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Prabhupada: So we have advertised Bhagavad-gita, so we can read from the ninth chapter or from the beginning, as you like. Which one will be nice?
Madhudvisa: Ninth Chapter.
Prabhupada: That's all right? Yes. The Ninth Chapter is the most confidential knowledge. Sri bhagavan uvaca, (devotees repeat)... All right, you repeat. Idam (devotees repeat) tu te guhyatamam pravaksyamy anasuyave. Idam tu te guhyatamam pravaksyamy anasuyave, jnanam vijnana-sahitam, jnanam vijnana-sahitam yaj jnatva moksyase asubhat, yaj jnatva moksyase 'subhat. (Recites verse responsively with devotees). Sri bhagavan uvaca. Bhagavan, the Supreme Being, Bhagavan. In your English dictionary the word God is explained as "the Supreme Being." "Supreme Being" means who is great, greater, or the greatest, of all other beings. We are beings. We are individual persons. It is not very difficult to understand. Every one of us, individual. We think individually. We dress individually. We have got our egotism, individual. Everything... I don't agree with you; you don't agree with me. Voluntarily sometimes we agree. That means every one of us has individuality. This is called being, "I am."
Similarly, God is also being like us, but He is Supreme Being. That is the difference between God and me. I am also being, you are also being, but we are not Supreme Being. We are under some control. But God is not under control. He is the controller, but He is never controlled. (aside:) Make it louder. That is explained in the Vedic literature, the definition of God. The definition of God is given there, isvarah paramah. The Supreme Being is Krsna. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. And He is... Vigraha means He has form. He is person, sac-cid-ananda-vigraha. But His person, His form, is different from our form, our present form. Our present form, as we have got the material tabernacle, that is temporary. Your form, my form, this is changing. We are not existing in the same form.
Just like we have got this form, human form of life. It is not permanently I shall be able to enjoy. Just like you have got a particular dress now. It is not permanent. You can change your dress any moment. Similarly, this body, material body, is considered... Actual fact... It will not endure. We'll have to change. Therefore it is not sac-cid-ananda-vigraha. But Krsna's form is sac-cid-ananda. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Vigraha means form. So everyone has got form. There are 8,400,000 forms of living entity. In the water there are 900,000 forms. Jalaja nava-laksani sthavara laksa-vimsati. Amongst the trees, plants, there are two million forms. So there are hundred and thousands of forms in the material world. But in the spiritual world the form is sac-cid-ananda-vigraha. Every form is eternal, full of knowledge and full of bliss. That is the difference between material world and spiritual world. Material world means... Although the varieties are there in the spiritual world... There are also trees, as we have got here trees. But there the forms are spiritual form, and here they are material form. Material form and spiritual form, what is the difference?
The difference is that just like a living being. I can ask any of my disciple to do something. He'll do it. But this microphone, it has also a form, but if I want microphone, "Please do this," he cannot, it cannot do because it is material. It can mechanical, give some mechanical service, one only, but it cannot do any other thing. A man can speak or he can dance or he can become a thief, he can become so manybecause he's living. That is the difference between material form and spiritual form.
Therefore in the Bhagavad-gita the material forms, they have been described as inferior, and spiritual forms... There is spiritual world also. That is called para-prakrti. There is another nature. So we have no information. But information means we have in the Vedic literature. In other literatures also there are slight information, but in the Vedic literature you'll find described information of the spiritual world. So Bhagavad-gita is the nutshell, cream of all spiritual knowledge. Here, therefore, Bhagavan, the Supreme Personality of Godhead, Krsna, He is speaking. He is giving spiritual knowledge directly. Now, sri-bhagavan uvaca. So there cannot be any argument. The word used here...
Actually this Bhagavad-gita is described by Vyasadeva. So Vyasadeva recorded it, writing. Otherwise it was being received through hearing. Before this Kali-yuga Vyasadeva, he kept all Vedic literature in writing. Before that, there was no book. The knowledge was received through the ear, aural reception, sruti. Therefore it is called sruti. Sruti means the knowledge which is received by hearing. And the memory was very sharp. In those days, five thousand years ago, any man... Not any man, but the intelligent class of men... They were called brahmanas. They used to receive knowledge from guru by hearing. They could memorize everything, once heard. In the Kali-yuga the memory is being reduced. The duration of life is being reduced. Peoples' mercifulness is being reduced. This is the symptom of Kali-yuga. Bodily strengthreduced. Therefore Vyasadeva preferred it that the Vedic knowledge should be kept recorded in writing. So he first of all then wrote all this Vedic knowledge into writing, and the writings...
There are the four original Vedas, Sama, Yajur, Rk, Atharva, and then the Upanisad, then the essence of Vedic knowledge, Vedanta-sutra, then Ramayana, Mahabharata... Mahabharata is the greater history of this planet, Bharata. In this way immense literature are available. If we like, we can read them. We are presenting in English translation so many books. The purpose is people of the world may know the Vedic knowledge. So essence of Vedic knowledge is this Bhagavad-gita. Not only that, it is being spoken by the Supreme Personality of Godhead. Therefore it is said, sri-bhagavan uvaca, so nobody could argue.
Vedic knowledge means you cannot argue. You have to accept authoritative. Just like the government literature, government regulation, when it is published, gazette, you cannot argue. Whatever the government has decided, you have to accept because government is the authority. Similarly, Vedic knowledge means you cannot argue. You can argue, but that argument is not to defeat. That argument is for understanding. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. If you cannot understand, then you have to put questions very humbly, pranipatena, not by challenging. Pranipata. Pranipata means very humbly submitting oneself. Pranipatena pariprasna. Otherwise there is no need of questioning. If you have no pranipata... Pranipata means prakrsta-rupena nipatena, fully submissive. The answers... You should approach to a person, questioning, with pranipata, means you cannot challenge him. Whatever answer he gives, you must be prepared to accept it. Otherwise don't put question. That is the system, Vedic system. Tad viddhi pranipatena pariprasnena [Bg. 4.34]. First of all you cannot argue because it is settled fact. Vinirnitam.
Just like some law is passed after much discussion in the legislative assembly, but when the law is passed, enacted, you cannot argue anymore. "Under such and such law you have to do this section." Then you cannot argue. Similarly, Vedic knowledge, it is nirnitam. It is already established. Simply you have to know it submissively. If you are lacking in that submissiveness, then don't put question. That will be simply waste of time. That is Vedic system. First of all you should approach a person whom you think that he is the right person; he can give the answer. Then you put question. If you have doubt that "This man may be or may not be able to answer my question," then don't put question because you are not prepared to take his answer. Therefore here it is said, bhagavan uvaca. You cannot put any question. That is the way.
Because Bhagavan means... Every word has got meaning. Bhaga means opulence. So one of the opulence is nobody is wiser than Him. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). Bhagavan means one who possesses six kinds of opulences, richness, aisvaryasya samagrasya, total richness. You are rich, I am rich, he is rich, but nobody can claim that "I am the only rich," or "Nobody is richer than me." That is not possible. But if you find somebody who is the richestnobody is richer than himthen he is God. Then he's God. God is not so cheap thing that in every street, every village, there is incarnation of God. Don't accept that. You must know what is meaning of God. At least we followers of Krsna consciousness, we do not accept such cheap God. The God's description is there in the sastra. Just like one of the description is given in the Brahma-samhita,
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 it is described here that yasyaika-nisvasita-kalam athavalambya, that you... Just like we are breathing, exhaling and inhaling, so God is also being. We have already explained. So we are also being. We are breathing. He is also breathing. But our breathing is for a moment, but His duration of breathing is described in the sastra that when He is exhaling, innumerable universes are coming out, and when He's inhaling, innumerable universes are going into Him. Yasyaika-nisvasita-kalam athavalambya [Bs. 5.48]. This breathing period, taking advantage of the breathing period of Maha-Visnu, millions of universes, jagad-anda-nathah... Not only universes, the chief person of the universe, Brahma, they are coming and going, coming and going. And the Brahma's duration of life, that is described in the Bhagavad-gita, sahasra-yuga-paryantam ahar yad brahmanah [Bg. 8.17]. We cannot calculate even the twelve hours day period by our mathematical calculation.
So that is meaning of God. And this God, Maha-Visnu, is partial representation of Govinda. Visnur mahan sa iha yasya kala-viseso govindam adi-purusam tam aham bhaja... So sometimes cheap gods in the Western country. They cheat you. But God is not so cheap. This is one of the description of God, that within the breathing period of God, Maha-Visnu, who is not directly GodHe is an expansion of God, Maha-Visnuthe total material energy is being created an annihilated. That is God. So that aisvaryasya samagra. This is one opulence. If we possess one house, we become very opulent. If another possesses two house or three house... Now, here, in the breathing period of God, there are innumerable universes. You cannot calculate what is the opulence. One universe you cannot calculate. The one universe you are daily experiencing. What is the position of the sun? What is the position of the moon? What is the position of other planets? You cannot calculate. And there are innumerable universes. And that is depending on the breathing period of God. So we say, "God is great." We should try to understand how great He is, not that the Dr. Frog's greatness, no. That is not greatness, no, my calculation, "God may be like this. God may be like that." You have to understand about God from the authorized person who knows things as they are. Then you can also know.
Therefore Krsna says here in the Ninth Chapter, sri-bhagavan uvaca, idam tu te guhyatamam pravaksyamy anasuyave: "My dear Arjuna, I shall speak to you..." He is giving him so many instruction because Arjuna has submitted to Krsna. Sisyas te 'ham sadhi mam prapannam: [Bg. 2.7] "I am now perplexed. I am therefore submitting myself unto You." Krsna was his friend. There was no submission. A friend does not submit to another friend. Then there is no meaning of friendship. But here Krsna voluntarily, er, Arjuna voluntarily said that "I am submitting. Don't treat me as Your friend. Now You treat me as Your disciple. I am submitting." So therefore Krsna says, "My dear Arjuna, now I shall speak to you the most confidential part of knowledge." Idam tu te guhyatamam. Guhya means confidential. And there is comparative, superlative degree. That is guhya, guhyatara, and guhyatama. So Krsna said, "I'll speak to you the most confidential part of knowledge." Pravaksyami. Pravaksyami means "I shall explain to you." Vaksyami means "I will speak," and pra means prakrsta-rupena, "Very explicitly I shall speak to you." Another word is used here, anasuyave. Asuya means envious, envy. "I am speaking to you because you are not envious." This is the qualification.
If you are envious of God"Why? Who is God? I am God. Why shall I hear from God? I know better than Him..." These are enviousness. But Arjuna is not envious. We are envious. This material world is enviousness. I am envious of you; you are envious of me. I cannot see you very opulent; you cannot see me very opulent. That is the reason there is rivalry, competition, in this world, man to man, friend to friend, even father and son. The competition is there because we are envious. Suppose I am your neighbor, and I become rich. So although there is no enmity, still my neighbors will be envious: "Oh, this man has become so rich? I could not become." This is the nature. So if we try to understand Bhagavan, the Supreme Personality of Godhead, the Supreme Being, the our first qualification should be: we should not envious.
Therefore in the Srimad-Bhagavatam, in the beginning it is said that dharmah projjhita-kaitavah atra paramo nirmatsaranam [SB 1.1.2]. Nirmatsara. Matsarata means to become envious. So that is one of the qualification to understand God, not to become envious. But our enviousness is beginning from God. As soon as we present Krsna as the Supreme Personality of Godhead, so many persons will protest, "Why Krsna, the Supreme Personality of Godhead?" Why not? First of all answer why not. if you think Krsna is not the Supreme Personality of Godhead, then you present who is the Supreme Personality of Godhead. Either you do not know or you cannot present. If you do not know who is the Supreme Personality of Godhead, then take it from me, Krsna. And if you know, then you present more than, more efficient, more expert, more powerful, more rich than Krsna. This is practically a challenge. So actually it has been challenged, and it has been scrutinizingly examined, and the verdict is isvarah paramah krsnah sac-cid-ananda-vigrahah, anadir adir govindah... [Bs. 5.1]
Prabhupada: This has been decided. Nrpa-nirnitam. It is already considered and decided. So any part... Suppose Bhagavan means the supreme rich. Supreme Being means everything supreme. In richness He is supreme. In bodily strength He is supreme. His knowledge is supreme. In beauty He is supreme. In renunciation He is supreme. That is the description, definition of God, that He must be supreme in every respect. Therefore He is called Supreme Being in the dictionary. Nobody can be rival to Him. Asamaurdhva. Asama means equal. Nobody is equal to Him. If I become equal to Him, how He can become Supreme? If there is rivalry between the Supreme, then there is not meaning of Supreme. Supreme means there is no rivalry. He is the Supreme, means nobody is greater than Him; nobody is equal to Him; everyone is under Him. That is called Supreme. Asamaurdhva. Nobody can be sama. Sama means equal. If I am God, and another competitor God, you are also God, then neither I am God nor I am God. There cannot be any competition. That is called Supreme. So Arjuna is to that position. He does not challenge Krsna that "There is another Supreme Being than Yourself." There cannot be. But sometimes we foolishly challenge. That is our foolishness. But God is always Supreme. So therefore this is the qualification of understanding confidential knowledge about God. Anasuyave. Pravaksyamy anasuyave.
Jnanam. Jnanam means knowledge. And vijnanam means particular knowledge. Just like in scientific word there are knowledge and scientific knowledge or theoretical knowledge and experimental knowledge, two kinds of knowledge. Science... In the field of scientific knowledge there are things, just like observation and experiment. Things are going on. The scientists are observing that "This things is being done." Now there are so many observation, atomic observation. Proton, neutron, they are observing. And now, when that observation is complete, when they are put into experimental knowledge, that is called vijnanam. So Krsna says that "I shall explain to you jnanam, theoretical knowledge, with practical experiment." Not that you have to accept this knowledge blindly. Practical experiment. Jnanam te 'ham pravaksyamy anasu... Jnanam vijnana-sahitam.
Just like the controversy is... The modern scientists, they say that "Life is generated from matter." We are protesting. We are protesting because... We are not scientists, of course, but we are scientists so far our knowledge is concerned. Because here it is said... Krsna says, jnanam te 'ham sa-vijnanam [Bg. 7.2], so Krsna is the authority. He is the opulent, most opulent, the wisest. So if we receive from Him knowledge, then that is perfect. I may not be perfect, but the knowledge I receive from Krsna, that is perfect. That is perfect. Therefore we should receive from Krsna knowledge. That is perfect knowledge. A small child, he does not know what is this watch, and the father explains to him, "My dear child, this is called watch. It is moving by this machine," and as far as the child can understand, it is explained. So when the child says, "This is watch, and it is working like this. I have heard it from my father," that is perfect knowledge. That is perfect. He may be imperfect, but his knowledge is perfect because he has received the knowledge from the perfect person. This is a crude example. Similarly, any knowledge you receive from the Supreme Personality of Godhead, it is perfect.
Therefore Krsna said that
And if you learn this knowledge, if you actually assimilate this knowledgeyaj jnatva moksyase asubhatthen you become liberated from this inauspicious life, asubham. Subha mean auspicious, and asubha inauspicious. So our, this material existence is inauspicious because we are full of ignorance, full of miserable condition, and this body is perfect. Our existence, body, should have been like Krsna. Because Krsna is the original father, the son's body is as good as the father's body. But when we learn from the sastra that isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1], His form is eternal, full of bliss and knowledge, and when we compare our, this body, material body, it is neither eternal, neither full of knowledge, neither full of bliss.
This is asubha. The asubha means it is not subha. If his body would have been auspicious, then this body would continue to exist because we are eternal. These things have been described very vividly in the second chapter. Na hanyate hanyamane sarire [Bg. 2.20]. Because we are dull brain... There is no education actually. The modern education means simply a craftsmanship. If you can prepare a nice motor car, oh, that is advancement of the... And what is this? This is craftsmanship. It is the blacksmith's work. It is not knowledge. Knowledge is different. Therefore it is called jnanam vijnana-sahitam. This is knowledge,"What I am? I am this body or something else? Why I am suffering? If there is any remedy? I do not wish to die, neither I am subjected to death." Nityah sasvato 'yam na hanyate han... This is knowledge, that "If I am eternal, if I do not die after annihilation of this body, then why I am subjected to this body?" This is knowledge. And to manufacture a motor car, that is not knowledge. That is craftsmanship. Knowledge is here, that "I am eternal. Why I am put into this condition of temporary body, not only one kind of body, but there are 8,400,000 different forms of body, and I have to accept one of them, tatha dehantara-praptih [Bg. 2.13], according to my karma. This is my position. How to get out of it, to inquire about it? If there is any science to accept it?" That is knowledge.
Therefore Krsna says, jnanam sa-vijnanam, vijnana-sahitam yaj jnatva: "If you are fortunate enough to understand this knowledge, then moksyase. You become liberated from this inauspicious condition of repeated birth, death, ignorance and suffering, so many things." So we shall try to explain one after another. This is the beginning. Thank you very much.
Devotees: Jaya Srila Prabhupada! [break]
Guest (1) (young man): Srila Prabhupada, I was inquiring about how the minad (?), or spiritual self, of an animal, or beast, how that enters into a human being.
Prabhupada: Just like a thief in the prison house. How he becomes liberated? When his term of suffering in the prison house is finished, then he is again free man. And again if he is criminal, he is put into jail. So human form of life is meant for understanding, as I am explaining, what is the problem of my life. I do not wish to die; I am put to death. I do not wish to become old man; I am obliged to become old man. Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. So he... Just like the same example, a thief. When he is free, if he thinks, ponders, that "Why I was put into this miserable condition of six month prison life? It was so botheration," then he becomes actually human being. So similarly, the human being has got advanced power of deliberation. If he thinks that "Why I am put into this miserable condition?" Everyone has to admit that he is in miserable condition. He is trying to become happy, but there is no happiness. So how that happiness can be achieved? That chance is in the human being. But if we receive, by the mercy of the material nature, a human being and we do not utilize it properly, if we misuse this benediction as cats and dogs or other animals, then we have to accept again the animal form, and when the term is finished... It takes long, long duration of time because there is evolutionary process. So again you'll come to this human form of life, when the term is finished. Exactly the same example: A thief, when he has finished his term of imprisonment, he's again a free man. But again he commits criminality; again he goes to the jail. So there is cycle of birth and death. If we utilize our human form of life properly, then we stop the cycle of birth and death. And if we do not use this human form of life properly, again we go to that cycle of birth and death.
Guest (1): Yes, I wanted to know what processes happen to the spiritual soul between a beast and human life.
Prabhupada: That will depend on his work. Karmana daiva-netrena jantur deha upapatti [SB 3.31.1]. According to the association of the material nature, you get the next body. Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. We have got different types of bodies. That is due to our association, past association with the different modes of material nature. Therefore, in this life, if we associate with the modes of goodness, then there is possibility of being promoted to the higher planetary system, or if we become God conscious, then we go back to home, back to Godhead. This chance is there. Now it is up to us to utilize it properly.
Guest (2) (young woman): Srila Prabhupada, most of us or some of us on earth are lucky enough to have...
Prabhupada: That is already explained. According to past karma, you get different position. Sad-asad-janma-yonisu. Sad-asat, abominable life and pleasing life, that is due to our past association with different modes of material nature.
Guest (2): Some of us are lucky enough to have realized.
Prabhupada: That is lucky or unlucky. That means according to our past association.
Guest (2): There is such injustice...
Prabhupada: Just like if you... In this life also, if you are properly educated, then you get good position in the society, same as a lucky or a lucky position. But the lucky position was due to your personal association of being educated. It depends on you to get this lucky or unlucky position.
Guest (2): There are so many children in the world that are suffering.
Prabhupada: The same law is working. Law is one. Just like you infect some disease; you must suffer from the disease. There is no excuse. Because you are children, you are child, nature will not excuse. If the child touches fire, the fire will not excuse. It will burn. Similarly, as soon as you put yourself under the control of the material nature, then, according to your association, you have to accept the result. There is no question of child or elderly person.
Guest (3) (young man): I, I... I'm talking about, from a Christian point of view...
Prabhupada: No, don't put any question from any particular... You try to understand the philosophy. If "two plus two equal to four," that doesn't matter whether he's a Christian or Hindu or Muslim. Two plus two equal to four everywhere.
Guest (3): All right. Well, the point is that you say or members of the society say that "I am not this body," and in Christianity this is my body and this is my blood.
Prabhupada: "This is my blood." You are not blood. That is all right.
Guest (3): Right.
Prabhupada: "This is my blood," you can say, just like I say, "This is my body." But you are not this body. If I say this, "My microphone," does it mean that I am microphone? Why do you put this question?
Guest (3): Well, that's all right. That's all very well.
Prabhupada: So that is to be understood. You can say, "My blood," but you don't say, "I blood." That is foolishness.
Guest (3): Yeah, I didn't say, "I blood."
Prabhupada: Then you say, "My blood." Therefore the blood is different from you. As soon as say, "My blood," then "my house," then house is different from you.
Guest (3): The point is that it makes it one. It makes body and soul one if one says, "This is my body and this is my blood."
Prabhupada: No.
Guest (3): And in this society I've heard people saying that "This is not my body," so, okay...
Prabhupada: It requires little intelligence. Just like you are breathing. So when the breathing is stopped, you say, "The man is dead." But what is this breathing? This breathing is nothing but a little portion of air passing. So you can artificially make that arrangement, air passing, but does it mean that it will bring life? So therefore breathing is not life. Life is different from breathing. You have to study scientifically. Because breathing can be produced. This respiration of... Even in the, what is called, bellow there is breathing, "Hans, phans, hans, phans..." (laughter) Does it mean life? No. Therefore you have to study every part of your body. You'll find there is no life.
Guest (3): Well...
Prabhupada: So therefore life is different from this combination of matter. This is intelligence.
Guest (3): Then... I do understand it. [break]
Prabhupada: ...that you are different from your body. Analyze your body part by part. Then you come to understand. Don't jump over. Your question was: "The body's not different from the life." That was his question.
Prabhupada: So it is different. You analyze this body. You'll find in every part of body. Take this and you study it. You'll find no living force there. So how the living force is equal or identical with the body?
Guest (3): All right, I agree. I...
Prabhupada: Then you agree. Then you accept that the soul is different from the body.
Guest (3): Yeah, I understand. So you call that Krsna. But God is God. God's name is God, not Krsna. You may call Him Krsna if you want.
Prabhupada: So who is God?
Guest (3): God is God.
Prabhupada: Who is that? You do not know. You do not know.
Guest (3): God is God.
Prabhupada: "God is God," you say. Man is man. But who is that man you do not know.
Guest (4) (man): I think what he's getting is that there's a basic division of three, spirit, soul and body, and the spirit is...
Prabhupada: Different from the body.
Guest (4): ...what is the part that's not you.
Pusta Krsna: I think he also has a misunderstanding. Prabhupada is not saying that each individual soul is God.
Guest (4): Yeah, that's why I wanted to say that.
Prabhupada: No.
Guest (5) (Indian woman): If God is a word, it is part of the language. So you call it God; I call it Krsna. There is no difference at all.
Prabhupada: Hm? What she...? (laughter) First of all try to understand. This is the beginning of knowledge, that "I am not this body."
Guest (3): All right, I can understand.
Prabhupada: Then other things will follow.
Guest (3): All right, furthermore, I have another question. All right? This is actually a statement which comes from the Bible, which is one... If you'll pardon me, I'm going to refer to it. The Supreme Lord... It is said, "I am the Lord, thy God." And I am not meaning who I am, we are, standing here (?). That is the statement of the Supreme Lord. "And thou shalt have no strange gods before Me. You must not make images or idols to bow to or worship in any other way. You may worship no other god than Me?" Well, then how is it that...?
Prabhupada: But that is not any other way. You have to worship God. I have to worship God. Then where is any other way? Worshiping God is there, either you or in me. So where is other? There is no difference. The worship of God is there. I worship God; you worship God. You follow Bible; I follow Bhagavad-gita. But the worship of God is there. Where is the difference? Why do you make difference?
Guest (3): Well, churches...
Prabhupada: I eat; you eat. Eating is there. So in your country I eat in different way; I eat in different way. But eating must be there. Similarly, worship of God must be there. Either you worship through Bible or Bhagavad-gita, but worship of God must there. That is wanted.
Guest (3): Yes.
Prabhupada: Then that done, finish. Then there is no question of deter... Just like here we are hundreds of men. We are differently dressed but that does not mean that we are not human being.
Guest (3): No, I see no cause to...
Prabhupada: Yes. So then there is no question. When there is, worship of God is there, either in the Bible or in Bhagavad-gita, then there is no controversy.
Guest (3): So if there's a new religion in the world, which may come, you know, so if that happens, then the...
Prabhupada: It is not new religion. Why you take it new? We say worship of God. That is not new. That is very, very old.
Guest (3): All right, but why I say is because it is new to a lot of people who have been brought up...
Prabhupada: That is up to you. You may accept or not accept. There are different kinds of dresses in the shop. Why you have accepted this kind of dress? But you must be dressed. That is wanted. You may make your choice in a different way than myself, but you must be dressed as a gentleman. Similarly, worship of God must be there. Either you do it in Christian way or Hindu way, that doesn't matter.
Guest (3): All right, well, then does that mean that you assume or propose that the world would all become one in one religion?
Prabhupada: Yes, God is one, and if you worship God, then it is one.
Guest (3): All right, but then men differ in different...
Prabhupada: Differ? That I have already explained that there are so many dresses. You have got particular dress. You like it. But that does not mean that you are not dressed.
Guest (3): I don't say... No, I wouldn't go about... But the point I'm trying to make is that you call God Krsna. Christians call God by whatever name they call God. (laughter) The point is...
Prabhupada: Christian? Christian have... I don't think that they have any particular name of God.
Guest (3): All right, then Christ...
Prabhupada: So if you, if you get... Suppose you have heard the name of the..., "There is a president," but if you hear from somebody, "The president name is this," so what is the harm? You become advanced in knowledge. Suppose you go to a country. You know that that government has got a president. But if somebody says, "The president's name is this," then where is the wrong there?
Guest (3): Nothing wrong.
Prabhupada: Then? You do not know the name of God, but if I give you the name of God, what is the wrong there?
Guest (3): Well, the point is, as I said before, that there is one God and that I suggest...
Prabhupada: Yes, one God is there, but you do not know what is His name. That is the difficulty.
Guest (3): I un... I know, all right.
Prabhupada: That you say. What is that name? You say me.
Guest (3): The point is that I would like to suggest...
Prabhupada: No, no suggestion. God names cannot be suggested. Then He is not God. God's name cannot be suggested. Then He's not God. You cannot suggest God's name.
Guest (3): Well, then you make God into a person called Krsna.
Prabhupada: God is person. I have already said. It is described in the dictionary, "the Supreme Being." You are being, I am being, but He is the Supreme Being. You are not Supreme; I am not Supreme.
Guest (3): One Supreme Being, just one.
Prabhupada: Yes, one. Supreme means one. Otherwise there is no meaning of Supreme.
Guest (6) (young man): Is that Jack in the...(?) (laughter)
Prabhupada: If there is equal, then that is not... That's all right. Now chant.
Link to this page: https://prabhupadabooks.com/classes/bg/9/1/melbourne/april/19/1976 Previous: Bhagavad-gita 9.1 -- Vrndavana, April 17, 1975 Next: Bhagavad-gita 9.2 -- New York, November 22, 1966
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