maintain our love for Krishna........
We should be very much careful to see Krishna...........
“The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Droëa. He has thrown the hymns of nuclear energy (brahmästra), and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death.”
brähmam astraà pradarçitam
naiväsau veda saàhäraà
So Vyäsadeva... This Çrémad-Bhägavatam,
mahä-muni-kåte. It is not written by ordinary person. In the
beginning it is said, çrémad-bhägavate mahä-muni-kåte.
Not only muni, but mahä-muni. Kim anyaiù çästraiù:
under the instruction of his spiritual master, Vyäsadeva, revealed
the scripture by spiritual experience. Bhakti-yogena, praëihite amale.
Bhakti-yoga, he could realize. Närada Muni asked him to write simply
on the activities of the Supreme Personality of Godhead. He had written
so many books—all the Vedas, Upaniñads, Puräëas. But he
was not feeling satisfied even after writing the Vedänta-sütra.
So at that time Närada Muni happened to come to him, and he chastised
him that “You have written so many books, but they’re not very useful.”
Because people are generally attracted to dharma, artha, käma, mokña.
They’re attracted. Those who are civilized men, they are attracted with
some sort of religion, system. It doesn’t matter whether he’s Hindu or
Muslim or Christian. They have some sort of religious practice. That is
the beginning of human civilization. When there is no religious practice,
that is not civilized man. Just like in the jungle, aborigines, or the
animals, they have no religious system. In the human society there is some
religious system. Therefore when the human society becomes without any
religious understanding, dharmeëa hénäù paçubhiù
samänäù, immediately they’re animals. They’re not human
beings. In civilized world...
Now, at the present moment, especially the famous movement, Communist movement, they are after completely driving out religious system. This is the misfortune of this age. So they are not in fault in one sense, because the guardians of the religious system, they are fallen. Just like immediately our Çubhaviläsa Prabhu was asking me that “We have seen so many temples. Why they are so neglected?” Is it not your question? And why they should not neglect it? The, mostly, the temples, they have become the means of livelihood. That is the defect. Temple is not meant for means of livelihood. Then it will deteriorate. How long you can falsely worship Deity and make show of ärati? You cannot go on very long time. That is not possible. You’ll be disgusted. Unless there is feeling, bhäva, that “Here is Kåñëa. Kåñëa has very kindly come here to receive, to take, accept my humble service. He’s so great that He cannot be approached by a person like me.” Aëor aëéyän mahato mahéyän.
Suppose for the impersonalist, viräò-rüpa, the sky is the head of the Personality of Godhead. They think like that. And the big, big mountains are the bones, and big, big oceans are the holes of the body, and the trees, they are... In one sense, it is all right. But if you take the viräò-rüpa, how you can capture? It is impossible. He has viräò-rüpa. He has shown viräò-rüpa to Kåñëa (Arjuna), but you cannot capture that viräò-rüpa. You are tiny. Therefore He is so kind that He has appeared before you in this temple so that you can touch Him actually, you can serve Him, you can dress Him, you can offer Him eatables. It is... Therefore, if we think like that... Not think. It is a fact. Because God is not only very big. Mahato mahéyän aëor aëéyän. He can become smaller than the smallest. That is God. Brahman does not means simply big so that you cannot capture. That is omnipotency. Whatever He likes, He can become. He can put all the universes within His mouth. When Yaçodämäyi challenged that “Kåñëa, You are eating earth. Your friends are complaining,” “No, mother, I did not. They are telling false.” “Now Your elder brother, Balaräma, also is saying.” “No, He has... This morning He is angry with Me; therefore He has joined with them.” “I want to see Your face.” So He opened the mouth and the mother saw that millions of Yaçodä and millions of universes are within the mouth. Then she thought, “Maybe something... All right, don’t do it.” That’s all. Finish with this (?). Now Kåñëa, millions of universes within the mouth, He’s being punished by Yaçodämäyi. This is Kåñëa. Aëor aëéyän mahato mahéyän. This is Kåñëa.
So when Kåñëa comes, you cannot see Kåñëa. You cannot capture Kåñëa, mahato mahéyän. When He comes before you, arcä-mürti, arcä-vigraha... This is arcä-vigraha, Deity. Arcye viñëau çilä-dhéù. Kåñëa has appeared. Just like the same thing: Kåñëa... Yaçodämäyi wanted the Supreme Personality of Godhead as his (her) son, for which hundreds of years he (she) undergone, or she undergone austerities. And when the Supreme Personality of Godhead appeared before him, before her, both the husband and wife: “What do you want?” “Now we want a son like You.” So Kåñëa said, “There is no second one beyond Me, so I shall become your son.” So He became son. So He must play perfectly, that Yaçodämäyi may not understand that “Here is the Supreme Personality of Godhead.” Then the feelings of mother and son will disappear. Kåñëa is playing exactly like a little child. So that is Kåñëa’s mercy. This is Kåñëa’s mercy. Similarly, to us. We are not so elevated like Nanda Mahäräja or Yaçodä Mahäräja (mäyi). We’re just beginners. So we do not know what is Kåñëa. We cannot see Kåñëa, either His viräò-mürti or this mürti. So what we can see? We can see stone, wood, or material things. So when Kåñëa appears to be seen by you and He appears like a stone statue, He’s not stone statue. Don’t think. Therefore we must learn how to see Kåñëa. So we should not think that “Here is a stone statue.” As soon as we think of stone statue, then our, this feeling, bhäva, will be lost. So the answer is that if we establish some temple and Deity and take it as a means of livelihood... [break]
So at least we Indians we are
trained up like that. Not only trained up, we are born devotees. Anyone
who has taken birth in India, that is special facility. In their previous
birth, they had performed many austerities, much austerities. Even the
demigods, they desire also to take birth in India to get this opportunity.
So India... Don’t think... India means this planet, Bhäratavarña.
There is good opportunity. So we should not think. If we think that “Here
is a stone statue,” then it will not prolong many days. It will not...
Galagraha. No more vigraha, but galagraha. Suppose I have established this
temple. Now under my direction, my disciples are worshiping vigraha. Vigraha
means the form of the Lord, rüpa. But if there is no following of
the regulative principles, then after my death it will be galagraha, a
burden, that “Our rascal Guru Mahäräja established this temple,
and we have to worship, early rise in the morning, all botheration.” This
will be... That is called galagraha, a burden, “He has left with us a burden.”
This is the risk. Then this, such a big temple will be mismanaged, and
you’ll find that “This is breaking” and “This is unclean,” and there is
no attention. This will be our... That is called galagraha. “The rascal
has given us a burden.”
So it is very difficult. If we lost, if we have lost that feeling that “Here is Kåñëa. Here is a chance to serve Him...” Säkñäd-dharitvena samasta-çästraiù... Not that.
Çré-vigrahärädhana-nitya-nänä-çåìgära-tan-mandira -märjanädau **. As soon as... Therefore we are very much vigilant, “Why you did not this? Why you do not this? Why...?” As soon as the feeling of devotional service will be lost, this temple will be a burden. This is the way. It will be such a big temple. To manage, it will be a great burden. So they are feeling burden. Therefore they don’t mind if somewhere is broken sometimes. “All right, let us, whatever money we have got, let us eat first of all.” This is the position. Vigraha and galagraha. You should understand. If we forget that “Here is Kåñëa personally present. We have to receive Him very nicely. We have to give Him nice food, nice dress, nice...” Then it is service. And as soon as the feeling comes that “Here is a stone idol...” They say sometimes “idol worship.” “And we have been instructed to dress Him, to give Him..., all botheration.” Then finished. Finished. That has come everywhere. I have seen in Nasik in many, many big temples there is no püjäré, and the dogs are passing stool. Not only they’re breaking. In Western countries also the churches are being closed—big, big churches. In London I have seen, very big, big churches, but they’re closed. When there is meeting on Sunday, the caretaker, two, three men, and some old lady, they come. Nobody comes. And we are purchasing. We have purchased several churches. Because it is now useless. It is useless. In our Los Angeles we have purchased and several others. In Toronto. That recently we have purchased. Big, big churches. But they would not sell us. One church, the priest said that “I shall set fire in this church, still I shall not give to Bhaktivedanta Swami.” (laughter) This Toronto church was like that also. And in Melbourne, the condition was, sale condition was, that you have to dismantle this church building. We said, “Why?” He said, “Utilize as temple now, then we shall not give you.” They refused. You know that? So they do not like that “This Kåñëa consciousness movement will purchase our churches and install Rädhä-Kåñëa Deity.” They do not like that. But it is not(?) going on.
So not only the churches in the Western countries, here also. As soon as you will lose the spirit of service, this temple will become a big go-down, that’s all. No more temple. So we have to maintain that service spirit. Therefore we are so much particular—“Why fresh flower is not there?” If you think, “Here is a stone statue. What is the meaning of fresh flower or old flower? We have to give some flower. That’s all.” But no feeling, that “Here is Kåñëa. We must give fresh flower.” Just like I’m a living man, if you give me a fresh flower, and if you bring some garbage, and if you give me, shall I be pleased? Do you think? So this feeling is losing even in the beginning, that “We shall satisfy this statue with some rubbish, garbage flowers. He’s not going to protest.” Yes, He’ll not protest. But your life will be finished. The protest will come like that. As soon as you lost the feeling, bhäva, budhä bhäva-samanvitäù [Bg. 10.8]. Who can worship Kåñëa? When there is bhäva. Sthäyi-bhäva. This has been discussed in Bhakti-rasämåta-sindhu, what is bhäva. But if you have no bhäva, then you are on the material, kaniñöha-adhikäré. Simply show. A show cannot go on many days. Show will be finished very soon.
So if you do not keep the bhäva...
Bhäva means... That is on the liberation side. Ädau çraddhä
tataù sädhu-saìgo ’tha bhajana-kriyä tato ’nartha-nivåttiù
syät [Cc. Madhya 23.14-15]. First of all, you come to this Kåñëa
consciousness movement. Some of you, not all. Çraddhä: “Kåñëa
consciousness movement, Hare Kåñëa movement is very good.
Let us see how it is,” or “Let us join.” So first of all çraddhä.
Many people come out of çraddhä. Çraddhä means
little faith. But according to our Gosvämé literature, that
faith is not little faith. That faith is also very strong. Then the beginning
is there. Caitanya-caritämåta kaåacä has described
about this faith. He describes... Faith means çraddhä. English
word “faith,” and Sanskrit word is çraddhä, “respectful.” Çraddadhänä.
So this çraddhä, ädau çraddhä... The beginning
is çraddhä, faith. So this çraddhä is defined by
Kåñëadäsa Kaviräja Gosvämé,
‘çraddhä’-çabde viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya
[Cc. Madhya 22.62]
This is çraddhä. According to our Gauòéya Vaiñëavas, this is çraddhä. What is that? Kåñëa is asking, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. He’s asking, demanding. So when we have faith in the words of Kåñëa: “Yes, Kåñëa says sarva-dharmän parityajya mäm ekam [Bg. 18.66]. Yes, I shall do,” then çraddhä begins. Otherwise, there is no çraddhä. That is the beginning of çraddhä. Ädau çraddhä tataù sädhu-saìgaù [Cc. Madhya 23.14-15]. If you have got faith in these words of Kåñëa, that “Yes, whatever Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëam... [Bg. 18.66], accept it,” then çraddhä begins. Otherwise there is no çraddhä. Ordinary çraddhä is..., they are going this temple or another Kälé’s temple or Durgä’s temple. They say that “Everyone is all right.” Yata mata tata patha: “Whatever you like.” That is not çraddhä; that is whims. And çraddhä means when you firmly believe on the words of Kåñëa, that Kåñëa said, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. Therefore Kåñëadäsa Kaviräja Gosvämé said, çraddhä-çabde viçväsa kahe sudåòha niçcaya [Cc. Madhya 22.62]. Kåñëa said that “Give up everything, I shall give you...” “Yes, it is fact. Why shall I bother with...” That is çraddhä. Viçväsa kahe sudåòha niçcaya. Sudåòha means very firm faith. Not flickering faith.
When you have got this kind of
çraddhä, naturally, the next stage will be “How to keep my
çraddhä, firm faith in Kåñëa?” Then you have
to mix with devotees who are keeping constantly in Kåñëa’s
service. Therefore this temple is required, that devotees will always be
engaged in Kåñëa’s service, and those who have got çraddhä,
they will come and see how the devotees are engaged, how they have sacrificed
their life only for serving Kåñëa. That is sädhu-saìga
[Cc. Madhya 22.83]. Ädau çraddhä tataù sädhu-saìgaù
[Cc. Madhya 23.14-15]. Therefore we have constructed this big house. Why?
The people, the ignorant, the rascals, they may, if they have little faith,
they may come, live here, take whatever prasäda is available, and
mix with these devotees. Ädau çraddhä tataù sädhu-saìgaù.
And if he mixes with the devotees, gradually his bad habits, anartha...
No: bhajana-kriyä. Next stage is that, “The devotees are serving Kåñëa,
they are also shaven-head, they have got neckbeads, and they’re chanting.
Why not myself?” This is called bhajana-kriyä.
Then they approach, “Sir, why not initiate me?” “No, we put some regulative principles. If you accept...” This is bhajana-kriyä. Then automatically, anartha-nivåttiù syät. All nonsense habits, which are not required, anartha... Just like smoking: anartha, unnecessary. Does it mean that if one does not smoke he’ll die? But you’ll see in the whole world, millions and trillions of dollars’ cigarette is selling. Anartha. Unnecessary. Does it mean that if I do not eat meat I shall die? I have seen in the Western countries—I observe everything—they eat meat very little. But because everyone is eating little meat, big, big slaughterhouses are being maintained. They can give up. A little piece of meat very easily he can give up. He can take this panir. But the rascal will not do that, because he’s a rascal. He’ll eat meat, and for this eating meat you have to maintain thousands and thousands of, what is called, organized slaughterhouse. And you have to kill. Killing means he’s being implicated in sinful activities. Anartha, unnecessary. So we restrict this. Sex life is all right, required. Be a gentleman, get yourself married, live husband and wife peacefully. Have two and three children. Now they’re making forcefully that you cannot have more than two children—sterilize. This is rascaldom. Teach him that he’ll not have sex life more than twice or thrice in life. But no. Tåpyanti neha kåpaëä bahu-duùkha-bhäjaù [SB 7.9.45]. The sex life is so strong that one has produced one child and he has suffered... The child has to be taken at night, it is crying, and then you have to give him milk, and so on, so on, so on. He has suffered, but he has no sense, “Why again child?” The answer, tåpyanti neha kåpaëä bahu-duùkha-bhäjaù. He knows that after this sex life, illegal or legal, there are so much troubles. Therefore a brahmacäré is a very safe life. No trouble. But those who are not trained up, they are suffering. But they do not know how to stop this suffering because he’s not trained up as brahmacäré. “All right, make it sterilized.” Contraceptive method. Kill the child. More and more and more and more implicated. Bahu-duùkha-bhäjaù. He does not know, or she does not know, “By killing the child what a risk I am going to take.” Bahu-duùkha-bhäjaù. Behind this killing of child so much trouble is there. But he’s rascal, he does not know, either the mother or the father.
So in this way, if we do not take to Kåñëa consciousness we’ll be more and more implicated. You cannot avoid. That is not possible. The God’s nature is working so nicely. I have given you several times the example that if you infect some disease, it must develop and you must have to suffer. There is no excuse. Similarly, if you are associating with the modes of ignorance and you are committing some sins, the effect you must have to suffer. Käraëaà guëa-saìgo ’sya sad-asad-janma-yoniñu [Bg. 13.22]. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27]. Prakåteù, the nature, God’s machine, is working so perfectly that it will act. You cannot avoid. Therefore we should be very careful how anartha-nivåttiù syät. For our spiritual advancement of life we must have the sense that “Why we should accept unnecessary things which is not at all important?” The four things are restricted. No illicit sex, no meat-eating, no gambling, no intoxication. Nobody dies. But it is a habit. It is a habit.
So in this way we have to mold our life, and the Kåñëa consciousness movement is the best process. Therefore those who are sinful, those who are atheist, they have become a little afraid of this movement. Therefore we have got so many enemies, and now in India especially the papers are criticizing us in so many ways. In other countries also. So we have to face this danger. It is not danger. We don’t care for their criticism. But if we remain sincere in our actions, there will be no obstacles. Ahaituky apratihatä. It is ascertained that Kåñëa consciousness movement, apratihatä. It cannot be checked provided if you remain to the principles. What is that principle? Sa vai puàsäà paro dharmo yato bhaktir adhokñaje [SB 1.2.6]. If you stick to the principle of bhakti-yogam then ahaituky apratihatä. Nobody can check you. You’ll make progress.
Thank you very much. (end)
(Srila A.C. Bhaktivedanta Swami Prabhupada. 25th September 1976. Srimad Bhagavatam lecture SB 1:7:28-29. Vrindavan, India)
Translation: “Being beyond the range of limited sense perception, the eternally irreproachable factor covered by the curtain of deluding energy, You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.”
na lakñyase müòha-dåçä
naöo näöyadharo yathä
So one side is mäyä-javanikäcchannam. Mäyä, this illusory energy, is covering with the curtain. Just like we are seeing the Deity, but if there is a curtain, we cannot see. Similarly, there is a curtain which is illusory energy, mäyä. Big, big scientists, they cannot see what is behind this material nature. They cannot understand. Because the mäyä, this wonderful material energy, is acting in such a big curtain, they cannot understand that beyond this there is something else. They cannot understand. Mäyä-javanikä äcchannam. Illusory energy. They are thinking this material energy working, that is everything. Nothing beyond this. The whole world is covered. This is one side. And the other side: ajïä.
Mäyä-javanikäcchannam ajïä... These materialistic persons, they are ajïä, means they have no sufficient knowledge. Unless one develops the light of knowledge, sattva-guëa... Sattva-guëa is the light of knowledge. Rajo-guëa and tamo-guëa is darkness. Ignorance and passion. In this stage one cannot understand what is Kåñëa, what is God. Ajïä. Rajas-tamo-bhäväù [SB 1.2.19]. As we have discussed in Bhagavad, Çrémad-Bhägavatam, rajas-tamo-bhäväù, those who are infected with the two kinds of material modes, means rajo-guëa and tamo-guëa, they are simply busy, käma and lobha. They are busy only... Those who are passionate, they are simply busy for sense gratification, and those who are in ignorance, in darkness, they have no eyes to see.
So these two classes of men... Mostly people are infected with these two kinds of modes of material nature. Rajas-tamas. The whole world. At the present moment, especially, mostly ignorance, and some of them are passionate. That passionate tendency is engaging them for so many industries and very, very strong work, ugra-karma. Ugra-karma. Ugra-karma means very strong...? What is, should be the English word? Ugra... Ugra, just like chili, pungent. There are many things. They are very strong in taste. So ugra-karma, these... Just like they are building hundred-and-fifty-story building. People can live comfortably in a small cottage or one-storied house or little more. But no, they’re increasing. Their passionate activities are increasing. Just like in your country, in New York, now there is hundred-and-four-storied building, or more than that. Some building?
Brahmänanda: Hundred and
Prabhupäda: Hundred and ten.
Brahmänanda: Two of them.
Prabhupäda: Two of them. They’re increasing. They are thinking by increasing the stories more and more, that is advancement of civili... But how long you will increase? If you make million stories, still, it is unlimited. That we can see. So many airplanes are running in the sky. What is that? Still, it is vast. So many sputniks are running in the sky. Still, it is vast. So it is simply desire, that “If I make a hundred-and-fifty-storied house, then my life is successful.” So in this way, instead of not wasting valuable time of this human life, they are simply wasting time in this way. That is also explained in the Rämäyaëa. Just the Rävaëa. He wanted to make a staircase up to the heavenly planet. It is like that. Ugra-karma. Why they are doing so? Ajïä, ajïä. Foolish people.
Now, if we say that “You are all foolish, rascal people. You are wasting your time in this way,” they will think us crazy. And they think us like that, that we do not recommend these things. So it is very, very difficult to understand Kåñëa in this condition, in this situation. Mäyä-javanikäcchannam and ajïä, foolish people. Ajïä. And the other, other side, Kåñëa is adhokñaja. Even one is advanced in knowledge... Knowledge means, our knowledge means we manufacture words or syllables from A to Z. That’s all. ABCD. We compose words with these twenty-six, or how many? A to Z?
Prabhupäda: Yes. That is... And in Sanskrit, as in English it is A to Z, similarly in Sanskrit, a, a, i, u, and the end is kña. So a and kña, that is called akña. Akña-ja. And ja means generated. So we also compose words, those who are Sanskrit scholars, they compose words from a to akña, just like English they compose words from A to Z.
So our mental speculation and advancement of education is limited between this a and kña, akña. Akña-ja. But Kåñëa is adhokñaja. Adhokñaja means where these kinds of speculation, beginning from a to kña, will not act. Therefore His name is Adhokñaja. Adhaù kåta, cut down. (aside:) Why they are going? They are busy in some other work? Eh? Ugra-karma. Without hearing, what he will do, nonsense? Çravaëaà kértanam, this is our main business. Çravaëam. If you don’t hear, what you will do? You will do simply sense gratification. That’s all.
So this is difficulty, that we are not very much interested in hearing. And that is the main business. Our bhakti begins: çravaëaà kértanaà viñëoù [SB 7.5.23]. We have to hear and we have to speak. But if we are not interested in hearing and speak, then it will be the same öhäkura-bari(?), simply formula. That’s all. And gradually it will be stopped. Unless there is life of çravaëaà kértanam, these big, big buildings, temples, will become burden. So if we are, if we want to create burden for future, then we may give up this hearing and chanting and sleep very nicely. It will be burden. Galagraha. Not çré-vigraha, but galagraha. Galagraha. Çré-vigraha means worshipable Deity. So if we give up this çravaëaà kértanaà viñëoù, then it will be thought that “Our Guru Mahäräja has given a burden in the neck, galagraha.” This is the danger. So we must be very much alert in çravaëaà kértanam. Otherwise all this labor will be futile. This building will be only the nest, nest for the doves and the pigeons. That is the danger. That is being done. Nobody is interested. Such, such things...
Now, who is, who can understand Kåñëa? There are so many impediments. One side, there is curtain of mäyä; another side, everyone is a rascal and fool; and another side, Kåñëa is beyond your sense perception. This is the position. How much one must be alert. Then one can understand. Just like the Gosvämés. Is Kåñëa is so easy thing to be understood? But there is process. So if we do not adopt the process, then how we can understand Kåñëa? These are the so many difficult things. One side, one thing is the mäyä is checking. Mäyä is trying to put stumbling block for your advancement of spiritual life. Mäyä-javanikäcchannam. And the other side, we are all fools and rascals. And the, again, Kåñëa is adhokñaja, beyond the range of sense perception. This is the position.
So unless we become very serious to understand Kåñëa, it is very, very difficult to understand Kåñëa. Mäyä-javanikäcchannam. On the one side, Kunté says, antar bahir avasthitam: “Kåñëa, You are within...” Éçvaraù sarva-bhütänäà håd-deçe [Bg. 18.61]. Kåñëa is not far away. Kåñëa is always with you. He, He’s so friendly that just like two birds... It is said in the Upaniñads: the one bird is eating the fruit of the tree; another bird is simply guiding and seeing. Because this material world, living entity wanted to enjoy. Just like you have seen that the dog and the master. The master is so friendly to the dog out of love. It is a dog, but when it is passing stool, he’s waiting. Why? Is the duty of the master to wait because the dog is passing stool? No. Out of love. Out of love. We can see from practical example. Similarly... The master may be a great millionaire, but still, he loves the dog so much that on the morning walk he takes his dog and the dog is passing urine... What, what business dog has got? To pass urine and stool and go this way and that way. But the master is attending. Similarly, God, or Kåñëa, is so affectionate that we have come here in this material world simply to pass stool and urine, still He’s attending. Still, He’s attending. Just imagine what merciful is Kåñëa.
In the Upaniñads it is said that two birds... The one bird is Paramätmä. Kåñëa has become Paramätmä. It is stated in the Bhagavad-gétä that kñetra-kñetrajïa. There are two things. One is this kñetra, this body. Kñetra, just the field. Just like we are tilling the field. And the tiller, the kåñäëa. Similarly, we are, we have got this field, and we are growing our own, harvesting our own grains. Just like you are doing. So according to our labor, according to our attempt, we are getting food grains. Similarly, we have got this body, and I am, the spirit soul is the tiller. So according to my karma, I am getting the result. So similarly... Not only I am there, but Kåñëa is also there. He’s seeing what you are doing, what you are doing, what you want more. Sarvasya cähaà hådi sanniviñöaù. Kåñëa says, “I am sitting in everyone’s heart.” Why? “Just to give him the facilities. This rascal living being has come to the material world to till the field to get some result. All right. Let him do that.” Just like children play on the beach, do all nonsense, and the father sees, “All right, you have finished your business? Come on.” So Kåñëa is like that. He is simply seeing. We are acting so nonsensically, and Kåñëa is giving us... The same way, a dog passing stool and urine, the master is attending. Or the father is seeing. The children are playing on the beach. They’re making big, big house on the sand, and it has nothing, no value, but Kåñ..., the father is giving the opportunity, “All right, do it.”
So Kåñëa is giving us all the facilities, but we are so fool that we cannot understand that Kåñëa is so friendly. That is... It is said, na lakñyase müòha-dåçä. They cannot see. Because müòha-dåçä. Müòha means rascal, and dåçä... Dåçä means seeing. They have no power to see. A müòha cannot see. Rascals, they cannot see. They are very much proud: “Can you show me God?” But they do not think, “Whether I am qualified to see?” They are very much proud of these eyes. What is the value of this eye? Therefore Kåñëa says, “Yes, you can see Me, but according to My direction. You see Me: raso ’ham apsu kaunteya. You can see. It is very easy for you. You see Me in the water. While you taste, while you drink water, you see Me. I am the taste.” So you are, everyone drinks water, and we get some taste. Otherwise why he’s drinking water. So that taste, if you remember that “Here is Kåñëa,” simply by tasting water, simply by drinking water, if you follow Kåñëa’s instruction, one day you’ll be a devotee. Kåñëa is so kind. Simply by drinking water. Simply we have to know how to see Kåñëa.
Therefore Kuntédevé says, na lakñyase müòha-dåçä. The müòha, the rascal, is so foolish... Kåñëa says that “You see Me in the taste of water,” but these rascals: “Hah! This is humbug. This is humbug. How, in the taste, Kåñëa is there? I want to see in my own eyes.” But you haven’t got that eyes. Just develop your eyes gradually. Just like one is suffering from some eye disease. So take some medicine, then gradually, your eyesight will be improved. Take the spectacle, some power, then more power, more power. So... But they’ll not take the instruction of Kåñëa, the instruction of spiritual master. So they want to remain müòha-dåçä, rascal and fool. And still they want to see Kåñëa. This is the difficulty. Na lakñyase müòha-dåçä. If you do not improve your eyes according to the direction of çästra..., sädhu-çästra-guru, these three things, then how you’ll see Kåñëa? Kåñëa is saying. That is çästra. Çästra means what is said by the Supreme Personality of Godhead. That is çästra. And guru. Guru says the same thing. And sädhu says the same thing.
Sädhu-guru test means they do not change the words of Kåñëa. They do not say, “Now I have manufactured something. Kåñëa says that ‘You can see Me in the taste of water.’ I can say that you can see in this way: ‘You see me and you will see Kåñëa.’ ” Just (as) the Mäyävädé says, “You think of me.” In the Aurobindo Ashram, there they have no other business. The disciples are advised that “Whatever you like, you can do. You should always think of Aurobindo.” Just like Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]. I inquired from the inmates of the Aurobindo Ashram. So I (inquired,) “What do you do?” “That we think of Aurobindo.” They are... Because Aurobindo thinks that he is Kåñëa. As Kåñëa says, man-manä bhava mad-bhaktaù, so they advise that “You think of me.” So the inmates, they think and smoke biòi and cigarette. That’s all. I have seen it. So these things are going on. Müòha-dåçä. If we want to remain müòha-dåçä, then it will be difficult for us to see Kåñëa. We have dedicated our life to see Kåñëa, to talk with Kåñëa, to play with Kåñëa, to have Kåñëa as our son, to have Kåñëa as our friend, to Kåñëa as our lover. If this is our ambition, then we should not remain a müòha-dåçä, foolishly...
So we have to follow the mahäjano yena gataù... As Kunté’s advising. Kunté is, she knows how to see Kåñëa. She knows, “Here is Kåñëa. Although He’s playing the part of my brother’s son, nephew, but actually, He’s the Supreme Personality of Godhead.” Just like Arjuna. Arjuna, he was talking like friend, but when he saw that “It is impossible to solve this problem... I am inclined not to fight and kill my relatives, but the duty is to kill them...” It is a very perplexed position. So therefore he accepted Kåñëa as guru. He said that “I do not find anyone else who can solve my, this problem. Therefore Kåñëa, I am surrendering unto You.” Çiñyas te ’haà çädhi mäà prapannam [Bg. 2.7]. “Now we are not talking as friends. I accept You as guru.” When one accepts somebody as guru, he cannot argue. That is the condition. Praëipätena, sampürëa, fully surrendered. Otherwise there is no meaning of making a guru. It is not like that, a pet dog, that “Everyone makes guru, and let me guru, let me have a guru.” But that is not the... Guru means first of all the condition is praëipäta, fully surrendered. Not that “If I like, then I shall carry your order. And if I don’t like, then I shall not do it.” That is not acceptance of guru. Praëipäta. First of all, we must agree. So because friends and friends talking... A friend may agree with his friend. He may not agree with... That is friendly talk. But Arjuna became çiñyas te ’ham: “I am now Your çiñya, disciple. Now there is no question of disagreeing with You. Whatever You’ll say, I will accept.” So at last Kåñëa said, “Surrender unto Me.” And Arjuna did it. That is the whole purpose of Bhagavad-gétä. He changed his decision. He changed. He did not want to fight. That was his decision. But when he accepted Kåñëa as guru and He said that “You must fight. It is my desire. Even you don’t find these people are not going back home, they will be killed here, that is my already plan...”
So these things are discussed in the Bhagavad-gétä. So if we remain müòha-dåçä, in spite of opening our eyes in so many ways by Kåñëa, by guru, by çästra, if still, if we remain müòha-dåçä, then how we can see Kåñëa? That is not possible. Therefore it is said, na lakñyase müòha-dåçä: “If we keep our eyes still müòha, illusioned, then we cannot see You.” How? Naöo näöyadharo yathä. Exactly... Kåñëa... Just like one of my relatives, he is playing before me, but because I am müòha-dåçä, my eyesight or my intelligence is not correct, I am seeing that somebody else... I see that my relative, my brother or father or friend, is dancing on the stage, but he is dressed in such a way that in spite of being present in my front, I cannot recognize. So if we remain müòha-dåçä, then we cannot see Kåñëa. Otherwise Kåñëa is everywhere. Akhilätma-bhütaù. In the Brahma-saàhitä it said, goloka eva nivasaty akhilätma-bhütaù [Bs. 5.37]. Although He’s living in Goloka Våndävana, He’s everywhere. Then how can I see? Premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti [Bs. 5.38]. Those who have developed love for Kåñëa, they can see always, twenty-four hours, Kåñëa and nothing but Kåñëa. This is the process.
So we have to increase our attachment, our love for Kåñëa. Mayy äsakta-manäù pärtha yogaà yuïjan mad-äçrayaù. The... This is also explained. Everything is there. Mayy äsakta. We have to increase our attachment for Kåñëa, our love of Kåñëa. Then we shall see Kåñëa always.
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
These are the practical experience of mahäjana, Brahmä. The Brahma-saàhitä is written by Brahmä. He’s mahäjana. Mahäjana means the person who knows Kåñëa. The mahäjanas are described, you know. Twelve mahäjanas. Näradaù svayambhüù çambhuù. Närada is mahäjana, and Brahmä is mahäjana, Svayambhü. And Lord Çiva is mahäjana. Kapilaù kumäro manuù prahlädo bhéñmaù. The mahäjanas are there. So we have to follow. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. We should not remain müòha-dåçä. We should follow the mahäjanas and the sädhus, çästra. And they recommend... The most important process is çravaëam. Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù [SB 1.2.17]. If we don’t hear about Kåñëa, then how we’ll make advance? We have to hear. My Guru Mahäräja was very kind upon me because I was very much interested to hear him. That you know. I hear him. I did not understand him, actually. In the beginning I could not understand him. He was speaking in so high philosophical way that it was not... Still, I wanted to hear him. That was my only qualification.
So the... It is the process. During lecture time, if we don’t care to hear or we do other things or take rest, that is not very good sign. We should be very much careful. Then we shall remain müòha-dåçä. Naöo näöyadharo yathä. We have taken the vow to see Kåñëa or to understand Kåñëa. We should be very, very serious and do the needful. Then our life will be successful.
Thank you very much. Hare Kåñëa. (end)
(Srila A.C. Bhaktivedanta Swami Prabhupada.
29th September 1974. Srimad Bhagavatam lecture SB 1:8:19. Mayapura, India)