Śrīmad-Bhāgavatam 6.1.15–17 – February 22, 1973, Auckland

Prabhupada:

This language of Srimad-Bhagavatam-perfect. We should always remember that these wordings of Srimad-Bhagavatam, they are not ordinary sounds. They are transcendental sounds, just like Hare Krsna, this sound is transcendental sound. This is vibrated in the spiritual sky, but by the spiritual process the sound is received here. In the present day, as you receive sound from a distant place by radio machine, wireless or telegram, like that, so it is possible to receive the sound vibration in the spiritual sky. You should simply know the process, or you should have a suitable machine to receive it.

So this sabda-brahma… Brahma means spiritual, the all-pervading. The material sound that vibrates, any sound that you produce, immediately it rotates seven times over this earth, and if you have got a machine, you can catch it. Similarly, there is process to catch the transcendental vibration from the spiritual sky. Sri Narottama dasa Thakura therefore prays, golokera prema-dhana, hari-nama-sahkirtana. This sahkirtana movement is descended from the spiritual sky, golokera prema-dhana, and by this sound vibration the devotees, devotees, develop their love of God. Therefore Narottama dasa Thakura says this is a gift of the spiritual sky: golokera prema-dhana. Hari-nama-sahkirtana. This hari-nama-Hare Krsna, Hare Krsna, this is called hari-nama. Nama means "name." Sahkirtana. Sahkirtana means just like we are assembled here, many boys and girls, ladies and gentlemen, and conjointly we are chanting. This is called sahkirtana. Bahubhir militva kirtayati. It is sahkirtana. When many persons assemble together and chant the glorification of the Lord, that is called sahkirtana, and Caitanya Mahaprabhu says, param vijayate sri-krsna-sahkirtanam.

So this sahkirtana, golokera prema-dhana: this is a gift from the spiritual sky. So Narottama dasa Thakura says,

He is lamenting that "This spiritual sound vibration is so nice that it can give us relief from these material pangs, but I have no attraction for them." Rati na janmilo kene taya. "Why I'm not attracted?" Visanale, diva-nisi hiya jvale: he says that "In the material existence, my heart is always burning." Everyone who is engaged in material activities, full of anxieties and hard warning[?]. There is no doubt about it. Nobody can say, "Oh, I am very well situated." No, he is not well situated; therefore he is trying to be well situated by some artificial means of intoxication. That's all. He wants to divert his attention, but that is not perfect. Just like if you remain in the fire, you cannot avoid the temperature. So the only means is, as Narottama dasa Thakura says, that so long you are engaged in chanting and making these transcendental vibrations, then you'll feel comfortable; otherwise it is not.

So here it is stated, our subject matter is sinful activities and how to check them. If we do not check, if we do not become free from sinful activities, then we will have to undergo this cycle of birth and death. That is our problem. But foolish people, they do not understand this, that what is the problem of life. The problem of life is not to live very so-called comfortably for twenty years or fifty years. No. You are eternal; you have to search out the ways by which you can be eternally situated in comfortable life. That is your problem. Not that for the time-being you are feeling artificially. It is not at all comfortable, because in the material world nobody can be comfortable. It is impossible. The threefold miseries are always troubling us, but because we are fools we are thinking that we are comfortable. We are not comfortable at all. The adhyatmic, the miseries inflicted by natural influence-excessive heat, excessive cold, sitosna-sukha-duḥkha-daḥ [Bg 2.14]-these are practical.

What you will do? You make a very nice apartment, but as soon as there is excessive cold, you feel uncomfortable or you have to arrange for heating or do something. So nature always is troubling you, either by excessive heat or either by excessive cold or by some by natural disturbance-some earthquake, some famine, some pestilence; then there are bodily disturbances, disease, mental disturbances. So many people are suffering from mental diseases, especially in this country. [laughter] Yes. Psychiatrists and psychologists-they are taking advantage.

So the mental disturbances, bodily disturbances, nature's disturbances, your neighbors' disturbances-if not..., they'll pick up some quarrel with you. The animals, the other animals, living entities-the ants, the birds, the tigers, the dogs, so many-we are always with disturbances. That we cannot understand; we are thinking falsely. This is called maya. Actually we are not in…, we are not in peace, but maya is dictating, "Oh, you are very comfortable," and he's accepting, " Oh, I'm very comfortable." Yes. This is your problem. So if you want to solve your problem for good, then these are the formulas we have described. What is that? Tapasya: you have to undergo austerities; you have to follow the restricted sex life-brahmacaryena. Samena-controlling the mind, controlling the senses. Then tyagena, by renunciation, tyagena. Satya-saucabhyam-by cleanliness, by truthfulness. Yamena, niyamena va. So many formulas there are. If you do not follow this, then there is no excuse. Nature will not excuse you; he'll put you always in trouble.

There are 8,400,000 species of life we will have to... Sometimes we are very comfortable, Americans, and sometimes something else, something else, something else. So this is troublesome. We do not know-we forget. Our past lives we have forgotten since we have got this body; similarly, when you get another body we shall forget. But each life is a chapter of suffering, that's all-different kinds of suffering. So if you actually anxious to make a solution of your life, then you have to follow the rules and regulations of life. The books are the Vedic regulations, Vedic culture, scriptures. They are there to guide you. They are not meant for animals; they are meant for human society. Because they have got developed consciousness they can accept it, they can follow it. If a man wants to become very good man, he can become; he has got the capacity. So these are the processes recommended.

So,

So knowingly or unknowingly we are put into such a condition that knowingly or unknowingly we have to commit something which is not very favorable for our future. But those who are cautious… The same example: just like you are cautious while traveling, while, I mean to say, driving in your car on the road you are very cautious. You stop your car when there is red light; you turn according to the direction; you don't violate the laws. In a street you have to follow so many rules. In a street, for a few minutes if you drive, you have to follow some… And you have no routine work for your life? Do you think like that? You are so irresponsible? Just try to understand: in a street for a few min..., ten minutes if you drive you have to follow so many rules and regulations. It is a ten-minutes' affair. And throughout your whole life you are irresponsible-you will not follow any rules and regulations? Is that very nice proposal? Is good intelligence? Huh? No-you have to.

So Sukadeva Goswami recommends that there are so many rules and regulations, which is difficult also to follow, especially in this age, Kali-yuga. We are in this age very much irresponsible.

First of all, our life is very short; we are not living for many days. Our forefathers lived for a hundred years at least, but we are living fifty, sixty, average. In our India our the average age is thirty-five years, and I do not know what is the average age in your country. Because you are prosperous, your duration of life may be average greater than India. But either you may…, your average may be fifty or sixty years, ours may be thirty-five years, so the average years of living is reducing in this Kali-yuga. Actually in this age one should live at least one hundred years, but because we do not follow hygienic rules, do not live nicely, extravagantly, therefore the duration of life is reduced. And we are proud that we are improving. We are proud of our so-called scientific education that is improving. What you are improving? You cannot live even for hundred years. So this is called maya. Actually we are decreasing, but we are thinking improving.

So kalav asmin yuge janaḥ, alpayusaḥ. And gradually the duration of life will be reduced to twenty to thirty years. These are all stated in the sastras. Sastra means which is correct to the point. Just like this sastra, Srimad-Bhagavatam, it was compiled five thousand years ago, but the statements which are there, they are correct to the point, without any mistake, without illusion. That is called sastra. There cannot be any mistake. Just like in the Srimad-Bhagavatam you'll find that in the beginning of this age Lord Buddha will appear: kikatesu bhavisyati [SB 1.3.24].

Bhavisyati means "in future," because this book was written, or compiled, five thousand years ago, and Lord Buddha appeared 2,600 years ago. So therefore at that time it is future, bhavisyati. He says, Vyasadeva says, that in future, kikatesu, in the province known as Gaya Pradesh, Lord Buddha will appear, and his father's name is this and his mother's name is this. This is called sastra. So we have to follow this sastra, which is beyond the deception of our material life. We have got four kinds of deceptions, deficiencies, we conditioned souls; but those who are liberated, they are above this-transcendental life.

So in this age life is very short and nobody is very responsible, how to fulfill the mission of life. They are imitating simply animals. This human life is meant for elevating ourselves, either you elevate to further comfortable life within this material world. In this…, within this material world there are comfortable life. Comfortable life means thousands and thousands of better conditions of life than on this planet. If you go to the moon planet, if you go to the sun planet, if you go to the Mahar-loka, Jana-loka, Tapa-loka, Siddha loka, Brahma-loka-there is so many. So you can elevate there also. And those who are intelligent, they are not concerned either for living hundred of years or hundred thousands of years. They want to live perpetually, eternally. That is intelligence. Because I am eternal: na hanyate hanyamane sarire [Bg 2.20].

I will not die. Not I, every one of us-nobody will die. Na jayate mriyate [Bg 2.20]. We have no death, no birth; simply we are changing this body just like we daily change our dress. So one has to stop. This is perfection of life. This repetition we don't like. Suppose if somebody comes and asks you, "Please die immediately. I shall give you a body of King George V," or something like that. Would you like to? Would you agree? Why? If the promise is that "You give up this body, and I will give you another body, a king's body or a demigod's body, or you will live for one thousand years or one million years." So perhaps we may agree that, but we are not agreeable to give up this body immediately, because we do not like. That is our natural instinct. We do not wish to die; therefore we are afraid of death. We do not like to change, because we are eternal. That is the reason. The background is because we are eternal, therefore we do not wish to change. We want to build… The scientists are trying to live forever. They say that "By science we shall make everyone living for good." But that is not possible. If you want to live for good, in blissful life and full of knowledge, then you have to transfer yourself from this material world to the spiritual world. There it is worth it. There your natural life, mad-dhama gatva punar janma na vidyate. The Bhagavad-gita says, "Anyone who comes to Me, he does not come back again on this material world." Duḥkhalayam asasvatam [Bg 8.15]: this material world is full of miseries and also temporary.

Even if you accept all life style, "Let me live here for good, even it is miserable," that will also not be allowed. That will also not be allowed-temporary, duḥkhalayam asasvatam [Bg 8.15]. Asasvatam means "temporary." For a few years you can live, either in this planet or that planet.

So these are the problems. So we should not be irresponsible. But in this age people are very irresponsible. Prayenalpayusaḥ, short-living; mandaḥ. Mandaḥ, means "slow"; he does not understand that "I have got a responsibility. I must quickly finish that responsibility before the death comes. Before the next death comes I must prepare myself in such a way that I will not have to come back again to this material world, miserable world." That is your responsibility. But we are callous: "All right, let it become what it is." Mandaḥ sumanda-matayo .

Sumanda-matayo. If anyone is anxious to make perfection of life, there are so many pseudo, cheaters, who will mislead you, mandaḥ sumanda-matayo. Manda-bhagya: the unfortunate. Nobody is fortunate in this age. They do not know what is fortunate life. Mandaḥ, manda-bhagya sumanda-matayo manda-bhagya hy upadrutaḥ. And over all of this, everyone is disturbed. This is our position.

Therefore Caitanya Mahaprabhu has given you very nice formula: kalau nasty eva nasty eva gatir anyatha . In this age, in this Kali-yuga, you cannot perform…, you cannot accept this tapasya; you cannot perform the celibacy, life of… You cannot try and practice yoga, you cannot control your mind, you cannot control your senses. This is your position. Therefore Caitanya Mahaprabhu says,

Simple method: simply try to pure…, purify yourself by this transcendental vibration, Hare Krsna, Hare Krsna, Krsna Krsna, Hare... Try to chant always: kirtaniyaḥ sada [Siksastaka 3]. This is the beginning of spiritual life, and this is the end of spiritual life. Not that at the end we shall have to give it up. No-the same method. It is so perfect that it is in the beginning perfect, and at the end it is also perfect. It is not that… There are so many means that you accept something in the beginning, but when you are perfect you give it up. Just like the Mayavadi philosophy, there… Just like the yoga system. When you are not perfect, you accept this yoga system of asana, astahga-yoga system; pranayama, the sitting process, controlling the breathing exercise. But when you become perfect, you need not. You give up. But this process, chanting process, is so perfect that in the beginning of the chanting and when you are completely perfect you are transferred in the spiritual sky, there also the same process will go on-chanting. Hare Krsna!

So Sukadeva Goswami recommends that those who are very intelligent, instead of taking to so many processes-tapasya, brahmacarya, yama, niyama, satya-sauca, so many things-then they will automatically come, if you take to this devotional process. Just like our all students, say one or two years before, they were not like this. They were taken to so many sinful activities. But since they've taking to this Krsna consciousness, chanting Hare Krsna, now see their features, see their behavior, see their character, and you will be astonished. One press reporter, I think in Philadelphia, they saw our students, one, ah, she…, responsible press reporter. She simply inquired: "Are you American boys?" She was astonished by seeing our results. She was astonished: "How this is being happen?" This process is so nice. She was astonished that how our American boys have become like this. So they practically see; don't be mislead. Practically see how easy to practice this method of sahkirtana, Hare Krsna, and how quickly it acts. This is a fact; this is not a story. We have got hundreds of students in different centers-just see their behavior, just see their face, how they are advancing. Therefore this is not a new thing. This is already there-but for this age. Just like in the drug shop the medicinal is already there, but an experienced physician prescribes the particular medicine, that "This is fit for you." Similarly this…, don't think that this sahkirtana movement we have newly introduced. It is in the Puranas mentioned. But Caitanya Mahaprabhu, taking consideration of the fallen condition of this age, He has recommended this metho..., medicine: "It is this for you." Not that it is newly invented. Nothing… We don't invent anything. This is called parampara system. We accept the oldest thing. Don't think that we have manufactured something. For this reason I have many correspondences-you have seen also-with Dr. Staal of the California University. I protested, that "This is not a new thing." He gave a suggestion that it may be a new thing. No. It is not new; it is the oldest.

So this oldest thing is recommended by Sukadeva Goswami. He said kascit. Mark this word. Kascit, kascin means "someone"; not for all. This method, this transcendental method of self-realization by bhakti-yoga, it is not possible to accept by everyone. It is very difficult. In the Bhagavad-gita Krsna, Lord Krsna, says, yesam anta-gatam papam [Bg 7.28]: anyone who has finished the all reactionary result of sinful life, yesam anta-gatam papam. Anta- gatam means "gone," "finished." Papam-sinful life. Yesam anta-gatam papam, jananam punya-karmanam. And how one can become completely freed from the contamination of sinful life? Punya-karmanam: he has to act piously, counteract. So counteracting, by counteracting with pious activities, when one is completely freed from the resultant action of sinful life, te, such persons, te dvandva-moha- nirmukta: without any doubt; without any hesitation.

They become fixed up in Krsna consciousness and takes Krsna as the life and soul. So this is very difficult; therefore this word is used kascit: not for all, but maybe one or two. But it is the mercy of Lord Caitanya that He has blessed the people of this age throughout the whole world, that "You take this and be happy." That is His special blessing. But actually this process is very difficult, kascit; therefore it is called kascit. Another prayer, passage, is there in the Bhagavad-gita-you read Bhagavad-gita very carefully-wherein Krsna says,

Kascid and kascit the same thing: "somebody." Who is that somebody? Sahasresu: within many millions of persons. Kascid yatati siddhaye. One understands the responsibility of his life and tries to make it perfect, kascid yatati siddhaye. Siddhaye means "perfection." And yatatam api siddhanam. Siddha means you may try to become perfect, but that does not mean you have become perfect. If you fail, then you do not become perfect. But next line says, yatatam api siddhanam: after endeavoring for perfection of life, one, somebody who has already…, who have already become perfect, out of them, somebody may understand what is Krsna.

So Krsna understanding is not so easy.

But because by the blessings of the Supreme Lord anyone can achieve anything, here is the blessing of Lord Caitanya, who is Krsna Himself. He is very sympathetic with the fallen souls of this age. He understands that these people, these conditioned souls, cannot execute the regular process of perfection. Therefore He has bestowed His benediction that you simply chant Hare Krsna and be perfect. That is the sahkirtana movement. But kascid-therefore although it is meant for a particular person out of many thousands of millions of persons, but still, by the blessings of Lord Caitanya, anyone can take it up. Anyone. It is freely being distributed. So kecit kevalaya bhaktya. Sukadeva Goswami recommends that somebody takes to this bhakti-yoga process, kevalaya-bhakta. Bhakta means bhakti-yoga. Kevalaya. Kevalaya means without any adulteration. Just like if I say "only milk," that means without any water, without any adulteration: "only this." "Only" means kevalaya; "only." "Only" means pure, the pure of bhakta, pure devotional service.

There are impure and pure everything; similarly this devotional service is pure and impure also. What is pure and impure? What is pure? That definition you will find in our Nectar of Devotion. That definition is anyabhilasita-sūnyam [Bhakti-rasamrta-sindhu 1.1.11]:

without any motive. Just like we sometimes go to God… Naturally, generally you go to temple or church with a motive: "God, give us our daily bread." Or the Hindus or the Muslims they also go, "My dear Lord, I am in distress. Please give me relief." That is natural; there is a motive. But that, when one approaches God with a motive, that is not kevala; that is impure, when there is motive. Motiveless. One should approach God simply out of love; that is kevala bhakta, kevalaya bhaktya. Anyabhilasita-sūnyam: no desire. I'm going to God not with a desire. Why you should desire? Why you should go to God? Suppose you are in distress, so why should you express, " My dear Lord, I am in distressed condition"? God does not know that you are in distressed condition? He is already within your heart:

He knows better than you. So why, what is the use of expressing yourself, making business: "Please, Sir, I am distress. I have come to offer You some flower and fruit-please get me release, from?" God also does that, but what is the use of? So when one is in perfect knowledge of God, he does not ask anything. If he is put into difficulty, he says, tat te 'nukampam su-samiksamano [SB 10.14.8].

He takes that difficult position as mercy of God. That is kevala bhakta, pure devotion. A pure devotee… Sometimes devotees are also put into the difficulties, because this is…, this platform is the platform of difficulties. So there is no, I mean to say, hesitation to say that "No, a devotee will not be in difficulty." No. Just like Arjuna, a personal friend of Krsna, but he was in difficulty-there was a fight between him and his brothers. So this world is full of difficulties, as I have already explained. But the devotee, when he's in difficulty, he does not express it. Just like see Arjuna: Arjuna never requested Krsna that "My dear Krsna, You are the Supreme Personality of Godhead, and we are in so much difficulties. You cannot give us relief?" No, you will never find. You will never find. He is…, Krsna is always with Arjuna, but you'll never find they have requested, "Krsna, I am Your friend, and I am in so much difficulty." This is pure devotion, kevalaya bhakta. I love God. God may give me any kind of trouble-I don't mind; I will suffer patiently. That is Caitanya Mahaprabhu's Siksastaka [8], those who have read.

"My dear Lord, You trample me down as You like, or You embrace me as You like, or You make me broken-hearted, not being present before me, because I want to see You. I don't mind." Yatha tatha va vidadhatu lampato. Just like a debauched husband treats his wife very neglectfully. So He's using this very word: lampato. Lampato means debauched. So Caitanya Mahaprabhu offering this prayer, in the role of Radharani. There were sometimes spoils between Krsna and Radha, as that is possible in love affairs. So in the position of Radharani He is requesting Krsna, "My dear Krsna, You can treat me in any way You like, either You love me or You trample me, You kick me, but I cannot forget You are my always unconditionally the Lord." This is pure love, not that "Krsna, give me such and such things and I shall love You," condition. No. No condition: "I love you." That is love. So that is required. If you become situated in that pure love, without any motive, anyabhilasita-sūnyam jnana-karmady-anavrtam [Cc Madhya 19.167].

Jnana, jnana means knowledge. If you want to know Krsna by knowledge, that "I shall see Krsna whether He is God or not," that is not. "I want to understand Krsna"-that also should be finished. I do not wish to know Krsna what He is, whether He is God or whatever what He is, but I love Krsna. That is the position of Vrndavana. They never try to understand what is Krsna, but they love Krsna. That's all. The gopis, the cowherds boys, they did not know whether Krsna is God or... Never cared to know it. But their love, profound love for Krsna.

So jnana-karma. Karma means that if we think that "I am doing for Krsna so much, so I must have this here," Krsna will give you; but that is called karma. Karma means these people, these worldly people are working hard, they are called karmis, because they are expecting some good result for sense enjoyment. That is called karma. They are not working hard for nothing. They expect something, reward. Similarly, you should not expect something in return of your love for God. That is called jnana-karma. Anukūlyena krsnanu-silanam [Bhakti-rasamrta-sindhu. 1.1.11]. Anukūlyena means simply you have to satisfy Krsna. That is the platform of the Vrndavana. They simply wanted to see that "Krsna is very satisfied by my service," that's all.

This is pure devotion.

So if you somehow or other become trained up to this pure devotional platform, then your problem is solved. All problem is solved. Aradhito yadi haris tapasa tatha kim. These are being from tapasa, austerities. If you have developed your love for Krsna there is no more necessity of austerities or this or that. Everything will automatically come. Therefore it is recommended kevala-bhakta, kecit kevalaya-bhaktya. And people may say-because there are so many rascals… [break] [end]