731206 - Lecture SB 01.15.28 - Los Angeles

Lectures by Date, 1973

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

731206SB-LOS ANGELES - December 06, 1973 - 31:24 Minutes

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (leads chanting of verse) (Prabhupāda and devotees repeat)

sūta uvāca

evaṁ cintayato jiṣṇoḥ

kṛṣṇa-pāda-saroruham

sauhārdenātigāḍhena

śāntāsīd vimalā matiḥ

(SB 1.15.28)

(break)

sūtaḥ uvāca—Sūta Gosvāmī said; evam—thus; cintayataḥ—while thinking of the instructions; jiṣṇoḥ—of the Supreme Personality of Godhead; kṛṣṇa-pāda—the feet of Kṛṣṇa; saroruham—resembling lotuses; sauhārdena—by deep friendship; ati-gāḍhena—in great intimacy; śāntā—pacified; āsīt—it so became; vimalā—without any tinge of material contamination; matiḥ . . . (break)

Translation: "Sūta Gosvāmī said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination."

Prabhupāda: (indistinct) . . . smṛti kṛṣṇa-pādāravindayo śṛṇoti abhadrāṇi sachanta noti. This is our Kṛṣṇa consciousness movement, that if constantly our mind is engaged in thinking of the lotus feet of Kṛṣṇa. Thinking begins from the lotus feet, not all of a sudden . . . (child making sounds)

(aside) Stop this child.

You cannot think of Kṛṣṇa all of a sudden on the top. This is the process. In the Second Canto you'll find we have to think of Kṛṣṇa's lotus feet. The Śrīmad-Bhāgavatam, First Canto and Second Canto are the lotus feet of Kṛṣṇa. Then you gradually rise. When you are accustomed to think of Kṛṣṇa, that is called transcendental meditation. At any time, at any moment, if you immediately meditate, you'll see the lotus feet of Kṛṣṇa. That is transcendental meditation. Then gradually rise to think of this portion, this portion, this portion and, at last, the smiling face. That smiling face is compared with the Tenth Canto, Tenth Canto of Śrīmad-Bhāgavatam. This is explained.

So Arjuna was disturbed in so many ways, but as soon as he began to think of Kṛṣṇa's lotus feet, saroruha, kṛṣṇa-pāda saroruha, immediately everything became pacified. This is the process. This is transcendental consciousness or transcendental meditation. Immediately, without any delay for a moment you'll feel completely pacified. Therefore Kṛṣṇa advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65): "Always . . ." Man-manāḥ, "always engage your mind upon Me."

This Deity worship means to train the neophytes devotees how to concentrate upon the form of Kṛṣṇa, especially His lotus feet. That will make our life pacified always, śānta, śānta, pacified, peaceful. Another point is, sauhārdenātigāḍhena: very deep intimacy. We have got already our relationship with Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati (BG 5.29). We are seeking after friends who can give me some benefit, who can give me some peace of mind. We are reading so many books, so many . . . consulting so many philosophers, scientists, searching out peace of mind. But we are forgetting that our real suhṛt, friend, is Kṛṣṇa. Suhṛdaṁ sarva-bhūtānām.

Actually that is a fact, because we are part and parcel of Kṛṣṇa. The example I have given many times: Just like this finger is part and parcel of my body. So the finger is always happy when it is attached with this body. It is very practical. Try to understand. If the finger is cut and separated from this body, then it will be called somebody's finger. Everyone will see the finger falling on the ground. Somebody will say: "Yes . . ." somebody, if he knows that it is that man's finger. But this finger is useless. It is simply name "finger." That you have to understand. The finger's value is so long it is attached with the body. As soon as it is separated from the body, it is useless. You can call it finger. Similarly, our societies, human society, is divided into so many departments. Generally, it is divided into four classes—intelligent class, administrative class, productive class and worker class, the whole human society. There are certain men who are very intelligent. They are scientists, philosopher, writers, thinker—there are so many department. So similarly, there are politicians, diplomats. Similarly, there are industrialists, agriculturalists and general worker. They are neither intelligent nor administrator nor producer, but simply worker. You give them some money and they are satisfied. So that is natural division of the society. And you call it by different names. But scientifically the division is already there.

So in human society the central point is Kṛṣṇa. Central point is Kṛṣṇa. If we forget Kṛṣṇa, this intelligent class of men, this administrative class of men, these productive class of men, the worker class of men, they're all useless. They're all useless. If by your intelligence you cannot find out with whom you are intimately related, then what is the value of your intelligence? That kind of intelligence a dog has also got: "Where is something to eat? Where is something to mate?" The dog has that, eating, sleeping, mating and defending. This intelligence the dog has got. And if you have got the same intelligence without utilizing your intelligence to find out the Supreme, with whom you are so intimately related, then what is the value of your intelligence?

So this is Kṛṣṇa consciousness movement. We are trying to utilize intelligence to find out the supreme cause, the Supreme, with whom we are very intimately related. Because we are part and parcel. The same example: Just like this finger is very intimately related with this body. But if it is separated, it has no value. But again if there is possibility to join this finger with this body, then again it begins its value. That is Kṛṣṇa consciousness movement. We are now separated from Kṛṣṇa. We have forgotten Kṛṣṇa. This is our position. Although I'm intelligent, very intelligent, so-called intelligent for eating or sleeping or for having sex life intelligence . . . just like they're . . . the scientists are applying intelligence for abortion. What is this intelligence? To give facility sex life, that's all. What is this intelligence? Killing the poor child within the womb, is that very good intelligence? No. But that intelligence is for giving facility to sex life. That's all.

They are so-called scientists, intelligence. What is that intelligence? Discover atomic bomb. What is the effect? To kill. But they are dying, what is the credit for you? They're already dying, naturally dying, dying out of want for food, dying in famine, in pestilence. Then what you have discovered? This is called intelligence. This intelligence is described in the Bhagavad-gītā, māyayāpahṛta-jñānāḥ (BG 7.15). They are advertising themselves as intelligent, but real intelligence is taken away. Real intelligence is that we are advancing in science, in education, in motorcars and . . . motorcars, everything, but where is our peace? Where is śānti? That is intelligence.

That intelligence must be utilized to find out where is really śānti, peace. That is intelligence. That is described, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje, yenātmā suprasīdati (SB 1.2.6). If you want actually peace, then your intelligence should be utilized for searching out the Supreme and your relationship with Him. As soon as you find out . . . just like you have lost your father, if you find out your father, immediately your relationship with father is revived. There is no question: "Here is my father," and father says: "Here is my son." Because the relationship is very intimate. A son may go out for years together, but as soon as he comes back home, he sees his father, mother, and that original intimacy immediately revived.

So we have got that intimate relation. So when we come to that position to understand our intimate relationship with God, or Kṛṣṇa, that is called svarūpa-siddhi. Svarūpa-siddhi. Svarūpa-siddhi means realization of perfection. Svarūpa-siddhi. So here Sūta Gosvāmī says, sauhārdena gāḍhena, śānta. If an old friend meets another old friend, they become very much delighted. Similarly, if the father meets the lost child, he becomes very delighted and the child also becomes delighted. The husband, wife separated, again they meet, so they become very delighted. It is quite natural. The master and servant, after many, many years if they again meet, they become very delighted.

So we have got our relationship with Kṛṣṇa in so many ways—śānta, dāsya, sākhya, vātsalya, mādhurya. Śānta, śānta means neutral: simply to understand the Supreme. Dāsya means a step forward. Just like we say: "God is great." That is śānta, to appreciate the greatness of God. But there is no activity. But when you go step forward that, "God is great, so I am serving so many society, friendship, love, cats, dogs, and so many I'm loving. Why not let me love the greatest?" that is called dāsya. Simply to realize God is great, that is also very good. But when you voluntarily go forward, "Now why not serve the great?" Just like from ordinary service, those who are engaged in service, they want to try to change from the inferior service to the superior service. Service is there, but superior service is somebody gets government service. He thinks it is very nice. So similarly, as we serve, when we desire to serve the great, that will give us peacefulness. That is called śānta, dāsya.

Then service with friendship. Service, master and servant giving service, but when the servant becomes very intimate there is friendship. I've seen it practically in Calcutta. The Dr. Bose, his driver was his best friend. When he would sit on the car, he would talk all his mind with the driver. So this driver, he became his intimate friend. All confidential talks with driver. It happens so. If the servant becomes very confidential, the master discloses his mind. He talks with him what to do. So this is called platform of friendship. And again further advancement . . . just like relationship with father and son, mother and son, this is called vātsalya and, at last, conjugal love. So in this way we are related with Kṛṣṇa some way or other—in veneration, in servitude, as friend, as paternal affection or as conjugal lover. You see? So we have to revive that. And as soon as you revive any one of them, intimacy, then we become happy, because that is eternal. The same example . . . the finger, so long is separated, it is not happy. As soon as it is joined, it is happy. Similarly, we have got our eternal relationship with Kṛṣṇa. Now we are separated, but as soon as we join with Him, again we become yenātmā samprasīdati.

Therefore Kṛṣṇa consciousness movement is beneficial for everyone, just to try to revive your original consciousness. That is already there, nitya-siddha kṛṣṇa-bhakti (CC Madhya 22.107). Our Kṛṣṇa consciousness is eternally a fact. Otherwise you European, American boys and girls, you, three or four years ago, you did not know what is Kṛṣṇa. Why you are so much attached to Kṛṣṇa? Why you are attached? Unless you are attached to Kṛṣṇa, you cannot sacrifice your valuable time in this temple or for preaching Kṛṣṇa's glory. You have developed a love for Kṛṣṇa. Otherwise, nobody is so fool that he'll wasting time. No. How it is possible? One may say that "Kṛṣṇa is Indian. Kṛṣṇa is Hindu. So why the Christians are interested in the Hindu?" No. Kṛṣṇa is neither Hindu nor Muslim nor Christian. Kṛṣṇa is Kṛṣṇa. And you are part and parcel of Kṛṣṇa. This understanding—"I'm Hindu," "I'm Muslim," "I'm Christian," "I'm American," "I'm Indian"—these are all designations. Actually I am spirit soul, ahaṁ brahmāsmi. And Kṛṣṇa is the Supreme Brahman, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).

So we have got intimate relationship with Kṛṣṇa. That is eternally fact. Simply we have to revive. Śravaṇādi-śuddha-citte karaye udaya (CC Madhya 22.107). We have to create. Just like the young man likes to love a young woman and the young woman likes to love a young man. That is natural. That is natural. But when they meet together, it is revived. It is not that something new imposition. It is there. But by chance or anyway, when they are in contact, the loving propensity increases. The love increases. So our relationship with Kṛṣṇa, that is natural. That is not unnatural. Nitya-siddha. Nitya-siddha means it is eternally fact. Simply it is covered. It is covered. That covering has to be taken away. Then we are immediately in relationship with Kṛṣṇa, in natural way. That is perfection of Kṛṣṇa consciousness.

So here it is said that sauhārdena ati-gāḍhena. Gāḍhena, very deep. There are different types of sauhārga, friendship, but there is very intimate, deep friendship. So as soon as we revive our Kṛṣṇa consciousness, our deep relationship with Kṛṣṇa as servant, as friend, as paternal relationship or conjugal love . . . that is already there. Just like this finger. Finger has got already its place. It is separated. But if there is any physician or surgeon, he can simply put exactly on the place, then it works, immediately. Immediately works. So similarly, we have to place ourself exactly in the position in which we are related with Kṛṣṇa. Then our life is successful, immediately. Immediately successful. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya, śravaṇādi . . . and that can be accomplished beginning with hearing. Hearing. This is the beginning. We are inviting persons to come to hear about Kṛṣṇa from Śrīmad-Bhāgavatam, from Bhagavad-gītā. These are called kṛṣṇa-kathā, kṛṣṇa-kathā, the message of Kṛṣṇa or the words of Kṛṣṇa.

That is Caitanya Mahāprabhu's cult, that . . . what is His cult? Cult is, He says:

āmāra ājñāya guru hañā tāra' ei deśa

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

(CC Madhya 7.128)

Kṛṣṇa-upadeśa. "You become a spiritual master under My order." Under His order. Don't manufacture yourself. Under the order of Caitanya Mahāprabhu. That is called paramparā system: one who is following in disciplic succession the order of Caitanya Mahāprabhu. And what is the order of Caitanya Mahāprabhu? Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa. Don't advising your rascaldom. Kṛṣṇa-upadeśa, what Kṛṣṇa has said, you just tell him; you become spiritual master. That's all. It does not become . . . very difficult to become spiritual master. The rascals, they fail, because they do not say anything which Kṛṣṇa says. He manufactures something. He wants to take the place of Kṛṣṇa. This rascaldom will never make you happy. You have to follow as Caitanya Mahāprabhu says, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa (CC Madhya 7.128). Then you become guru. To become guru is not at all difficult, provided you follow the right instruction of Caitanya Mahāprabhu. Then everyone can become—expand, expand. You have learned something about Kṛṣṇa consciousness, now you rightly distribute them, then you will increase your group. But if you want to manufacture something of your own concoction, that will not act. That will not . . . that will be gramophone. No. (break)

. . . actually penetrating, āpani ācari prabhu jīvere śikhāya. Caitanya Mahāprabhu says that you have to act accordingly as it is instructed, āpani ācari, then you can teach others. If you do not act yourself, your words will have no value. (break) . . . because it cut. Evaṁ paramparā prāptam (BG 4.2), if you have got connection with the original powerhouse, then there is electricity. Otherwise it is simply wire. What is the value? Simply wiring will not help you. The connection must be there. And if you lose the connection, then it is of no value. Therefore Kṛṣṇa consciousness movement means you have to keep yourself always connected with the original powerhouse. And then wherever you'll go, there will be light. There'll be light. If you're disconnected, there will be no light. The bulb is there, the wiring is there, the switch is there. Everything is there. That's how Arjuna is feeling that, "I am the same Arjuna. I am the same Arjuna who fought in the Battlefield of Kurukṣetra. I was known as so great a warrior, and my bow is the same bow, and my arrow is the same arrow. But now it is useless. I could not defend myself, because disconnected with Kṛṣṇa. Kṛṣṇa is no longer." Therefore he began to remember the words of Kṛṣṇa which was taught to him in the Battle of Kurukṣetra.

Kṛṣṇa is not different from His word. That is absolute. What Kṛṣṇa said five thousand years ago, if you catch up those words again you're immediately connected with Kṛṣṇa. Immediately. This is the process. Just see Arjuna. He says that evaṁ cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham. When he began to think of Kṛṣṇa and His instruction as again, in the battlefield, immediately he become śānta, peaceful. Immediately pacified. This is the process. We have got intimate relationship with Kṛṣṇa, eternally. It is not artificial. Therefore if you keep ourself always connected with Kṛṣṇa, there will be no more disturbance. Peaceful. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). If you get that position, then that is the highest benefit, highest gain, yaṁ labdhvā ca, then you will not desire for any other gain. You'll perceive that "I have got the highest gain." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ, yasmin sthitaḥ . . . and if you keep yourself fixed up in that position, then guruṇāpi duḥkhena na . . . even the heaviest type of calamities, you'll not be disturbed. That is peace. That is peace. Not that little pinching, you are disturbed. If you're actually fixed up in Kṛṣṇa consciousness, you'll not be disturbed in the greatest form of dangerous condition. That is the perfection of Kṛṣṇa consciousness.

Thank you very much.

Devotees: Jaya . . . (cut) (end)