Bhagavad-gītā 13.8–12 in Hindi – October 7, 1976, Chandigarh

761018BG-Chandigarh [65:38 Minutes]

Pradyumna:

Translation: "Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth-all these I thus declare to be knowledge, and what is contrary to these is ignorance."

Prabhupada: In Bhagavad-gita there are eighteen chapters. Of which six chapters contain karma-yoga, six chapters contain bhakti-yoga, and six chapters contain jnana-yoga. This thirteenth chapter describe jnana-yoga. Bhagavad-gita consists of jnana, karma and bhakti. Pure devotional service has no connection with jnana and karma. Therefore the Supreme Personality of Godhead has explained bhakti-yoga in between the other two. Just like a book is wrapped with a cover from both sides and the substance is preserved in the middle, similarly the Supreme Lord has kept karma-yoga on one side and jnana-yoga on the other side just as a book is wrapped by a cover from both sides. And the actual substance, the main topic-bhakti-yoga is kept in the middle starting from seventh chapter up to twelfth chapter. idam sariram kaunteya ksetram ity abhidhiyate [Bg 13.2] Before you acquire knowledge you have to know about whom we should acquire knowledge. Knowledge about the body is external. The actual knowledge is self realization. If we do not understand the science of the soul, if we simply dwell on the bodily conception of life then whatever activities we perform everything is a failure. Defeat.

Until we inquire about atma-tattva, brahma-tattva, whatever we are doing is simply a defeat. You are thinking that you are making progress, but you are not making any progress you are going downward towards degradation. Parabhava. Just like in the fight one is defeated. Similarly this world which is a struggle for existence, in this struggle for existence we are all being defeated.

Nobody understands that we are being defeated. Therefore the Supreme Lord repeatedly instructs that first you give up this mentality of considering the body as self. So Arjuna inquired about the knowledge of the ksetra and ksetrajna. Ksetra means the field of activity. Just like a farmer has got land and in that land he produces food grains according to his ability. The more he works hard the more he can produce. In the same way, this body is also a field of activity. And the owner who works on this field, he is atma or soul.

Knowledge means…The jnana-yoga beginning from the thirteenth chapter, one should first know that I have got this body, but I am something other than this. That is explained by the Supreme Lord in the very beginning, in the second chapter. Dehino 'smin yatha dehe. [Bg 2.13] We should always remember that I am not this body. This body is awarded to me for my work. According to my work, according to my propensity the Supreme Lord gives me a suitable body to work on it. This body is not received according to my desire. Suppose if I order the Supreme Lord to give me a king's body, no. That will depend on your previous activities and you will get a suitable body. Of course you will get it according to your desire, not simply by desire but you have to be qualified for it. Just like in English they say "First deserve then desire". One should be qualified also. Simply by saying it will not work. Nature will give you a body. The material nature or maya, Durgadevi, it is said in the sastra that Durgadevi cannot act independently. We worship goddess Durga and pray to her "O mother! Give me wealth, give me reputation, and give me a beautiful wife." We worship Durgadevi and pray for these things. But she cannot award anything of her own. This is stated in the sastra. Durgadevi is very powerful. srsti-sthiti-pralaya-sadhana-saktir eka [Bs 5.44] Durgadevi or the material energy can alone conduct the creation, maintenance, and annihilation. She is so powerful.

Durgadevi, maintains and administrates the universe. She is the superintendent. But how does she conduct? icchanurūpam api yasya ca cestate sa [Bs 5.44] She acts by the will of the Supreme Lord. Not alone. She acts on the order of the Lord.

This is described in Brahma-samhita. The Supreme Personality of Godhead Himself has said in Bhagavad-gita

The Gosvamis of Vrndavan have concluded Durgadevi to be an energy of Srimati Radharani. She is the energy of the Supreme Lord. The Supreme Lord is full of potencies. The Supreme Lord is not devoid of potencies.

The Supreme Lord possesses varieties of potencies. Of which Durgadevi is His external energy and Radharani is His internal energy. So Durgadevi's job is to make us forget the Supreme Lord because we want to forget Him. "Take as much wealth as you want, take as much reputation you want and forget the Supreme Lord." Whereas by Radharani's mercy you can approach the Supreme Personality of Godhead and engage in His service. Therefore in Vrndavan all the devotees always chant "Jaya Radharani ki jaya." This body which we have got as the Supreme Lord has explained, idam sariram kaunteya ksetram ity abhidhiyate, [Bg 13.2] who has awarded this body to us? Durgadevi. Durgadevi has given us. But only by the order of the Supreme Lord. "Durgadevi, such and such person wants this body. He has no discrimination about food, he does not follow scriptural injunctions, he eats whatever he likes, so give him a suitable body for that."So Durgadevi awards him a hog's body so that it can eat as much stool as it likes. Those who eat indiscriminately nowadays they will, at the end of their life, receive a body that eats stool and garbage. That is given by Durgadevi. idam sariram kaunteya ksetram ity abhidhiyate [Bg 13.2] In the field you can grow anything. You grow wheat and rice, and you can also grow tobacco to smoke ciggerates. As you like. Just like nowadays they are producing tea and coffee. In Africa they don't grow rice etc. in the fields. The foreigners go there and grow tea and coffee. They let it grow for a certain time and when it is fully grown then they cut and pack it and export it to all over the world. They have established tea and coffee industry for economic development. So as we want we get that kind of bodies. That too by the mercy of the Supreme Personality of Godhead. isvaraḥ sarva-bhūtanam hrd-dese 'rjuna tisthati. [Bg 18.61]

You cannot hide anything from God. If you pray that you want to eat meat and drink fresh blood, the Supreme Lord hears everything. "All right, give him a tiger's body. Take it and eat meat as much as you want." ye yatha mam prapadyante. [Bg 4.11] If you want a lower species of life in order to enjoy material happiness you can have it. And if you want a body like that of the Supreme Personality of Godhead, sac-cid-ananda-vigrahaḥ or eternal, full of knowledge and bliss, you can get it too. Mad-yajino 'pi yanti mam. [Bg 9.25]

One who wants to approach the Supreme Lord, to go to the Supreme Lord, to be engaged in His service is not possible with this present body. For that, your real body, dehino 'smin yatha dehe, [Bg 2.13] the spirit soul, with that spiritual body you can go to Him. That also you can avail. As you want, because the Supreme Personality of Godhead is sitting within your heart. It is not difficult to find out the Supreme Lord. Because, He is sitting in your heart. isvaraḥ sarva-bhūtanam hrd-dese 'rjuna tisthati [Bg 18.61] This is God. He is sitting within everyone's heart. He is sitting within the heart of a hog and also in the heart of a demigod. It doesn't mean that because He is within a hog, He has become a hog. The Supreme Lord always resides in Vaikuntha. But He guides the demigods and the hogs. In the Upanisad it is stated that two birds are sitting in one tree. One bird is eating the fruits and the other bird is simply watching and giving whatever fruits the first bird is desiring. Take it. The Supreme Lord gives him all facilities. Take it.

Kindly pay attention to this. This machine that we have got, this body is a machine. I am not the machine. Just like you are sitting in a motorcar, but you are not the motorcar. Motorcar is a machine only. Similarly this body is a machine. But foolish people think this machine as "I am." You are sitting in a motorcar and if you think "I am the motorcar," that is wrong. Simply foolishness. Similarly, one who accepts this machine as self, yasyatma-buddhiḥ kunape tri-dhatuke [SB 10.84.13]

In Bhagavad-gita this body has been compared to a machine and according to Ayurveda it is a bag of mucus, bile and air. But the owner of the body, dehinaḥ, he is different from the body. All the sastras including Ayurveda confirm this. This is our Vedic literatures, Ayurveda is part of the Vedic sastra, it also accepts that this body is a bag of mucus, bile and air. It is not spirit soul. Therefore one who accepts this external machine, this bag as self, he is an ass. sa eva go-kharaḥ [SB 10.84.13]

This I have several times explained to you. In the very beginning of the jnana-yoga section the Supreme Personality of Godhead Krsna is reminding, "O Arjuna, this body is the field of activity. The farmer is a different person." Just like a farmer has been given some land and he cultivates it and according to his capacity he receives the fruits. He receives grains, fruits and so on. In the same way, as you will work with this body so will you receive the result. idam sariram kaunteya ksetram ity abhidhiyate [Bg 13.2] Arjuna inquired from the Supreme Lord about the knowledge of the ksetra and ksetrajna. So the Supreme Lord is very clearly explaining that this body is known as ksetra or the field of activity. etad yo vetti tam prahuḥ ksetra-jna iti tad-vidaḥ [Bg 13.2]

One who knows this field of activity is called ksetrajna or atma, the spirit soul. Jiva or the living entity who understands it. So all of us more or less understand this. Even if I am the most foolish, I understand that I am not this body. You consider each and every part of your body. Take for example, your fingers. Nobody says "I am finger." This is my finger. This is my hand. Even if you ask a boy he would say "This is my hand." Nobody would say "I am hand."That everyone understands naturally. Still, due to being conditioned by maya, he makes mistake. This is called Pramada or to accept something as something else. This is external object.

One who knows this, he is ksetrajna. This is knowledge, real knowledge. There should be one more understanding and that is being explained by the Supreme Lord. ksetra-jnam capi mam viddhi [Bg 13.3] "Look, it is not that only the living entity is ksetrajna, I am also ksetrajna." Why? You have just heard, isvaraḥ sarva-bhūtanamhrd-dese 'rjuna tisthati [Bg 18.61] The Supreme Lord is sitting within everyone's heart. He is also an atma, but He is paramatma or the Supersoul. He is not a soul like us. You are situated within your body and you are subjected to enjoy or suffer the happiness and distress of your body. And there is one more ksetrajna sitting within you, He is not subjected to enjoy or suffer the happiness and distress of the body. He is simply watching. He is watching what this fool wants. The Supreme Lord is such a friend of yours that whatever body you receive whether a demigod body, a dog body, an ass body, or a tree body, He is always present with you. To make you understand this that why are you wandering about here and there, sometimes in this body, sometimes in another body, stop this business. Mam ekam saranam vraja [18.66]

Otherwise, mrtyu-samsara-vartmani [Bg 9.3] But nobody pays attention to Lord's words. aprapya mam nivartante mrtyu-samsara-vartmani [Bg 9.3] The Supreme Lord is always advising him, "Give up all this and surrender unto Me." But he doesn't follow. asraddadhanaḥ purusa dharmasyasya paran-tapa [Bg 9.3] A person who has no faith he will not hear what the Supreme Lord is advising. We want to get our work done. Very stubborn. When we go out for preaching we meet hundreds and thousands of people, and almost all of them are stubborn. They don't want God. They won't listen to what God says. They manufacture their own ideas. There is no gain in manufacturing ideas, because they are under the clutch of the material nature. So what is the use of manufacturing? They will get whatever they are destined to get. Not that we demand from the nature ten million rupees and we will get it. No. Whatever you deserve, whatever you have worked for, suppose a servant demands ten thousand rupees salary, he will get if he is qualified for it.

Bhramayan, Bhramayan means to move around. Wandering. This material world, this universe, the three worlds, a-brahma-bhuvanal lokaḥ [Bg 8.16] This is also spoken by the Supreme Lord.

The living entities wander everywhere. They go to heaven, they go to this planet, they go to hellish planets. All big, big planets. Modern scientists cheat people by saying that there are no living entities in other planets. All living entities are here only. This is utter foolishness. Everywhere there are varieties of living entities . They are there because of their respective qualification. All the planets are filled with living entities. Even in the sun planet. Had there been no kingdom in the sun planet, is the Supreme Lord telling lies? imam vivasvate yoga proktavan aham avyayam [Bg 4.1]

Vivasvan is the name the king of the sun planet. The Supreme Lord Himself is saying. I cannot go to the sun planet, but the Supreme Lord can go there. Had He not gone there then is He telling lie? imam vivasvate yoga proktavan aham avyayam [Bg 4.1] There are innumerable living entities everywhere. Not that the living entities are here only. They are all over the creation. They have different kinds of bodies. Just like a foolish person says that the ocean is vacant, but it is not vacant. If you capable then you go within the ocean you will find so many varieties of living entities there. Jalaja nava-laksani. [Padma Purana].

Nine hundred thousand kinds of living entities live there. There is a kind of fish there that devours big, big fishes and other aquatics. It is called Timihgala or whale fish. That is God's creation. Very wonderful creation which is inhabited by varieties of living entities. They are everywhere. So bhramaya, this word has been used to indicate that they are wandered about everywhere. As he works with this field, this body, this human form of body, he will be rewarded a suitable body accordingly.

This is called bhramayan, wandering about. When Caitanya Mahaprabhu instructed Rūpa Gosvami about devotional service, He said this.

Just like we, the living entities, we traverse everywhere, sometimes up sometimes down. a-brahma-bhuvanal lokaḥ [Bg 8.16] While traveling like this, mrtyu-samsara-vartmani, [Bg 9.3] this cycle of birth and death…Even if you become Brahma still you have to die. Just like Hiranyakasipu performed austerity, and Brahmaji arrived there. "My son, what do you want?" He was undergoing severe austerity. So he asked him "Make me immortal." Brahmaji said "I myself is not immortal. How can I make you immortal?" So just see! The calculation of Brahmaji's one day is given in the Bhagavad-gita. Sahasra-yuga-paryantam ahar yad brahmano viduḥ [Bg 8.17]

That is Brahmaji's 12 hours calculation. What is that? Sahasra-yuga. One yuga is equal to 32 lakh years, 432 lakh years. There are four yugas. Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. 18 lakh, 12 lakh, 8 lakh and 4 lakh. So total how many lakhs? 43 lakhs. So multiply it with 1000. Sahasra-yuga paryantam. [Bg 8.17] Sahasra means one thousand. This 43 lakh years is one cycle of four yugas, Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga, you multiply by 1000 that duration of time is equal to Brahma's twelve hours. sahasra-yuga-paryantam ahar yad brahmano viduḥ [Bg 8.17] Everything is mentioned in the sastra. So this twelve hours, then another twelve hours is his night, so total twenty-four hours that is one day. Similarly one month, one year, in he lives one hundred years like that. But still he has to die one day. That's a fact. Only if go to the abode of the Supreme Lord, yad gatva na nivartante [Bg 15.6] punar janma na vidyate [Bg 8.16] tyaktva deham punar janma naiti [Bg 4.9]

Anyone who will take birth in the material world he must die and must suffer disease and old age. This is Brahmaji. a-brahma-bhuvanal lokaḥ [Bg 8.16] Everybody is subjected to birth and death. mrtyu-samsara-vartmani [Bg 9.3] So similarly according to karma sometimes one takes birth in the upper planet, sometimes in the lower planet, sometimes as a human being, sometimes as a demigod. This is going on. Therefore Caitanya Mahaprabhu instructed Rūpa Gosvami that this traveling business,

Maya has given this machine, this body, varieties of bodies and we are sitting in that machine. Just like you have got a motorcar, you sit in it and drive everywhere. It is breakable. One day it will break. Then you will get another one according to the price you pay. Now you have got a motor. You can get a better motor or you can get a worse motor. Similarly you think that this body is just like a motorcar. The Supreme Lord has awarded you through the agency of Maya. Mayaya yantrarūdhani. And you are sitting in that machine and traveling. This is going on. So Caitanya Mahaprabhu says that these drivers are simply traveling. Bhramayan the same thing Caitanya Mahaprabhu has said. This is called sastra. It is not that The Supreme Lord has said something and we are saying something else. No. This is called parampara or disciplic succession. If we receive knowledge from parampara then our knowledge will be perfect. And if we interpret in our own way and take our some other meaning then both the speaker and the audience become fooled. There is no use of it. So as the Supreme Personality of Godhead said, bhramayan sarva-bhūtani [Bg 18.61] Caitanya Mahaprabhu similarly said, ei rūpe brahmanḍa bhramite, [Cc. Madhya 19.151] bhramana, the same thing just before and after. Just like a merry-go-round, sometimes it goes up and sometimes goes down. That same thing is going on. So Caitanya Mahaprabhu is instructing that while wandering like this if a living entity becomes fortunate, how can one become fortunate? By performing pious activities. By acting piously one becomes bhagyavana or fortunate. What is the meaning of bhagyavana? To receive some mercy from bhaga-Bhagavana that is fortunate. Or from some vaisnava. If a vaisnava begs, a vaisnava is not a beggar…Suppose you go to a person as a beggar and say "Mataji, give me some alms." If he gladly gives some alms to a vaisnava then he becomes fortunate then and there. Simply because he had a contact with a vaisnava. He gave him something. If one goes to the temple and bows down his head he becomes fortunate. If one attends the Lord's arati ceremony in the temple, dances in the kirtan, plays karatala or gong, or offers flower garlands he instantly becomes fortunate. That pious credit will never be lost.

It is such a thing that you accumulate even a little it will remain in your credit for ever. In this way by going on accumulating piety when your balance will become little more then your devotional service will begin. This is scriptural conclusion. Caitanya Mahaprabhu also says the same thing, ei rūpe brahmanḍa bhramite, while wandering within the universe, yantrarūḍhani mayaya, Caitanya Mahaprabhu simply repeats it. The Supreme Personality of Godhead demanded that you do like this. He is God Himself therefore He orders. That same Supreme Personality of Godhead, because foolish people are not following, appeared as a devotee and that is Caitanya Mahaprabhu. Just to teach people in general that "Sir, in order to execute devotional service to Krsna, do as I am doing." That's why Rūpa Gosvami recognized Caitanya Mahaprabhu that He is none other the Supreme Personality of Godhead who has descended to teach us. That's all. The exalted devotees recognized Him. Therefore when Rūpa Gosvami and Caitanya Mahaprabhu met each other for the first time, at that time Rūpa Gosvami offered obeisances to Him by chanting this mantra.

Gaura-tvise, now He has not appeared in black complexion. Very beautiful. He came in yellow color like gold. Gaura-tvise, Gaurahga. "You have simply changed Your color but You are Krsna Yourself. And this time You have descended as the most magnanimous." Who is called vadanya? One who gives in charity profusely he is called vadanya. He is addressing Caitanya Mahaprabhu as not only vadanya but maha-vadanya. There is no greater charitable personality than You. Why? Because, Krsna-prema-pradayate. Krsna made a condition to give Himself away.

"Give up everything and surrender unto My lotus feet." He made a condition that first you give up everything and surrender to My lotus feet. And in this form of Yours, You made no condition. You gave not only Krsna but Krsna-prema or love of Krsna as well. Therefore You are maha-vadanya or most magnanimous. This is Caitanya Mahaprabhu's mission. No condition at all. Take. Take love of God. How? Simply chant the Hare Krsna mahamantra daily and dance. That's all. You will get love of God. Just see how greatly magnanimous He is! There is no need of education, no need of taking birth in a brahmana or high class family. Just engage in congregational chanting of the holy name of Hari and dance with enthusiasam. krsnot-kirtana-gana-nartana-parau. The Gosvamis did this. They taught us. Krsnot-kirtana, chant loudly Hare Krsna Hare Krsna Hare Krsna, and dance in ecstasy. You will certainly achieve Krsna-prema. krsnot-kirtana-gana-nartana-parau premamrtambho-nidhi [Saḍ-gosvamy-astaka 1]

You will merge into the nectarean ocean of love of Krsna instantly. dhiradhira-jana-priyau, this chanting of Hare Krsna is beneficial for both dhira and adhira. First who are the dhiras? Dhiras are those who have renounced the world. brahma-bhūtaḥ prasannatma na socati na [Bg 18.54] Who have nothing to do with the world they are called dhira. They have nothing to do any more. They have attained self realization. They don't have to do anything. And adhiras always want to enjoy sense gratification. About adhira it is mentioned in the Sri Caitanya-caritamrta who is adhira. One who begs, he is an adhira. And he who has nothing to ask for is a dhira. One who asks is an adhira. Asanti. Adhira means one who has no peace. Such a person is called asanta. So Caitanya Mahaprabhu Himself has said, bhukti-mukti-siddhi-kami-sakali 'asanta' [Cc Madhya 19.149]

All these people, some people want all kinds of enjoyments, they are karmis. Those who are jnanis, they want liberation. Brahma satya jagan mithya or the world is false and Brahman is reality. Let me be one with the Supreme Lord. Be liberated. So karmis desire material enjoyment and jnanis desire liberation. And those who are yogis, they desire mystic perfection to show some magic. Eight mystic perfections. Anima, laghima, mahima-prapti and the other perfections. They want to show all these. So all these jnanis, yogis and karmis, may be they are very prominent in their own fields, but they are all beggars. Not that "I don't want anything." No. svamin krtartho 'smi varam na yace [Cc Madhya 22.42]

Not like that. He is a bhakta or a devotee. When the Supreme Lord wants to give something to the devotee, he says "What do I need? My Lord, I have attained Your lotus feet what more do I want? I don't want anything." svamin krtartho 'smi varam na yace [Cc Madhya 22.42]. There are so many examples of this. It will take so much time to describe them. The devotee is a true santa because he doesn't demand anything. He does not disturb the Lord that "O Lord, give me this, give me that, give me sense gratification, give me liberation, give me mystic perfection." No. He does not ask for anything. Just like Dhruva Maharaja, he went to ask. He performed austerity, severe penance not for long time only for six months. But he underwent severe penance. He was only five year old boy.

The Supreme Lord mercifully gave him darsana. Dhruva Maharaja saw the Lord in his meditation. Suddenly the Lord disappeared from his meditation. Dhruva could no longer see Him. So he opened his eyes and saw his Lord standing before him. He was seeing the Lord within his heart. Is it difficult for the Supreme Lord to give darsana from within? isvaraḥ sarva-bhūtanam hrd-dese 'rjuna tisthati. [Bg 18.61] He is sitting in everyone's heart, so if He wants He can come out and give darsana. He is all powerful. Is it difficult for the Supreme Lord? It is not at all difficult. He can give darsana from inside and from outside as well. So when the Supreme Personality of Godhead gave darsana and asked Dhruva Maharaja "Dear son, ask Me any benediction you wish. I am standing in front of you." But after seeing the Supreme Lord he became overwhelmed with love and replied, svamin krtartho 'smi varam na yace [Cc Madhya 22.42]. "My Lord, you are my master. You can give everything. But now I have become so satisfied that I have no more desire to ask you anything. This is the symtom of a devotee. One who has the Supreme Personality of Godhead what else does he need? He got everything. Whatever he wants he can have. No need to ask anything again. And those who have not achived the Supreme Lord, they will keep asking whether they are karmis, jnanis, or yogis. Therefore Caitanya Mahaprabhu says that there is no greater happiness anywhere than in the dealings between the Supreme Lord and the devotees, in the reciprocation between them. That is called bhakti. Therefore Caitanya Mahaprabhu has said,

If one has accumulated enough unknown piety then he, somehow or other, meets a vaisnava by whose mercy he is able to receive the seed of devotional service. Just like one gets the seed of a tree.

When a gardener receives a seed and he sows it in the ground. As he waters the seed daily gradually the seed grows. Similarly when by the mercy of a devotee, by the mercy of a vaisnava we receive the seed of the creeper of devotional service and we properly sow it and water it with the water of hearing and chanting as we water the field. To nourish and grow the seed of devotional service the only water required is hearing and chanting. Hear about the Supreme Personality of Godhead and repeat it. If we do it then the creeper will grow more and more and produce the fruits of love of God. Just as every tree produces some fruits similarly the tree produced from the seed of devotional creeper produces the fruits of love. Love of God. That will be obtained. If he attains the fruits of love of God even while living in this world then he will say "O my Lord, I don't want anything else." svamin krtartho 'smi varam na yace [Cc Madhya 22.42].

At that time he will be actually satisfied. And so long he will want something from this material world, either as a jnani, or as a karmi, or as a yogi, they are all beggars. The devotee will never ask for anything. varam na yace. Don't want anything. Know for certain that that is real liberation. Otherwise there is no questionof liberation. So the Supreme Lord is giving us this knowledge in the thirteenth chapter which I have just explained. amanitvam adambhitvam [Bg 13.8] We should try to acquire these qualities. Amanitvam. The first disease that have is manitvam. "I am Indian, I am American, you cannot talk with me I am brahmana and you are sūdra." These are manitvam. We are very proud. We have received this body, good birth but the first lesson is amanitvam. Amanitvam. It is a misconception that you are a brahmana, you are American, you are Indian, you are white, you are black, you are learned, you are foolish, you are rich, you are poor and so on. Not to misidentify yourself like that is amanitvam. First of all one should learn that I am neither rich nor poor, I am neither white nor black, I am neither American nor I am Indian, I am neither a brahmana nor a sūdra. Caitanya Mahaprabhu has taught this. Naham yati… I am not brahmana, Caitanya Mahaprabhu said, I am not sūdra, I am not sannyasi, I am not grhastha, everything is no, no. Actually in the human society catur-varnyam maya srstam [Bg 4.13]

Varnasrama, the consideration of four varnas and four asramas prevails. Until this system is established it is dog society. This too has to be given up. First we should give up this doggish and sheepish propensity and by culture one should claim to be a brahmana, ksatriya, vaisya and sūdra. By culture. That also has to be given up. And that is called sarva-dharman parityajya [Bg 18.66] So long one is situated in the four varnas, varnasrama, that is also a material platform. That too has to be abandoned. The Supreme Lord said sarva-dharman parityajya, the point He is making is that you are proud of being American, Indian, brahmana, ksatriya, white, black and the activities you are pursuing accordingly, all that has to be given up. That is called amanitvam. Adambhitvam. This manitvam or false prestige that I am brahmana, I am ksatriya, I am American, this false prestige everybody is having. That I am great and everyone else is insignificant. This is a material disease. That has to be given up, adambhitvam or prestigious position. It has to be given up. Amanitvam adambhitvam ahimsa, ahimsa, if we try to explain each words it will take whole night even if I will try to explain briefly. We have to acquire this ahimsa. Actually if you notice these four or five slokas beginning from eight to twelve it is filled with complete knowledge. It is a platform of jnana-yoga. Complete knowledge. Take any religious system, take any moral instruction, everything is available here. Ahimsa. Ahimsa is possible only when you have acquired amanitvam adambhitvam. Otherwise it is useless. The Supreme Lord Himself is describing. Ahimsa can be accomplished when you are amanitvam adambhitvam. The general meaning of ahimsa is not to become envious of anyone unnecessarily. That is called ahimsa. Without any cause. Just like kill the animals and eat it. If you have got nice foodstuffs to eat by which your body will be nourished then why do you unnecessarily kill a poor animal? This is called jnana. When the Supreme Personality of Godhead has supplied us wheat, rice, ghee, milk, fruits, vegetables with which we can prepare delicious foodstuffs. We can offer that food to the Supreme Lord and take His remnants, prasada then why you uselessly kill a poor animal. That is called ahimsa. We won't die of starvation. This is in the sastra. If you can spare someone then spare him. That is ahimsa. Nowadays human society has become uncivilized. When they don't know how to grow rice, they live in the forest. They cannot clear the jungle and grow rice. If they kill animal and eat that is not sinful. God has given you plenty of food grains you eat and live. Why do you kill animals? When you learn to do it that is called ahimsa. The Supreme Lord says, patram puspam phalam toyam. [Bg 9.26]

This is within your capacity. It is natural rule that one animal survives by eating another animal. This does not mean that since one animal is food for another animal, so let me kill my son and eat. No. There is a rule. Just like for human beings the Supreme Lord recommends, you don't just eat alone but you offer to the Lord and then eat.

Make it prasada and eat. yo me bhaktya prayacchati, first you offer to the Lord. So what you will offer to the Lord? The Lord doesn't say give Me, mamsam, ḍimbam or meat and egg. The Lord says give Me, patram puspam. Give. Offer the Lord vegetables, wheat, milk and then take His prasada. This is human life. This is called ahimsa. Not that we eat anything and everything. That is not knowledge. That is ignorance. Those who are knowledgeable they don't do it.

Always be satisfied that whatever I have got by the God's grace that's all right. The Supreme Personality of Godhead has provided food to everyone. So what he has given me is all right. And simplicity, arjavam. Human life should be simple. About simplicity it is said that even if your enemy asks you your secret you disclose to him. That is simplicity. Arjavam. That is brahmana's quality. These are the considerations. amanitvam adambhitvam ahimsa ksantir arjavam. And acaryopasanam, you can get knowledge, devotional service, everything by acaryopasanam or worshiping the spiritual master. Spiritual master coming in the disciplic succession. Just like in our India there are big, big acarya sampradayas, Ramanujacarya, Madhvacarya, Visnusvami, Caitanya Mahaprabhu, even Sahkaracarya, whom we accept as an acarya. So at least you worship the acaryas. Tad-vijnanartham sa gurum evabhigacchet: [MU 1.2.12]

One should approach the acarya. Whoever comes down in the disciplic succession. Just like Ramanujacarya is not present now, but the vaisnava of the Ramanuja sampradaya is there. In the same way, Caitanya Mahaprabhu is not present now, but the acarya of the Caitanya Mahaprabhu's sampradaya is present. You approach that acarya. Then you will learn. If you go to an acarya who smokes biḍi what will you learn? No. You approach a qualified acarya and worship him. That is why the first worship goes to the acarya and then to the Supreme Personality of Godhead. acaryam mam vijaniyan [SB 11.17.27]

The sastra says this. The Supreme Lord also confirms this in the eleventh canto of Srimad Bhagavatam. "Know that the acarya is Me only." Therefore the acarya should be honoured as good as the Supreme Personality of Godhead. The acarya never says "I am God," but he is authorised to accept service from his disciple on the Lord's behalf. He has authority. That service will reach the Supreme Lord. He does not take it for himself, because he know that he is simply a servant of the Lord. Just like the Viceroy, previously there used be Viceroy. He was given respect. But he was accepting it on behalf of the king. Similarly whatever service the acarya accepts from the disciples, that is to carry it to the Supreme Lord only. Therefore Visvanatha cakravarty Thakura has said that, yasya prasadad bhagavat-prasado.

If you have pleased the acarya then rest assured that the Supreme Lord is pleased. yasya prasadad bhagavat-prasado yasyaprasadan na gatiḥ kuto 'pi . [Guruvastaka 8] And if you have not pleased the acarya then know for sure that all your endeavours are baffled. So it says, acaryopasanam and saucam. Saucam means purity both from inside and outside.

One should take bath early in the morning with washing powder, soap or oil. This is "Bahya saucam" external purity. Similarly internal purity must be there. For internal purity chant Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. So it will take whole night if we elaborately explain each of these items. Hear and read Bhagavad-gita for everything is available there. You discuss it try to understand it. You hear from the acarya then your life will be successful. This is the purpose of this Krsna Consciousness movement. So that those who have received the human form of life they may not waste it. Somehow or other learn it. The Supreme Personality of Godhead Himself is revealing. You hear it with attention. Otherwise if we spend our lives like dogs and asses then, mrtyu-samsara-vartmani [Bg 9.3] Again we have to go through the cycle of birth and death. It is a great responsibility. We should not waste our lives uselessly. Be responsible, hear what the Supreme Lord is saying and apply it in your life and you life will be successful.

Thank you very much. Hare Krsna.

Caitya-guru: [Reading out the questions from the audience] Hare Rama Hare Rama Rama Rama Hare Hare, should be chanted straight away or first one should accept a guru and take the mantra from him and then chant it?

Prabhupada: No. first one should hear from a guru. That is called diksa or initiation. Tad-vijnanartham [MU 1.2.12] the mantra should be accepted from the acarya only. Then there will be result.

Caitya-guru: Kindly explain whether achiving Krsna is the ultimate goal of life or one has to go further? After attaining Goloka dham does one again have to undergo the cycle of birth and death? Are those who go to Sivaloka and Visnuloka liberated?

Prabhupada: In the Bhagavad-gita it is written,

All are the abodes of the Supreme Lord, but the supreme abode is Goloka Vrndavana. Once gone there why should one return? One relishes ultimate bliss.

Then why should one come back here? The Supreme Lord says, tyaktva deham punar janma naiti [Bg 4.9] So much happiness is available there. Why come back? He gets respite from the cycle of birth and death. If he wishes he can come. This free will is always there. And sometimes by the order of the Lord he comes to deliver the fallen souls. Just like the Supreme Lord comes, similarly He sends His devotee. "You go there and preach. Deliver the living entities." Then he comes. But he is not an ordinary living entity. He is nitya mukta or eternally liberated. In the Bhagavad-gita it is stated that there are two kinds of living entities. One is eternally liberated and the other is nitya baddha or eternally conditioned. One who comes by the will of the Lord he is liberated person. Just as the Supreme Lord appears, He is eternally liberated and completely pure. Similarly the Lord's devotee who comes he is also completely pure and eternally liberated. It doesn't matter where he takes his birth and where he comes. He is completely pure and eternally liberated. After going back to Godhead one remains engaged in His service. No need to return. Those who cannot go there or who do not want to go like the jnanis, they want to remain in the Brahman effulgence. Brahman effulgence is external. It is in the Vaikuntha planet, spiritual world, but it is outside the Vaikuntha planet. Just like the sun planet is there but it's rays is outside the sun globe. In the same way Brahman effulgence is outside the Vaikuntha planet. Yasya prabha [Bs 5.40]

It is the effulgence of the Vaikuntha planet. By going there one does get existence but he does not relish any pleasure. He doesn't get any happiness. For example, you have got experience that by flying in the aeroplane very high in the sky and remain there for six to eight hours then you feel some discomfort. Let me go down to the ground. Similarly the Monists, what is the use of remaining in the Brahman effulgence?

They don't get any happiness there. So they come back again into this material world, big big sannyasis, Brahma satya jagan mithya. They renounce the world and go to Brahman effulgence but do not get any happiness there. So they come back here again and open schools, open colleges, open Homeopathic dispensary and so on. They start their old business again because they didn't get the real pleasure.

Caitya-guru: When Guru Maharaja was commenting on Bhagavad-gita, he said that to explain each word may take one whole night. Now it is already too late and you all have many questions also. So I thought that the answers of all of your questions [indistinct] …. You will not remember the answers. [indistinct] So there is one magazine in Hindi called "Bhagavat-darsana" published by our society. It contains the explanations of Guru Maharajaji and all the answers of your questions. All the answers of your questions are available in it. I don't think you have any questions that has no answer in this magazine. The cost price of this magazine, not as a cost but as a donation is one rupees fifty paise. But today I thought since you have many questions in your mind so we will distribute this magazine for one rupee only. Just by one rupee all your questions will be answered. We have limited number of copies with us. So our devotees will come near you for three four minutes. Kindly keep one rupee ready and take it from our devotees. I am sure all your questions will the answered. [end]