760822 - Lecture BG 07.01 - Hyderabad

Lectures by Date, 1976

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

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760822BG-HYDERABAD - August 22, 1976 - 34.50 Minutes

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

(BG 7.1)

Śrī bhagavān uvāca. Vyāsadeva could have written śrī kṛṣṇa uvāca, but purposefully he's writing śrī bhagavān uvāca. Because avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). The Supreme Personality of Godhead, because He descends as human being, mūḍhas, those who are rascals, they consider Him just like one of us, human beings. Avajānanti. Therefore, to avoid the offense on the part of the mūḍhas, he writes bhagavān uvāca. Direct claim.

Bhagavān means full with six opulences.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇam bhaga itīngana

(Viṣṇu Purāṇa 6.5.47)

Bhagavān means aiśvaryasya samagrasya, the master of all wealth within the creation. That is Bhagavān. Not that millions or trillions of dollars, but all the wealth. Aiśvaryasya samagra. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29): "I am the enjoyer and proprietor of all the planets." That is Bhagavān. Aiśvaryasya samagra. Vīryasya yaśasaḥ śriyaḥ. He's the master of all strength; He's all-famous. Kṛṣṇa five thousand years ago appeared on this planet, but still He's famous. His worship is going on still. In India there are hundreds and thousands of temples like this. Not only in India; now outside India there are at least hundreds of temples like this. He's so famous. That is Bhagavān. He's not a cheap Bhagavān: "I have become Bhagavān by meditation." No. He's real Bhagavān. Bhagavān is Bhagavān. He doesn't require to meditate. Just like Kṛṣṇa, when He was three months old, He's Bhagavān. Pūtanā came to kill Him, but Pūtanā was killed by Him. That is Bhagavān. At the age of three months, what meditation He could do? So this meditation Bhagavān and this Bhagavān is different. Bhagavān is always Bhagavān, either He's three months old or 125 years old. When He was in the Battlefield of Kurukṣetra His age was 125 or little less. He was great-grandfather. So his Bhagavān is not this Bhagavān. Bhagavān cannot be manufactured by meditation factory. No. Therefore it is said bhagavān uvāca.

So to understand Bhagavān, Para-brahman, that is the mission of human life. The cats and dogs cannot understand Bhagavān. That is not possible. A human being can understand. This Bhagavad-gītā is for the human being, not for the cats and dogs. So Kṛṣṇa says that "If you want to know Me . . ." It is not easy to understand Bhagavān, or God. "God" is not the exact word of Bhagavān; therefore we use the word "Godhead." "Back to Godhead." Bhagavān means the Supreme Lord, the Supreme Being. God means the ruler, the controller. But when we come to the supreme controller, He is Bhagavān. You are controller, I am controller. I am controller of my disciples within the Kṛṣṇa conscious society, but I cannot control the whole world. I have got some . . . you are controller in your home, of your wife, children, servants. But you are also controlled. You are not the absolute controller. Therefore Bhagavān means the absolute controller.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(BS 5.1)

That is Bhagavān, supreme controller. He is controller over everyone, but He is not controlled by anyone. That is Bhagavān. In the Śrīmad-Bhāgavatam it is said, janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1). He's svarāṭ. He's not controlled by anyone. Anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (BS 5.1).

So Bhagavān is explaining Himself, how to know Bhagavān. So we have to take advantage. If we are actually serious to understand Bhagavān, then we have to take the instruction given by Bhagavān Himself. We cannot manufacture ideas to know Bhagavān. That is not possible. You cannot speculate on Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena (Kaṭha Upaniṣad 1.2.23). The Vedas informs us that nāyam ātmā, Paramātmā, Bhagavān, nāyam ātmā pravacanena labhyaḥ. If one is very good speaker, it is not that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na medhayā. If one is very meritorious, great scientist, philosopher, it does not mean that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. If one is very highly educated, highly learned in Vedic knowledge, he also cannot. Bhagavān can be understood by the mercy of Bhagavān. That is the process. Therefore Bhagavān mercifully explaining Himself. We have to take advantage of it. Then we can understand Bhagavān.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ . . .

na cānya eko 'pi ciraṁ vicinvan

(SB 10.14.29)

These are the verdict of the Vedas. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. "My Lord, one who has got a little mercy of Yourself," prasāda-leśa, a little mercy, jānāti tattvam, "he can understand." Na ca anya eko 'pi ciraṁ vicinvan: "Others, who has not received Your mercy, he may speculate for millions of years, still he cannot understand." So we can understand Bhagavān by the mercy of Bhagavān, not by speculation, not by learning, not by speaking or so many other things.

So here we have to take advantage, bhagavān uvāca. Bhagavān personally speaking. Why speaking? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). Without any doubts: asaṁśayam. If you speculate on God there are so many doubts. But asaṁśayam, without any doubt, if you want to understand . . . asaṁśayaṁ samagram: and in totality, not partially. Bhagavān is Absolute Truth. The Absolute Truth is understood from three angles of vision: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

So Brahman understanding is not samagra, not asaṁśayam. Here it is said, asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one, one of the creation of Bhagavān. And how to know Bhagavān?

So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial. Bhagavān is sac-cid-ānanda. Sac-cid-ānanda. So brahma-jñāna means the knowledge of eternity; paramātma-jñāna means the knowledge of all-pervasive Godhead, everywhere present. That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (BS 5.35). When one can understand that God is within this universe, aṇḍāntara-stha-paramāṇu-cayāntara-stham, He is within the atom, this is paramātma-jñāna. But that is also not complete. But when you come to the understanding of Bhagavān, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), that understanding is complete. Śrī Bhagavān is the possessor of all kinds of opulences. Then what is difficulty for Him to remain within the atom? Aiśvaryasya samagrasya. He can remain within the atom, He can remain within the universe in His gigantic virāṭ form, as He showed to Arjuna, virāt-rūpa. Aṇor aṇīyān mahato mahīyān (Kaṭha Upaniṣad 1.2.20): He's smaller than the smallest and greater than the greatest. In this way, Kṛṣṇa will explain Himself.

So . . . the process is . . . what is that process? Kṛṣṇa says, mayy āsakta-manāḥ: "Unto Me become attached." Āsakta, attached. So how this attachment will increase? Mayy āsakta-manāḥ yogaṁ yuñjan, this is a yoga, to become attached to Kṛṣṇa. This is the beginning. If you come to the temple daily and you see the transcendental form, sac-cid-ānanda-vigraha (BS 5.1) of Bhagavān . . . this Bhagavān which you see, it is non-different from the original Bhagavān. Don't differentiate, that "This is a stone statue of Bhagavān." No. He is Bhagavān. He is Bhagavān, arcā-mūrti, arcā-vigraha. Because we cannot see Bhagavān with our present eyes—ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). With the present blunt senses we cannot see Bhagavān. Therefore Bhagavān, out of His causeless mercy, has appeared in a form which you can see. Not that He's different. He's not different. Because Bhagavān is everything. That will be explained. So He can appear in any form. So He has appeared in a form which you can see. That is Bhagavān's mercy. Not that He is statue. Arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir nārakī-buddhiḥ (Padma Purāṇa). If we consider that "Here is a stone statue," arcye viṣṇau śilā-dhīḥ. No śilā. No, it is not. Bhagavān is everything. By the advancement of knowledge, we'll understand Bhagavān, "Here is Bhagavān."

So if you daily come . . . temple is situated. Temples are constructed to give you the facility how to become attached to Bhagavān. So you should take advantage of it. This temple is very centrally situated. I am very glad that the inhabitants of Hyderabad, they are so nice devotees, from the very beginning they are coming. It is very good. So continue this habit. Daily come, see Bhagavān. Offer little obeisances. Bhagavān does not want anything from you. He is self-sufficient. Bhagavān. Aiśvaryasya samagrasya. But if you give something to Bhagavān, it is love. Dadāti pratigṛhṇāti (Upadeśāmṛta 4). You are taking so many things from Bhagavān. And if you give something, what is the wrong? It is exchange of love. And Bhagavān does not want your whole estate. Bhagavān says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Little leaf, patram; little flower, a little fruit, a little water. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā. Bhagavān wants your bhakti. If you bring little leaf, little flower, little fruit and little water, "Bhagavān, I am very poor man. I have nothing to give You. But I have secured from others' garden a little leaf, little flower and little fruit, and water is available. So kindly accept it," Bhagavān says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Toya . . . bhaktyā, what is that verse?

Devotee: Aśnāmi bhakty-upahṛtam.

Prabhupāda: Ah. Aśnāmi bhakty-upahṛtam. Because one is giving out of devotion, love—aśnāmi, "I eat." If Bhagavān eats from your hand, then you become perfect. That is wanted, bhakti. Bhaktyā. Tad aham aśnāmi bhakty-upahṛtam. If you bring . . . that attachment should be increased. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan . . . (BG 7.1). This is the yoga. This is real yoga, how to become attached to the service of the Lord. That is first-class yogī. You'll find in the last paragraph of Sixth Chapter, yoginām api sarveṣām. There are many yogīs, different kinds of yogīs. So yoginām api . . . karma-yogī, jñāna-yogī, dhyāna-yogī, haṭha-yogī and so many yogīs. So yoginām api sarveṣām: "Of all the yogīs," yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47), "one who is always thinking of Kṛṣṇa . . ." Naturally, if you practice to come here and see daily, at least once, you'll be able to think of Kṛṣṇa. Mad-gatenāntar-ātmanā. If you continue that thinking, Kṛṣṇa, how He's standing, how He is playing on flute, how Rādhārāṇī is there, here—man-manāḥ—in this way, if you think, then you become the greatest yogī.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

That is wanted.

So the temple is the facility how to become the first-class yogī and how to become the first-class devotee simply by increasing your attachment. This attachment . . . there is one example that one brāhmaṇa, he was daily seeing Lord Rāmacandra and then he was breaking his fast. So Rāmacandra was out of His station for some royal business. So this brāhmaṇa did not take even water seven days. So when Rāmacandra returned, Lakṣmaṇa informed Lord Rāmacandra, "Here is Your devotee, My Lord. Because You were absent for seven days and he could not see You, therefore he did not take even water." Rāmacandra appreciated his devotion. So before Lord Rāmacandra there was Sītā-Rāma Deity worshiped in the family of Daśaratha Mahārāja's family. So that Deity was kept in the room of Lord Rāmacandra because Lord Rāmacandra was personally present. So He advised Lakṣmaṇa that "Give this brāhmaṇa this Deity." And He advised him, "Brāhmaṇa, you worship this Deity, and when I am not in the station, your worshiping the Deity is as good as worshiping Me." So the Deity worship is so long going on. That Rāmacandra Deity is still here in South India.

So there is no difference between the Deity and the Lord. They're the same. Even this chanting of the name of the Lord is the same.

nāma cintāmaṇiḥ kṛṣṇaś

caitanya-rasa-vigrahaḥ

pūrṇaḥ śuddho nitya-mukto

'bhinnatvān nāma-nāminoḥ

(CC Madhya 17.133)

The name, fame, form, quality, pastimes, entourage—everything—they are nondifferent. When we read Bhagavad-gītā, you must know when this writing is there, bhagavān uvāca, you must know Bhagavān, Kṛṣṇa, is speaking just before you, immediately. Bhagavān uvāca. In this way you have to understand tattva. Jānāti tattvataḥ.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

Tattvi. Tattvi means the Absolute is the same either by His name, by His form, by His pastimes, by His entourage—everything absolute same. Advaya-jñāna. Vadanti tat tattva-vidas tattvam yaj jñānam advayam (SB 1.2.11). There is no difference. This is tattva-jñāna.

So in this way if you increase your attachment for Kṛṣṇa, mayy āsakta-manāḥ pārtha yogaṁ yuñjan. This is the yoga, the first-class yoga. Yoginām api sarveṣāṁ mad-gaten . . . sa me yuktatamo (BG 6.47). That is first class. If you practice this yoga—very easy. Simply you come daily. If you can, offer patraṁ puṣpaṁ phalaṁ toyam (BG 9.26), and offer obeisances. You'll increase your attachment. And that attachment, mayy āsakta-manāḥ—this yoga, if you practice, then what will . . . asaṁśayaṁ samagram. Gradually, God, Kṛṣṇa, will reveal. You cannot understand God without revelation. So on account of your attachment He'll reveal Himself. So sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If you want to see by your blunt material eyes, that is not possible. We have to purify. You'll see God with these eyes when it is purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. When the eyes will be nirmalam, without any designation, then you'll see Him.

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

(CC Madhya 19.170)

So increase your āsakti. Athāsakti. The āsakti . . . ādau śraddhā. Śraddhā, beginning, "Oh, here is a temple. Let us go and see." This is śraddhā, little faith. And we have to increase this faith. Ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14). If you have got little faith, then you'll come. And here are sādhus. They are simply engaged in Kṛṣṇa's service. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam. They are engaged always, twenty-four hours, in either of these business—śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam (SB 7.5.23). So if you associate with them, if you come and see the ārati, how they are chanting, dancing, offering prayers . . . and that is association. Ādau śraddhā, little faith: "Let us go and see the temple." And then association. If you come daily, there will be association. Ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14). Then bhajana-kriyā. Bhajana-kriyā, this hearing, that is bhajana. And if you join the chanting, that is also bhajana. Śravaṇaṁ kīrtanam. This is bhajana. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Then anartha-nivṛttiḥ syāt. Then all kinds of anarthas, unwanted things, nivṛtti, that will be finished. Then you'll be purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Tato niṣṭhā tato rucis, tataḥ athāsaktiḥ. Then there will be niṣṭhā, firm faith. Then there will be taste: you cannot remain at home without coming at least once in the temple. That is called ruci. Ruci, taste. Then āsakti. That āsakti required.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

(BG 7.1)

So Kṛṣṇa is personally explaining: read Bhagavad-gītā, see the Deity, come here daily, take caraṇāmṛtam. If possible, bring patraṁ puṣpaṁ phalaṁ toyam (BG 9.26). In this way you become the topmost yogī and attached to Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). In this way, he'll be attached to the lotus feet of Kṛṣṇa and he'll try to understand and explain, just like these devotees are doing. They're going outside for preaching. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. What is their business? Simply describing Kṛṣṇa and Kṛṣṇa's activities. So similarly, if we engage our mind unto the lotus feet of Kṛṣṇa and we describe about His pastimes and see His form . . . mind, we have got senses. So eyes engaged in seeing the form, nose engaged in smelling the flowers offered to Kṛṣṇa, tongue engaged in tasting caraṇāmṛta and prasādam, hand engaged in cleansing this temple or touching the feet of the devotees. In this way, when all your senses will be engaged, your life will be successful. This is wanted. This is Kṛṣṇa consciousness movement.

Thank you very much.

Devotee: Jaya Prabhupada. (end)