So Krsna is the original person. And if somebody questions that "If Krsna is the original person, who is the origin of Krsna?"... Naturally, we can ask that because our experience is differentthat answer is there in the Brahma-samhita: isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adih [Bs. 5.1]. Anadir adih. He's adi, adyam purusam. But if you question, "Who is the cause of Krsna?" AnadiHe has no cause. That is God. You go on searching after, one after another. I am. My origin is my father, my father's origin is his father, his father's origin, his father, his father... In this way you go on researching. Then come to Brahma. Brahma is adi-kavi. In this material world, in this universe, adi-kavi. Tene brahma hrda adi-kavaye [SB 1.1.1]. So he's the adi, original, first created being. Then who is his adi? Wherefrom Brahma is coming? That is Krsna. Tene brahma hrda adi-kavaye. So in this way, when you come to Krsna... Brahma is coming from Visnu, Garbhodakasayi Visnu. Svayambhu. He's born of the lotus flower. That Garbhodakasayi Visnu is coming from Karanodakasayi Visnu. And Karanodakasayi Visnu is coming from Sankarsana. Sankarsana is coming from Aniruddha; Aniruddha from Pradyumna, like that. Ultimately-Krsna. Therefore Krsna is adyam. And Krsna says in the Bhagavad-gita, mattah parataram nanyat [Bg. 7.7]. There is no more. So that is God. You go on researching, researching, adyam, adyam, adyamwhen you come to a point, there is no more adyam, that is God.

So that is our bondage. We are mamaivamso jiva-bhutah [Bg. 15.7]. We are part and parcel of Krsna. Why you are conditioned? The condition is because maya-mohita-cetasah. Maya-mohita. They are bewildered by maya. Maya means "what is not." Ma-ya. So because we are under the clutches of maya, this material world, therefore we have been conditioned. And what is that maya? That maya is forgetfulness of our relationship with God. That is maya. Krsna-bahirmukha hana bhoga vancha kare. This jiva, when we forget Krsna, our relationship with Krsna... What is that relationship? Caitanya Mahaprabhu says jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. That is our relationship. We are eternal servant of Krsna. When we forget this, and we want to be master of all I survey... "I am the monarch of all I survey." I think, "I shall become independent and I shall enjoy. I shall improve my economic condition, and I shall be very happy." This is called maya-mohita-cetasah. He'll never be. Because he is conditioned. You cannot improve. That is not possible. That is called destiny. So the Western peoples, they say, "Why should we..." [break] ...any animal, take. You cannot improve the condition. Suppose the pig, he is conditioned to live in a very filthy place and eat stool, urine. You cannot improve that condition. By philanthropic mentality, if you want to improve his condition, not to live in filthy place, not to eat stool, if you try to give them halava instead of stool, they cannot. That is not possible. This is called conditioned.

Therefore sastra says that you are conditioned. You cannot change the condition. So there is no need of endeavoring for changing the condition. That is not possible. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14], Krsna says. Maya, mama maya duratyaya. It is not that... Suppose if you are in the prisonhouse, you are shackled. You cannot improve your condition. You must be shackled. You are put in a cell, you must live there. Similarly, this is useless effort. The so-called maya-mohita-cetasah, the whole material world is like that. They're trying to improve the condition. But that is not possible. Therefore they're called maya-mohita-cetasah. Simply he's thinking that "If I do like this, if I go a step forward, I shall improve my condition." No. That is not possible. Again and again.

That is described in another place:

So... Because every one of us are maya-mohita-ceta... Maya-mohita-cetasah. Prahlada Maharaja has described, vimukha-cetasah. Maya-mohita-cetasah means averse to Krsna. I want everything except Krsna. That is maya-mohita-cetasah. I want everything, but except Krsna. That is my missing point. Because we are rascals, fools, we do not know what we should want. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. He does not know that his actual want is Krsna. Just like a small child crying, and we are trying to pacify him, giving this, giving that. But he's crying, crying. Because his actual want is his mother. And as soon the mother comes, takes the child on the lap, immediately he stops. Similarly, we want Krsna because we are part and parcel of Krsna. That we want. Just like a part and parcel of a machine, if it is taken away from the machine, it has no... One screw. Suppose your typewriter machine, one screw is missing, and the machine is not working nicely. So without the machine that one screw has no value. If it is lying somewhere, one does not know what is the screw, nobody cares for it. It is no worth. But if you want to complete the machine, if you want to go to purchase in a mechanical shop, that very screw which has no value, you have to purchase at ten rupees. Because it is to be fit up. In this way, we are parcel and parcel of Krsna, part and parcel of Krsna. When we are along with Krsna we have got value; otherwise no value. There are so many examples. This finger, when it is attached to the body, if there is any trouble you can spend thousands of rupees to cure the trouble. But if the finger is cut off, amputate, and thrown on the street, it has no value. No value. Similarly, so long we are maya-mohita-cetasah, out of Krsna's touch, we have no value. No value. Valueless. Useless. That is our position. Matir na krsne paratah svato va mitho... The position is that adanta-gobhir visatam tamisram [SB 7.5.30]. When you forget Krsna... What is that forgetfulness? When you are interested in sense gratification. That is called forgetfulness.

Everyone is, even an animal, a small insect, everyone is interested in sense enjoyment. This morning I was reading in the Bhagavatam, one Saubhari Muni, he was a great yogi, and within the water he was executing the yoga, mystic, and he saw that the two fishes are enjoying sex. So he became sexually inclined-old man, yogi. So he went to Mandhata king, that "You give me one daughter, your daughter." So he was within the water, old man, and old man's bodily feature is not very good. The king knew that "This is a useless person, but he is a yogi. He has come to ask me for a daughter." So he said, "Yes, you are welcome. I have got my fifty daughters. So any one will like you. You can accept. I have no objection." So Saubhari Muni understood that "The king has tactfully avoided to give his daughter." So he was a yogi. So he made himself very beautiful young man. That yogi can do that. They can change. Because we are not this body, so body is old, it can be younger; younger body can be older. Nowadays in medical science, they are also doing. A man is woman, woman is man. So body can be changed. There is no difficulty if you know the process. So he changed to be a very nice, beautiful young man. So all the fifty daughters, they became attracted. They began to fight: "Oh, he is for me. He is not for you." So anyway, he accepted all the fifty daughters. In this way he became very elevated householder. But at some time he began to think, "What is my, this enjoyment? Simply by seeing the sex affairs of the fish... I was a yogi, I was a tapasvi, I've lost everything. Now I am a householder and pet husband of these women." So he came to his senses. Again he went to the forest for tapasya.

So this material life, however opulent it may be, it is maya-mohita-cetasah. It has no value. It has no value. Why? Because in this life I may be very favorably situated by arrangement by improving my material condition. But after deathdehantara-praptih [Bg. 2.13]you do not know, we do not know what kind of body we are going to get. It may not be as comfortable. So karmis, they, those who are little advanced than the ordinary foolish persons... There are... First of all, ordinary foolish person means animals. They are just like animals. And little above that, they are karmis, and little above that, there are jnanis. And little above that, there is yogis. And above all them is the bhakta. Therefore bhakta life is the summum bonum of life.

So Krsna comes here, sa eva jiva-lokasya maya-mohita-cetasah vidhatse svena viryena. Krsna comes down. It is said in the Bhagavad-gita also, yada yada hi dharmasya glanir bhavati [Bg. 4.7]. The dharma is, "I am servant of Krsna. That is my position." Dharma means characteristic. Just like sugar has to become sweet. That is dharma. A chili has to be hot. Sugar, if it is chili taste-useless. A chili's sweet tasteit is useless. So this taste of a particular thing is called dharma. So this dharma according to the body is developed in this material world. But the original dharma... Original is the spirit soul. That spirit soul is the part and parcel of Krsna, and his duty is to serve Krsna. That is original dharma. So in order to teach that original dharma, Krsna comes. Yada yada hi dharmasya glanir bhavati [Bg. 4.7]. Glani means discrepancies. When the conditioned soul is, by the influence of maya, is engaged in sense gratification, that is called dharmasya glanih. Yada yada hi... Just like nowadays nobody's interested. The so-called educated or advanced man, if we say that "You have to serve Krsna. This is not your duty. You are going to the office and earning daily five thousand rupees. That is simply useless. Useless. It is simply a waste of energy," who will believe it? Nobody. "Oh, this is a nonsense proposal."

But sastra says that,

So this is dharmasya glanih. But you have to change your angle of vision. In the material conditioned life your aim is how to satisfy your senses. And Krsna consciousness means you have to work in the same spirit, same vigor, but you have to satisfy Krsna. That is spiritual life. Not that to become lazy fellow. The difference is, as it is said by author, Krsnadasa, atmendriya-priti-vancha tare bali 'kama' [Cc. Adi 4.165]. What is kama? Kama means when one desires to satisfy his own senses. That is kama. Krsnendriya-priti-iccha dhare 'prema' nama. And what is prema? Prema means when you engage yourself for satisfying Krsna's senses. Why gopis are exalted? Because their only endeavor was to satisfy Krsna's senses. Therefore Caitanya Mahaprabhu recommended, ramya kacid upasana vraja-vadhu-vargena ya kalpita. They had no other business. Vrndavana means, those who are in Vrndavana... If they actually want to live in Vrndavana, their business should be how to satisfy the senses of Krsna. That is Vrndavana. Not that "I am living in Vrndavana and trying to satisfy my senses." That is not vrndavana-vasi. That kind of living is... There are so many monkeys, dogs and hogs also; they are in Vrndavana. Do you mean to say that they are living in Vrndavana? No. Anyone who wants to satisfy senses in Vrndavana, their next life is dogs, hogs, and monkeys. You must know that. So one should not try to sense gratify in Vrndavana. That is a great sin. Simply try to satisfy Krsna's senses.

So in order to teach this lesson to us, the conditioned souls, jiva-loka, Krsna, vidhatse svena viryena, by His own potency... Own potency means, if you surrender to Krsna, He has got such potency He can deliver you from this conditioned life, jiva-loka. He can make you purified, mukti. That is called mukti. When you are free from this conditioned stage, this bodily conception of life, then you become freesimply by understanding Krsna.

Thank you very much. (end)