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Pradyumna: "O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable kill anyone or cause anyone to kill?"
"As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones."
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
So this is another way of convincing that... Very simple thing. Anyone can understand. Vasamsi jirnani yatha vihaya. As our garments, coats and shirts, when they are old, rotten, no more usable, so we throw it away and get a new garment, shirt, coat. Similarly, the soul is changing garment from childhood, from babyhood. Just like a baby has got a shoe, but when he gets the child's body the shoe does not fit. You have to take another shoe. Similarly, when the same child grows or changes body, he requires another shoe. Similarly, the soul is changing his body exactly as we change our garments. Vasamsi jirnani. Jirnani means when it is old enough, not fit for use, yatha vihaya, as we give it up... Vihaya means give it up. Navani, new garment. Narah aparani grhnati. Now the body has been compared herein as the garment. Just like coat and shirt. The tailor cuts the coat according to the body. Similarly, this material body, if it is shirt and coat, then this is cut according to the spiritual body. The spiritual body is not nirakara, without form. If it is without form, then how the garment, the coat and shirt, has got hands and legs? It is common sense. The coat has got hand or the pant has got legs because the person who is using the coat, he has got hands and legs.
So this proves that the spiritual body is not impersonal. It is not a zero, it is, it has got form. But the form is so minute, anor aniyan mahato mahiyan: one form is lesser than the atom. Anor aniyan mahato mahiyan. Two forms are there spiritual. One is the Supreme Lord's form, virad-rupa, mahato mahiyan, and our form, anor aniyan, lesser than the atom. That is stated in the Katha Upanisad. Anor aniyan mahato mahiyan atmasya jantor nihito guhayam. Nihito guhayam, guhayam means in the heart. Both of them are there. Now find out modern science. Both the soul and the Supersoul, they are situated within the heart. Isvarah sarva-bhutanam hrd-dese [Bg. 18.61]. It is not said that "Anywhere in the body it is sitting." No. Hrd-dese, in the heart. And actually, by medical science, the heart is the center of all activities of the body, office. And the brain is the manager. The director is there, Krsna. He says also in another place, sarvasya caham hrdi sannivistah. Everything is clear. Sarvasya caham hrdi sannivistah, "I am sitting in everyone's heart." Find out God, find out Krsna. In several places, all Vedic literature, guhayam. Guhayam means in the heart. Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. The supreme director, Krsna, is sitting there, and He is directing, "Now this living entity wants to fulfill his desire in this way." He's giving direction to the material nature. "Now, prepare a vehicle, body, for this rascal in this way. He wants to enjoy. All right, let him enjoy." This is going on. We are all rascals, we are manufacturing our different ways of life. "I think." So you are thinking. As soon as you are thinking... But we cannot fulfill our desires without sanction of God. That is not possible. But because we are persisting, that "I want to fulfill my desire in this way," Krsna is sanctioning, "All right." Just like a child persists to possess something. The father gives, "All right, take it." So all these bodies we are getting, although by the sanction of the Supreme Lord, but He is sanctioning with reluctance that "Why this rascal is wanting like this?" This is our position. Therefore, at last Krsna says, sarva-dharman parityajya, [Bg. 18.66] "Give up this rascaldom, 'I want this body, I want that body, I want to enjoy life in this way'—give up all this nonsense."
So here in the Vedic literatures we find that both the Lord and the living entity, they are situated in the heart. The living entity, jiva, is desiring, and the master is sanctioning, and the prakrti or the material nature is giving the body. "Here is the body, ready, sir. Come here." Therefore the original cause of our entanglement or liberation is our desire. As we are desiring. If you want, if you desire to become free from this implication of birth, death, old age, and disease, it is ready. And if you want to continue this implication, change of body, vasamsi jirnani... Because you cannot enjoy spiritual life in this material body. You can enjoy this material world with this material body. And if you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world. Punah punas carvita-carvananam [SB 7.5.30], chewing the chewed. The same sex, the same man and woman, they are enjoying at home. The same again go to the naked dance. The object is the same, sex, here or there. But they are thinking, "If I go to the theater or naked dancing, it will be very enjoyable." So it is called punah punas carvita-carvananam [SB 7.5.30], chewing the chewed. The same sex life at home, chewing, and go to the naked club, chewing. Chewing the chewed. There is no rasa. There is no humor, mellow; therefore they are disappointed. Because the thing is the same. Just like you chew one sugarcane and take out the juice, and again if you chew, then what you will get? But they are so dull-headed, so rascal, they do not know. They are trying to get the, I mean to say, pleasure which is already enjoyed, which is already tasted. Punah punas carvita-carvananam [SB 7.5.30]. Adanta-gobhir visatam tamisram punah punas carvita-carvananam. A human being... You'll find that when the dogs, they have sex life, they have no shame. So, many lusty people stand there and see. Seeing means they are willing, "If I could enjoy in the street like this." And sometimes they do. This is going on. Punah punas carvita-carvananam [SB 7.5.30].
Yan maithunadi grhamedhi sukham hi tuccham [SB 7.9.45]. So this materialistic life means sex life. Very, very abominable, tuccham. If anyone has understood this, then he's liberated. But if, when one is still attracted, then it is to be understood that there is still delay in liberation. And one who has understood and has left it, even in this body he's liberated. He's called jivan-muktah sa ucyate.
So how we can become free from this desire? Iha yasya harer dasye, If you simply desire to serve Krsna, then you can get out. Otherwise, not. That is not possible. If you desire anything else except the service of the Lord, then maya will give you inducement, "Why not enjoy this?" Therefore Yamunacarya says,
yad-avadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamany udyatam rantum asit
tad-avadhi bata nari-sangame smaryamane
bhavati mukha-vikarah susthu nisthivanam ca
"Yad-avadhi, since the time, mama cetah, I have engaged my life and soul, my consciousness, in the service of the lotus feet of Krsna..." This verse is given by Yamunacarya. He was a great king, and kings, they are generally licentious, but he became later on a saintly devotee. So his personal experience, he is saying, that "Since I have engaged my mind in the service of the lotus feet of Krsna, yad-avadhi mama cetah krsna-padaravinde..." Nava-nava. And service, spiritual service means every moment new. It is not hackneyed. Those who are spiritually realized, they will find to serve Krsna means new enlightenment, new enlightenment. Nava-nava-rasa-dhamany udyatam rantum asit. Here, in this material world, you enjoy. It becomes hackneyed. Punah punas carvita; therefore you are disappointed. But if you engage yourself in the service of Krsna, you'll find new and new encouragement. That is spiritual. If you find it hackneyed, then you must know that you are not yet serving spiritually, you are serving materially. Formality, stereotype. But if you feel new and new energy, then you know that you are serving spiritually. This is the test. Your enthusiasm will increase, not decrease.
So the test is within our hand. If during mangala-arati we feel laziness, that means I'm not yet spiritually advanced. And if one feels enthused, "Now it is time for mangala-arati, let me stand up, let me do this," then it is spiritual. Anyone can test. Bhaktih paresanubhavo viraktir anyatra syat [SB 11.2.42]. Bhakti means spiritual. So as soon as you are touched with the Supreme Spirit, viraktir anyatra syat, no more enjoyment in this material world. So Krsna is there. Krsna is also sitting within the heart, and I am also sitting within the heart, just like two friends on the same bar. This is also described in the Upanisad. Samane vrkse puruso nimagnah. They are sitting, equally, on the same level. Nimagnah. The bird is eating the fruit of the tree, or the jiva soul, the living entity, he is making his fruitive action. Ksetra-jna. These are all described. Ksetra-jnam capi mam viddhi sarva-ksetresu bharata [Bg. 13.3]. The owner and the occupier. I am the occupier of this body, and the owner is Krsna. Therefore, Krsna's another name is Hrsikesa. Hrsikesa. So He is actually owner of my hand and leg and eyes, everything, all my senses. I am simply occupier. I'm not owner. That we have forgotten. Just like if you are in a rented apartment, you are occupier. You are given the license to occupy the room. You are not owner. But if you think that you are owner, that is, stena eva sa ucyate [Bg. 3.12], immediately he becomes wrongly guided.
So take it, this body or the country or the nation or the world or the universe, nothing belongs to you. The owner is Krsna. The owner is sarva-loka-mahesvaram [Bg. 5.29]. Krsna says, "I am the owner." So mistake is that we do not know the owner, and we are, although we have occupied, improperly using our occupation. That is material condition. Improper. Otherwise, the direction is there, the director is sitting there. He's always helping you. But the disease is that we are claiming to be owner and want to act according to my whims, and that is material condition. My business is to work for the owner, not for me. Therefore, that is my position. Krsna has created me, not creation, but along with Krsna we are all there. But we are eternal servants. Just like along with this body, the finger is also born. The finger is not differently born. When I was born, my fingers were born. Similarly, when Krsna was there, Krsna was never born. Then we are also never born. Na hanyate hanyamane sarire [Bg. 2.20]. Very simple philosophy. Because we are part and parcel of Krsna. If Krsna is born, then I am born. If Krsna is not born, then I'm, I am not born. Krsna is aja, so we are also aja. Ajam avyayam Krsna is imperishable, immutable. We are also immutable, because we are part and parcel of God. So why the part and parcels are there? Why my hand is there? Because I require it. I require the assistance of my hand, I require the assistance of my finger. It is necessary. The rascals say, "Why God created us?" Rascal, it is necessary. Because He is God, He wants your service. Just like big man, he keeps so many servants. If some rascal inquires, "Why you are keeping so many servants?" And "Because I am big man, I want!" Simple philosophy. Similarly, if God is the supreme authority, then He must have so many assistants. Otherwise, how He will manage?
So whole universe is being managed by God's assistant, according to the Brahma, the most powerful assistant. Tene brahma hrda ya adi-kavaye muhyanti yat surayah [SB 1.1.1]. In the Brahma's heart also, tene brahma hrda, hrda, again hrda. Because Brahma was alone, so what to do? Brahma was perplexed. But Krsna gave instruction, "You do, you create this universe like this." Buddhi-yogam dadami tam, "I give intelligence." So everything is there. Everything is there, Krsna is always with you. If you want to go back to home, back to Godhead, then Krsna is ready to give you all instruction. "Yes, yena mam upayanti te." He gives instruction, "Yes, you do like this. Then you will finished, your, this material business, and after giving up this body, you'll come to Me." But if you want to continue this material existence, then vasamsi jirnani yatha vihaya [Bg. 2.22], you have to accept one body; and when it is no more usable, then you have to give up this body and accept another body. This is continuation of material existence. But if you want to end it, if you are actually disgusted with this kind of business, bhutva bhutva praliyate [Bg. 8.19], take birth once, again die, again take. But we are so shameless and so rubbish that we are not very much disgusted with this business. We want to continue, and therefore Krsna is also ready: "All right, you continue." That is stated in the Bhagavad-gita, yantrarudhani mayaya.
hrd-dese 'rjuna tisthati
Very clear. Krsna knows your desire, that if you want still to enjoy this material world, "All right, enjoy." So for enjoying different kinds of enjoyment, we require different kinds of instrument. So Krsna prepares you, so kind, "All right." Just like the father gives a toy, the child wants a motorcar. "All right, take a toy motorcar." He wants a engine, he wants to become a railway man. Now these kinds of toys were(?) there. Similarly Krsna is supplying these toy bodies Yantra, yantra means machine. This is a machine. Everyone understands this is a machine. But who has supplied the machine? The machine is supplied by nature, material ingredients, but it is prepared under the order of Krsna. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. "Prakrti, nature, is preparing all these things under My direction."
So where is the difficulty to understand Krsna consciousness? Everything is there in the Bhagavad-gita. If you diligently study and try to understand, you remain fully Krsna conscious always. Everything is there. What is my position, how I am working, how I am dying, how I am getting body, how I am wandering. Everything is detail is there. Simply one has to become little intelligent. But we remain unintelligent, rascal, because we are associating with rascals. These rascal philosopher, religionists, avatara, bhagavan, swami, yogis, and karmis. Therefore we have become rascals. Sat-sanga chadi kainu asate vilasa. Narottama dasa Thakura therefore regrets that "I gave up the association of the devotees. I simply associate with these all rascals." Asat, asat-sanga. Te karane lagile mora karma-bandha-phansa: "Therefore I have become entangled in this repetition of birth and death." Te karane. "So give up this." Canakya Pandita also says, tyaja durjana-samsargam, "Give up the association of these rascals." Bhaja sadhu-samagamam, "Only associate with devotees." This will be the right. We are establishing different centers, not for sense enjoyment, but for good association of devotees. If we miss this, those who are working, those who are managers of this institution, they must always know that we cannot make this institution or this center as a brothel. There must be such management and or such arrangement that we must have always good association for advancement. That is required.
Thank you very much. (end)
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