Śrīmad-Bhāgavatam 5.5.3 – April 15, 1975, Hyderabad

Prabhupada:

We have described about mahat, mahat-sevam, mahatma. Mahatma, their..., description of their quality,

So we have tried to explain the symptoms of mahatma. Everything should be taken from the standard sastra. Then human society will be helped. Sastra means which is faultless. In the general behavior, we conditioned soul, we have got four defects. One defect is that however I or you may be great by the estimation of the modern society, we commit mistake, calculation mistake. That is one defect. Another mis… Another defect is that we are sometimes illusioned-we accept something in place of something else. Just like generally we accept this body as my self. But this is illusion. I am not this body; I am spirit soul. And on the basis of this false understanding we commit so many mistakes.

So to commit mistake, to be illusioned, and imperfectness of senses. Our senses are not perfect. We are very much proud of seeing things. We say, "Can you show me?" But we do not consider that what is my seeing power. We are just now seeing one another because there is light. As soon as it will be darkness, we cannot see. So our seeing, this exercise is possible under certain conditions. Therefore it is to be concluded that we have got imperfect senses. Imperfect senses; committing mistake; being illusioned. If we try to give some knowledge, that is cheating.

So this is going on. We are accepting leaders who has got all these defects, and still we accept somebody as leader. Andha yathandhair upaniyamanas [SB 7.5.31]. Such leadership is just like a blind man, he is leading other blind men. So then that will create disaster. Therefore our, I mean to say, verdict or decision is always defective. For example, sometime before in India there was Prohibition, and now there is encouragement of drinking. So unless we accept something standard which is correct in all circumstances, that will mislead us. Therefore our Vedanta-sūtra says that we should see through the sastra. That is standard.

So we have discussed the standard of mahat, or mahat-sevam dvaram ahur vimuktes. Sadhava, the standard of sadhu. They are generally on the renounced order of life, but there are other sadhus also, they may be not in renounced order, as grhastha, grhe tisthati, with wife and children. They are also sometimes mahatmas. That their symptoms is now being described: ye va mayise krta-sauhrdartha. Their life is not for material enjoyment. Their life is dedicated to make friendship with the Supreme Lord. Mayi ise. Īse means "unto Me, the Supreme Lord." Because this instruction is being given here by Rsabhadeva. He is incarnation of God.

So, just like Arjuna…, Arjuna is friend of Krsna. For Krsna's sake he can do anything. That is called krta-sauhrdartha. For friendship of Krsna he did everything which he was not willing to do. From his personal point of view, he was reluctant to fight with his cousin-brothers or to kill Bhismadeva, Dronacarya and big, big others, stalwart. There were teachers, grandfather, very exalted personalities. So Arjuna was not willing to fight with them. But on account of friendship with Krsna, he did everything. He killed them. This is called krta-sauhrdartha. For to keep friendship with Krsna he was prepared to do everything. They are called krta-sauhrdartha. His only business is to keep friendship with Krsna, and for that purpose he can do anything.

So it doesn't matter whether one is a sannyasi or a grhastha. The point is whether he is fully devoted to Krsna. That is the point. Caitanya Mahaprabhu also says the same thing. When He was talking with Ramananda Raya… Ramananda Raya was a daksine, South Indian gentleman, and he was Governor of Madras under the sovereignty of Maharaja Prataparudra, but a very exalted person, grhastha. He was one of the best confidential devotee of Caitanya Mahaprabhu, although he was grhastha and Caitanya Mahaprabhu was sannyasi. So when discussion was going on with Ramananda Raya and Caitanya Mahaprabhu, Ramananda Raya was feeling little hesitation, that Caitanya Mahaprabhu coming from very exalted brahmana family, and was in the sannyasa order, great acarya, He was asking him question, and Ramananda Raya was replying. So he felt some hesitation: "Sir, I am grhastha; You are sannyasi. How I can teach You?" So Caitanya Mahaprabhu said,

"It doesn't matter whether one is sannyasi or whether one is brahmana or sūdra. Anyone, it doesn't matter, if he knows the science of Krsna, he can take the place of guru." This is Caitanya Mahaprabhu's direction. Yei krsna-tattva-vetta. Krsna-tattva-vetta means one who knows what is Krsna. Such person can become guru. There are other statements like that, who can become guru. The sum and substance is that if one knows what is God fully, he can become God, er, guru. Otherwise not. Not that because one is brahmana or a sannyasi, therefore he can become guru. No. One must know the science of Krsna, krsna-tattva-vetta. So that is not very easy thing. Krsna says,

To understand krsna-tattva is very difficult job. Krsna says out of many millions of persons who are aspiring to become perfect, or one who has become perfect. "Perfect" means one who has understood that he is not this body but spirit soul, aham brahmasmi. That is the standard of perfection of human life. Everyone is working on the bodily concept of life. They have been described as imperfect, or mūḍha. So perfection of life. And then out of the perfect, one who has attained perfection, maybe one may understand what is Krsna: yatatam api siddhanam.

So krsna-tattva, the truth about Krsna, is not so easy to understand. But fortunately, if we take advantage of Krsna's mercy… Krsna is merciful. He has come down from Goloka Vrndavana, Vaikuntha, spiritual world.

He comes. He loves us. Why not? We are His sons; why He will not love us? He is supplying all necessities, and He wants to see that we are properly trained up in religious principles.

Krsna comes once in a day of Brahma, after so many thousands of years. That is the scheduled time. So Krsna is anxious to take us back to home, back to Godhead. That is His business; therefore He comes. Krsna does not want to see us we are struggling for existence in this material world. This is unnecessary.

We are struggling for existence, working so hard. Krsna does not want this. Krsna says, "Why you are working so hard, unnecessarily? You come back to Me, you live with Me, you enjoy My property and be happy." That Krsna wants, and therefore He comes. But we are determined to work here like hogs and dogs and do not wish to go back to home, back to Godhead. This is our...

So if any person has understood the science of Krsna and wants to keep friendship with Him, relationship with Him, friendly way… You can keep your relationship with Krsna in so many ways. You can keep your friendship with Krsna; you can love Krsna as your master or as your son or as your lover. Krsna is ready. There are twelve kinds of rasas, mellows, to establish relationship with Krsna out of faith. Five rasas are principal, mukhara: santa, dasya, sakhya, vatsalya, madhurya. And seven rasas are indirect. So one of the rasas indirect are to fight with Krsna. Just like the demons: Krsna makes His servitors sometimes demons to enjoy fighting. Therefore He sends His… Just like Hiranyakasipu. He was, Hiranyakasipu, two doormen in Vaikuntha, and Krsna desired to fight. Therefore they were sent to this material world to become staunch enemy of Krsna. So Krsna has got all the rasas, but the indirect rasas cannot be enjoyed in the spiritual world. Therefore sometimes He is…, comes down and creates some of His devotee as demon, and fighting is going on. That is also enjoyment for Krsna.

So these things are to be understood very scientifically. That is called krsna tattva-vit. Why Krsna comes? Janma karma ca me divyam yo janati tattvataḥ [Bg 4.9] The fighting of Krsna is also divine. If anyone understands why Krsna comes and fights, yo janati tattvataḥ tyaktva deham punar janma naiti mam eti kaunteya, he also becomes liberated soul. So when one becomes krsna tattva-vit, fully aware of the science of Krsna, then any circumstances, it doesn't matter whether he is a sannyasi or grhastha or sūdra or brahmana, they are situated on the transcendental platform. So such persons described here, because the recommendation is mahat-seva. So it does not mean mahat is only to be found in..., among the sannyasis, or higher circle, brahmanas. No. Mahat can be found in other circle also, but what is the qualification? The qualification is, ye va mayise krta-sauhrdartha. His only business is to keep friendly relationship with Krsna. That is the first qualification.

The first-class example is Arjuna. He was a military man, a politician, and grhastha, ksatriya-not brahmana, not sannyasi-but still Krsna accepts him: sakha ceti, "For you are My dear friend." Bhakto 'si sakha ceti: "You are not only My devotee, you are My best friend," Krsna says. Although he is grhastha, a military man, and as ksatriya, still Krsna accepts him that "I shall speak to you the mystery of Bhagavad-gita, because you are My dear friend and bhakta." Bhakto 'si sakha ceti rahasyam hy etad uttamam [Bg 4.3].

Krsna also wants somebody friendly. It doesn't matter whether he is a sannyasi or grhastha. So any grhastha whose only aim is how to keep friendship with Krsna, he is also mahat, mahatma. He also mahat. Because the recommendation, mahat-sevam dvaram ahur vimuktes [SB 5.5.2]: one has to take shelter of a mahatma and serve him with surrender, then his path of liberation will be open. So, if somebody says... I think the other day somebody was questioning that "If I cannot contact sannyasi because I am grhastha, I am family man, so how my path of liberation will be open?" Yes, that is possible, provided you find amongst your society a person like this, ye va mayise krta-sauhrdartha. If you can find out amongst your associate a person who is only dedicated to Krsna, you can associate with him. Then your path of liberation will be open. So that symptoms are described here, janesu...

Janesu dehambhara-vartikesu. Generally people, they're interested how to maintain this body, because they are in bodily concept of life. Just like we pass through the streets, there are so many shopkeepers, and they're all decorating their shop to supply the needs of the body. Cloth shop, tailor shop, wine shop, this shop, that shop-but what are these shops? Dehambhara-vartikesu, they are simply interested in maintaining this body, that's all. This is only business in the big, big cities: you'll find that business is going on, how to maintain this body. There is advertisement, "As you look just like a human being, not some...," something advertisement, that's all.

So that is going on. We..., our business at the present moment in conditioned life, nidraya hriyate naktam. At night we sleep, and vyavayena ca va vayaḥ. Vyavayena means sex. At night our business is to sleep and to indulge in sex. In this way we are wasting time, night. And daytime, diva carthehaya rajan kutumba-bharanena va [SB 2.1.3]. And at the daytime, we are very busy going this side, that side. Why? To get some money, diva ca artha ihaya. Desiring, "Where I shall get money? Where I shall get money?" Diva carthehaya, and as soon as I get money, I spend it, kutumba-bharanena va, to maintain our family. So where is time for Krsna consciousness? There is no time, sir.

So one should not be interested in that way. Therefore it is said that dehambhara-vartikesu, those who are busy only for maintenance of this body, to such person, he is not interested, na priti-yukta. This is the sign. He..., he may be a grhastha, it does not matter, but he is interested with Krsna's business, not dehambhara-vartikesu. Those who are interested with this body only, with them he has no interest. This is the sign. That is also mahatma. Ye va mayise krta-sauhrdartha. His only business is how to keep friendship with Krsna. That is his only business. Then he is mahatma. And so far janesu, people in general, who are simply interested how to maintain this body, janesu dehambhara-vartikesu... And then what about his family? Yes, grhesu, at home. Jaya, jaya means wife. Jaya atma-ja, atma-ja means children. Grhesu jayatmaja-ratimatsu, and business about earning money, na priti-yukta, he's not interested. Although he is at home, he is not interested at home. Therefore generally devotees, they become very reluctant in the interest of maintaining family, children, wife. Simply as far as possible, duty. So much interested, not any more. These are the signs. If you want to find out a grhastha mahatma, then he has got his family, he has got his children, he has got his wife, he has got his business, he has got to meet so many other people-but they are..., he's not at all interested. Simply behavior, official: "Yes, yes, it is all right. Yes, it is all right. What you say it is all right, but I am not interested." This is called disinterested. People are generally very much interested in these things.

So if you want to find out a mahatma within the society, not as a renounced sannyasi, then these are the symptoms. There are other symptoms. Nūnam pramattaḥ kurute vikarma [SB 5.5.4], that we shall describe later on. These are the general symptoms of a mahatma grhastha. He is not interested in this bodily concept of life, or maintaining very opulently his family members, or talking very seriously with persons who are simply materially interested, dehambhara, just to maintain this body. Of course, we require to maintain this body. He is not neglectful. There is no question of negligence. He takes care of his children, of his wife, everything-but without any attachment. That is recommended by the Gosvamis, that anasaktasya visayan yatharham upayunjataḥ. You give education to your children; that is required. You maintain your wife, that is also required-no negligence, but no attachment at the same time. No attachment, that I shall sacrifice everything for my wife and children and home. That is not a mahatma's business, because he knows that he cannot improve the destiny. Everybody has got his body with certain destiny already settled up. That you cannot change. Otherwise, everyone is trying to become very rich, very important. There is no scarcity of endeavor. But not that everyone is becoming like that. That is called destiny.

So those who are believer in the sastras, believer in the Supreme Lord, they believe in destiny also. Therefore sastra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatam upary adhaḥ [SB 1.5.18]. We should try for advancing our Krsna consciousness. That is our main business. Tasyaiva hetoḥ prayateta kovido. Kovidaḥ means very expert. He should try for advancing in Krsna consciousness, not for material advancement. This is civilization. That is, we have already discussed, nayam deho deha-bhajam nrloke kastan kaman arhate viḍ-bhujam ye [SB 5.5.1].

If you think that "If I work very hard, then I shall improve my position," that is not possible. Your position is already fixed up. "Then shall I not try for my happiness?" Yes. That is replied in the sastra: tal labhyate duḥkhavad anyataḥ sukham. You do not try for distress of life. Why does it come? You do not ask God, "Please give me distress." Nobody asks, but why distress comes? Similarly, if you do not pray for happiness, if you have got happiness in your destiny, it will come, as the distress comes. Tal labhyate duḥkhavad anyataḥ sukham. So don't be misled by so-called happiness and distress. It is already fixed up. Simply try for advancing in Krsna consciousness. That is real business. Tasyaiva hetoḥ prayateta kovido [SB 1.5.18].

That business can be done very perfectly well when, mahat-sevam dvaram ahur vimuktes, when we associate with mahatma. It doesn't matter whether he's a sannyasi or grhastha, he must be mahatma. Mahatma means one who has got relationship with Krsna. That is described in the Bhagavad..., mahatmanas tu mam partha daivim prakrtim asritaḥ, bhajanty ananya-manaso [Bg 9.13]. That is mahatma. You cannot stamp anybody and become a mahatma. No. Mahatma's sign is, mahatmanas tu mam partha daivim prakrtim asritaḥ, bhajanty ananya-manaso. He has no other business. Simply he has only one business: how to please Krsna. That is mahatma. Anukūlyena kr..., just like Arjuna did. Arjuna did not like to fight. He completely denied. He set aside his arrows and bows, became very morose, and then he asked Krsna, "I am now puzzled. You can give me instruction, what is my duty, because karpanya dosa upahata svabhavaḥ. Actually my..., it is duty, my duty, that, uh, I am ksatriya, and there is fight, battlefield, I should take advantage of it, but still, karpanya dosa upahata svabhavaḥ. I am going against my nature, so I do not know what to do. Please instruct." Sisyas te 'ham sadhi mam prapannam [Bg 2.7].

So actually, Arjuna was not willing to fight, because he is a Vaisnava. He does not want to kill, even if he is..., even if he was put into so many difficulties. That was his attitude. So his decision was that he would not fight, but for the sake of Krsna, when he understood that Krsna wants this fight... Krsna said finally, nimitta-matram bhava savya-sacin [Bg 11.33]: "Don't think that these people who have come here will go back home. They will be killed here. That is My plan. You simply become an instrument, so that you may take the credit. I shall be happy. But they are already finished. This is My plan." So when he understood that "Krsna wants me to fight," took the credit of becoming victorious. So he doesn't care for credit, but he understood that "This is my duty, to please Krsna." Then when Krsna asked him, "What is your decision?" He said, "Yes, karisye vacanam tava [Bg 18.73], I shall fight," and he fought. This is called krta-sauhrdartha. For Krsna's sake they can do anything.

There are many other devotees also, just they..., the gopis, for Krsna's sake they sacrificed everything: their reputation, their family, their husband, their father, their brother. "No, Krsna is now playing on His flute. He wants to dance with us. Let us go there." Father is asking, "Where are you going?" Brother is, "Where are you going?" "Oh, you are going to Krsna." So this is called Krsna consciousness. Ye va mayise krta-sauhrdartha [SB 5.5.3]. One is not interested in anything else; he is only interested in Krsna. Anukūlyena krsnanu-silanam [Cc Madhya 19.167], to serve Krsna as He desires. So as He desires... If we have no relationship with Krsna, no connection with Krsna, how we can understand as He desires? Yes, that we will have. Krsna is within you, isvaraḥ sarva-bhūtanam hrd-dese 'rjuna tisthati [Bg 18.61].

As soon as you become sincere, if you are qualified to serve Krsna, then Krsna will dictate from within, "Do like this." Buddhi-yogam dadami tam yena mam upayanti te [Bg 10.10]. To whom? Tesam nityabhiyuktanam bhajatam priti-pūrvakam. One who is engaged in loving service of Krsna... And Krsna is very expert. He can understand how you want to serve Him: with a motive or without motive. When He understands, then He personally gives you dictation, "You do like this, you do like that." So that is Krsna's friendship. Krsna is always available. Krsna can be seen twenty-four hours, provided you elevate to the position how to talk with Krsna, how to see Krsna, how to act for Krsna. It is not very difficult.

So the symptom is described, how even a grhastha can become fully Krsna conscious. The negative side is described that he's not interested with this worldly, so-called advancement of social position or advancement of economic problem. So many things they have created. These are described here. Grhesu jayatmaja-ratimatsu. Atmaja-ratimatsu na priti-yukta yavad-arthas ca loke. Neither neglectful as far as possible, yavat-arthaḥ, not too much overwhelmed, because after all, this is temporary. Our so-called society, friendship, love in this material world, they are all, they are called illusory, phenomenal. Therefore Sahkaracarya said, jagan mithya. He says little bluntly, but actually it has no meaning, because this social condition of life is existent so long this body is there. As soon as I change my body, even in this country... We are very much fond of our country, janani janma-bhūmis ca svargad api gariyasi [Valmiki Ramayana], but the country is so ungrateful. Suppose... There are many vivid examples. Mahatma Gandhi, he worked so much for his country. The result was that he was killed by his countrymen. So, just see the example.

So in this material life, you will never be able to make anyone happy by your activities. That is not possible. Neither you will be happy. Kamadinam kati na katidha palita durnidesas tesam mayi na karuna jata na trapa nopasantiḥ [Cc Madhya 22.16]. That is the intelligent, that I have served the so-called society, friendship and love just to serve my own lusty desires, that's all. Kamadinam kati na katidha palita durnidesas. Everyone is serving the so-called societies, and for his own satisfaction, sense gratification. Nobody wants to serve anyone. He wants to serve himself. That is the position, real position. So in this way, if we spoil, spoil our life... We are serving, but serving our senses, lusty desires. We have to change this mood of service to serve Krsna. That is Krsna consciousness. That is Krsna consciousness. We have to serve. We cannot become master. That is not possible. As soon as you become master, you will be kicked. But that is also false position. We cannot become master; we are servant. But instead of serving Krsna, we are serving maya. That is our position. So we have to change this position. We, instead of serving maya, we have to transfer our service to Krsna. That is perfection of life.

Thank you very much.

Devotees: Jaya Srila Prabhupada. [break]

Prabhupada: That is explained in Bhagavad-gita, bhakto 'si priyo 'si [Bg 4.3]: "You are My dear friend, and friend, at the same time devotee." So rahasyam etad uttamam. Bhagavad-gita is a mystery, rahasyam, and uttamam, transcendental. So without becoming a devotee of Krsna, nobody can understand Bhagavad-gita. The karmi, jnani, yogi, they cannot understand Bhagavad-gita. Otherwise, Krsna would have instructed Bhagavad-gita to many karmis, jnanis, yogis. They were present. But He knows it well, these karmis, jnanis, yogis, they cannot understand Bhagavad-gita. Therefore He said to His devotee and friend, bhakto 'si, priyo 'si.

So in order to understand Bhagavad-gita, one has to come to this position to become a devotee of Krsna. It is a business between Bhagavan and bhakta. Just like, if you go to the marketplace, if some merchant is talking with some broker or somebody about business, he is talking about that business, that is concluded. Similarly, Bhagavad-gita is spoken by Bhagavan, and it is heard by the bhakta. Therefore in the Bhagavad-gita there is no other business than bhakti. There is no other business. Karma, jnana, yoga, they are described, but with the aim to culminate in bhakti. Just like karma. Krsna said, yat karosi yad asnasi yat tapasyasi kurusva tat mad-arpanam [Bg 9.27]: "Give it to Me." This is bhakti. So far jnanis are concerned, Krsna concludes, bahūnam janmanam ante jnanavan mam prapadyate [Bg 7.19]. Jnanis, after many, many births' cultivation of knowledge, when he actually begins to become a bhakta, then his perfection is there.

This is for the jnanis. And for the karmis, yat karosi. Yat karosi: "Whatever you do, the result you give it to Me." That means bhakti misra karma, jnana misra bhakti. And for the yogis, He says,

"The first-class yogi is who is always thinking of Me. He is first-class yogi." Yogi's business is to see God within the heart. That is real yogi. Dhyanavasthita-tad-gatena manasa pasyanti yam yogino [SB 12.13.1]. Yogi's business is to see in meditation always Krsna or Visnu within the heart. That is real yogi. Dhyanavasthita, by meditation, one has to see continually. That is called samadhi.

He is first-class yogi. So everything is there, ending in bhakti. Therefore in the Bhagavad-gita, the only talk is about bhakti, in a different way, either through karma-yoga, or jnana-yoga, or hatha-yoga. The point is how to become a devotee, and at the end He concludes, sarva-dharman parityajya mam ekam saranam vraja [Bg 18.66]. This is the conclusion of... So these things cannot be understood by anyone who is not a devotee. Without being devotee, you cannot understand. Therefore there are so many, the politicians, the scholars, they are commenting Bhagavad-gita in so many ways, but they are misled. Because they are not devotee of Krsna, they cannot poke their nose in the Bhagavad-gita. It is not possible. So Arjuna was bhakta, therefore Bhagavad-gita was spoken to him. Not to a yogi, not to a karmi, not to a jnani. This is the answer.

Acyutananda: [reading question put by audience] "Sri Krsna says in the end of the Gita, sarva-dharman parityajya [Bg 18.66], but in another place in the Gita, twice it is mentioned, sreyan sva-dharmo, para-dharmo bhayavahaḥ: one should perform his own duty rather than another's duty."

Prabhupada: Yes.

Acyutananda: "How can we..."

Prabhupada: I may say many things to you, but when I say something directly, "Do it," your first duty is to do that. You cannot argue, "Sir, you said me like this before." No, that is not your duty. What I say now, you do it. That is obedience. You cannot argue. Of course, Krsna never said anything contradictory, but if when one thinks foolishly that Krsna said something contradictory, no, that is not to be. You could not understand. So "Even though you could not understand, you take My direct orders now, sarva-dharman parityajya mam e... [Bg 18.66]. That is your business." The master says like that, and the servant's business is to accept it as it is, without any argument. That's all right.

Acyutananda: "Are not all the poor, the miserable and the weak God? Why not worship the living God first?"

Prabhupada: Who is living God? Who is living God? That he has not mentioned?

Acyutananda: The poor.

Prabhupada: Poor is God? Then why rich is not God? If you have so broad vision that you see God everywhere, so why you make distinction between poor God and rich God? Why you make distinction? If poor is God, the rich is also God. Panḍitaḥ sama-darsinaḥ [Bg 5.18]. If you have got so broader vision, then why you distinguish between poor and rich? A panḍita, a learned scholar,

Sama-darsi means he has no distinction. Why you should make distinction between poor and rich? That is sama-darsi. As soon as you make distinction, then your vision is imperfect. Brahma-bhūtaḥ prasannatma na socati na kahksati samaḥ sarvesu bhūtesu [Bg 18.54]. Samata. Not that I distinguish between this particular class to another particular. That is not brahma-darsana, neither it is sama-darsana.

Acyutananda: "You said that Lord Krsna has many opulences, but in Chapter Thirteen, verse fifteen, He says that He is nirguna. How to reconcile this statement?"

Prabhupada: What did..., does He mean by nirguna? That let him explain first of all. What is nirguna? What does he mean by nirguna? Nirgunam guna-bhoktr ca [Bg 13.15]. He is... Krsna is described, nirgunam guna-bhoktr ca. He is nirguna, at the same time enjoyer of gunas. What is that enjoyer of guna and nirguna? Can you explain? Nirguna means one who does not live under the condition of material gunas-sattva-guna, rajo-guna, tamo-guna. Transcendental. That is called nirguna. But nirguna does not mean that He has no transcendental qualities. Just like Krsna is bhakta-vatsala. That is His guna, but that is not material guna. That is spiritual guna. Krsna is nirguna means He is not controlled by the material qualities, but He has got innumerable spiritual qualities. That is called gunavati. So unless we understand the distinction between matter and spirit, we cannot understand what is the meaning of nirguna. That is not possible.

Acyutananda: "In India, there are many svamis who claim themselves to be Krsna. How to detect them?"

Prabhupada: Hmm? Many svamis...?

Devotee: Claim to be Krsna. How to detect them?

Prabhupada: Let them prove that he is Krsna. If you are foolish, then they will accept. If you are intelligent, then you'll ask him, "First of all lift the Govardhana Hill, then you become Krsna. Otherwise you are rascal, I kick you on your face." [laughter] This is our version. We do not accept these rascals as Krsna. We want to test, first of all, that you are Krsna. Why should we accept a rascal as Krsna unless he proves himself that he is Krsna? Krsna lifted Govardhana Hill when He was seven years old. What he has done that we shall accept him Krsna? Don't be foolish. First of all let him prove that he's Krsna. Test him. Then accept.

Acyutananda: "Why, at the time of death, the name of God does not come to the tongue?"

Prabhupada: Because you are not practiced. You practice to chant Hare Krsna, at the time of death it will come. Abhyasa-yoga-yuktena cetasa nanya-gamina [Bg 8.6].

So we have to practice. That is natural. If you always think of something, at the time of death you will think like that. So if you think of Krsna, man-mana bhava mad-bhakto mad-yaji mam nama... Therefore Krsna adv..., mam evaisyasi asamsayaḥ [Bg 18.68]. You simply adopt these four principles: "Always think of Me, you become My devotee, and offer obeisances unto Me," man-mana bhava mad..., mad-yaji, "worship Me." You do these four things, then mam evaisyasi asamsayaḥ, "Without any doubt you are coming to Me."

So why don't you do this, four things, very easy things? Is it very difficult to constantly remember Krsna? You can do it. You are remembering something. A mind is occupied always with something. Just practice to occupy the mind with Krsna, that's all. Where is the difficulty? Man-mana bhava mad-bhakto mad-yaji mam namas... Everything is there. You practice it. Don't [indistinct]. Sa vai manaḥ krsna-padaravindayor [SB 9.4.18].

Maharaja Ambarisa, he was a great emperor of this world, but his mind was fixed up on the lotus feet of Krsna. Sa vai manaḥ krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane. When you talk, you will talk about Krsna only. You practice. You always see, you see Krsna's picture, Krsna's Deity. You hear Krsna's topics, Bhagavad-gita, Srimad-Bhagavatam. In, in this way engage all your senses: your seeing power, your hearing power, your talking power, your eating power, your sleeping power. Everything, if you make Krsna conscious, then generally or automatically, you'll remember at the time of death Krsna. And as soon as you remember Krsna, ante narayana-smrtiḥ [SB 2.1.6], then your life is perfect. There is no difficulty. Simply you have to practice. Abhyasa-yoga-yuktena cetasa nanya-gamina [Bg 8.8]. Don't allow your mind to go astray, then everything is all right. Hmm.

Acyutananda: "When you said that everyone is destined to a particular goal, then where is the question of preaching Krsna consciousness?"

Prabhupada: Therefore I said, tasyaiva hetoḥ prayateta ko... You should try only for Krsna consciousness; other things are destined. That is my... You did not hear properly, that you should not try for anything else, because that is already destined. If you want success, then simply try for Krsna consciousness. That is wanted. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatam upary adhaḥ [SB 1.5.18]. We did not try in our other life. Other than human life, we did not try it. We simply tried for eating, sleeping, mating and defending. Animal life. If you do the same thing again, and do not take to Krsna consciousness, then you are losing your time. Therefore it is advised, you should try only for Krsna consciousness, not for other things. They are already destined. This is the instruction.

Acyutananda: "What would be the result if all the people became devotees of Krsna Caitanya Mahaprabhu?"

Prabhupada: Very good result. He is lamenting, that he doesn't want this good result that everyone will become Krsna consciousness? Eh? There is a story in this connection that there was a hatta, a fair or market. So many people came there, and one old lady began to cry, "Where shall I give them place? So many people have come here." She began to cry. Then her son said, "My mother, see in the evening. You don't worry about giving them place." So in the evening she saw everyone has gone. Similarly, in due course of nature's activities, prakrteḥ kriyamanani gunaiḥ karmani sarvasaḥ [Bg 3.27], everything will go nicely. You haven't got to be worried. You better be worried how to develop your Krsna consciousness. Other things will go on. And what is the harm there? If all people become Krsna conscious and go back to home, back to Godhead, what is the harm there? Do you mean to say, to remain here in this material existence and suffer three-fold miseries, is that very good business? That will not happen. Don't be worried. Krsna consciousness is not so cheap. Only a few fortunate people will take it. Others will remain. Don't worry. [laughter]

Acyutananda: "How is that there are different types of religions in the world?"

Prabhupada: There is no religion. This is manufactured religion. Real religion is to surrender to Krsna, sarva-dharman parityajya [Bg 18.66]. Therefore it is advised that you give up all these so-called religions, sarva-dharman. You become surrendered to Krsna. That is real religion. All others, cheating religion, that's all. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. Just like there may be so many laws, but the real law is what is given by the government. Similarly, there may be so many so-called religious system, but the real religious system is what is spoken by God Himself. That is real.

Acyutananda: "Do you think Krsna consciousness will last forever? Some people accuse that you are hippies."

Prabhupada: Some people says, "You are hippie"? So you take that. What can be done? These are all nonsense questions. [chuckles] Any other question?

Acyutananda: "Even after repeated chanting of krsna-nama, I could not get solace due to family worries. May I leave the family to their fate and devote myself to become a devotee of Krsna?"

Prabhupada: What is that?

Devotee: He wants to know if he should leave his family and become a devotee, because...

Prabhupada: No, we never said that. Just now we explained, ye va mayise krta-sauhrdartha: you keep your intimate relationship with Krsna, it doesn't matter whether you are in family or without family. It doesn't matter. Just like I have given already example. Arjuna, he is a family man, he is not a sannyasi. Not only family man, a military man and politician. But he was prepared to sacrifice everything for Krsna. That is wanted. If you do not become a family man, so what is the gain there? Or if you remain a sannyasi, if you have no Krsna consciousness, just like you said, "So many svamis, they want to become Krsna instead of becoming devotee of Krsna." So this kind of sannyasi is also useless. Similarly, grhastha, if he's simply attached to family, that is also useless. Any condition of life, if you remain fixed-up with Krsna consciousness, that is your perfection of life. Yei krsna-tattva-vetta, sei 'guru' haya [Cc Madhya 8.128]. Anyone who is fully Krsna conscious and fixed-up in devotional service, knowing fully well what is Krsna, he is guru. It doesn't matter whether he is a sannyasi or grhastha or brahmana and sūdra. It doesn't matter.

Is that all right? Chant Hare Krsna.

Devotees: Jaya Prabhupada. [end]