Pandal Lecture

Prabhupāda: Now when I was coming on the dais, one gentleman remarked that "Your this movement will help forgetful Indians who are trying to forget God.'' Not only in India; throughout the whole world they are trying to forget God. And this forgetfulness of our relationship with God is material condition. Material life and spiritual life, the difference is that when we forget God, that is material. And when we are fully conscious of God, that is spiritual life.

[aside:] Why they are allowed to sit here? [indistinct]

Śyāmasundara: All the children should leave? Should I ask? All the children should leave?

Prabhupāda: Not leave; just keep them quiet.

Śyāmasundara: Would all the children kindly be very quiet during tonight's lecture, please? Can your parents have their children here, kindly keep them quiet so that Śrīla Prabhupāda can be heard by everyone, please.

Prabhupāda: The real disease is, as it is stated by a Vaiṣṅava poet,

kṛṣṅa bhuliya jīva bhoga vañcha kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta]

[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.]

When we forget Kṛṣṅa and want to lord it over the material nature, this is called māyā. Māyā means which has no factual existence. So this idea that "I shall lord it over the material nature," this is māyā.

kṛṣṅa bhuliya jīva bhoga vañcha kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta]

As soon as we think of becoming the Lord or lording it over the Lord's creation, that is called māyā. And Kṛṣṅa consciousness movement is just an attempt to revive the original consciousness that "I am not the Lord, but I am the servant of the Lord.'' This is Kṛṣṅa consciousness.

So our program is to speak on Śrīmad-Bhāgavatam in the evening and to speak in English, and in the morning we speak on Bhagavad-gītā in Hindi. So we are very much grateful to you that you are kindly trying to cooperate with this movement and hear about Kṛṣṅa. Your cooperation means you please hear about Kṛṣṅa. Bhaktivinoda Ṭhākura said, rādhā-kṛṣṅa bolo saṅge calo ei-mātra duhkhā cāi [from Gītāvalī]. We are simply begging you that you chant Hare Kṛṣṅa and please come along with us. This much begging we are submitting.

Śyāmasundara: Śrīla Prabhupāda? The slide show is ready for the children if they would like to go.

Prabhupāda: So why not? Yes?

Śyāmasundara: [making announcement] There is, in this tent on this side, there is a slide show for the children, which is beginning just now. So if all of the children would like to go there, they can see many nice pictures of Kṛṣṅa and of all our activities all over the world. Very nice show.

[aside:] It's working. [noise as children leave]

Prabhupāda: Hmm. Hare Kṛṣṅa. So māyā, or illusion... There are two platforms: māyā and Kṛṣṅa. Kṛṣṅa is just like sun. It is said that Kṛṣṅa is just like the sun, and māyā is just like the darkness. So whenever there is sun, there is no more darkness. Just like at the present moment it is dark night because the sun is absent from our vision. This is called māyā. Sun is always there in the sky, but when the sun is not visible, that is called darkness. Similarly, Kṛṣṅa is present always within our heart, everywhere.

It is said in the Brahmā-saṁhitā,

aṅḍāntara-sthaṁ paramāṅu-cayāntara-sthaṁ govindam adi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.35]

[He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.]

Aṅḍāntara-sthaṁ. Kṛṣṅa is within the universe, Kṛṣṅa is within your heart, Kṛṣṅa is within the atom. Aṅḍāntara-sthaṁ paramāṅu-cayāntara-sthaṁ. You can take it from the śāstras, from the Vedas, that Kṛṣṅa is always present everywhere; therefore He's God, the original Viṣṅu, all-pervasive.

This is also stated in the Brahmā-saṁhitā:

yasyaika-niśvasita-kālam athāvalambya jīvanti loma-bilajā jagad-aṅḍa-nāthāḥ viṣṅur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.48]

[Brahmā and other lords of the mundane worlds, appearing from the pores of hair of Mahā-Viṣṅu, remain alive as long as the duration of one exhalation of the latter [Mahā-Viṣṅu]. I adore the primeval Lord Govinda of whose subjective personality Mahā-Viṣṅu is the portion of portion.]

The Mahā-Viṣṅu, from whose breathing period millions of universes are coming out, and when He is inhaling, the millions of universes are going within Him, He is called Mahā-Viṣṅu. That Mahā-Viṣṅu is described in the Brahmā-saṁhitā. That Brahmā, Lord Brahmā, who exists only on the breathing period of Mahā-Viṣṅu, that Mahā-Viṣṅu is partial expansion of Kṛṣṅa.

This is also confirmed in the Bhagavad-gītā. Kṛṣṅa says that there are many manifestations of the Supreme Lord, Viṣṅu. Just like candles: there are many candles; each candle has got the illuminating power. Similarly, eko bahu syām, Viṣṅu expands Himself in many, many millions of forms. Those forms are called svāṁśa and vibhinnāṁśa. Svāṁśa, personal expansion, and separated expansion.

The separated expansions are we, we living entities. As it is stated in the Bhagavad-gītā, mamaivāṁso jīva bhūta [Bg 15.7]. So we are also expansions of Viṣṅu, or Kṛṣṅa, but we are separated. Means we are not personal expansion. The personal expansion is called viṣṅu-tattva, and the separated expansion is called jīva-tattva. And jīva-tattva is also śakti-tattva. Viṣṅu is śaktimān, and we are śakti.

That is also stated in the Bhagavad-gītā:

apareyam itas tu viddhi me prakṛti parām jīva-bhutāṁ mahā-baho yayedaṁ dhāryate jagat [Bg 7.5]

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

So we are śakti-tattva. We are not śaktimān-tattva. It is not corroborated. One who thinks that "I am God,'' śaktimān-tattva, that is false. We are śakti-tattva. Śaktimān means the powerful, one who possesses the power, and śakti means the power, or energy. Or one who controls the energy, He is called śaktimān, and the energy acts in different way. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

There are different kinds of, millions of energies, of the śaktimān.

So we are energy of Kṛṣṅa. We cannot be Kṛṣṅa. Just like fire and heat or light: heat is not different from fire, but heat is not fire. If you feel heat, it does not mean that you're touching the fire or you are being burned. So simultaneously one and different. This philosophy of Caitanya Mahāprabhu, acintya-bhedābheda-tattva:

[It is the living entity's constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one and different from the Lord.]

simul..., inconceivable one and different, that is Caitanya Mahāprabhu's philosophy, Vaiṣṅava philosophy. We are neither different nor one—simultaneously—and therefore it is called inconceivable, acintya. In our material conception we cannot think that one thing may be simultaneously one with another and different from another.

So this is our position: jīva is śakti-tattva, and bhagavān is śaktimān-tattva. But śakti, śaktimān abheda, there is no difference. There are many other examples. Just like the sun and sunlight. Sunlight is not different from the sun, and still the sunlight is not the sun. In the morning, when you find that there is sunlight within your room, you can say the sun is within your room. You can say that, but the actual sun is far, far away, 93,000,000's miles away from us. So there are so many examples that we are energy of the Supreme Lord, we living entities.

So the Śrīmad-Bhāgavatam therefore begins with the first aphorism of Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1], the Absolute Truth. Vyāsadeva is giving you Śrīmad-Bhāgavatam after his mature experience. He wrote all the Vedic literatures, but he was not happy. So when he was not in his mood[?], he was deeply thinking that "What is the defect in my writings that after writing so many Vedic literatures I am not feeling very happy?'' At that time his spiritual master happened to appear before him, and he explained that why he was not happy. He explained that "You have touched many subject matters about dharma, artha, kāma, mokṣa—religion, economic development, sense gratification and liberation—but you have not explained about the Supreme Personality of Godhead; therefore you are feeling unhappy.''

So Vyāsadeva, after writing Vedānta-sūtra, he, by the instruction of Nārada Muni, his spiritual master, he compiled this Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is explanation of the Vedānta-sūtra. Śrīmad-Bhāgavatam is explanation by the same author. Vyāsadeva is the author of the Vedānta-sūtra, and he explains what does he mean by the Sūtras. That is very nice. The author explains his mind. That is perfect explanation. I cannot understand the author's mind. I may imagine something, but you cannot understand the author's mind, what does he want to explain. Therefore Vyāsadeva explains himself about the Vedānta-sūtra: athāto brahma jijñāsā, janmādy asya yataḥ [SB 1.1.1].

The human life, atha, now it is the time for inquiring about the Supreme Absolute Truth. Not in other life. "Other'' means other than the human life: animal life, beast life, plant life, aquatic life, insect life. There are so many, 8,400,000's of species of life. By evolutionary process, when we come to the human form of life, it is our duty to understand and inquire about Brahman. Athāto brahma jijñāsā. That Brahman is explained by the author, that Brahman is that from where everything emanates, janmādy asya yataḥ. Janma, sthiti and laya. Janma means birth, śiti means stay, and laya means annihilation. So wherefrom everything is coming out, and from whom everything is staying, and after annihilation, where everything is entering—that is Brahman. Janmādy asya [SB 1.1.1]. Janma ādi.

Now, that source of energy wherefrom everything is emanating, then what is the actual position of that thing? Is it inanimate or animate? Just like some scientist explains the theory of creation that "There was a chunk that was inanimate. From inanimate things animation has developed under certain condition.'' That is not possible. We have no such experience that from inanimate things some animation has developed. Sometimes we see, it is called vṛścika taṅḍula nyāya. Sometimes we see that from heap of rice stock, one scorpion is coming out. It does not mean that the inanimate rice has given birth to a scorpion. No. The actual fact is the scorpion lays down eggs within the rice; by fermentation they develop, and then it comes out.

So there are different types of emanation. That is biological subject matter. But here in the Śrīmad-Bhāgavatam Vyāsadeva says that origin of the emanation of everything, He is sentient, conscious. He is not like matter, unconscious. Janmādy asya yataḥ 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ. He says that the origin of creation must be conscious, abhijñaḥ. Abhijñaḥ means conscious. Unless the origin of creation is conscious, how things are so happening so rightly and nicely? How all the planets are rotating in their orbit, there is no collision, there is no fall-down?

So there is a great plan. Therefore the creator must be conscious, a person. That is the verdict of Vyāsadeva. And anyone who is also conscious and intelligent can understand. He says, janmādy asya yataḥ anvayād. Anvayād: directly and indirectly. Directly He's conscious of the creation, and indirectly, as we are, we are also conscious because we are part and parcel of the Supreme. Another explanation is that my birth has taken place from my father. My father's birth has taken place from his father. In this way you go on researching—his father, his father, his father. So everyone is a conscious personality. So why the original source of everything should not be conscious personality? This is another reason. Conscious and person.

Just like my father is conscious and person, his father is conscious and person. In this way you go on researching according to our Vedic knowledge, we come to Brahmā. Brahmā is considered to be the original creature within the universe, ādi-kavi. So now this Brahmā is also born from the navel lotus of Viṣṅu; the Viṣṅu, He must be conscious. Viṣṅu is conscious, abhijñaḥ. So the origin of creation cannot be unconscious. Origin of creation must be conscious. That is the version of the Vedas, Vedic literature. Janmādy asya yataḥ, this is the Vedānta-sūtra verse. He must be conscious.

Now Vyāsadeva is explaining that supreme consciousness. He has already offered his respect, oṁ namo bhagavate vāsudevāya, janmādy asya yataḥ. Śrīpāda Śrīdhara Svāmī has commented on this oṁ namo bhagavate vāsudevāya that Vāsudeva means kṛṣṅāya. Cinma karundaya kṛṣṅāya, he has said in his comment. Oṁ namo bhagavate parama..., paramahaṁsa asādhika caraṅa kamala.[?] Paramahaṁsa.

This consciousness, supreme consciousness, can be realized by the paramahaṁsa asādhi. The paramahaṁsas can taste what is that supreme consciousness. Paramahaṁsa asādhika caraṅa kamala cinmakarundaya bhaktajana manasa nivasaya śrī kṛṣṅāya. Bhaktajana manasaya nivasaya. That Supreme Absolute Truth, cinmakarundaya, the blissful lotus within the heart, He lives there. He lives in everyone's heart.

Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

Kṛṣṅa has explained that Īśvara, the Supreme Lord... He is the Supreme Lord. He says that Īśvara, the Supreme Lord, lives in everyone's heart, and He also lives there as Paramātmā, cinmakarundaya. So the Paramātmā and ātmā, both are living within the heart. Cinmakarundaya kṛṣṅāya. So Paramātmā is partial expansion of Kṛṣṅa, and jīvātmā is separated part and parcel of Kṛṣṅa. And Kṛṣṅa is the original person, Supreme Personality of Godhead.

īśvaraḥ paramaḥ kṛṣṅah sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṅa-kāraṅam [Bs 5.1]

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Sarva-kāraṅa-kāraṅam.

In the Bhagavad-gītā also it is said, ahaṁ sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate [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.]

Sarvam means the creative deities: Brahmā, Viṣṅu, Maheśvara. They are also from Kṛṣṅa. The Brahmā, Viṣṅu, Maheśvara are called guṅa-avatāra of Kṛṣṅa, incarnation of the material qualities. Brahmā is incarnation of the material quality passion, rajo-guṅa, and Viṣṅu is incarnation of the quality of sattva-guṅa, and Lord Śiva is the incarnation of the Supreme Personality of Godhead in tamo-guṅa.

So the example is explained in Śrīmad-Bhāgavatam also, what is the difference between Lord Śiva, Lord Brahmā and Lord Viṣṅu. The difference is they are one, but they are different manifestation. Just like firewood. In the wood there is fire. So in the beginning there is no fire, but when there is little fire, there is smoke, then there is ignition, flame. But we are concerned with the flame, neither with the wood nor with the smoke. Similarly, although Lord Śiva, Lord Viṣṅu and Lord Brahmā are different manifestation of the same thing, Absolute Truth, still we are concerned with the fire of Viṣṅu, not with the wood, nor with the fire.., er, smoke. This is the conclusion of Śrīmad-Bhāgavatam.

Therefore Vyāsadeva says that the original person, or the Absolute Truth, must be conscious, anvayād [indistinct]. Directly and indirectly He knows everything. In the Bhagavad-gītā it is also said, vedāhaṁ samatītāni [Bg 7.26]: Kṛṣṅa knows everything, past, present and future. That is also explained in the Fourth Chapter of Bhagavad-gītā, when Kṛṣṅa said that "Long, long ago I spoke this philosophy of Bhagavad-gītā to the sun-god.'' Vivasvān manave prāha, imaṁ ivasvate yogaṁ proktavān aham avyayam. "This version of Bhagavad-gītā, avyayam, inexhaustible knowledge, was first spoken by Me to the sun-god."

imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha manur ikṣvākave 'bravīt [Bg 4.1]

[The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.]

So at that time Arjuna inquired from Kṛṣṅa for clearance how Kṛṣṅa spoke millions of years ago this Bhagavad-gītā, or about this Kṛṣṅa consciousness, to the sun-god. He inquired as an ordinary man, "My dear Kṛṣṅa''—Kṛṣṅa was his friend and cousin-brother also—that "how can I believe that You spoke this Bhagavad-gītā millions and trillions of years ago to the sun-god?'' What was the reply by Kṛṣṅa? The reply was, Kṛṣṅa said,

[break] "...have forgotten. I remember all of it.'' "I remember all of it.''

That is the difference between Kṛṣṅa, or God, and the ordinary living entity. We have forgotten. If I ask you what you were doing last evening at this time, you will have to remember, "Yes. I was doing like that." I forget. But Kṛṣṅa will not forget. Therefore, this is described here, [indistinct Sanskrit]. He knows everything. [break] "I am sitting in everyone's heart.'' Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca [Bg 15.15].

[I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.]

"From Me there is remembrance; jñāna, knowledge; and forgetfulness.'' Kṛṣṅa... [break] Helps one to remember. He helps everyone to remember and He also helps... [break] That is also explained in the Bhagavad-gītā:

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ [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.]

So Kṛṣṅa is very kind, as I have already explained. Two spiritual identities, namely the ātmā and the Paramātmā, are there within your heart. The Paramātmā is giving you direction. Paramātmā is giving you direction. What kind of direction? Because I wanted to forget Kṛṣṅa, He sometimes gives me direction that "Yes, you forget like this.'' And anyone who wants to remember Kṛṣṅa, to revive Kṛṣṅa consciousness, He helps you also. This is Kṛṣṅa.

Why? Because we are part and parcel of Kṛṣṅa. Kṛṣṅa is fully independent. That is also explained here—abhijñaḥ svarāṭ. Svarāṭ means fully independent. The Absolute Truth, the Supreme Person, is fully independent. Not only conscious, abhijñaḥ, but He is independent. But we are part and parcel of Kṛṣṅa; therefore the quality of independence of Kṛṣṅa is there, but in minute quantity.

Our independence and Kṛṣṅa's independence is not the same. Just like here is the Arabian Sea. You take a drop of water from the Arabian Sea, you taste it, you'll find it is salty. The salt is there in a drop of the Arabian Sea water, and salt is there in the Arabian Sea. But the quantity of salt in the whole Arabian Sea and the quantity of salt in the drop of water, they are different. Similarly, because we are part and parcel of Kṛṣṅa, all the qualities of Kṛṣṅa, they are also present within us in minute quantity. And because it is in minute quantity, sometimes it becomes lost.

Therefore our consciousness, originally, because we are part and parcel of Kṛṣṅa, our original consciousness is Kṛṣṅa consciousness, but somehow or other, being in contact with this matter, we have lost our Kṛṣṅa consciousness. Therefore this movement is to revive Kṛṣṅa consciousness. That is our original constitutional position. That I was explaining, quoting the Bengali poet:

kṛṣṅa bhuliya jīva bhoga vañcha kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta]

Because somehow or other in material contact we have lost our Kṛṣṅa consciousness, it has to be revived. It has to be revived; then we shall be happy.

That is the particular point we want to stress on this Kṛṣṅa consciousness movement—revival of the original consciousness. Caitanya Mahāprabhu has explained this as ceto-darpaṅa-mārjanam [Cc Antya 20.12], cleansing the heart.

[Let there be all victory for the chanting of the holy name of Lord Kṛṣṅa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṅa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.]

Ceto-darpaṅa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ. If we cleanse our heart, that means if we come to the original Kṛṣṅa consciousness, then bhava-mahā-dāvāgni-nirvāpanaṁ: this blazing fire of material consciousness will immediately extinguish. That is the process. Every one of us trying to be happy, peaceful and blissful also, but unless we revive our original Kṛṣṅa consciousness, it is not possible.

So this movement is very important movement, that we are attempting to revive one's original consciousness. The original consciousness is clean. Just like the water: originally, when it drops from the clouds, it is distilled water, clean, but as soon as it comes in touch with the muddy earth, it becomes unclean. Similarly, originally our consciousness was Kṛṣṅa consciousness. Now, in touch with the material modes of nature, we have formed different types of consciousness.

Kāraṅaṁ guṅa-saṅgo asya sad-asad-yoni-janmaṣu [Bg 13.22].

[The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.]

This is stated in the Bhagavad-gītā. Kāraṅam—the cause, the cause of our tribulation. What is that tribulation? Sad-asad-janma-yoniṣu. We are taking repeatedly birth, one after another, sometimes very good birth and sometimes very bad, sad asad. There are 8,400,000 species of life. Sometimes I may become Brahmā and sometimes I become the insect or the germ in the stool. That is my position.

Kāraṅaṁ guṅa-saṅgo 'sya. Because we have lost the original consciousness, I am being in contact with the material modes of nature, means sattva-guṅa, rajo-guṅa, tamo-guṅa. Kāraṅaṁ guṅa-saṅgaḥ. We are mixing with the different types of material qualities, and as such we are developing different modes of material nature in our consciousness.

This consciousness has to be cleared. This consciousness... Even our consciousness is goodness... Just like there are many people who are very charitably disposed: they want to make charity, they want to open schools, that want to open hospitals. That is goodness. That is all right. But still it is material; it is not spiritual. Similarly, there are others also who are contacting the modes of passion, just like big, big kings, they are very much anxious or very much ambitious to expand their kingdom. This is called association with the modes of passion. Similarly, there are mixture also, mixture of goodness, passion and ignorance.

So according to these different types of mixture, or original quality, there are different classes of men. That is also explained in the Bhagavad-gītā: cātur-varṅyaṁ mayā sṛṣṭaṁ guṅa-karma-vibhāgaśaḥ [Bg 4.13].

[According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.]

These three qualities, when one is developed in the modes of goodness, he is very intelligent, or he is brāhmaṅa. When we are developed..., our consciousness is passion, that is called kṣatriya—brāhmaṅa, kṣatriya. And when it is mixed up, it is called vaiśya. And when it is ignorance, it is called śūdra. These are the divisions. So here Kṛṣṅa says, "If you want to transcend these qualitative situation of material life, then you have to come to Me.''

Because these are..., all these qualities are different modes of material nature, which is called māyā. So we are now compact in the association of māyā, in different qualities, and Kṛṣṅa says that mām eva ye prapadyante māyām etāṁ taranti te [Bg 7.14].

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

If you actually want to revive your own consciousness, original consciousness, then you have to surrender. That is being explained by Vyāsadeva here, satyaṁ paraṁ dhīmahi [SB 1.1.1]. He says, satyaṁ paraṁ dhīmahi. Dhīmahi is gāyatrī-mantra: oṁ bhūr bhuvaḥ svaḥ tat savitur vareṅyaṁ bhargo devasya dhīmahi.

So by brahminical culture, by chanting the gāyatrī-mantra or the Hare Kṛṣṅa mantra, gradually we become purified. That is explained by Caitanya Mahāprabhu, ceto-darpaṅa-mārjanam [Cc Antya 20.12].

[Let there be all victory for the chanting of the holy name of Lord Kṛṣṅa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṅa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.]

Come to the original consciousness, Kṛṣṅa consciousness, then you'll become happy. Original consciousness, the beginning of original consciousness: to understand one's self as Brahman, not matter. Brahman means spirit. Ahaṁ brahmāsmi: "I'm not matter, I'm spirit soul.'' This is the beginning of spiritual consciousness, or Kṛṣṅa consciousness. That is also explained in the Bhagavad-gītā:

brahma bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

Unless you come to the platform of brahma bhūta consciousness, you cannot treat everyone on the same level. It is not possible. The so-called universal brotherhood is not possible on this material condition of life. Therefore you can see that materially there are so many attempts to find out a platform of universal brotherhood. But there is no universal brotherhood. There is simply platform of enemy. The United Nation is trying to come to the platform of universal brotherhood.

When I go to New York, I see the great institution. There are hundreds and thousands of flags. Instead of being united, the flags are increasing, because this universal brotherhood, this equality, fraternity, cannot be established on this material platform. That is not possible. You have to come to the point, to the platform of Kṛṣṅa consciousness, or brahma bhūta stage, then it is possible.

brahma bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

So everything is scientifically described in the Vedic literature. You haven't got to make any research. It is already there. You have to simply accept it and take it. Then your life will be sublime, your life will be successful. Caitanya Mahāprabhu's mission is that, to make everyone's life successful. Sarve sukhino bhavantu: everyone become happy. That is the mission of everyone. "Everyone'' means those who are devotees.

How people will be happy? That is their mission. It is not that we start a mission just to make some money and to fill up our belly, hungry belly. No. It is a mission to see that everyone is happy in Kṛṣṅa consciousness. This is the mission. Our ācāryas, just like Rūpa Goswāmī, about him Śrinivāsācarya writes,

nana-śāstra-vicaraṅaika-nipunau sad-dharma-pravarthakau lokanam hita-karinau tri-bhuvane manyau saranyakarau radha-kṛṣṅa ... bhajananandena-mattalikau vande rupa-sanātana raghu-yugau śrī-jīva-gopālakau [Ṣaḍ-gosvāmy-aṣṭaka]

They engaged themselves. They were ministers. Rūpa Goswāmī and Sanātana Goswāmī, they were two great ministers in the government of Pathan kingdom in Bengal. And they resigned the post just for the benefit of the mass of people. They became mendicant, tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅīṁ [Śrī Śrī Ṣaḍ Gosvāmy Aṣṭaka 4].

[I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and Śrī Gopāla Bhaṭṭa Gosvāmī, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they are always merged in the ecstatic ocean of the gopīs' love for Kṛṣṅa and bathe always and repeatedly in the waves of that ocean.]

So this is the mission of all who is born in India. That is the statement by Lord Caitanya Mahāprabhu,

bhārata bhumite haila manuṣya-janma yāra janma sārthaka kari kara para-upakāra [Cc Ādi 9.41]

[One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.]

So this Kṛṣṅa consciousness movement is for para-upakāra, for doing good to others—this best welfare activities in the world. And it is India's duty, it is India's prerogative to take this knowledge and broadcast all over the world for para-upakāra. And actually it is happening. All these European and American boys and girls, they are trying to understand this Kṛṣṅa conscious movement very seriously.

So it is very scientific, authorized and practical also. So we hope that all of you who are present here will try to cooperate with this movement, and let us meet at least so long as I am here. That will be very much beneficial.

Thank you very much. Hare Kṛṣṅa.

Devotee: All glories to Śrīla Prabhupāda. [end]