so many dangers. Although the time has . . . is not so much polluted. People are liberated, liberal. Just like I am preaching in the Western countries. So nobody has checked, the government has not checked, because the time is not so cruel. Although in that Western country, Lord Jesus Christ was crucified. So there is sometimes danger to become kṛṣṇa-bhakta. Therefore people avoid it. At least the criticism is there. Therefore Caitanya Mahāprabhu said that:

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

(CC Adi 17.31)

One has to become tolerant like the grass. Tṛṇād api sunīcena. Sunīcena. Just like we are trampling over the grasses. So many people are going on, no protest. Trees—we are cutting trees. We are taking their leaves, their fruits, taking shelter of the trees when there is sunrise, it is very scorching—and still we are cutting. Tolerant.

So Caitanya Mahāprabhu has given these two instances: taror api sahiṣṇunā, tṛṇād api sunīcena. And amāninā mānadena. For one's self, for personal self, don't claim any respect, but you give respect to all others. Amāninā mānadena kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). If you can situate yourself in this position, then you can chant Hare Kṛṣṇa mantra very peacefully. You'll not be disturbed. If you chant, if you begin chanting Hare Kṛṣṇa mantra, then your friends will criticize. It is very easy job, but for the fear of criticism from my friends, "I do not like to chant. I do not like . . . like to take the beads. I can carry a trans . . ." What is called? That?

Devotee: Transistor.

Prabhupāda: ". . . transistor throughout the whole road, but if I carry one bead, I'll be criticized." So one has to be tolerant. Now these European, American boys, they don't care for any criticism. They have given their so-called hats and coats and they are chanting. They are going on the street, chanting Hare Kṛṣṇa mantra. Not only here—in European big, big cities, New York, London, Hamburg, Berlin, everywhere. So they don't care for this so-called criticism. They are fixed up. And people are accepting.

So this is called increasing the śraddhā, faith. Ādau, ādau śraddhā. To increase your attachment for Kṛṣṇa, the basic principle is śraddhā, faith. Then the faith is created by reading Bhagavad-gītā. You can understand what is Kṛṣṇa. Then you can have your faith: "Oh, here is God." That much. And sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the beginning of faith, that "Now I must engage myself in the devotional service of Kṛṣṇa."

If you decide like that, then your reading of Bhagavad . . . (break) . . . means you have simply wasted your time. You may write very, so-called scholarly comment, but you have simply wasted your time. If you have not come to the conclusion that "Now I shall engage myself in the service of Kṛṣṇa . . ." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). If you do that, that is the beginning of śraddhā. Then other things. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

This, this has been explained by Kavirāja Kṛṣṇadāsa Gosvāmī:

śraddhā-śabde viśvāsa sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

(CC Madhya 22.62)

This is śraddhā. Śraddhā means śraddhā-śabde . . .

(break) . . . word means śraddhā-śabde viśvāsa, full faith; sudṛḍha, very firm; niścaya, with conviction. That is śraddhā. Śraddha-śabde viśvāsa sudṛḍha niścaya. What is that viśvāsa? What is that faith? Kṛṣṇe bhakti kaile sarva-karma kṛta haya. "If I devote myself in Kṛṣṇa consciousness, in the service of Kṛṣṇa, all my work will be perfect." This is called śraddhā. If you have got hesitation, that "Some percentage to Kṛṣṇa, some percentage to my family, some percentage to my country, some percentage to my dog, some percentage . . ." In this . . . no. Simply sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That faith. If you can raise yourself to that platform of faith, that is the beginning of faith. Kṛṣṇe bhakti kaile sarva-karma . . . sarva-karma kṛta haya. Kṛṣṇa is Supreme. So by serving the Supreme, you can serve everyone.

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tatha sarvārhaṇam acyutejyā

(SB 4.31.14)

This is called . . . yathā taror mūla-niṣecanena. If you pour water on the root of the tree, the water reaches to the branches, to the twigs, to the leaves, to the flowers, to the fruits automatically. You simply pour water on the root. That is the system. If you pour water on the every leaf, I think you'll have no time. "Oh, there are millions of leaves. How we can . . .?" No. Take the root and pour water and it will reach. That is the way. Similarly, if you love your society, your friends, your country, your family, yourself, your dog, everything—if you love Kṛṣṇa, all love will be distributed. But if you don't love Kṛṣṇa, if you simply love this, simply love that, simply that, it will be never be perfect.

Therefore the whole world is confused. They do not know where to repose the love. That do not know. Therefore Kṛṣṇa is canvassing: sarva-dharmān parityajya mām ekam (BG 18.66). "Come here! Love Me! Increase your attachment for Me. Everything will be all right." Otherwise it is simply vague. Śrama eva hi kevalam. Simply waste of time.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed ratiṁ yadi

śrama eva hi kevalam

(SB 1.2.8)

It is simply waste of time. The whole world is trying to formulate, the United Nation, how to love the nations, one another. But there is no Kṛṣṇa. Therefore twenty years they are trying to unite the nations, but they are simply becoming disunited. They are missing the point. They do not know how to unite. If you want to unite the whole human society into one, take to this Kṛṣṇa consciousness. You'll be united politically, socially, religiously, culturally, philosophically—in any way. Because Kṛṣṇa is everything. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa is the root. Sarva-kāraṇa-kāraṇam (Bs. 5.1).

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

So take the root and your business will be successful. That is the effect of studying Bhagavad-gītā. Kṛṣṇe bhakti kaile sarva-karma kṛta haya. Simply by engaging yourself in the devotional service of Kṛṣṇa, all our other activities will be perfectly done. This is the secret of success, Kṛṣṇa consciousness. Try to understand this.

śraddhā-śabde viśvāsa sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

(CC Madhya 22.62)

This is the whole philosophy. And practical example: just like if you pour water on the root of the tree, then the water, however that water may be small, but because it is supplied . . . there are many examples. Just like if you pay your taxes to the government, it is distributed throughout the whole state: to the education department, to the water department, this department, that department. You are utilizing so many things, but you put your tax in one place, to the government—it is distributed. So therefore the yajña system is recommended in the Vedic way of culture to satisfy the Supreme. Viṣṇur ārādhyate panthā nānyat tat-toṣa-saucaṇam. Varṇāśramācāravatā.

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate pumsat

nānyat tat-toṣa-kāraṇam

(CC Madhya 8.58)

Yajña. Yajña means to satisfy the Supreme Personality of Godhead. To satisfy. But we do not know . . . our culture is meant to . . . we do not know what is Supreme Personality of Godhead. We do not know what is God. Everything forgotten. If there is . . . we speak about God, they think that, "These people have become crazy. They are, in this modern civilization, he's talking of God. What is the nonsense?" This is the position.

But that is not the fact. God is there. God is there. God is personally canvassing here, Kṛṣṇa. How you can say God is not there? God is there. God must be there. Otherwise, how things are going on? Just like because you are within this body, although you cannot see yourself—we cannot see ourself, where I am in this body—but I am in this body. As soon as I go away from this body, this body's useless, not even worth farthing. The such nice brain, such nice dress, such nice activity, as soon as I go away, I leave this body . . .

Tathā dehāntara-prāptiḥ (BG 2.13). As I leave this body and accept another body, this body's useless, immediately. Similarly, you are seeing the whole cosmic manifestation, the gigantic body of this material world. So there is something, soul. Just like in this body, there is soul. Similarly, this gigantic body has got a soul. That is God. How you can deny it? In śāstra we say:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.35)

Eko 'py asau racayitum. Just like this body has developed. How it has developed? Because the spirit soul is there. The spirit soul is injected by the semina of the father, and it is put within the womb of the mother. And then the two secretions develops into small body, like a pea, and that develops, gradually. When the development is complete, on the seventh month, the child moves. His sense, consciousness, comes. He's in the dreaming condition then. In the beginning, he's unconscious. Suṣupti. Then dreaming condition. He returns to his consciousness. And then he wants to come out. And then, in due course of time, at the end of ten months, the child comes out. This is the process of bodily construction, material bodily construction. Karmaṇā daiva-netreṇa jantur deha upapattaye (SB 3.31.1). This is the beginning of body. So a dead child coming out does not grow, because the soul is not there.

So unless the soul is there . . . there are so many instances. A very nice, big machine, aeroplane, 747, but if there is no pilot, who'll drive it? The machine is worthless unless there is the pilot. Similarly, this is also machine, this body. Yantrārūḍhāni māyayā (BG 18.61). (end)