03--Bhagavad-gītā 9.30, Bombay

Prabhupada: Sadhu and sastra. Sadhu, I have explained yesterday, sadhu means a devotee of the Lord. Sadhur eva sa mantavyaḥ, api cet su-duracaro, bhajate mam ananya-bhak [Bg 9.30]. "One who is cent per cent engaged in the loving service of the Lord, he is sadhu." Even if you find some defect in his behavior, api cet su-duracaro, still because he is completely engaged in the service of the Lord, he is to be considered a sadhu. So Caitanya Mahaprabhu recommends that sadhu and sastra. Sadhu's business is that he is compassionate, titiksavaḥ karunikaḥ [SB 3.25.21].

A sadhu has to preach about the glories of the Lord through sastra, that is sadhu's business. As such he has to suffer many opposing elements. Just like Lord Jesus Christ was crucified, Haridasa Thakura, he was beaten in twenty-two bazaars, caned, he was caned. Sometimes a sadhu is tortured by the demons. Prahlada Maharaja, his father tortured because he was a sadhu. That is the business of the demons, to torture sadhus, to restrict him in the matter of preaching the glories of the Lord. But he tolerates, he suffers. Despite all opposing elements he preaches therefore he is called titiksavaḥ-very, very tolerant. Caitanya Mahaprabhu has advised that those who are engaged in the preaching work, they should be tolerant than the trees and humbler than the blade of grass. So sadhu is always engaged in the preaching work of the glories of the Lord. And he speaks on the basis of sastra, he does not manufacture. Sadhu, sastra-krpa. In this way, if one is fortunate enough to come in contact of a pure devotee and in that way if he has the opportunity of hearing from him the verdict of the sastras then sadhu-sastra-krpaya.. krsnonmukha haya [Cc Madhya 20.120], then he can understand Krsna. And then he becomes inclined to surrender unto Him. Krsna says: sarva-dharman parityajya mam ekam saranam vraja [Bg 18.66].

Sadhu makes plans how to induce people to surrender unto Krsna. That is sadhu's business. What Krsna wants, sadhu wants to execute that will therefore Krsna says such sadhus, na ca tasman manusyesu kascin me priya-krttamaḥ [Bg 18.69]. Because sadhu will take so much trouble, of course he does not feel any trouble, when he serves Krsna in spite of opposing elements, he is happy. He knows that, "People may oppose me but I am serving the Supreme Lord, I am doing my duty. So his business is to induce people in general towards the devotional service of Krsna.

So if somebody is fortunate by the help of sadhu and sastra to become surrendered to Krsna then he becomes relieved from the samsara. Sei jiva nistare [Cc Madhya 20.120] Nistare means he becomes delivered. Maya tahare chaḍaya-and maya does not anymore trouble him. He becomes released from the influence of maya. The example is just like police force, they are engaged to arrest criminals but if one is not criminal police has no business to arrest him. Police is not enemy of anyone but he wants to see that everyone is law-abiding. Everyone is following or obeying the state laws. That is policeman's business. Similarly maya means appointed police force by the Supreme Lord. So He has nothing to do, maya, she has to nothing to do. In the Brahma-samhita it is stated: yasyajnaya brahmati... [Bs 5.52]

Durga is the maya-sakti, is the superintendent of this material world. So her business is to abide by the orders of the Lord-yasyajnaya. chayeva yasya bhuvanani bibharti durga, srsti-sthiti-pralaya-sadhana-saktir eka, icchanurūpam api yasya ca cestate sa. Sa durga icchanurūpam api-by the will of the Supreme Lord she is acting. She is acting, she is appointed agent, just like police force is appointed agent of the government and they are acting according to the will of the government. Similarly the maya is also police force. When maya captures:

As soon as you forget Krsna, maya immediately captures, again, when you turn to Krsna:

As soon as we forget Krsna immediately there is arrest by maya and again as soon as you turn to Krsna then: mayam etam taranti te. Immediately maya releases you. That is the version from Srimad-Bhagavad-gita:

Svataḥ, one can not get release from maya automatically, that is not possible. He has to take help of sadhu and sastra. Maya-mugdha jivera nahi svataḥ krsna.. maya-mugdha-one who is bewildered, captivated by the external energy of God. Matir na krsne parataḥ svato va, Prahlada Maharaja said. That somebody says, just one friend was talking that, "Swamiji you have turned so many people in the Western world krsnonmukha, why not here. The answer is that: matir na krsne parataḥ svato va. One can not be engaged, or one can not be turned towards the service of the Lord, parataḥ svato va. By receiving instructions from sadhu, sastra. Parataḥ by others, svato va-or by himself. Why?

Grha-vratanam-those who are fixed-up, one who has fixed up his business only sense gratification. Such persons can not be turned towards Krsna-mitho 'bhipadyeta grha-vratanam. The story which is published in Back to Godhead, my Guru Maharaja told us that story, to take out the hand-cuffs. If anyone sticks to this principle, that I shall be happy by material adjustment. Just like in modern age they do not care for any instruction of the sastra or sadhu, they think that it is all useless waste of time. Better utilize that time for economic development. Therefore they are working so hard day and night, but that is ignorance. It is not possible to be economically advanced if one is destined to accept a certain position. Just like in Bombay there are many people they are living in jhopris [slums] and there are many people living in very nice houses-because he is destined. That is verdict of the sastras.

We should not waste our time for so-called economic development because whatever is destined we must get. The example is tal-labhyate duḥkhavad anyataḥ sukham. Nobody tries to be faced with distressed condition of life but it comes upon us. Just like a few minutes before one gentlemen, in here. But he's well-off in life, very rich man, but attacked with paralysis. He belong to a very big family, a well-known family of Bombay, very rich man but a still he is attacked with paralysis. So nobody wanted, he did not want to be attacked by paralysis, but there was. So sastra says as he did not want paralysis it has come upon her [him]. Similarly whatever happiness he-she is destined to enjoy, that will come also automatically. One hasn't got to [coughs] try for economic development, that is the verdict of sastra.

One gets a particular type of body for enjoyment or suffering according to his karma. So Bhagavata says [coughs] that instead of wasting your time for improving your material condition of life you better try to utilize the time for advancing in Krsna consciousness. Because that is your business, other things you are already destined. So much suffering you will have, so much enjoyment you will have in your life, that is already destined. You can not change it. The suffering also will come automatically and the happiness also will come automatically therefore we haven't got to try for them. A devotee becomes satisfied within his position and he utilizes his time, how to advance in Krsna consciousness, that is his only business. Because you can not develop Krsna consciousness without your personal endeavor. That is not possible. Krsna says in the Bhagavad-gita: sarva-dharman parityajya mam ekam saranam vraja [Bg 18.66]. He advises that, "You do this." That means you have to do it. Krsna does not force you. Just like Arjuna was asked by Krsna after Bhagavad-gita instruction: "Now I have instructed you everything, now you do whatever you like," yathecchasi tatha kuru [Bg 18.63].

"Whatever you like." Krsna does not interfere with your little amount of independence we have got. Every living entity has got a little independence because he is part and parcel of Krsna. Krsna is fully independent and because we are part and parcel of Krsna we have got also independence, but that independence is not equal to the independence of Krsna, but there is independence. Therefore Krsna says: yathecchasi tatha kuru, "Now I have instructed you everything and whatever you like you can do." That is everyone's position.

The sadhu, sastra. There is sadhu, sadhu is instructing that, "You be surrendered to Krsna." Sastra is also instructing that, "You surrender to Krsna." But if I do not that is not the responsibility of the sastra or sadhu but the indication is there. Therefore Caitanya Mahaprabhu says: maya-mugdha jivera nahi svataḥ krsna-jnana [Cc Madhya 20.122].

Automatically one can not be Krsna conscious because he is captivated by the external energy of Krsna. Therefore: jivere krpaya kaila krsna veda-purana. Therefore Krsna has given Vedas and Puranas and sastras, Vedic literatures, we have to utilize them. We have to hear it from the right source and be benefited by understanding what is the version of the sastra-authorities. Automatically we can not become Krsna conscious. Krsna Himself leaves behind Him Bhagavad-gita. Why? That in future people will take advantage of His Bhagavad-gita and become Krsna conscious. That was the purpose of Krsna before leaving this world, before going back to His abode, Vrndavana, Goloka Vrndavana, planet. He left behind Him Srimad-Bhagavatam and Bhagavad-gita for the benefit of the whole world.

So our International Society for Krishna Consciousness is distributing this name, this knowledge of Krsna, we have no other business. What Krsna wanted, that this knowledge should be broadcast all over the world for the benefit of the fallen souls, this society is trying its best how to enthuse people in Krsna consciousness.

Sastra [coughs] guru. Sastra. Krsna is absolute therefore Krsna's words are also Krsna. Krsna, in the relative world, in this material world the relative world, there are dualities. Just like if you want a water to drink, if you simply say, "Water, water," your thirst will not be satisfied. You have to take the substance water. Therefore the substance water is different from the name water. But in the absolute world, advaya-jnana, there is no such difference. Otherwise why we are chanting Hare Krsna? This vibration, "Krsna", is not different from Krsna-abhinnatvan nama-naminoḥ [Cc Madhya 17.133].

They are identical, Krsna and Krsna's name identical. Therefore sastra means Krsna's words. That is Bhagavad-gita. If you read Bhagavad-gita according to the principle that means you are facing Krsna. You are already face-to-face to Krsna. But we have to read Bhagavad-gita according to the prescription given by Krsna: evam parampara-praptam imam rajarsayo viduḥ [Bg 4.2].

You have to accept Bhagavad-gita by the parampara system by the disciplic succession. You can not manufacture any inference. No. The sastras. Here it is said: 'sastra-guru-atma'-rūpe, "Guru and sastra is non-different from Krsna." Similarly the reciter of sastra, or the teacher who teaches you sastra-guru, he is also non-different from Krsna-'sastra-guru-atma'-rūpe. And also He comes down as avatara, Krsna. Krsna Himself appeared five thousand years ago and He left sastra, He left instructions to Arjuna. Arjuna is guru because he received directly the instructions from Krsna. Just like Sanatana Gosvami receiving instruction directly from Caitanya Mahaprabhu. So you can also receive instructions directly from Krsna provided you follow the disciplic succession. You don't try to interpret by your so-called intelligence, then you will be mislead. You have to accept the verdict of the guru and the-Guru means one coming in the disciplic.. Representative of Krsna. Arjuna says, after understanding Bhagavad-gita: param brahma, he is addressing Krsna:

"You are the original Personality of Godhead." So we have to accept Arjuna's version, Krsna is the original Personality of Godhead. Then you understanding Krsna and if you interpret in your own way then you miss the benefit by reading Bhagavad-gita. Sadhu, 'sastra-atma'-rūpe apanare janana. It is not difficult to know God because He is personally coming and canvasing that, "This is My position, this is My features." Whole Bhagavad-gita is there. Prabhasmi sasi-sūryayoḥ-That He is the taste in the water, He says, "That I am the taste in the water, I am the shining, shining of the sunshine, I am the moonshine." How you can say that, "I have not seen God?" You can see sunshine every day. Krsna says that "I am the sunshine."

These descriptions are there. If one can not understand Krsna directly as the Supreme Personality of Godhead he can understand Krsna by experiencing His different energies just like this prabhasmi sasi-sūryayoḥ, "I am the sunshine, I am the moonshine." So try to understand Krsna by seeing, experiencing sunshine. You try to understand Krsna by tasting water, you try to understand Krsna by sound vibration in the sky. These are stated in the Bhagavad-gita. So how you can say that, "I do not know what is that. Can you show me God?" Why? You can see, you can daily experience what is God. Everything is described there. How you can say? But if you still say that, "There is no God," then you will see God. Why? That is, Krsna says, mrtyuḥ sarva-haras caham [Bg 10.34], "I am death also when I take away everything." So that everyone has to see; at the last. That you can not say, "I will not see."

Guests: [laughter]

Prabhupada: That will not do. So anything you have to understand and you can not say lies that, "I have not seen God." No. You have to see God in every step. Simply you have to take instruction from sadhu and sastra then you will see, not automatically.

If you try to understand Krsna according to the description of the sastra and according to the explanation of the real devotees then you will understand that: krsna mora prabhu, "O Krsna is my Lord. I am Krsna's eternal servant." That this realization will come, it is not difficult, simply you have to follow the instruction of sadhu and sastra: 'krsna mora prabhu, trata'-jivera haya jnana. This is real knowledge, that Krsna is my eternal master, eternal father, and I am His eternal servant: jivera 'svarūpa' haya-'nitya-krsna-dasa' [Cc Madhya 20.108-109]. This is self-realization, anything else, that is not self-realization. That is misleading by the influence of maya. Therefore in the Bhagavad-gita Krsna says:

After many, many births cultivating knowledge or there are so many other items for self-realization: karma, jnana, yoga and bhakti. Bhakti is the direct means and karma, jnana and yoga, they are indirect means. So in the Kali-yuga it is useless to perform the indirect means because life is very short and we are not so intelligent therefore we have to take direct means. The direct means is bhakti-yoga: sarva-dharman parityajya mam ekam. Indirect means you cannot get full perfection. Veda-sastra kahe [Cc Madhya 20.124]. Now when one is sraddhavan, sadhu-sahga. Sraddhavan means the one who is inclined to associate with sadhus. Adau, sraddha tataḥ sadhu-sahgo [Cc Madhya 23.14].

One who becomes serious to understand Krsna by this sat-sahga-association. These centers are opened [coughs] to give persons the facility of understanding Krsna. Unfortunately they do not like it, this time is for going to cinema. So they will throng there, they will stand there for having a ticket for three hours, but they have no time to come here because they are not inclined. That is the influence of maya. Maya is there, "Why you should go there and waste your time? Better stand here three hours to get a ticket for the cinema." That is the instruction of maya. But one who sticks to the principle of Krsna consciousness as it is stated: daivi hy esa guna-mayi mama maya duratyaya [Bg 7.14].

Just like these boys, these European boys and girls, they were very much accustomed to this materialistic way of life, but now, because they are surrendered to Krsna, they are no more interested to go to the cinema or to go to the club or go to anywhere. Twenty-four hours they are engaged in Krsna consciousness. How it is possible? Because maya has released. No. You are no more under our jurisdiction. Why these young boys are not inclined? Four years before, four years ago they were all habituated to so many, you know, bad habits, but still they are now sadhus.

If one develops akincana bhakti, simply unflinching devotion for Krsna. Yasyasti bhaktir bhagavaty akincana. Akincana means-one who does not want anything except Krsna. That is called akincana. In that platform: sarvair gunais tatra samasate suraḥ-all the good qualities of the demigods automatically develop, manifest. Sarvair gunais tatra samasate suraḥ, harav abhaktasya kuto, harav abhaktasya kuto mahad-guna. This is contrary; if one is not Krsna conscious, he may be academically very advanced, but he has no qualification. Harav abhaktasya kuto mahad-guna, he has no good qualities. Why? Manorathenasati dhavato bahiḥ: because he is on the mental platform therefore he is sure to be induced by the etherial external energy. Durasaya ye bahir [SB 7.5.31].

There are so many words. People are struggling, durasaya. Durasaya means: "hope against hope". If you can not be happy in this materialistic way of life, but still they are trying. They have failed, there was British Empire, that was Roman Empire, there was Mogal Empire. Where is that British Empire, where is that Mogal Empire? It is sure to fail.

So we should not try for such ephemeral phantasmagoria presented by the mind, we should be serious to understand Krsna consciousness. That is our only business. This human life is specially meant for developing Krsna consciousness and nothing else. Veda-sastra kahe. So when one becomes in the Krsna consciousness platform he tries to understand, that, "What is Krsna?" and "What is our relation with Him?" and, "What is the ultimate goal of life?" So in the Vedas these things are there. Caitanya Mahaprabhu says that: "Krsna is trying to give you knowledge through his representative, guru, through the sastras, and He is coming Himself also." Just see Krsna's endeavor. He is coming down:

He comes down for this purpose, He says: dharma-samsthapanarthaya, dharma-samsthapana. He comes to establish real religious principles. So what is that real religious principle? That real religious principle is to surrender to Krsna. Therefore Krsna says: sarva-dharman parityajya. The man-made religions, that is not required. There are so many man-made religions. [coughs] Krsna says that, "You give up all such man-made religions, you take this religion: sarva-dharman parityajya mam ekam."

And religion can not be made by man. If some man makes some religion that is not religion. Just like law can not be made by any man, it must be enacted by the government. If government says that, "You keep to the right," you have to keep to the right. If government says "Keep to the left," you have to. That is law. But if you say, "No. I shall keep to the...." No. Your word will not be law. Similarly dharma, dharma means dharmam tu saksad bhagavat-pranitam [SB 6.3.19].

The act which is given by God, Krsna, that is dharma. And He is giving personally: sarva-dharman parityajya mam ekam saranam vraja. This is the ultimate goal. Vedais ca sarvair aham eva vedyam [Bg 15.15]. The purpose of all Vedic literature is to seek the leader, how to surrender to Krsna and Krsna also says: bahūnam janmanam ante [Bg 7.19]. If one is very much fond of philosophizing then he can read so many books but after many, many births of cultivating knowledge in that way, when he comes to the right point, he surrenders to Krsna. Bahūnam janmanam ante, jnanavan: when he is actually wise. So long he remains a fool he cannot surrender to Krsna.

Therefore Caitanya-caritamrta says: krsna ye bhaje se baḍa catura, "Unless one is very, very intelligent, he cannot take to Krsna consciousness." [One hundred-eight names of Krsna. Dvija Haridasa. Text 55] He will be mislead in so many ways. Caitanya Mahaprabhu says that this is the verdict of the Vedas. What is that? Sambandha, abhideya, prayojana. Sambandha what is the relationship, what is Krsna and what I am, what is our relationship? That Krsna says personally: mamaivamso jiva-bhūta [Bg 15.7].

Then you know immediately what is Krsna and what you are. You are part and parcel of Krsna. But the Mayavadi philosopher says that "I am Krsna." Ah, that is mislead, they are mislead. Part and parcel. Just like this finger is part and parcel of my body. So you can say that this is also body, but that does not mean this is whole body. Similarly because we are part and parcel of God we may be called as god but I am not the Supreme God. Supreme God is Krsna. That is the difference between Vaisnava philosophy and Mayavada philosophy. The Mayavada philosophy is that, "I am god." By maya I am now thinking I am a jiva. But if you are god how you are under maya? God can not be under maya. Krsna says [Bg 7.14], mama maya-maya is under the control of God. And you become controlled by God.

So there are so many differences of opinion. Actually if we follow sastra the verdict is that I am part and parcel of Krsna-but I am not Krsna. That is my relationship and abhideya means then, "What is my function?" The function is that you, as the part and parcel of my body, this finger, it should give service to the whole body. Similarly we, part and parcel of Krsna, we are meant for giving service to Krsna. Therefore our real position is, as Caitanya Mahaprabhu says, jivera 'svarūpa' haya-'nitya-krsna-dasa'. [Cc Madhya 20.108] We are eternal servant of Krsna. And then abhideya this is abhideya, as we are servants we have to give service. And prayojana, prayojana means to be reinstated in our original position, then we are happy. What is that original position? As part and parcel if we begin rendering service to Krsna that is our original position because my position is eternal servant. Giving up Krsna's service, I have now become a servant of maya. So my servitude is there. So when you become liberated then that means I give up the service of maya and I take to the service of Krsna. That is our liberation. And Krsna also confirms this in the Bhagavad-gita:

"Anyone who is engaged fully, cent per cent, in the service of the Lord, he is immediately liberated." Brahma-bhūyaya kalpate-he is in Brahma realization.

Thank you very much. Hare Krsna.

Devotees: [Begin chanting obeisances] [End]