Śrī Brahma-saṁhitā

Śrī Brahma-saṁhitā 5.29

Prabhupāda: [leads kīrtana] [prema-dhvani] Thank you very much. [devotees offer obeisances]

[16:43]

[sings:] Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

[aside: Yes, open.]

Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

Prabhupāda: [sings verse:]

cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.29]

[I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakṣmīs or gopīs.]

cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam [Bs 5.29]

This is the description of Kṛṣṅa’s abode. So, cintāmaṅi-prakara. As here we find houses are constructed of bricks, there the houses are constructed of cintāmaṅi stone, touchstone. You have heard the name. Touchstone, if you touch that stone into iron, the iron becomes gold. That is called philosopher’s stone or touchstone.

So cintāmaṅi, the land and the houses are made of touchstone. Cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa. Kalpa-vṛkṣa: “desire tree.” There the trees are desire tree, because they are all spiritual. Just like if I ask you, “Please bring me a glass of water,” you can supply me. If I ask you, “Bring me something else,” so you can bring me also—because you are spirit, developed.

But if I ask a tree, suppose, supplying rose flower, if I ask, “Oh, please bring me lavender flower,” it cannot. Why? Because although it is spirit, it is not so developed.

Here we see spirit, consciousness, different stages of development. That makes different status of life. And that different status of life are varieties, 8,400,000 developing. Developing means different kinds of body. Just like this child. Now this child has got a certain type of body.

The consciousness is according to that body. This child, when she will be grown-up as a young girl, her consciousness will be different—the same child. So the spirit soul is encaged by this material body, and according to the body, the consciousness is different. It is very simple to understand. Take example of this child.

The same child, same spirit soul, because it is now dwelling in a different type of body, its consciousness is different than the mother’s, because the mother has got a different type of body and the child has got a different type of body.

So it is not very difficult to understand that our consciousness are different type according to the body. So you go on developing. This human form of life is considered to be the most advanced animal. Human, human being also called animal according to logic. They are called rational animal.

A human being is rational animal. Animal. And in the Vedas, śāstra also, they are called animal. Jantu. Jantu means “animal.” So it is when that spiritual consciousness, that Kṛṣṅa consciousness, is fully developed, full-fledged. Just like a rose flower, it has got different stages: the bud stages, the second stage, the third stage, the fourth stage, and when it is the blossom flower with full fragrance and beauty and color, you like: “Oh, it is very nice flower.” Similarly, you develop your consciousness. When it comes to the point of Kṛṣṅa consciousness, fully developed, that is your perfection of life.

That perfection of life is there. In the cintāmaṅi, in the abode of Kṛṣṅa, everyone—the tree, the animal, the cows, the birds, the bees, and the goddess of fortunes… They are called, all the women there, they are called goddess of fortune. Every woman is goddess of fortune. So there men are very beautiful, women are very beautiful, many, many thousand times of beautiful.

These are described in the Śrīmad-Bhāgavatam. But the men are attracted, but there is so much attraction for kṛṣṅa-kīrtana that both men and women forget of anything of sex life. It is so nice, so attractive, that they have no more attraction for sex life. There is embracing, there is kissing—everything is there—but there is no sex life. Because they have got another thing, paraṁ dṛṣṭvā nivartate [Bg 2.59],

[The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.]

So sublime, so sweet, so transcendental, that they are simply absorbed in Kṛṣṅa thought. That is Kṛṣṅa consciousness, perfection of Kṛṣṅa consciousness.

So cintāmaṅi, there the trees, they have accepted the form of trees willingly: “I like to serve Kṛṣṅa as a plant,” “I like to serve Kṛṣṅa as a tree,” “I like to serve Kṛṣṅa as this or that.” So everything is there. Just like this calf is loving Kṛṣṅa in his own way, and Kṛṣṅa is also embracing, yes, responding. Not that because it is calf, animal, Kṛṣṅa is neglecting. No. Kṛṣṅa reciprocates His love. As you love Him, so He also reciprocates.

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg 4.11]

[All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.]

Everyone is loving Kṛṣṅa in different stages. And the response is there also by Kṛṣṅa. So when you are full-fledged Kṛṣṅa conscious, that is your perfection of life. And that can be seen in the transcendental abode of Kṛṣṅa known as Goloka Vṛndāvana.

Goloka Vṛndāvana, that Goloka Vṛndāvana is descended with Kṛṣṅa. When Kṛṣṅa comes within this universe, His Goloka Vṛndāvana also comes with Him. Just like when the king goes somewhere, his all staff, his secretary, his military commander, his this, that—everyone goes with him. Similarly, when Kṛṣṅa comes on this planet, all His paraphernalia, entourage, everyone comes to display, to attract us, that “You are after this. You want to love.”

Here you see in Vṛndāvana how everything is based on love. There is nothing else. They do not know that Kṛṣṅa is the Supreme Personality of Godhead. They don’t care to know it. But their natural affection and love is so intense for Kṛṣṅa that they cannot think anything else except Kṛṣṅa twenty-four hours. That is Kṛṣṅa consciousness. The boys, cowherds boys, they go with Kṛṣṅa in the forest with the cows. The whole day they enjoy company of Kṛṣṅa.

When they come home at night, also, they are speaking with their mother, “Mother, Kṛṣṅa is so wonderful. He…, He met... Oh, there was gigantic demon. He came, he was devouring us, and Kṛṣṅa killed him.” “Oh,” the mother says, “Oh, Kṛṣṅa is I know very wonderful boy.” That’s all.

He does not… They do not care whether Kṛṣṅa is God or anything. But Kṛṣṅa is very wonderful. Whenever there is some danger, they come to Kṛṣṅa. There was heavy rainfall. They all came, all the villagers came to Kṛṣṅa: “Ah, Kṛṣṅa, what is to be done?” And Kṛṣṅa said, “All right, I shall do.” He was only six- or seven-years-old boy. He lifted the whole hill and made it an umbrella. Made it an umbrella. [laughter] You see?

So this is Kṛṣṅa love. Kṛṣṅa love, they do not know Kṛṣṅa, whether Kṛṣṅa is God. They don’t care to know. “Brahmā—no. Kṛṣṅa is our lovable object.” Everyone. The animal, the birds, the bees, the flower, the land—everyone loves Kṛṣṅa. The gopīs, they are thinking always Kṛṣṅa: “Oh, Kṛṣṅa has gone to the forest. Oh, His sole is so soft.

How He is traveling on the ground, which is full of so many particles of stone and must be giving Him pain.” So they are thinking at home and becoming so sorry, crying, “Oh, Kṛṣṅa is…, must be very painful,” in this way. That is their thought. You see? The animals also, they are also thinking of Kṛṣṅa.

Every cow had a different name. And as soon as Kṛṣṅa will call by the name, just like this calf is there. The animal will come and wait with so ecstasy that the milk will drop on the ground. When the cow is very jubilant, milk automatically comes. These descriptions are there. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

Very natural life, village life. Kṛṣṅa is not interested with industry or this or that—simply village life. The cows, the trees, nice land, nice Yamunā River, innocent cowherds boys, innocent cowherd, I mean to say, girls, and their father, their mother. This is called Vraja. Very natural life.

cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam [Bs 5.29]

And Kṛṣṅa is very fond of herding cows. What kind of cows? Surabhi. Surabhi means they are also spiritual cows. You can take as much milk as you like, and as many times. There is no limit. Spiritual means unlimited; everything is unlimited. Here you can milk a cow once in a day or twice in a day, and that is also limited supply.

But there is no limit of supply. Surabhīr. And lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ [Bs 5.29].

Lakṣmī. The gopīs, they are all goddess of fortune. What are these gopīs? What are these cows? They are expansion of Kṛṣṅa. They are not different from Kṛṣṅa.

ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ goloka eva nivasaty akhilātma-bhūto govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.37]

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

You read Brahma-samhitā very carefully. These descriptions are there. Ānanda-cinmaya-rasa-pratibhāvitābhis. These cows, these gopīs, these trees, this land, this house, this father, mother, friend—everyone—they are expansion of Kṛṣṅa. They are not different from Kṛṣṅa. Expansion. Ānanda-cinmaya-rasa.

The Kṛṣṅa’s body is sac-cid-ānanda-vigraha, full bliss, full knowledge and eternal. And these cows, friends, land, trees, everything, they are all expansion. That is tested also here when Brahmā was illusioned, that “How is that, my Lord, Kṛṣṅa, has come on this earthly planet as a cowherd boy? He is playing. Let me see whether He is Kṛṣṅa.”

So he stole all the cows, all the cowherds boy, everything, and again when Brahmā came he saw that everything is there, although the stolen cows and boys were sleeping within a cave, but Kṛṣṅa has got full expansion. Then he could understand that He is the Supreme Lord Himself.

pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate [Īśo Invocation]

[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]

Kṛṣṅa is so full. That is mentioned in the Vedas, that the Supreme Absolute Truth is so full that if you take even the full from the full, still He is full. Here if you take hundred dollars and if you take hundred dollars, there is zero. But in the spiritual world, if you take hundred dollars from hundred dollars, the hundred dollars is still there. So Kṛṣṅa is so full.

So as we make advancement in spiritual knowledge we can understand what is spiritual life. But if we meditate… Meditate means if we think over what is actually spiritual life, we can understand. That consciousness. This consciousness, purification of consciousness, and make the consciousness full with Kṛṣṅa thought, that will make you advanced in spiritual life.

So that day we were discussing…

[aside: Where is my spectacle?]

…about Prahlāda Mahārāja. Hm. So Prahlāda Mahārāja is humbly presenting himself, that “Great personalities and demigods like Brahmā and the siddhas, with eight kinds of perfection, material perfection, and there are many others, varieties of people and living entities there are within this universe.”

And when Nṛsiṁhadeva was there, everyone came to see from every planet. So Prahlāda Mahārāja, he thought that, “How can I please the Lord while Brahmā and so many great personalities have failed?” Therefore he concludes like this. What is that?

manye dhanābhijana-rūpa-tapaḥ-śrutaujas- tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ nārādhanāya hi bhavanti parasya puṁso bhaktyā tutoṣa bhagavān gaja-yūtha-pāya [SB 7.9.9]

[Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.]

He is concluding like this, that “Because all these great personalities have failed to pacify the Lord, therefore I can conclude in this way.” Manye. Manye means “I can conclude.” What is that? That dhanābhijana-rūpa-tapaḥ-śrutaujas. Dhana, dhana means “riches,” “wealth.” Abhijana. Abhijana means “aristocrats.” Dhanābhijana-rūpa. Rūpa means “beauty.” These are material assets.

If you are born in an aristocratic family, in a rich family, you have got one dozen secretaries and you cannot be seen; you have to arrange with the secretaries for one dozen days, then you can be permitted. Just like if you want to see the President, you have to arrange for three months, or still you will be refused. This is called aristocracy.

So aristocracy, at the present moment if you somehow or other you can accumulate some wealth, you become aristocratic. Formerly that was not the process. Aristocracy means great parentage by quality. Just like in aristocracy of brāhmaṅas, that is a qualitative distinction. Satya-sama-dama-śaucam ārjavam.

So by formerly it was calculated whether you belong to high-class family by your quality. At the present moment, in this age, there is no question whether actually you are born in aristocratic family. Simply if you have got money you’ll be considered as aristocratic. So dhana, “wealth,” abhijana. Actually aristocratic family means they have got riches. Dhana abhijana and rūpa.

Rūpa means “beauty.” These things are specially mentioned here, because riches, wealth or birth in aristocratic or in a very respectable family and beauty, these things are achieved as a result of pious activities. They are not result of ordinary activities. So dhana jana abhijana rūpa tapa. Tapa means “austerity.”

Just like Lord Buddha, he was prince, therefore he was very rich. And he was born in a royal family, therefore aristocracy, dhana rūpa; and because he was a kṣatriya… Buddha, Lord Buddha, was kṣatriya, so he was very…, kṣatriyas are very beautiful, especially.

I have several times mentioned that this European stock, they belong to the kṣatriya according to Mahābhārata. So rūpa. Lord Buddha was aristocratic, wealthy and beautiful, and later on he took to meditation. That is called tapasya, tapa. Tapa means accepting some voluntary tribulation for higher advancement of life. That is called tapasya.

So this human form of life is meant for tapasya, tapa. That is mentioned. That is the special qualification: not to spoil this life in sense gratification, but for tapasya. The Kṛṣṅa consciousness movement is educating people to accept this tapasya. Not…

Even if you have got wealth, opulence, even if you are very beautiful, even if you are born in very high family or in the family of great nation, and still if there is no tapasya, it is imperfect. It is imperfect. So tapa. Manye dhanābhijana-rūpa-tapaḥ-śrutaujas [SB 7.9.9]. And śrutauja means “education.” Education. Highly educated.

Tapas śrutauja teja prabhāva. If one has got all these paraphernalia: wealth, aristocracy, beauty, austerity, penance, just like Lord Buddha had, then he gets some strength, teja. Teja, some influence. So teja. And teja prabhāva. Prabhāva, “influence.” Teja, “strength” or “power.”

Tejaḥ-prabhāva-bala, “bodily strength.”Pauruṣa. Pauruṣa means, what is called, if a man becomes very great by his own endeavor, what is the one word? Pauruṣa, in English? What is that one word? Just like you have got in your country somebody just like Ford. He began his business very poor but became very rich man.

Devotee: Self-made.

Prabhupāda: Ah, self-made. Yes. That is called pauruṣa. And buddhi-yoga. Buddhi-yoga, “very intelligent,” “highly intellectual.” These are all material qualities. These are very nice, to have great wealth, to have nice, beautiful body, to have education, to have strength, influence, and bodily strength, and self-made famous. So many things—they are all material.

So Prahlāda Mahārāja says that these material assets are not fit for pleasing the Supreme Personality of Godhead. He is nullifying, that nobody should think that… Just like generally, rich people, they think, “These boys, they are poor boys, and they are now chanting Hare Kṛṣṅa and begging something. So because they are poor, they require God’s name.”

Therefore Prahlāda Mahārāja says that if one is very rich or very powerful or born of a very aristocratic family, very influential, they are practically disqualification for Kṛṣṅa consciousness. Because they are very much proud. They are very much proud. And this line is for the humble and meek. That is also accepted by Lord Jesus Christ: only the humble and meek.

Caitanya Mahāprabhu therefore teaches us,

tṛṅād api sunīcena taror api sahiṣṅunā [Cc Ādi 17.31]

[One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.]

Who is fit for chanting Hare Kṛṣṅa? He is giving the definition. What is that? Tṛṅād api sunīcena: humbler than the grass. You know the grass, everyone is trampling over the grass, but it does not protest—“All right.” So tṛṅād api sunīcena: one has to be humbler than the grass. And taror api sahiṣṅunā. Taror api sahiṣṅunā…

Taror means “trees.” Trees are very tolerant, example of tolerance, standing thousands of years, same place, does not protest. “Oh, you are cutting”–does not protest. “You are taking fruit”–does not protest. Still it is giving you shelter. When there is rain, there is scorching heat, you take shelter underneath a tree.

He does not say, “Oh, you man, you cut me, you take my fruit, you take my branches, take my leaves. Why you have came here to take shelter under me?” No. “Come on. Please sit down.” Just see how much tolerant. These things are to be learned how by nature’s study you can become very educated.

tṛṅād api sunīcena taror api sahiṣṅunā amāninā mānadena [Cc Ādi 17.31]

For personal self he is denying all kinds of respectful obeisances, but to others he will give all respectful obeisances. Amāninā mānadena kīrtanīyaḥ. Such mentality.

Now how it is possible to become like that? That is not possible to learn artificially, that “I am trying to become more humbler or, I mean to say, tolerant than the tree.” No. It should be by scientific understanding of my constitutional position. What is my constitutional position? This gigantic body, I am not this body. I am not this body.

What I am? I am spirit soul. And what is the measurement of the spirit soul? The measurement of a spirit soul is one ten-thousandth part of the top portion of your hair, tip of the hair. So actually I am smaller than the grass. I am smaller than the grass. Artificially I may have the body of an elephant, but I am not this body. My position is I am atomic spirit soul.

So if we understand…. In other words, if I am convinced, these things automatically develop in you. Tṛṅād api sunīcena taror api…Caitanya Mahāprabhu teaches that you become humbler than the grass, tolerant than the tree—not artificially but by pure understanding of your constitutional position.

So all these material qualification are due to this body. So this bodily qualification, I am not competent enough to approach the Supreme Absolute Truth. Your spiritual qualification, that spiritual… Therefore what is that spiritual qualification? That is stated by Prahlāda Mahārāja that,

manye dhanābhijana-rūpa-tapaḥ-śrutaujas- tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ nārādhanāya hi bhavanti parasya puṁso bhaktyā tutoṣa bhagavān gaja-yūtha-pāya [SB 7.9.9]

Parasya puṁso means the supreme transcendental personality. If you want to please that Supreme Personality of Godhead, then all these material qualification and assets cannot help you. Then what can help me? That is said, bhaktyā. That is devotion. So spiritual activity means devotional activity. Bhaktyā, devotion. If you want, that is also accepted in Bhagavad-gītā. Lord Kṛṣṅa says, bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

Bhaktyā: “Simply by devotional service one can understand Me.”

In another place Kṛṣṅa says,

manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye [Bg 7.3]

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

“Out of many millions and billions of persons, one become interested for spiritual perfection.” And,

yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ [Bg 7.3]

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

“And out of many such persons who are trying to have spiritual perfection of life, out of them, somebody may be knowing Me perfect.” To know Kṛṣṅa is not easy job. But it is easier, that is stated, bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

If you engage yourself in these Kṛṣṅa consciousness activities, very quickly you will understand. So Prahlāda Mahārāja confirms this statement, that nārādhanāya hi bhavanti parasya puṁso [SB 7.9.9]:

If you want to please, satisfy, the Supreme Personality of Godhead, don’t count upon your material assets. You have to take to the spiritual process, bhaktyā, bhakti, devotional service. Then you can understand.

So now those who have got this material assets…. Just like I have come to your country; you have got much material assets. Everything you have got, these, all these things explained here, dhana, jana, abhijana, everything. Now if you apply these things to Kṛṣṅa consciousness, then all these material assets becomes spiritualized.

nirbandhe kṛṣṅa-sambandhe yukta-vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255]

[When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṅa, one is rightly situated above possessiveness.]

If you dovetail this, then your opportunity is very, I mean to say, simple. You can very easily engage these things. We don’t condemn anything. Engage anything, everything, to Kṛṣṅa consciousness. That is the formula given by our Rūpa Gosvāmī, that prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ [Bhakti-rasāmṛta-sindhu 1.2.256].

[On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

The Māyāvādī philosophers, they say that this material world is false and brahma satyaṁ, and the Supreme Spirit is truth, Supreme Truth. So brahma satyaṁ jagan mithyā. But we say that the jagat, this material world, is not false; it is temporary. But so long it is under my control, if I can utilize it for Kṛṣṅa consciousness, then these material assets can also help me. Very nice.

So we have to know the techniques, how to engage everything in Kṛṣṅa consciousness, so in any circumstances we can cultivate this bhakti-yoga, or Kṛṣṅa consciousness. It is not hampering.

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]

[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]

Simply we have to know the techniques, how to apply it for Kṛṣṅa consciousness, then everything will be perfect. So this is the instruction of Prahlāda Mahārāja, that “Only by Your devotional service.” Material assets as it is, you cannot achieve spiritual perfection.

But if you are developed, if you have developed your devotional spirit, love of Godhead, sacrifice everything for Kṛṣṅa, apply everything for Kṛṣṅa, that will help you advance in Kṛṣṅa consciousness and go back to Godhead, go back to home.

Thank you very much. [devotees offer obeisances]

Any question?

Viṣṅujana: In the prayer to the spiritual master there’s a verse that the spiritual master is receiving benediction from the ocean of mercy. Is the mercy that is always extended to the fallen souls the opportunity to serve Kṛṣṅa? And is that where all the bliss comes from also?

Prabhupāda: Yes. Just like the sunlight. Sunlight is free. It is open for everyone. But if you block your room—you don’t like to see the sunlight—so how the sunlight can help you? You have to come to the open sunlight; then it is free. You can enjoy. Similarly, Kṛṣṅa’s mercy is open. It is not that Kṛṣṅa’s mercy is somewhere very prolific and somewhere it is very miserly. No. It is everywhere the same. But it is the recipient who can receive this Kṛṣṅa’s mercy.

So persons who are in love with Kṛṣṅa, they can receive Kṛṣṅa’s mercies very profusely. Otherwise Kṛṣṅa’s mercy is open for everyone. But if you, I mean to say, place stumbling blocks in understanding Kṛṣṅa… Just like the yogīs, the jñānīs, they like to speculate. Kṛṣṅa says that “I am here.” Ahaṁ sarvasya prabhavo [Bg 10.8]:

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

“I am the source of everything.” Mattaḥ parataraṁ nāstī: “There is nothing superior or greater than Me.” But these people will still speculate to know. So what Kṛṣṅa can do? Here is Kṛṣṅa; here is the Supreme Absolute Truth presenting Himself, showing Himself, exhibiting Himself, and everything is there, complete, but still they will not… Just like the owls. As soon as there is daytime they will hide. Hmm, like… [makes gesture] [laughter] Determined not to see the sunlight, that’s all.

So these rascals, they will not see Kṛṣṅa. So what Kṛṣṅa, for Kṛṣṅa will do? Kṛṣṅa will never force, because He has given them independence. You see? So He will not touch upon your independence. Then what is the meaning of independence? If I give you something and if I take it away, then what is the meaning of giving? When I have given you, it is your property.

So Kṛṣṅa has given you independence. So you can misuse your independence. When Kṛṣṅa says, “I am here,” you are searching out. People will say, “Can you show me God?” And if I show, “Here is God. Just see,” “Ah, here is… Where it is? It is not God.” He wants to see something gigantic. What is that? Gigantic also, Kṛṣṅa showed His universal form to Arjuna.

So everything is there, but I am thinking otherwise. I am hiding from the sunlight. So sunlight is profuse; it is everywhere. The same sunlight in the northern portion of the earth, it is not so prominent. In the southern portion it is very prominent. Does it mean the sun exhibits very prominently in some portion of the earth and in some portion of the earth he is…? No. He is far away from the earth. It is the condition of the special place that sunlight is not seen.

So according to Vedic literature, places which are always overcast with clouds, no sunshine, they are condemned places. Condemned places. The people there are considered sinful where there is no much sunshine. Nature’s law, there will be less sunshine. Similarly, those who are sinful, they cannot understand Kṛṣṅa. That is stated in the Bhagavad-gītā: yeṣāṁ tv anta-gataṁ pāpaṁ. One who is completely liberated from all sinful activities,

yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṅya-karmaṅām [Bg 7.28]

[Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.]

Persons who have simply acted piously, te dvandva-moha-nirmuktā, they become free from the duality, bhajante māṁ dṛḍha-vratāḥ, and accept Kṛṣṅa with firm faith and devotes his life for His service.

Kṛṣṅa consciousness is not for ordinary persons. But if one seeing that “My other brother is in Kṛṣṅa consciousness; he is enjoying. Let me also,” he is also fortunate. Immediately he becomes fortunate—if he has got little sense. It is very difficult, but very easy also. The easiest. “Let me take to Kṛṣṅa…” Just like Kṛṣṅa says,

bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19]

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

“After many, many births of cultivation of knowledge, one, when he is fully in knowledge, then he surrenders unto Me.” How? Vāsudevaḥ sarvam iti: Kṛṣṅa is everything, vāsudeva. Sa mahātmā su-durlabhaḥ: “Such kind of great soul is very rare to be seen.”

Now if you are intelligent, if you can understand simply by surrendering one becomes a very great soul, and they are very rare, why not surrender immediately? That is intelligence. If this is the process of highest perfection, why not do it immediately? Little intelligence.

So Caitanya-caritāmṛta says, kṛṣṅa ye bhaje se baḍa catura, only the first-class intelligent man can become in Kṛṣṅa consciousness, not the rascals and fools. They cannot. A little intelligence required. So it is very easy but it is very difficult for rascals and fools. Now why I am saying rascals and fools? I am not saying; Kṛṣṅa says. Avajānanti māṁ mūḍhā [Bg 9.11]. Mūḍhā means rascals and fools.

mānuṣīṁ tanum āśritam paraṁ bhāvam ajānanto mama bhūta-maheśvaram [Bg 9.11]

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

“These rascals and fools, they do not know what is the background of My personality.” They do not know. So it is by fortune, good association, but this fortune can be immediately achieved by association of kṛṣṅa-bhaktas, devotees of Kṛṣṅa. Therefore we have formulated this society for Kṛṣṅa consciousness. If anyone joins this society, very quickly he becomes Kṛṣṅa conscious without any previous qualifications. Simply by association and trying to follow the principles. Very quickly.

So Kṛṣṅa is open for everyone, as the sunshine is there for everyone, but we have got independence. If you like you can go to the sunshine, or you may block our room and windows and keep ourselves in darkness. That’s all. So Kṛṣṅa’s mercy is for everyone. Not that for a particular person. But a special mercy is for those who are engaged in Kṛṣṅa consciousness. That is said,

samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ [Bg 9.29]

[I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.]

He is not envious to anyone, neither somebody is especially favorable. But He says, ye bhajanti tu māṁ bhaktyā: “One who is engaged in My service with love and affection, oh, I am especially inclined.” That is natural. That is natural. The father loves the child; the child loves the father.

If many child are playing in the street, if there is some accident, and if the father goes and protects his own child particularly, neglecting other children, that is not his fault; that is natural. Similarly, one who is engaged in Kṛṣṅa’s service with faith and love, for him a special attention. That is not partiality. That is not partiality. But that special favor is there.

Yes?

Govinda dāsī: Suppose someone is firmly convinced that Kṛṣṅa consciousness is the only thing that will save him but yet he still has inclinations toward material activities. Will Kṛṣṅa force him in this case to become completely surrendered?

Prabhupāda: Yes. He puts the devotee in such a way that he is obliged to become Kṛṣṅa consciousness fully. Naturally, because we have materially associated for so many lives, so even though we are trying to become fully Kṛṣṅa conscious, so our material attachment sometimes drag us. But if we are very strongly Kṛṣṅa conscious, so these attachment will be taken away by Kṛṣṅa. That is mentioned in the Śrīmad-Bhāgavatam,

yasyāham anugṛhṅāmi hariṣye tad-dhanaṁśanaiḥ [SB 10.88.8]

[The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.]

I think I have personally that experience. Yes. I was not inclined to come to this line, but Kṛṣṅa has forced me. That is His special favor. I am now understanding, “Yes.” So, hmm, Kṛṣṅa is very intelligent. So if we foolishly want something other than Kṛṣṅa, He makes us forgetful of such nonsense. That is Kṛṣṅa’s special favor.

Madhudviṣa: Prabhupāda, how may a brahmacārī channel his sex desire, you know, in serving Kṛṣṅa—that energy that he can’t control which is going to his sexual desires? How may he channel that into using that energy for Kṛṣṅa?

Prabhupāda: Sex desire is not unnatural, but you can utilize your sex desire for Kṛṣṅa’s service. You can produce Kṛṣṅa conscious children. So we don’t prohibit. Our process is that everything should be in the service of Kṛṣṅa. The others, they are producing children like cats and dogs.

If you produce children, Kṛṣṅa conscious, the face of the world will change. So sex desire is not unnatural. That is natural. Just like to become hungry. So hungry means it is healthy life. But it is the thing what you are eating. That is the thing.

That will be considered whether you will keep yourself healthy or you become diseased. That if you feel hunger, that is not unnatural. Similarly, if you feel sex desire, that is not unnatural. That is natural. But you have to utilize. That is restraint of the śāstra. Yaḥśāstra-vidhim utsṛjya [Bg 16.23].

[But he who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.]

What śāstra says how you shall utilize. So Kṛṣṅa says in the Bhagavad-gītā that “The regulative way of sex life is Myself.” He says, “I am.” Sex life is not condemned. But one should know that “Why I shall use my sex life?” If it is used for Kṛṣṅa’s purpose, then I shall use. Otherwise I will not. That is Kṛṣṅa consciousness.

Just like Vasudeva and Devakī, in their previous life Śatarūpā and other name I just forget. The husband and wife, after marriage, they began to prosecute tapasya. What was the tapasya? That “If we can get Kṛṣṅa as our child, then we will have sex life; otherwise not. Otherwise we shall go on tapasya.”

So when for many thousands of years they underwent tapasya, Kṛṣṅa came: “What do you want?” They said that “I want a child like You. Then we can have our marital life. Otherwise we shall go on tapasya.” “So, all right. But there is no proxy of Me. Then I shall become your child.” Then they agreed to become father and mother. [Sanskrit]

The Bhagavata says one should not become a father, one should not become a mother, one should not become a spiritual master, one should not become a friend, one should not become a husband. So many list. Who? One who cannot deliver his dependent from the impending clutches of death. You see? [Sanskrit] This life and death perpetual change of body, this is going on, 8,400,000s of species of life. And people are suffering. The living entities are encaged and suffering.

So a Kṛṣṅa conscious father and mother should be determined that “We shall beget children in such a way that this life will be the end of his change of body.” This life he will be liberated. That’s all. That is Kṛṣṅa consciousness sex life. “I shall take care of my children in such a way that no more he will come back again in the womb of mother. He will be liberated, go back to Godhead.”

You can produce hundreds of children like that. That is Kṛṣṅa’s service. That is Kṛṣṅa consciousness. There is nothing unnatural in Kṛṣṅa consciousness. Everything is natural. So? Chant Hare Kṛṣṅa.

Who has seen that house? Dayānanda? You showed any of the brahmacārīs?

Dayānanda: No [indistinct]

Prabhupāda: Somebody else? Oh, Mandali, you have seen? Oh, you have seen. Very nice house.

Mandalibhadra: Yes, I thought it was nice.

Prabhupāda: Oh, very good. You bring... We shall take that house. Eh? Very nice. You have seen inside also?

Mandalibhadra: We looked at it through the window.

Prabhupāda: Oh, so... With Dayānanda?

Devotee: I have been in that place.

Prabhupāda: Oh, you have been? It is nice place?

Devotee: It has a fireplace. I think it has a fireplace.

Prabhupāda: That doesn’t matter, but... [laughter] So you take that house. It is very nice.

Tamāla Kṛṣṅa: How many rooms does it have?

Devotee: I think it has two bedrooms and a bathroom and a living room and a big…, and a dining room which you can make into a temple, and a kitchen too. Backyard with a tree.

Prabhupāda: Very nice.

Tamāla Kṛṣṅa: Is it big enough? [indistinct]

Prabhupāda: And on the broad road, very important place. Very nice. You immediately take that house. Yes. Hare Kṛṣṅa.

[78:51]

[kīrtana] [prema-dhvani] Thank you very much. [devotees offer obeisances]

Prabhupāda: What is this? Oh. For taking?

Viṣṅujana: Would you like a plate, Swāmījī?

Prabhupāda: No, no. A sannyāsī should always take in his hand. That is the system. Not in a plate. That means if you take in a plate, you'll take much. [laughter] [chuckling] So in hand, he cannot take much. Kara-pātrī. That is the instruction. But in this age such strict laws cannot be followed.

The Bhāgavata says that when there is flat grass cushion, why should you ask for bedding? When you have got natural pillow, this hand, why you ask for a pillow? Then when there is river, so much water, why do you stock water? When there are fruits in the tree, why do you go and beg?

When there is cave, why you are searching after apartment? [laughs] When the old garments are thrown in the street, then why you are searching after clothing? These are the instruction, you see. Completely free. Kasmād bhajanti kavayo dhana-durmadandhān [SB 2.2.5].

[Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?]

Why should you go and flatter these moneyed men? That is it. Complete independence. But those days are now gone. [laughs] It is a different age.

[taking prasādam]

Los Angeles, I think, is a good place. Hmm? What is your...? Your problem solved?

Tamāla Kṛṣṅa: Good news. We went to the Hollywood police station, and the man told us that part of the duty of the police station is to... He says he should protect religious people like us.

Prabhupāda: Yes.

Tamāla Kṛṣṅa: He says... He mentioned other religious people, and he said if we can just keep the crowd moving, then we have every right to be there. So he has given us right to go to Hollywood. In downtown Los Angeles we don't have that right yet. We'll still go there, but in Hollywood it is all right. So that's good enough.

Prabhupāda: That's all right. It is Kṛṣṅa's grace. I was telling the same thing to Dayānanda, that he should present this case to the higher officer. That's all. We are preaching God consciousness. We should be given... That was the Vedic law. Saintly persons, they should be given all protection.

If somebody insulted a saintly person, there was a special punishment for that. That's all right. So you take that house, that is Hollywood quarter? Hmm.

[aside:] Give him more. No. I have got. You take.

Oh, Nandarāṅī is outside?

Lady devotee: Yes. [indistinct] for Nandarāṅī.

Prabhupāda: Why she is outside?

Lady devotee: It's the baby.

Prabhupāda: Baby was not disturbing. I have received one letter from San Francisco. They are shortage of men. So Dīnadayālu is going back?

Tamāla Kṛṣṅa: Oh, no. We need more men here. [Prabhupāda laughs] We are so short. That is the problem. We have too few people here. Dīnadayālu is so essential. I was just going to ask you if we could have some more men. Jayarāma...

Prabhupāda: Create men. Bring some men.

Tamāla Kṛṣṅa: Recruit.

Prabhupāda: Here is a new boy, I see.

Viṣṅujana: He's very intelligent.

Prabhupāda: Hmm. You have not taken prasādam? You have taken these fruits? This is the first time you come here?

Boy guest: Yes. [break]

Mādhavī-latā: If you live with people... If you live around people and they say offensive things, because they are ignorant or they are sinful, as you say...

Prabhupāda: Try to excuse them.

Mādhavī-latā: Do I leave...

Prabhupāda: As far as possible.

Mādhavī-latā: Excuse them. I shouldn't move out of there?

Prabhupāda: Yes. As far as possible tolerate.

Mādhavī-latā: Tolerate.

Prabhupāda: They are all crazy. Yes. They are crazy.

Mādhavī-latā: No, because... It's just one man, the owner. I asked him so many times if he would make room for..., to have a meeting. The place is gigantic. You know, 'cause you stayed there. Remember? At that motel. He said he didn't have any room.

Prabhupāda: Oh. They have got very big hall?

Mādhavī-latā: So I was just wondering, maybe I should... You know, well, if that's how they're going to act, then I should move out of there. But I don't know. I don't know if that's the right attitude on my part. I don't know. They say they didn't have any room.

Prabhupāda: Oh, you are...

[aside:] Govinda dāsī? [end]

Śrī Brahma-saṁhitā 5.29

Referenced verses