This is our real miserable condition. We have to die. We have to take birth again, and again we have to become old, and there will be disease. Between birth and death... Birth is very miserable, To remain in the womb of the mother in a packed-up stage within a bag, and... That is miserable. Biting, the worms biting tender skin. We have forgotten, but these were the miseries for birth. In suffocated condition...But we have forgotten. So forgetfulness is not solution. Closing the eyes before the enemies is no solution. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. So long you are in material condition, you have to suffer all these miseries, either you become rich man or poor man. You may become American or Indian. The miseries of birth, death, old age and disease, they are all the same everywhere, not only within this planet, but also in other planets also. Abrahma-bhuvanal lokah. This is the intelligence. They are trying to go to the moon planet, or somebody, by karma-kandiya consideration, they are trying to go to the heavenly planet. But wherever you go, you must know that these four conditions of material life, they are present. Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9].

So if you can conquer over this miserable condition of life, janma-mrtyu-jara-vyadhi, that is siddhi. Otherwise it is not siddhi, that if I can construct a skyscraper building or even if I go to the Brahma-loka to get millions and millions of years as duration of life... Brahma's life, it is stated in the Bhagavad-gita, sahasra-yuga-paryantam ahar yad brahmano viduh [Bg. 8.17]. Millions of years. That is only twelve hours of Brahma. Such twelve hours, night. Sahasra-yuga again, that is night. That is complete twenty-four hours. Then add thirty days like that. Then one year, twelve months. Such one hundred years is the duration of life of Brahma. So you may go to the highest planetary system or in the heavenly planets. You can have better standard of life than this earthly planet or you can live for long, long years, but that is not the solution of your problems. That is not solution. But they do not know it. Therefore Krsna has described them as mudhas. Mudhas. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. They, these mudhas, they are very much proud of their education and knowledge, but if you ask them that "What solution you have made for these four miseries of life, janma-mrtyu-jara-vyadhi [Bg. 13.9]?" they have no answer. Therefore Krsna says, that manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. They do not know siddhi, what is siddhi. Yogis are engaged for asta-siddhi. Anima-laghima-prapti-siddhi. They can become smaller than the smallest and heavier than the heaviest and they can get anything they desire. Prapti, isita. They can control over, even they can create a planet also. Yoga-siddhi. Just like Visvamitra Muni, he was such a great yogi that he used to create human being from trees. So you can get all these siddhis by yoga-siddhi or by any other process, but real siddhi is how to get out of this entanglement of janma-mrtyu-jara-vyadhi. That is real siddhi.

So they do not know it. Therefore Krsna says manusyanam sahasresu [Bg. 7.3]. Out of millions and millions of persons, one can understand what is siddhi. And even one is siddha... One who becomes merged into the Brahman effulgence, because param padam, so they are also not siddha. Suppose if you merge into the Brahman effulgence, the jnanis' ultimate goal, to become one with the Brahman effulgence, sayujya-mukti... That is also a siddhi. That is also partial siddhi. That is not perfect siddhi. Because we are spiritual sparks, small, very small. That magnitude has been described in the sastras. Kesagra-sata-bhagasya satadha kalpitasya ca [Cc. Madhya 19.140]. As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this... Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts. Similarly, brahmajyoti means combination of all the living entities, the spiritual sparks. To become one with the brahmajyoti means... Just like one bird enters into the green tree. It appears that it has become one. The tree is also green and the bird is also green. So when the bird enters the tree, it appears that the bird is now mixed up. But that is not the fact. The bird keeps his individuality, and at any time, when he wants, he can come out of the tree and fly anywhere. That independence is there, although apparently it seems that he has become one with the tree. Similarly, the sayujya-mukti means apparently he is in Brahman, but factually it is not. Because each individual soul is different.

Krsna says in the Bhagavad-gita, ksetra-ksetra-jna. Krsna has described that this body is ksetra, and the spiritual spark, or the soul, is the ksetra-jna. And He says also, ksetra-jnam capi mam viddhi sarva-ksetresu bharata [Bg. 13.3]. Krsna is also ksetra-jna as Supersoul. So Krsna is, as Supersoul, separate from the individual soul. Not that the Supersoul and... These are very clearly explained in the Bhagavad-gita. Anumanta upadrasta. One purusa is anumanta upadrasta, and another purusa is bhokta. So without the permission of the superior purusa, Paramatma, this man cannot, this individual soul cannot enjoy material... He has come here to enjoy material facilities.

Spirit is not matter. That is also described. Nainam chindanti sastrani. It is not that, that as we have got experience, that we can cut into pieces one material thing. Spirit cannot be cut into pieces. The part and parcel of the spirit, it is not that at a certain time we have become cut or separated from the Supreme. No. We are individual soul eternally, sanatana. Sanatana. That is our position. So therefore those who are thinking that by merging into the existence of Brahman, they will become one, that is not possible. Not one. They'll remain individual, but the whole atmosphere is spiritual. That's all. But it is impersonal spiritual. There is only existence, sac-cid-ananda. But there is no ananda. But every spiritual identity, every spiritual soul, as well as the supreme spirit, they are anandamayo 'bhyasat (Vedanta-sutra 1.1.12). Ananda-cinmaya-rasa-pratibhavitabhih [Bs. 5.37]. Everyone, as Krsna enjoys, similarly we, being part and parcel of Krsna, we also want to enjoy. But we can enjoy in combination with Krsna. Just like our parts and parcel of the body, the finger, the leg, the toes, the eyes and ears, they cannot enjoy separately. When the enjoyable things or the foodstuff is given to the stomach, every part enjoys. Similarly, we being part and parcel of Krsna, we can enjoy life in cooperation with Krsna, not separately.

So this is the actual siddhi to understand, that "I am eternally part and parcel of Krsna. I can enjoy eternally blissful life in knowledge with cooperation or in the association of Krsna and His devotees." That is real life. Therefore Krsna says, yatatam api siddhanam [Bg. 7.3]. Some of them are thinking that by merging into the existence of the Supreme, that is siddhi. That is not siddhi. That is partial siddhi, and it will not exist. That is explained in the Srimad-Bhagavatam. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. If you do not engage yourself in the service of the lotus feet of the Lord, then you cannot eternally remain in the brahmajyoti. You cannot remain in the brahmajyoti. You'll fall down. Therefore we see so many big, big sannyasis. They think that "I have become Narayana." They address between themselves, "Narayana, namo narayanaya." They have become Narayana. But not, they cannot become Narayana. Some of them have manufactured the word "daridra-narayana." Narayana is never daridra. These are manufactured things. Neither one can become Narayana. But one can remain eternally the servant of Narayana. That is possible. That is siddhi.

Therefore Krsna says, manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. First of all, to get out of the entanglement, this bodily conception of life. The bodily conception of life is meant for the animals. Even if he is human being, but if he is under the bodily concept of life... "I am American," "I am Indian," "I am brahmana," "I am ksatriya," "I am fat," "I am thin," "I am white," "I am black," "I am..." If that is the identification, then he is not even human being. Atma-tattva. Parabhavas tavad abodha-jatah. Abodha-jata. Everyone is born that "I am this body," but if he continues to remain under the impression that "I am this body," then whatever he is doing under the bodily concept of life, he is parabhava. Parabhavas tavad abodha-jatah. Everything is defeat, because he is doing under the bodily concept of life. So this so-called nationalism, socialism, communism and this ism, that ismthey have manufacturedthey are all defeat, defeating. They are being defeated because next life he does not know what he is going to become. There are 8,400,000 species of life, and according to your work, you will offer, you will be offered...

Therefore people do not know what is siddhi. It is not my version. Krsna says. Manusyanam sahasre... What is siddhi? If you do not know what is siddhi, what is the use? Srama eva hi kevalam [SB 1.2.8]. You do not know what is the ultimate goal of life, what is siddhi, and you're working so hard. So Bhagavata says, srama eva hi kevalam: "He is working uselessly, laboriously." That's all. They do not know siddhi. Manusyanam sahasresu kascid yatati siddhaye, yatatam api siddhanam [Bg. 7.3]. Yatatam api siddha, siddhanam kascit. These siddhas, those who are self-realized, athato brahma jijnasa... Even if he thinks that "I am the supreme," that is partially in the... That is also light. Just like if you come to the sunlight, sunshine, that is also light, but that is not perfection. If you can go within the sun globe and see the origin of shining, brightening principle, the sun-god, that is siddhi. Similarly, to merge into the Brahman is not siddhi. That is the verdict of Srimad-Bhagavatam. Actually, it is a fact. Bhagavata, whatever it says, that is real fact. Ye 'nye 'ravindaksa vimukta-maninah. If one thinks that "Now I am merged in the brahmajyoti, so I am now vimukta. I am now mukta. I am now liberated," so that Bhagavata says, "He is thinking like that, he's liberated. He is not liberated." Vimukta-manina. Just like if I think am millionaire, does it mean I have become millionaire. I am not millionaire. Vimukta-manina. Why? Tvayy asta-bhavad avisuddha-buddhayah [SB 10.2.32]. Because these persons who are thinking that he has become liberated, their buddhi is not yet cleansed. Avisuddha. Suddhasuddha. Avisuddha-buddhayah. Ye 'nye 'ravindaksa vimukta-maninah, vimukta-maninas tvayy asta-bhavat. Asta-bhavat. No information of the Supreme Personality of Godhead. He is thinking that the Absolute is imperson. Therefore, asta-bhavat, he has no information of the Supreme Person.

The ultimate, the last word of the Absolute Truth is the Supreme Person. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. Unless one realizes Bhagavan, the Supreme Personality of Godhead, there is no question of perfection. And because one is not in complete perfection, there is chance of coming down. Therefore Krsna has said, kascit, kascid vetti mam. But there is chance. If an impersonalist becomes in association with a personalist devotee, then there is chance of siddhi. Otherwise there is no chance. This siddhi, the so-called siddhi, vimukta-maninah, "I have become liberated," [break] ...that he can fall down. And that we see practically. Big, big sannyasisbrahma satyam jagan mithyathey give up this world as mithya, but again they come to these worldly activities: opening schools, opening hospital and politics and sociology, so many things. But if it is mithya, why you are engaged in this?

Therefore Bhagavata says that "Although they got up to the platform, aruhya, after much penance and austerities, they fall down." Otherwise a common man, he is also opening hospital. And if a sannyasi who has rejected this world as mithya, and if he also wants to open hospital and school and college, then what is the difference between the common man and this learned scholar or learned self-realized brahma-jnani? That means he has not realized what is actually siddhi, what is brahma-jnana. Otherwise why he is coming? Param drstva nivartate [Bg. 9.59]. You can cease yourself from all material activities when you actually realize the Supreme Brahman. Just like you see the Americans and European boys. They are no more interested with material activities. You bribe them that "Again come to material activities." They will refuse, because param drstva nivartate. They are actually liberated. Actually liberated. And simply talking big, big words and becoming engaged in material activities, what is this nonsense? You are thinking liberated? You cannot give up even the family affection, and you are liberated?

Therefore Krsna says manusyanam sahasresu [Bg. 7.3]. Actually liberated person is a devotee. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Not these impersonalists. They do not know what is siddhi. They simply talk big words. That's all. Real siddhi is that, to be engaged. Why Brahman is mithya, er, why this jagat is mithya? The Vaisnava who knows how to serve Krsna, he does not take anything as mithya. Because Krsna is the Absolute Truth, why anything emanation from Krsna should be mithya? How it is possible? If something is prepared from gold, why it should be valueless? It is also gold. Similarly if this world, yato va imani bhutani jayante, all these things have emanated from this Absolute Truth, then why it is mithya? It is not mithya. It is mithya... The way in which we are, I mean to say, behaving, that is mithya. We are behaving with this material world with an enjoying spirit, as our enjoyable things. That is mithya. It is not your enjoyable thing. It is Krsna's enjoyable thing. That is truth. We do not know what is truth. Therefore we do not know what is siddhi. Why should we...

That is the instruction of Rupa Gosvami:

So Caitanya-caritamrta says that the material bhukti-mukti-siddhi-kami, they cannot be happy. Bhukti-mukti-siddhi-kami sakali asanta. They cannot be. The karmis, they are trying to be materially happy in this world, in this life, in the next life. No. Any life. You can change your life in so many times, but you'll never be happy, because you are asanta, you want something. You want some benefit, material benefit. Or spiritual benefit. Spiritual benefit. To merge into the Supreme, that is spiritual benefit. And material benefit, to get some material profits within this world, this life or next life. So that is bhukti. Bhukti and mukti. And merging into the spiritual effulgence, brahmajyoti, that is also asanta, because after all, he is wanting something. Bhukti-mukti-siddhi-kami. He wants something. To merge. And the yogis, they are plainly wanting some siddhis. So they, every one of them are wanting, in need. Therefore they are asanta. They cannot be santa. Krsna-bhakta niskama [Cc. Madhya 19.149]. Krsna-bhakta does not want anything. He does not want anything. He want to serve to Krsna. That's all. Mama janmani janmanisvare bhavatad bhaktir ahaituki [Cc. Antya 20.29, Siksastaka 4]. This is Caitanya Mahaprabhu's... Janmani janmani: "Ah, it doesn't matter. I take my birth, one after another. It doesn't matter. But I want simply to be engaged in Your service. That's all." This is niskama. Janmani janmani means not even mukti. To stop repetition of birth, a devotee does not want even that. The jnanis, they want stopping this repetition of birth, but bhakta, they do not want even stopping this.

So our this Krsna consciousness philosophy is like that, that we simply want to serve Krsna. We have no other desire, no mukti, no bhukti, no siddhi. That is real siddhi. That is real siddhi. So people do not know that real siddhi is to approach to go back to home, back to Godhead. And either you go to Vaikuntha or to Goloka Vrndavana planet after giving up this body, tyaktva deham punar janma naiti mam eti [Bg. 4.9], that is real siddhi, not this yoga-siddhi, jnana-siddhi, karma-siddhi. That is not siddhi. Therefore Krsna says, manusyanam sahasresu kascid yatati [Bg. 7.3]. They do not know what is siddhi. That is the defect.

Thank you very much. (end)