So to fulfill the human life aim of human life, we have to become first-class human being. The first-class human being, ideal human being, is the brahmana. And the second class, the ksatriya; the third class, vaisya; and fourth class, sudra. So at the present moment, Kali-yuga, kalau sudra-sambhavah. In Kali-yuga there is no first class, second class, or even third class. All fourth-class men, sudra-sambhavah. So therefore they are unable to perform all these tapasya or brahmacarya. Then what is their hope for progress? That has been enunciated in the sastra, Brahma-vaivarta Purana, and Caitanya Mahaprabhu has given us the formula that,

So we have to observe all these regulative principles if we want to become first-class man. And without becoming first-class man, nobody can understand what is God. That is not possible. Fourth-class man cannot understand. It is not possible. Brahma janatiti brahmanah. A brahmana, or the first-class man, is he because he knows Brahman. He knows Brahman, what is Godeven not perfectly well, but Brahman, the impersonal conception of the Supreme. This impersonal conception of the Supreme Absolute Truth is also brahma-jnana, but that is partial. God is sac-cid-ananda-vigrahah [Bs. 5.1]. His form, His person... Krsna says in the Bhagavad-gita that "My dear Arjuna, you, Me, and all these men who have come here, we existed like this in the past." That means we are all individuals, because when Krsna was speaking in the battlefield, He is person, and He was teaching Arjunahe is also person. And the soldiers and other kings, they are also all persons. So Krsna says that "It is not that we are imperson in the past or we shall become imperson in the future." No. Just like, take another example, that before our birth, accepting this body, I was a person, you were a person. And according to our personal different activities, pious or impious, we have got this body. So I was person before the beginning of my this body, and after my death, I shall remain a person, and I shall accept another body. Dhiras tatra na muhyati [Bg. 2.13]. Tatha dehantara-praptih. So when I become imperson? Past, present, future, there are three different phases of time. So in the past I was a person, at present I am a person, and in future I shall remain a person. So where is the question of imperson?

This is spoken by Krsna in the Bhagavad-gita in the Second Chapter, that "My dear Arjuna, it is not that we did not exist in the past. We existed in this way, and we are existing now in the same way, and we shall exist." That means our personality is never lost. And therefore we see so many varieties of men. Each one is a person. You cannot find anyone exactly similar to the other, because everyone has got his personal propensities. And according to the personal propensities and desires, Krsna is giving us different opportunities, and that is different body. Karmana daiva-netrena [SB 3.31.1]. Just like in the court, the..., everyone is judged as person, not wholesale. The judge not says that "Now all you have come here"some of them are complainants and some of them are respondents"so you stand together. I give this judgment." No. Everyone is personally judged. And everyone is given reward or punishment personally. So where is the question of imperson?

And in the Vedas it is said, nityo nityanam cetanas cetananam, eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). God means He is also nitya, eternal, amongst the eternals. There are many... We living entities, we are many, plural number. Nityanam. Nityanam means plural number. And nitya, singular number. So God is singular number person, and we are plural number. We are many. God is one, but living entities are many. Not that God also is many. No. God may have many expansionthat is another thingbut God is singular number. God is not plural number. Nityo nityanam. So what kind of singular number? That He is chief singular number. Just like leader. There are many followers. Take any example: in the class room or here, a teacher is one, but the audience they are many. Similarly, God is one, but the living entities are many. Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). And what kind of living entity? Now, living entity means living entity, he is also living force. He is not dead. Just like just now we were taking that "God is dead." No. Nitya, cetana. Cetana means conscious, and nitya, eternal. We are also conscious and eternal. Na hanyate hanyamane sarire [Bg. 2.20]. It is not that after we have..., our body is destroyed, we become destroyed. No. Na jayate na mriyate va. These things we have learned from Bhagavad-gita. This is the position. We are many, and God is one. So if we accept one God, then where is the chance of different religious system? God is one. God is neither Christian nor Hindu or Muslim or... No. God is God. Just like gold. Gold is gold. Either in the Hindu community, or Muslim community, gold is gold. Because gold is there in some Hindu community, nobody says "Hindu gold." Does anybody say, "It is Hindu gold" or "It is Christian gold"? No. Gold is gold. Similarly, God is one. There is no "Hindu God" or "Muslim God" or "Christian God." This is mistake. "We believe God in this way...," that is nonsense. No. God is one, and you have to see what is the characteristic of God. Just like when it is gold, everyone wants to see whether it is actually gold or imitation gold. That we have to see. There cannot be Hindu gold, Muslim gold, Christian gold. No. Simply you have to see whether it is actually gold, acceptable. That should be the subject matter of theology, to know actually what is God and to understand what is our relationship with God.

So that is stated in the Vedas, that God is also a living entity like us, as we are living entities, nityo nityanam. We are plural number; He is singular number. Then why He is singular number? Why not plural number? And what is the difference between singular number or plural number? That is also Eko yo bahunam vidadhati kaman: "That eko, that singular number is supplying all the necessities of life of all this plural numberthat is God." He is maintainer, maintainer. Eko yo bahunam vidadha... We have got different types of demands on account of our different types of body. And who is supplying these necessities? That is God. That is God. Very simple definition: eko yo bahunam vidadhati kaman. Find out somebody who can supply the necessities of everyoneHe is God. Is it very difficult to find out who is God? This is simple formula: eko yo bahunam vidadhati kaman. We become charitable persons, but have we got any means that "Anyone who comes, I can give charity"? No. That is not possible.

Therefore God's definition is given by the Parasara Muni. What is that?

So intelligent man should learn what is God from the Vedic information. Don't manufacture God. Manufacture..., how we can manufacture God? That is not possible. So that is called mana-dharma. By mental concoction, mental speculation, we cannot create God. Here is the definition of God, that isavasyam idam sarvam yat kincid jagatyam jagat [Iso mantra 1]. Idam sarvam. Sarvam means whatever you see. You see the big Pacific Ocean. That is created by God. It is not that He has created one Pacific Ocean, therefore His all chemicals, hydrogen and oxygen finished. No. There are millions and trillions of Pacific Ocean floating in the sky. That is God's creation. There are millions and trillions of planets floating in the sky, and there are millions and trillions of living entites, seas, and mountains, and everything, but there is no scarcity. Not only this universe, there are millions and trillions of universes. We get this information from the Vedic

So in this way we have to understand what is God. God is not a petty thing, that He dies, or one is manufactured by meditation, he become God. This kind of God has no value. God is always God. Krsna, when He was a child, He had no opportunity to meditate. He was a child playing on the lap of His mother. And when Putana came and wanted to kill the child, the small child God, He killed Putana, a big demon. So even He was at that time three months old, still... And not only Putana, many other demons. And then, when He was six or seven-years-old boy, so at that time there was crisis in Vrndavana, and He lifted the Govardhana Hill with His finger. This is God. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). God has got unlimited strength. You have seen in Krsna picture: Krsna is killing so many demons. That horse demon? Kesi, Kesi. Krsna simply pushed His hand in the mouth of the horse. Because to control a horse means he control his mouth; then you can control the whole big animal. So immediately the horse came before Him, He pushed His hand within the mouth of the horse, and the horse began to feel it is red-hot iron. So this is God. Aisvaryasya samagrasya viryasya yasasah sriyah.

So apart from we are not seeing personally, but we have heard it, but personally, at least, we can see one thing: how Krsna is great. Because aisvaryasya samagrasya viryasya yasasah sriyah, jnana. Sriya, beautiful. No more Nobody can be more beautiful than Krsna. Sriya, sriya means beauty. You see here Krsna, how He is beautiful. So He does not become old. Nava-yauvanam ca. Advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam ca [Bs. 5.33]. He is the oldest person because He has created everything, but He will never look old. You will never see Krsna's picture as old man. These are the definition of God. God, nobody can be richer than Him, nobody can be stronger than Him, nobody can be more beautiful than Him, and nobody wiser than Him even. That proof we can see: Bhagavad-gita was spoken five thousand years ago, and still Bhagavad-gita is worshiped as the best book of knowledge. This is the proof. So God does not depend on anyone's proof. But if you want to prove whether He is God, you can get. That you can get.

Therefore we should accept Krsna as the Supreme God. It is stated in all sastras, and Arjuna also, who listened Bhagavad-gita from Krsna, he also accepted. After hearing Bhagavad-gita, he said, param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam [Bg. 10.12]. So our process is to follow the predecessor. The Arjuna, he accepted. Not only Arjuna. "Arjuna may be His friend. He might have accepted his friend as God." No. Krsna is accepted by the greatest learned scholar, Vyasadeva, and greatest saintly person, Narada. That is Vyasadeva writes in his Srimad-Bhagavatam that "I have given description of different incarnation of God." He has given so many incarnation. At last, he concludes that "Although Krsna came as incarnation, but He is not incarnation. He is the incarnate. From Him, all incarnations come." Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28]. As soon as you say "incarnation," the next question will be, "Whose incarnation?" That Vyasadeva explains, that Krsna's incarnation Krsna is not incarnation. Krsna is personally the Supreme Personality of Godhead. That is the statement of Vyasadeva, the most learned. He is accepted the most, actually. Who can be more learned than Vyasadeva in this material world? Nobody. You can see his writing, Bhagavatam, how exalted, scholarly. Nobody can write such verses at the present moment. It is not possible. Each and every word is full of meaning and so nicely set up. Therefore it is said, vidvan cakre satvata-samhitam: "The vidvan, the most learned Vyasadeva, has given us the satvata-samhita."

So if we want to know, everything is there; but to understand, that will require a separate brain. That is recommended here. You create your brain. Tapasa, first of all austerity. You cannot create your brain by doing nonsense things. That is not possible. You have to control: samena damena, tapasa brahmacaryena [SB 6.1.13]. These are the process to create a brain to understand God. Otherwise it is useless. Srama eva hi kevalam [SB 1.2.8]. It is simply laboring for nothing. So this is the recommended, that treatment. That is also not sufficient. In the last, Sukadeva gives an hint that "This kind of purification, by tapasa brahmacaryena [SB 6.1.13], is like venu-gulmam ivanalah." Venu-gulma, venu-gulma means the dried creepers and grass. You can set fire. In India or here alsoI have seen in Londonthey set fire, and all the dried creepers and grass become... But what is the purpose of saying venu-gulman ivanalah? Venu-gulmam ivanalah means that superficially we see that now it is burnt into ashes, but the root remains there. As soon as there will be rain, waterfall, they will come out again. So the whole process is how to become detached from this material world. So this, even if you practice this tapasya, it is not completely able to finish these attachments. Therefore it is said, venu-gulmam ivanalah.

So we can finish this material attachment only by worshiping Krsna. That is stated in the Srimad-Bhagavatam:

Thank you very much. (end)