Bhagavad-gita 7.1-2

Bombay, March 28, 1971
Hamsaduta: Srila Prabhupada will lecture from Krsna book.
om ajnana-timirandhasya jnananjana-salakaya
caksur unmilitam yena tasmai sri-gurave-namah
[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]
[When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]
vande 'ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams ca
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krsna-caitanya-devam
sri-radha-krsna-padan saha-gana-lalita-sri-visakhanvitams ca
[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaisnavas and unto the six Gosvamis, including Srila Rupa Gosvami, Srila Sanatana Gosvami, Raghunatha dasa Gosvami, Jiva Gosvami and their associates. I offer my respectful obeisances unto Sri Advaita Acarya Prabhu, Sri Nityananda Prabhu, Sri Caitanya Mahaprabhu, and all His devotees, headed by Srivasa Thakura. I then offer my respectful obeisances unto the lotus feet of Lord Krsna, Srimati Radharani and all the gopis, headed by Lalita and Visakha.]
nama om visnu-padaya krsna-presthaya bhu-tale
srimate bhaktisiddhanta-sarasvatiti namine
[I offer my respectful obeisances unto His Divine Grace Bhaktisiddhanta Sarasvati, who is very dear to Lord Krsna, having taken shelter at His lotus feet.]
[O my dear Krsna, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopis, especially Radharani. I offer my respectful obeisances unto You.]
tapta-kancana-gaurangi radhe vrndavanesvari
vrsabhanu-sute devi pranamami hari-priye
[I offer my respects to Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu, and You are very dear to Lord Krsna.]
vancha-kalpatarubhyas ca krpa-sindhubhya eva ca
patitanam pavanebhyo vaisnavebhyo namo namah
[I offer my respectful obeisances unto all the Vaisnava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]
[I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.]
[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]
Ladies and gentleman, I thank you very much for your kindly participating in this great movement of Krsna consciousness. Sri Caitanya Mahaprabhu, the inaugurator of this movement five hundred years ago, although He is accepted as Krsna Himself, still, He says that "Alone, I have no power or strength." Ekaki amara nahi paya. This is the humble submission of us, who have taken this movement very seriously, that we alone cannot make this movement perfect. You have all to join this movement. Because it is everyone's interest. It is not that a particular party or particular society or a particular country's interest. No. Krsna is for everyone. He is the original father of all living entities.
These Europeans and Americans and other countries also, they are accepting Krsna not as a Hindu god. Of course, in the dictionary it is so written, "Krsna is the name of a Hindu god." But people of the world, they are accepting that He is the God. God is one. There cannot be any Hindu God or Muslim God or Christian God. God is for everyone, for the human society and less than human society, animal society. There are 8,400,000 species of life, and all of them are supposed to be the offspring, sons of Krsna.
So we are talking about Bhagavad-gita. Last night we talked from the Seventh Chapter, the first verse. Mayy asakta-manah partha yogam yunjan mad-asrayah.
So in order to understand asamsayam... Asamsayam means "without any doubt." At the present moment we have got many doubts whether actually there is God or not. In Europe and America, when I first went there in 1965, I was informed even by some clergymen that "God is dead." Then again, when I was chanting in the Tompkinson Square in New York, they admitted, and they published a very big article in one of the important papers of New York. They admitted that "We thought God was dead, but actually now we see God is there in the sankirtana movement started by Swamiji." They admitted.
So these are samsayam, or doubts: whether there is actually God or not, whether God is dead or alive. But here Krsna says that if we develop our attachment for Krsna... Take Krsna as a historical personality. Still, if you develop your attachment for Krsna by the prescribed methods, then you will understand God without any doubt. Asamsayam. And samagram. Samagram, "in fullness." Not partially. The Absolute Truth, samagram Absolute Truth. The Absolute Truth is described in the Srimad-Bhagavatam:
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]
The Absolute Truth is understood in three features, although all of Them are one. The first feature appreciated by the philosophers as Brahman, impersonal Brahman. The nest feature is appreciated by the yogis as Paramatma. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61], the portion of the Supreme Personality of Godhead who is distributed everywhere. Andantara-stha-paramanu-cayantara-stham govindam adi-purusam tam aham bhajami **. That feature, Paramatma feature, Antaryami, that is described in the Brahma-samhita:
eko 'py asau racayitum jagad-anda-kotim
yac chaktir asti jagad-anda-caya yad-antah
govindam adi-purusam tam aham bhajami
[Bs. 5.35]
One portion of the Supreme Personality of Godhead... Racayitum jagad-anda-kotim. In order to manifest or create millions of universes... The universe which we are experiencing within our present knowledge is only one. There are many thousands of universes, innumerable universes clustered together. Caitanya Mahaprabhu said it is just like a bag of mustard seeds, and this universe is only one seed. So Krsna in His one plenary portion, Maha-Visnu, He is lying on the Causal Ocean, and during His breathing period, exhaling period, innumerable universes are coming out. These are the statements of Vedic literature. Maha-Visnu.
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
[Bs. 5.48]
So here it is stated by Krsna, mayy asakta-manah. How we can become attached to Krsna? You have to think over. Krsna's different features, His name, His quality, His pastimes, His form, His entourage—so many things—you can simply think over. That is practical and actual meditation. If you study Vedic literature, you get so many information about Krsna. And all these will be revealed to you. Svayam eva. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. We cannot understand Krsna by our speculative knowledge. If we try to do that, then we can approach up to the impersonal Brahman feature of Krsna. Brahmeti. That is not full Krsna. That is Krsna's partial realization. Brahman realization means Krsna's partial realization. Krsna says in the Bhagavad-gita, brahmano 'ham pratistha: "The Brahman, the all-pervading Brahman, impersonal Brahman, is situated in Me." That's a fact. That is also stated in the Brahma-samhita:
So those who are practicing this bhakti-yoga, Krsna consciousness, their first position is that they are attached to Krsna. Mayy asakta-manah. Asakti means attachment. We have got to increase our attachment for Krsna. There is process, recommended process. If we adopt that process, then naturally we'll become Krsna conscious and gradually we shall understand what is Krsna. Mayy asakta-manah partha yogam yunjan mad-asrayah. Mad-asrayah, I explained yesterday, taking shelter unto Him under different rasas or mellows, transcendental mellows. Accept Him as your master. Accept Him as the Supreme. Accept Him as your friend. Accept Him as your son. Accept Him as your lover. In whatever way. Of course, this eternal relationship is already there. With every living entity there is an eternal relationship with Krsna. But we have forgotten that. That is our position. But if we practice this yoga, as Krsna recommends, Mayy asakta-manah... If we become attached, then our original relationship will be revealed. That is called svarupa-siddhi. How we are, now I am related with Krsna, that will be revealed.
I have got a relationship with Krsna eternally. Now it is covered. So practice this yoga means reviving our original relationship with Krsna. In the Caitanya-caritamrta it is said,
It is simply awakened. Not that artificially we are imposing some impression to the minds of our students that they are hankering after "Krsna, Krsna, Krsna..." No. It is a process to remove all the dirty things from the heart. Ceto-darpana-marjanam [Cc. Antya 20.12]. And as soon as the heart is cleansed of all dirty things, material contamination, then we can see what is our relationship with Krsna. Therefore, Krsna recommends that "Somehow or other, you try to be attached to Me." And the Gosvamis also, Rupa Gosvami recommends, yena tena prakarena manah krsne nivesayet: "Somehow or other, try to apply your mind in Krsna." It is not very difficult. Here is Krsna's form, arca-murti. If you constantly see Krsna's form, syamasundaram acintya-guna-svarupam Acintya-guna-svarupam. Krsna is acintya-guna-svarupam; therefore He is nirguna. Generally, guna means these material qualities: sattva-guna, rajo-guna, tamo-guna. But when we speak of nirguna, that means we transcend the gunas of this material world. Gunamayi mama maya. We transcend the gunas or qualities of maya. This is called nirguna. But Krsna is acintya-guna-svarupam. Because Krsna does not possess these material qualities, therefore it is acintya, inconceivable by us. But He has that guna. He has guna. His gunas are not material qualities. Just like even the leader of the impersonalist school, Sripada Sankaracarya, he said, narayanah parah avyaktat. Narayana is transcendental, para. Bhagavad-gita also, paras tasmat tu bhavo 'nyah [Bg. 8.20].
So there is another nature, spiritual nature, that is not created. Here in the material world, everything is created. Bhutva bhutva praliyate [Bg. 8.19]. Anything created in the material world, it has got a period, a date, historical date of creation. And again it is annihilated, again it is created. That is the nature of material world. But transcendental to this material sky, there is another sky, which is called paravyoma. That paravyoma is called, in English word, "the kingdom of God." Of course, it is not perfectly expressed, but there is word, "paravyoma," or Vaikunthaloka. That is Krsna's dhama. So that is existing eternally. So therefore the creative feature of this material world and the spiritual world are different. They are not created. They are existing eternally. So we have to cultivate such knowledge that we can be..., we may be transferred to the spiritual world, because Krsna belongs to the spiritual world, acintya-guna-svarupam.
So in order to think of that acintya-guna-svarupam, we have to undergo certain process. Certain process. Sevonmukhe hi jihvadau [Brs. 1.2.234]. This process is sevonmukhe hi jihvadau. I cannot ask Krsna that "Please come before me. I shall see You." And even if He comes, I cannot see Him, because my eyes are not so prepared to see Him. Just like when Krsna was present upon this planet, not that everyone understood Krsna as the Supreme Personality of Godhead. Mayasritanam nara-darakena. Those who are under the influence of material energy, they thought Krsna as ordinary person, nara-darakena. Krsna also says, avajananti mam mudha manusim tanum asritam [Bg. 9.11]. So we want to see Krsna, but we have to make our eyes prepared to see Krsna. Aprakrta, transcendental platform. And that transcendental platform is recommended by Krsna here in this first verse of Seventh Chapter: mayy asakta-manah partha.
Now, how to become asakta, attached to Krsna? The first beginning is sravanam, to hear about Krsna. Just like you are kindly present here and trying to hear about Krsna. This is the process. This is the process. Sravanam kirtanam. Caitanya Mahaprabhu also reco... [break] ...process was first stated by Prahlada Maharaja. In the Srimad-Bhagavatam, we get information:
This sravanam kirtanam, especially, is very essential for understanding Krsna. Our this sravana-kirtana process, hearing and chanting, is helping us, recruiting members in Krsna consciousness all over the world. It is practical. So there is a formula, I have stated many times, that in order to increase our attachment, our dormant love for Krsna... We should always remember that we have got dormant love for Krsna, but it is now covered. We have to uncover it by cleansing the dirty things. That is the method. So for that purpose, adau sraddha, that with some faith, with some conviction, you have come here. This is called sraddha. "Let us see that this Krsna consciousness movement is going on." Out of curiosity or out of faith, somehow or other, with little faith you have come here. This is called sraddha stage. Adau sraddha. Then if you increase your sraddha... Suppose this function is going on. If this function continues and if you come continually, then gradually your attachment for Krsna will increase. That's a fact. We have seen it in the Western countries. When I began this movement, I never said that "Only such and such persons will be admitted." No. There was no such restriction. Anyone could enter in our meeting room. And they, simply they were given chance for hearing. So gradually, they developed, they awakened their Krsna consciousness, and now you see how they are chanting and dancing in ecstasy. It is possible for everyone. It is possible for you also. That is mayy asakta-manah, always thinking of Krsna. This is a particular type of yoga which is called bhakti-yoga.
So Caitanya Mahaprabhu also says the same thing. And we have to make it confirmed in three ways. What we hear from the sadhus, we shall have to consult whether these things are spoken in the sastras. And whether the statements or sastras are confirmed by guru, by the direct spiritual master. Sadhu-guru-sastra-vakya tinete kariya aikya. A sadhu will speak nothing which is not stated in the sastras. So in this way Caitanya Mahaprabhu says that
The sravana-kirtana is the beginning of Krsna conscious life. One who is very fortunate, he's in meeting, he meets somebody who is a pure devotee and accepts him as his spiritual master. Therefore here it is stated, mayy asakta-manah partha yogam yunjan mad-asrayah. One has to take shelter of a bona fide spiritual master... A spiritual master is always bona fide. And if he cultivates this Krsna consciousness under the direction of a spiritual master, asraye lana bhaje, krsna tare nahi tyaje.(?) Krsna does not reject him. Krsna accepts him. Srila Visvanatha Cakravarti Thakura says, yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto 'pi **. That, Visvanatha Cakravarti Thakura says, that "If you can please your spiritual master, then Krsna is automatically pleased. And if you cannot please your spiritual master, then there is no way to understand Krsna."
So therefore Krsna says particularly here, mayy asakta-manah partha yogam yunjan... We have to execute the Krsna consciousness yoga system under the guidance of a bona fide spiritual master. Mad-asrayah. Then asamsaya, without any doubt. Samagram, in fullness. In fullness means brahmeti paramatmeti bhagavan iti [SB 1.2.11]. Krsna is sac-cid-ananda-vigraha [Bs. 5.1]. Brahman is sad-amsa, the part which is eternal, and Paramatma is cid-amsa, and Bhagavan is ananda-amsa. And Bhagavan is full, sac-cid-ananda. And we are all seeking after ananda. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). The Vedanta says that a living entity, or Krsna... Any living entity... Krsna is also the supreme living entity, and we are small living entities. So every one of us are seeking after ananda, transcendental bliss. So when we join together, the living entities and the Supreme Lord, that becomes ananda, rasa-lila. That is wanted. That we are seeking. But we are seeking in a different way, in the material world. That is not possible. Krsna therefore says, mayy asakta-manah partha yogam yunjan mad-asrayah. Sri Rupa Gosvami also, in Bhakti-rasamrta-sindhu, he says, adau gurvasrayam. "If one is interested in Krsna consciousness, or God consciousness, he must approach a spiritual master." Krsna also says, mad-asrayah. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. These are all Vedic injunctions. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12].
So if we take this process... And the beginning of the process is hearing, sravanam kirtanam. Or one who has heard very nicely, perfectly, he can chant also nicely, perfectly, or describe the glories of the Lord. Kirtana does not mean that with musical sound we chant and dance. Kirtana means describing about the glories of the Lord, kirtanam. And kirtanam visnoh. Harer nama. The sastra says, harer nama harer nama harer namaiva kevalam [Cc. Adi 17.21]. Of course, Hari, or Krsna, or Visnu, has got many thousands of names. Any name will be profitable. That doesn't matter. But because we have to follow the footsteps of great personalities, great devotees, therefore, as we are following the footsteps of Lord Caitanya. He chanted the Hare Krsna mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. So by this chanting, immediately, as soon as the chanting is offenseless, immediately we shall remember Krsna. Mayy asakta-manah. It is so easy. You chant. There is no expenditure; there is no loss. But the gain is very great. You can gradually become attached to Krsna.
So if we chant and hear, sravanam kirtanam, this is the first stage of sadhu-sangah. Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. Or this can be taken as bhajana-kriya, anartha-nivrttih syat, all unwanted things are rejected. Anartha-nivrttih syat. Just like these boys and girls, Europeans and Americans, they had many anarthas. We have forbidden them. They have forsaken altogether. Take, for example, drinking of intoxicants. They were trained up for drinking from the childhood. They were trained up for meat-eating from childhood. This is called anartha-nivrtti. Nobody is dying without drinking. Nobody is dying without meat-eating. But we have made a habit of eating such things. Similarly, we can give it up also. This is possible when there is right bhajana-kriya. In this way, when anartha-nivrtti is finished, perfect, then he becomes firmly stuck up in Krsna consciousness. Tato nistha tato rucih. Then taste. The taste is so nice that one cannot give up Krsna consciousness. One cannot give up chanting of Hare Krsna. It increases the transcendental taste. And after taste, there is asakti. Krsna is speaking from that stage here. Mayy asakta-manah, asakti, attachment. When there is attachment of Krsna, that is the almost final stage of your perfectional life.
"You will understand Me. If you follow this principle, then," Krsna says to Arjuna, or anyone follows this principle, then "without any doubt one should understand Krsna in fullness." Samagram.
So Krsna recommending
jnanam te 'ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate
[Bg. 7.2]
This devotional service, or the understanding of Krsna, is jnanam. First of all, we have to understand. Krsna will explain how Krsna is present before you in different features. Just like originally He is present before us as impersonal Brahman, localized Paramatma, and personally also, Supreme Personality of Godhead. They are all the same. There is no difference, Brahman, Paramatma, and Bhagavan. There is no difference. The same thing, but it is realized under different angle of vision. Those who are trying to approach Krsna by philosophical speculation, by theosophical understanding, they go up to the impersonal feature of Krsna, brahma-jnana. And those who are trying to understand Krsna as the localized Supreme Soul within one's heart... Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. The yogis, they are trying to find out Krsna within his heart by meditation.
So these are the different features of Krsna knowledge. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman; one who is trying to understand Him as the localized Paramatma feature, by the yogis, He is known to them as Paramatma, or Antaryami; but those who are in direct contact with Krsna, they are realizing as the most lovable object, the most beautiful personality, most opulent personality, Krsna. But the object is the same. The example is generally given: just like the sunshine, the sun globe, and sun-god. The sunshine is all-pervading, all over the universe, and the sun globe is localized. But within the sun globe, there is a person who is called Surya-narayana, or the sun-god. These are facts. Don't think that there is no living entity in the sun planet. There is. Their body is fiery body. That's all. Just like our body in this planet is earthly body, their body is fiery. Out of the five elements, the fire element is very prominent in the sun planet. But there are living entities. Otherwise how Krsna says, imam vivasvate yogam proktavan aham avyayam [Bg. 4.1], "First of all, I said this philosophy of Krsna consciousness to the sun-god"? If there is no living entity, how Krsna says there is a sun-god? And if we are to believe Krsna and the Bhagavad-gita, we have to accept it that the sun globe is not without living entities. It is also the same, just like we have got hundred of thousands, millions of living entities here. So in this way, we have to acquire the knowledge of Krsna. That is brahma-jnana, paramatma-jnana, and bhagavat-tattva-jnana. And when we realize... Not only hear theoretically, jnanam... That is... Theoretical knowledge is jnanam. But sa-vijnanam, when we actually perceive, when we actually understand what is the position of the Personality of Godhead, that is called vijnanam. Jnanam sa-vijnanam. Jnanam te 'ham sa-vijnanam idam vaksyamy asesatah [Bg. 7.2]. Asesatah, descriptive, not summarized.
So yaj jnatva, "If you can understand this knowledge, then," yad jnatva na iha bhuyah anyaj jnatavyam avasisyate, "then you will finish your all knowledge." Kasmin vijnate sarvam idam vijnatam bhavati. The Vedic injunction is that if you understand Krsna, then all knowledge becomes revealed to you. Kasmin vijnate sarvam idam vijnatam bhavati. That is stated here. Yaj jnatva neha bhuyah anyaj jnatavyam avasisyate. Then it is very nice to understand Krsna. If by understanding Krsna... One may say, "Oh, I have understood Krsna. Krsna was born at Mathura as the son of Vasudeva and Devaki, and then He went to Vrndavana. And He became a friend of the cowherd girls or the boys, and He was playing there. So I have understood Krsna." Anyone can say like that. But Krsna says that "I am not so easily understood." Krsna says that it is not so easy. Therefore those who try to understand Krsna very easily, they are sahajiyas. And if one understands Krsna very easily, then he derides at Him. Just like generally, people remark against Krsna, "Oh, He was so," I mean to say, "characterless that He, I mean to say, mixing with the cowherd girls. So many. He married 16,000 wives." In this way, there are so many remarks. As if they have understood Krsna. But Krsna says that "I am not so easily understood." Of course, if anyone understands Krsna, then his life becomes successful. Janma karma me divyam yo janati tattvatah. Anyone who understands Krsna, then he becomes immediately a liberated person. Janma karma me divyam yo janati tattvatah. But one must understand in truth what is Krsna. Tattvatah.
So anyone who understands Krsna in truth... What becomes? Tyaktva deham punar janma naiti [Bg. 4.9]. Then such person, after quitting this material body, he never comes back again in this material world. Punar janma. Here in this material world, the trouble is that we have to accept one type of body and again give it up and again another type of body, bhutva bhutva praliyate [Bg. 8.19]. Yavaj jananam tavan maranam. This business is very troublesome. We do not understand. We forget. Under the influence of maya, we forget what is the trouble of taking birth, what is the trouble of death, what is the trouble of old age, and what is the trouble of disease. Therefore Krsna says that "Anyone who can understand Me, about Me." Not "about Me," but "about Me." We can understand Krsna by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. There is unlimited energies of Krsna; therefore He is called acintya-sakti. Acintya-guna. Acintya-sakti, "which is inconceivable." But anyone, if he somehow or other according to his capacity tries to understand in truth, then he becomes immediately liberated so that after quitting this body, he doesn't have to come again in this material world. Then where does he go? Tyaktva deham punar janma naiti mam eti [Bg. 4.9]. "He comes to Me."
Therefore Krsna knowledge is so perfect. And if we take the real process, sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23], the devotional service... Because Krsna says, bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Here... In the Fourth Chapter, He says that yo janati mam tattvatah. Now here, in the Seventh Chapter also, Krsna says again: tattvatah. The tattvatah word is very much used about understanding Krsna. Not superficially, but in truth one has to understand. But that is very difficult. That Krsna says here: manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. This is the business of this human form of life, to... This is a chance to make our life successful, siddhaye. Siddhaye means to become successful. And what is that success? That success... Tyaktva deham punar janma naiti [Bg. 4.9], that is success. Not that I earn millions of dollars and amass in the bank, and I think I am successful, but I do not know what is my next life. Where will be my, this amassing of bank balance, my skyscraper building? I will have to accept another body, unwilling, although I have created that body. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27], as I have associated with the three gunas. Urdhvam gacchanti sattva-sthah. If I have associated with the sattva-guna, then I will be promoted to the higher planetary systems. Urdhvam gacchanti sattva-stha madhye tisthanti rajasah [Bg. 14.18]. If I have associated with rajo-guna, then I shall remain in this planet, middle planetary system. And jaghanya-guna-vrtti-stha adho gacchanti tamasah. And if we have associated with the tamo-guna, the quality of darkness, ignorance, then I will be gliding down to the animal life.
These things are stated. We have to understand through sastras. We cannot see our past, present, and future, but if we see through the sastras... Sastra-caksusa. "You should try to see from the sastras." Actually, we understand everything through sastras, not directly. Just like we understand in modern science from the newspaper that somebody is trying to go to the moon planet. I do not go personally to the moon planet, but I accept the newspaper. Similarly, we have to accept sastra, how things are going on beyond our experience. Without that, we cannot have knowledge. That is called Vedic process. Sruti-jnanam. Sruti means hearing from authorities. That is real knowledge. Srotra-pantha. It is called srotra-pantha.
So how we can understand Krsna, how we can fulfill our mission of life, how we can become liberated, all these things are stated in this Bhagavad-gita. And if you try to understand as Krsna is speaking or try to understand Bhagavad-gita as it is, without any malinterpretation, then your life is successful.
Thank you very much. Hare Krsna. (applause) (end)

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