Evening Darsana

May 15, 1977, Hrishikesh
Pradyumna: Translation: "The Blessed Lord said, One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work." Purport: "In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the age of Kali. Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Krsna consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Krsna consciousness and not with a view to enjoying the fruits of work. To act in Krsna consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction but for the satisfaction of the complete whole. Similarly, the living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyasi, the perfect yogi. The sannyasis sometimes artificially think that they have become liberated from all material duty, and therefore they cease to perform agni-hotra yajnas, or fire sacrifices. But actually, they are self-interested because their goal is becoming one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogi who practices the yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self, but a person acting in Krsna consciousness works for the satisfaction of the whole without self-interest. A Krsna conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Krsna, and thus he is a perfect sannyasi or perfect yogi. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way,
na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Siksastaka 4]
"O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women, nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life birth after birth."
Prabhupada: There is any inquiry about...?
Tamala Krsna: Does anyone have any questions about this verse?
Prabhupada: Next verse.
Translation: "What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification." Purport: "Real sannyasa-yoga, or bhakti, means that one should know his constitutional position as the living entity and act accordingly. The living entity has no separate, independent identity. He is the marginal energy of the Supreme. When he is entrapped by material energy, he is conditioned. And when he is Krsna conscious, or aware of the spiritual energy, then he is in his real and natural state of life. Therefore, when one is in complete knowledge, one ceases all material sense gratification or renounces all kinds of sense gratificatory activities. This is practiced by the yogis who restrain the senses from material attachment, but a person in Krsna consciousness has no opportunity to engage his senses in anything which is not for the purpose of Krsna. Therefore a Krsna conscious person is simultaneously a sannyasi and a yogi. The purpose of knowledge and of restraining the senses, as described in the jnana and yoga processes, is automatically served in Krsna consciousness. If one is unable to give up the activities of his selfish nature, then jnana and yoga are of no avail. The real aim is for a living entity to give up all selfish satisfaction and to be prepared to satisfy the Supreme. A Krsna conscious person has no desire for any kind of self enjoyment. He is always engaged for the enjoyment of the Supreme. One who has no information of the Supreme must, therefore, be engaged in self-satisfaction because no one can stand on the platform of inactivity. All these purposes are perfectly served by the practice of Krsna consciousness."
Prabhupada: So if they... Inquire if there is any question.
Tamala Krsna: So if... The process of Krsna consciousness requires inquiry and then discussion. So if anybody has any kind of question about either of these two verses, if you can ask Srila Prabhupada, that will give an opportunity for some discussion. Bhagavad-gita is simply questions and answers between Arjuna and Krsna. Srimad-Bhagavatam is questions and answers between Pariksit Maharaja and Sukadeva Gosvami. So this is... The beginning of knowledge is when one inquires from a self-realized personality.
Prabhupada: Actually, spiritual life means questioning. (Hindi) Who requires a guru? Guru is not a fashion, as you keep some pet cat, pet dog. (chuckles) Guru is not like that. (Hindi) So when you require a guru? Aiye. (Hindi)
Indian man (1): (Hindi) That is why I spoke some words yesterday without your permission, sir, just to explain to them in Hindi. Some ladies were sitting in the back. And they were more interested in that picture, "Krsna likes Radharani," so I had explained.
Prabhupada: (Hindi) English boliye.
Indian man (1): I think that will be better. It will suit many.
Prabhupada: So we are talking of who requires a guru. Guru is not a fashion. (loud yelling outside) Hm? What is that?
Indian man (2): Shouting by some people.
Indian man (1): I think all the educational institutions are closed for summer vacation. Therefore many students and these people may have come, and they this cause, or something like that. I'm not sure, but that is what I guess.
Prabhupada: They have also manufactured. (laughter) This is going on. So Vedic injunction is tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. Guru is required to understand tad-vijnanam, transcendental science, not for any material understanding. Material understanding, there are so many chemists, (sic:) physists and many other department of... When we speak of guru, it means beyond this material world. For that purpose we require guru. So... Just like now it is being very much advertised that "You execute meditation. Your mind will be strong. Your health will be strong." That means from material point. But keeping your health strong, the medical science is there and so many other thing. But people are taking advantage of this yoga system. The sastra says that dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. He is yogi who is meditating and mind is fully absorbed in Krsna consciousness. Otherwise it is material. Material things does not require... Maybe a gymnastic, mustika.
Indian man (1): Not for that.
Prabhupada: If you practice mustika, naturally you become very stout and strong. There are many wrestlers. They have got very strong body. But yoga does not mean that. Yoga means to find out the antaryami, Paramatma, within the core of the heart. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. This information we get from the sastra, that God is also situated within the core of the heart of every living... Sarva-bhutanam. It is not that God is sitting in the core of the heart of the human being and not in the core of the heart of the dogs. He is there also. But the difference is that the dog cannot find out; man can find out. Therefore he is educated, taught about the yoga system so that constantly he can meditate upon antaryami, visnu-murti. Perhaps you have seen the picture. We have got that picture. But that is the purpose of yoga, not to make the body strong or the mind very powerful. That is automatically done. Aiye. It does not require separate attempt. Just like if you get one thousand of rupees, ten rupees is already there. Yam labdhva caparam labham manyate nadhikam tatah. If you get Krsna, then you get all perfection. Just like Dhruva Maharaja. Catur-vidha bhajante mam. Four kinds of men, catur-vidha, sukrtinah. If there is piety on the background, not the rascals or sinful man... Therefore sastra always recommends to be pious, because a pious man has got the future chance of understanding God.
Indian man (1): (Hindi)
Prabhupada: This tirtha-sthana, this is recommended. General public is recommended to go to the tirtha-sthana so that he may have some spiritual atmosphere, saintly person. If somebody thinks that tirtha-sthana meansjust like this Hrishikeshto take bath in the Ganges and go away, that is also good, but that is not the purpose. Yat-tirtha-buddhih salile na karhicij janesv abhijnesu sa eva go-kharah [SB 10.84.13]. Yat-tirtha-buddhih salile. In every pilgrim, pilgrimage, there is Ganga, there is Yamuna. At least in India we have got so many holy places on the bank of the pious rivers. But if we take simply the advantage of the pious river, yat-tirtha-buddhih salile, but we don't care for the persons who are living there, very experienced, spiritually advanced persons, then we remain animals. "So we have gone to such holy place. I have taken bath in the Ganges and Yamuna. Bas. My business is finished." Then go to the shop, purchase some plate, toys, go back home. Sa eva go-kharah [SB 10.84.13].
Indian man (1): (Hindi)
Prabhupada: Janesu abhijnesu. Sadhu means one who is in the knowledge. Otherwise anyone can become a sadhu by changing the dress.
Indian man (1): (Hindi)
Prabhupada: A sadhu... The description of sadhu is given in the sastra, titiksavah karunikah... Titiksavah karunikah... [SB 3.25.21].
Prabhupada: Suhrdah sarva-bhutanam. And before that, there is... Suhrdah sarva-bhutanam sadhavah sadhu-bhusanah. These are the description of sadhu. Sadhu titiksavah, very tolerant. For preaching work they have to meet so many obstacles, and still, they go on, titiksavah. Titiksa is the qualification of brahmana. Samo damas titiksa. So a sadhu... Titiksavah. He has to meet so many obstacles. Just see this judgment. We have to meet so many obstacles. But we cannot give up. Despite all obstacles, we have to go on. So titiksavah karunikah, suhrdah sarva-bhutanam. A sadhu is not a friend of a particular community, person or religion, no.
Indian man (1): Sarva-bhutanam.
Prabhupada: "I am sadhu. I am the leader of the, this society. And the animal-killing is going on. I don't care for it." Suhrdah sarva-bhutanam. So titiksavah karunikah suhrdah sarva... These are the qualities. And ultimately, summary, sadhu is spoken by Krsna Himself that bhajate mam ananya-bhak sadhur eva sa mantavyah: [Bg. 9.30] "One who has no other business than to execute Krsna consciousness, he is sadhu." "Well, he is a foreigner. He is not brahmana. He is accustomed to so many habits." Sadhu is always in good habit. But due to past practice, sometimes we may see some discrepancy. You can find out some fault. But Krsna says that "Never mind there is some fault. Still, he is sadhu." "Why?" Now bhajate mam ananya-bhak: "He has taken Me as everything." So sadhu descriptions are there. Sadhavah sadhu-bhusanah. A sadhu means ultimately bhajate mam ananya-bhak. So tirtha-sthana, one should try to associate with sadhus. This is the purpose to go to the tirtha-sthana. Otherwise, if you simply go to the tirtha-sthana and take bath in the Ganges and Yamuna, and if you think, "My business is finished..." Everywhere, all tirtha-sthana... In Gaya-actually, begins from Gayathere is Phalgu River. Then Benares, there is Ganges. Then there is Prayaga. There is also Ganges, Yamuna. Then go to Mathura, Vrndavana. Everywhere there is the sacred river. So if we simply think that going to the holy place and taking bath... In Kali-yuga it is general hobby. Dure parjakanam(?) tirtham. In Calcutta there is Ganges, but...
Indian man (1): They will come here.
Prabhupada: They will come here.
Indian man (1): Dure.
Prabhupada: Dure parjakanam(?) tirtham. If ganga-jala is pure, it is pure here and there also. So Narottama dasa Thakura says, tirtha-yatra parisrama, kevala manera bhrama: "It is simply satisfying the mind." Otherwise, wherever there is Ganges, there is Yamuna, that is sacred place. Delhi also, sacred place. There is Ganga. Anyway, so, we should take advantage of the knowledge of sadhu. And that is real progress. So catur-vidha bhajante mam sukrtinah. Four kinds of men, they come to God, Krsna. God means Krsna, not ordinary... Caitanya Mahaprabhu said,
Krsna also says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. To approach Krsna is not so easy thing. After many, many births... We are rotating... [break] ...superintendent of this egglike anda, universe. It is all Brahma's. And there are innumerable planets. That we can see. So we are wandering in all these places, sometimes down, sometimes up, sometimes in the middle, according to our karma, in different species of life, in different planets, in different position. So we are rotating. Caitanya Mahaprabhu says, "Out of these innumerable living entities who are entrapped with this brahmanda and janma-mrtyu-jara-vyadhi... [Bg. 13.9]." Mrtyu-samsara-vartmani [Bg. 9.3]. Life after life, life after life, they are... That we do not know. This is called mrtyu-samsara-vartmani. You die, accept another body, another place, another situation, another position. This is going on. Brahmanda-bhramana. And Caitanya Mahaprabhu says, "In this way, rotating, and in course of our rotation, if we are fortunate enough, then we come to Krsna consciousness." Ei rupe brahmanda bhramite. (aside:) Why you are closing that? Eh? Open it. Ei rupe brahmanda bhramite kona bhagyavan. So to come to Krsna consciousness, it is meant for persons who are very, very fortunate, kona bhagyavan. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. When one is very much eager, serious, that "I want to see God..." Nobody's serious. But if one becomes serious, then Krsna gives him charge. He sends him to the proper guru. Krsna is there within the core of heart of everyone, and if somebody is... (aside:) Let him come. What he is doing? He is not a proper man.
Tamala Krsna: (indistinct)
Prabhupada: Eh? So to become Krsna conscious, to take instruction from Krsna and abide by the order, it is not meant for an ordinary person. Bhagyavan, very fortunate. Those who are... Those who are unfortunate, they do not come to Krsna consciousness. They manufacture some vague idea. Klesah adhikataras tesam avyaktasakta-cetasam. Find out this verse.
Tamala Krsna: Twelfth chapter.
kleso 'dhikataras tesam
avyakta hi gatir duhkham
dehavadbhir avapyate
[Bg. 12.5]
"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
Prabhupada: Artificial. Cyavanti te. There is one verse. They'll fall down. What is the purport?
Pradyumna: "The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord engaged in devotional service of the Lord are called (sic:) bhakta-yogis. Now, here the difference between jnana-yoga and bhakti-yoga is definitely expressed. The process of jnana-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore the bhakti-yogi accepts the Deity of Krsna as worshipable because there is some bodily conception fixed in the mind which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguna or nirguna, of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguna worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood, or oil paint, is not actually material. That is the absolute nature of the Supreme Lord. A crude example may be given here. We may find some mail boxes on the street, and if we post our letters in those boxes, they will naturally will go to their destination without difficulty. But any old box or an imitation which we may find somewhere, which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called arca-vigraha. This arca-vigraha is an incarnation of the Supreme Lord. God will accept service through that form. The Lord is omnipotent and all-powerful. Therefore, by His incarnation as arca-vigraha, He can accept the service of the devotee just to make it convenient for the man in conditioned life. So for a devotee, there is no difficulty in approaching the Supreme immediately and directly, but for those who are following the impersonal way to spiritual realization, the path is difficult. They have to understand the unmanifested representation of the Supreme through such Vedic literatures as the Upanisads, and they have to learn the language, understand the nonperceptual feeling, and they have to realize all these processes..."
Prabhupada: Just like in the Upanisads it is said, pasyaty acaksuh: "He sees, but He has no eyes." So what is that? How we can think of, one is seeing without eye? Aiye. There are so many. Srnoty akarnah: "He has no ears..." So both things are there. When it is said, pasyaty acaksuh... Mean caksuh, eyes, as soon we think of eyes, we think of our eyes, own eyes, and therefore it is forbidden, "Not like your eyes." Pasyati. He can see everywhere. Therefore we have to discuss sastra. In the Brahma-samhita it is said, angani yasya sakalendriya-vrttimanti pasyanti panti kalayanti ciram jaganti [Bs. 5.32]. The anga, the different parts of the body of Krsna, has got all the qualities of other anga. Just like we can see with eyes, but Krsna can speak also with eyes. He can eat also with eyes. That is difference. Angani yasya sakalendriya-vrttimanti. So pasyaty acaksuh means He has different type of eyes, not like our eyes. When there is nirakara... Nirakara means He hasn't got a akara, a form, like ours. That is nirakara. But He has his form. And Krsna says... So dehino 'smin yatha dehe: [Bg. 2.13] "Within this body the owner of the body is there." But if the owner of the body has no form, how the material form has come into existence? Just like this shirt has got hand. Because I am the owner of the shirtI have got hand-therefore the shirt has got also hand. I have got my leg; therefore the pant has got leg. If you say, "The pant has got leg, the shirt has got hand, but the owner of the shirt has no leg, no...," is it possible? And this external body described as dress... Vasamsi jirnani yatha vihaya [Bg. 2.22]. Vasa, dress. Dress cannot show any hand and leg unless the man who is dressed, he has got his hand and leg. So how He is nirakara? (Hindi)
Indian man (1): Akara only.
Prabhupada: If the dress has got hand and leg, then the person who is putting on the dress, he must have hand and... So this is the conclusion. When in the sastra it is said that "God has no leg, no hand," that... In the Upanisad it said that "He has no leg, but He can walk swifter than anyone." So that means He has got a different type of leg. And that is summarized, isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. His vigraha, His form, is not material form. Avajananti mam mudha manusim tanum asri... [Bg. 9.11]. Because Krsna comes as a human being, the foolish mudha-mudha means rascal-rascal thinks that "He is also one of us." But Krsna says, "No, no," sambhavamy atma-mayaya [Bg. 4.6], "I come here in My original, spiritual form." Sambhavamy atma-mayaya. So these are to be understood. So manusyanam sahasresu [Bg. 7.3]. Because they cannot understandthey cannot make distinction what is spiritual, what is material-therefore they cannot understand Krsna. Manusyanam sahasresu kascid yatati siddhaye. First of all one has to understand what is material, what is spiritual. So unless one comes to the spiritual understanding, he cannot understand Krsna. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Siddhaye means "for spiritual understanding." And yatatam api siddhanam [Bg. 7.3]. So yatatam api siddhanam. Even the jnanis, they are supposed to be siddha, and they also miss the point, that "The Supreme has no material body, so only negation." No. There is positive body. Therefore bahunam janmanam ante jnanavan [Bg. 7.19]. Although he has knowledge, still, his knowledge is not purified. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. And because they cannot capture the real form of the Lord, they again fall down in this material world. Ye 'nye 'ravindaksa vimukta-maninah. Falsely such persons think that "Now I have become liberated" without approaching the form of the Lord. Ye 'nye 'ravinda... Aravindaksa: "One who has got lotus eyes." Ye 'nye... Ye anye aravindaksa vimukta-maninah: "Thinks of himself as he had become liberated." He may be liberated from material concept of life, but avisuddha-buddhayah, because he could not understand, take, what is the form of the Lord, the result is aruhya krcchrena, with great austerity, he can come to the platform of nirguna Brahman, Parambrahman, but because naturally he is seeking after the reality... He does not get the reality, only eternity. Reality is bliss. Sac-cid-ananda. That ananda he does not get.
Indian man (1): He gets only sat.
Prabhupada: Partial. So partial understanding will not satisfy because he is himself, the same quality, sac-cid-ananda. He's seeking after ananda. If he does not get ananda, if he cannot dance with Krsna, then he falls down. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Again material dancing, again hospital, schools. Big, big sannyasis could not get any relish. Then... (Hindi) The brahma satyam jagan mithya. If it is mithya, why you are after school? Patanty adhah. Therefore unless one is very pious, sukrti, they cannot stick to Krsna consciousness. Catur-vidha bhajante mam sukrtinah. Therefore piety, pious activities, is recommended in the sastras. And so far devotees are concerned, especially in this age, directly, directly engage him in bhakti-yoga, and everything will be all...
The general process is tapasa brahmacaryena yamena niyamena, satya-saucabhyam tyagena, satya-saucam, samena damena... [SB 6.1.13]. There are different stages. But kecit kevalaya bhaktya, simply by bhakti, kevalaya bhaktya vasudeva-parayanah... Vasudeve bhagavati bhakti-yoga-prayojitah. They can wash. Kartsnyena agham dhunvanti. All sinful reaction of life becomes washed. Agham dhunvanti kartsnyena. How it is possible? Niharam iva bhaskarah. Just like there is wash of mist, sun, as soon as the sun rises. So let Krsna rise up. Therefore our, this motto is in the English Back to Godhead, "Krsna is light..."
Tamala Krsna: "Krsna is light..." "Godhead is light. Nescience is darkness. Where there is Godhead, there is no nescience."
Prabhupada: So this is direct process. Because Kali-yuga, they cannot actually undergo severe austerities, penances, vairagya. Little difficult. Not difficult. Very difficult. But that is a special concession for this age. Because we are very fallen, we cannot undergo severe austerities, penances, yamena niyamena va, brahmacarya. Very, very difficult. So Bhagavata, Sukadeva Gosvami, recommends that "Kali-yuga is full of faults." Kaler dosa-nidhe rajan: "It is a ocean of fault. But there is one great opportunity." Kaler dosa-nidhe rajann asti hy eko mahan gunah. Specially for this age. What is that? Kirtanad eva krsnasya mukta-sangah param: [SB 12.3.51] "Simply by chanting Hare Krsna he can become liberated and go back to home, back to God..."
Indian man (1): (Hindi)
Prabhupada: What is time now?
Tamala Krsna: Ten after six, Srila Prabhupada.
Prabhupada: (Hindi)
Tamala Krsna: Srila Prabhupada, did you want him to translate, I mean, tomorrow?
Prabhupada: Hindi? Hindi you have made?
Indian man (1): I have read it and translated two or three pages, but I don't know whether it will get approval. That's my difficulty.
Prabhupada: No, no, no. Approval... You are a lawyer. You do it. Not that every common man can understand. Still, whatever you have done, you can read something. (end)

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