So "I am not this body," that is the whole scheme of Vedic knowledge. Apasya... This is the important point. Apasyatam atma-tattvam [SB 2.1.2]. Because they do not know what is the necessity of life, therefore they have created so many news. Just like big, big newspaper, bunch of papers, full of rubbish news only, advertisement, cinema. But you won't find anything talking about the necessity of the... [break] So to become a grhastha is not bad. But to become unaware of the necessity of the soul, oh, that is bad. The Mayavadi sannyasis, they are sannyasis. They have also renounced grhastha life. But they have no idea what is the goal of life. They are simply thinking in negative way: "This life is very troublesome." That they have realized, that even in highest stage of life of the material relation, your country, President Nixon, he's the president of the most rich country, but there is no happiness. He is now embarrassed, so many attacks are upon him. And he does not know how to defend him, how to keep his position. He's embarrassed. So in this way, everyone is missing the point. Nobody sees that "Why I am embarrassed? I have become now President of USA, and still I am embarrassed. And when I was a, a nonsignificant man, ordinary man or ordinary lawyer, nobody cared for me. That time I was also embarrassed. I was trying to improve my position. And now I have come to the highest point of success in the material world. Still I am embarrassed." Is it not a question?

These rascals, they cannot see. Apasyatam atma-tattvam [SB 2.1.2]. That is the defect. Nobody thinks that, that "I was embarrassed from the very beginning of my life. I was embarrassed even within the womb of my mother. I was packed-up. And when I came out from the womb of my mother, there also I was embarrassed. I could not express my pains and pleasure. I was crying. Some ant was biting me, but I was crying and my mother gave me more milk, (laughter) although I was fully fed." This is embarrassment. I wanted something; my mother gave me something else. Because mother cannot understand that what is the pain and..., neither he can express what is the pains and pleasure. So the embarrassment was at the beginning. Otherwise why the child cries? He's feeling some pain, but mother does not know how to relieve. But he's crying. This is going on. Then childhood. I do not like to go to school. My parents force me to go to school. So embarrassment. Then all right. I became married, or I enjoyed sex life. Then children. Then embarrassment. Contraceptive. That is also embarrassment. So this embarrassment is going on. And then again death. Then again go to the womb of the mother, and be killed within the womb of the mother, abortion. So the whole life is full of embarrassment. Why? That "why" question does not arise, that "Why I am embarrassed?"

So therefore the Mayavadis, they think that "Make me zero, void. Then there will be no pains and pleasure, no embarrassment." Their philosophy is like that. Impersonal, that is also the same thing. Or void. Voidism, the same thing. "Make it zero." Just like the foolish man, when one is embarrassed, he commits suicide. He commits suicide. He thinks, "If I end this body, then my embarrassment will be finished." So these are the circumstances. Why? Now, apasyatam atma-tattvam [SB 2.1.2]. He does not know "What is the necessity of me, soul, how to get me relieved from that." That he does not know. So therefore this word is used: apasyatam atma-tattvam [SB 2.1.2]. He does not see that "I am spirit soul. My necessity is different from the bodily necessity." [break] "Then I'll become comfortable." Even one knows that "I am not this body," but the body is home... Or I know that "I am not this room," but I am engaged always how to keep this room very neat and clean. That is my business. I do not know that there is another business. Apasyatam atma-tattvam [SB 2.1.2]. That is the defect.

Therefore it is the duty of every human beinganimals cannot doto understand about the atma-tattvam. Atma-tattvam, necessity of the soul. That was presented by Sanatana Gosvami when he went to Caitanya Mahaprabhu, that "I was minister, quite comfortable. People called me learned scholar. That is also, some way or other, it is right. But I did not know why I am suffering in spite of becoming the minister or king or this or that. And people say that I am a learned man, but I do not know how to get out of the suffering." This should be the question. They are trying to get out of the suffering, but they do not know the ways, how to get out of it. That is atma-tattvam. He does not know what is the nature of atma, what the atma wants, and how the atma will be comfortable. That he does not know. That information is given by Krsna, by Caitanya Mahaprabhu: jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109]. The, every living entity is eternal servant of Krsna. Therefore unless he comes to the platform of serving Krsna, there is no question of happiness. There is no question of happiness. And Krsna also says the same thing: duhkhalayam asasvatam [Bg. 8.15]. "This place is simply full of miseries, and if you come to Me..." Yad gatva na nivartante tad dhama paramam mama [Bg. 15.6].

So whole world is missing the point that he is not this body, the body is his encagement, and we are accepting sometimes golden encagement and sometimes iron encagement, and sometimes silver encagement and wooden encagement. He's thinking by changing the encagement, he will be happy. But he does not know this is encagement, or cages. So either you are put in the golden cage or iron cage or wooden cage or any cage-cage is cage. And so... So long you are not free... Just like the bird is kept into the cage. He's unhappy. He's unhappy. It may be golden cage. It doesn't matter. Similarly, we cannot be happy with this encagement. We must be free from the encagement. Freedom. That is called liberty, mukti. That is required. So the Mayavadi philosophers, they do no know that "Suppose, even I get free, so where shall I go?" He thinks, "I shall be free in the sky." Just like impersonalism. Sky is impersonal. So if suppose a bird is given freedom, but he flies in the sky, will he be happy? No. That also he'll not be happy. Then he'll again think of that "It was better to remain in the cage. Now what is the value of my, this freedom? I'm not happy." And again go back to the cage. You will see in India. There is a bird, fiftil.(?) Fiftil. The man who keeps that bird in the cage, sometimes he takes it to the open field, and he opens the door, opens the door, and the bird walks, sometimes flies. He is given freedom. Then again the man: (makes coaxing sound:) ts-ts-ts-ts. He says like that, and the bird comes again within the cage. You'll see. If you have seen, those who are Indian. But he thinks that "I have been given freedom now. But where shall I go? Where shall I go? I have to eat." So he again comes back: "Better to live within this cage. Better to live within this cage."

So Mayavadi's position is like that. Mayavadis, they have got a... Because we are sure that we are going to Krsna. But they have no Krsna. Aiye. They have no Krsna. Therefore they again come to this material world. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Patanty adhah anadrta-yusmad-an... Because they have no shelter, therefore they'll come back again within this material world. Because in the impersonal feature they cannot remain many days. You get freedom from the cage, but if you do not get to eat something, how long you'll live? Therefore they prefer again to come to the cage. That fiftil... Because they have no other way. Therefore this Mayavada philosophy, voidism, impersonal philosophy, is not very good. You cannot remain impersonal or in void because your position is..., because you are living entity, because you are part and parcel of the supreme living entity, Krsna. Krsna is anandamayo 'bhyasat (Vedanta-sutra 1.1.12). He is always full of jubilation. So you also, being part and parcel of Krsna, you also want jubilation. But how you can get jubilation, how you can be jubilant in the sky, in the zero? This is the difference between Mayavada philosophy. Therefore you cannot be happy even by getting free from this encagement, material world, and if you place yourself in impersonalism and voidism, that will not help you. Try to understand it. That will not help you.

So therefore you have to go back to home, back to Krsna, where there is everything variety, spiritual varieties. You can play with Krsna. You can dance with Krsna. You can talk with Krsna. You can fight with Krsna. That is also... Cowherd boys, they fight. They enjoy. That is also enjoyment. Everything enjoyment. So this Krsna consciousness movement is trying to give information to the rascals who are mentioned as apasyatam atma-tattvam [SB 2.1.2], one who does not know what is the nature of atma, what does he want, how he'll be happy. That is... They are called apasyatam atma-tattvam [SB 2.1.2]. They have no information. Therefore grhesu grha-medhinam. They are trying to be happy here within the cage. That's all. That is not possible. So without knowing this Krsna conscious philosophy, within the cage and without the cage, they are unhappy. Is it clear? Their imagination of liberty without the cage, that is also unhappiness. Because he does not know where to go. Therefore after remaining for some time in that impersonal stage, again he comes back to the cage. So this kind of going and coming will not help him. Tyaga and bhoga.

So atma-tattvam means to know what is the nature of atma and how he reveals... That is all explained by Krsna in the Bhagavad-gita. If we take advantage of this lesson and instruction, that is our success of life.

That's all. (end)