Bhagavad-gītā As It Is

Bhagavad-gītā 2.24

Prabhupāda:

acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca nityaḥ sarva-gataḥ sthāṅur acalo 'yaṁ sanātanaḥ [Bg 2.24]

[This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.]

Here is the import of sanātana. Nityaḥ sarva-gataḥ sthāṅur acalo 'yaṁ sanātanaḥ. Sanātana... Here is mention of sanātana. In another place, in the Seventh Chapter, er, Fifteenth Chapter, there is the mention of sanātana: mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg 15.7].

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

Another place there is mention of sanātana: paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg 8.20].

[Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.]

In another place there is mention, in the Eleventh Chapter, Kṛṣṅa is addressed as sanātana.

So Kṛṣṅa is sanātana, and we living entities, we are also sanātana. And there is a place, paras tasmāt tu... "Place" means another nature, not this nature, not this prakṛti. There is another prakṛti. Para tasmāt. Para means transcendental. This nature is not sanātana; it is asanātana, perishable. Sanātana means not perishable.

So this Kṛṣṅa consciousness movement is an attempt to bring all these sanātanas together: the living entity, sanātana; God, Kṛṣṅa, sanātana; and the place, sanātana. Just like here we are trying to live together, our family—father, mother, children, friends, countrymen, community men. We are trying to make a permanent settlement here, making very nice building, spending millions of dollars, making it very strong so that it may not..., may not be destroyed.

So everyone is trying to keep himself permanent. A old man is trying to make himself young man. Nobody wants to become old man. Nobody wants to be destroyed. But the difficulty is that here everything is destroyed, asanātana. But we have got a tendency to become sanātana. We want permanent life. We want permanent place. We want permanent relationship. But that is not possible. That is not possible.

Therefore śāstra says, andhā yathāndhair upanīyamānāḥ [SB 7.5.31].

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṅu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

The andha—means blind, blind leaders—they are giving us false hope that we shall make here permanent settlement. Therefore they are called andhas. They have no sense. You cannot make it sanātana. But the whole attempt is going on to make everything sanātana. This is called illusion. Illusion means you are accepting something which is not possible. But they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Durāśā, this is a hope which is never to be fulfilled. Durāśayā. Āśā means hope.

So the whole material world is going on, durāśayā. They are trying to make permanent settlement. But there is always disruption, fight. Just like they have now created the United Nation: "My dear all nations, please do not fight. Let us make a permanent settlement, peace." But the result is the fighting is going on. It cannot be stopped.

Here... This is not a sanātana place. This is impermanent, temporary, bhūtvā bhūtvā pralīyate [Bg 8.19]. This is the nature of this material world. Something is generated at a certain date and it stays for some times, it grows, it gives some by-products, then again dwindles and then it vanishes.

Just like this body. This body is given by the father and mother at a certain date. Then it stays, say, for some times. It grows. Then it gives some by-products; from this body, there will be so many children. Or from the trees, there will be so many fruits and seeds. Then dwindling, then becomes older, and vanish. This is the nature.

So here we are getting information that acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca, nityaḥ sarva-gataḥ. This is another qualification of the living entities: sarva-gataḥ, "everywhere." The rascal scientist says there is no living entity in the moon planet or sun planet. This is rascaldom. There is. Otherwise, how Kṛṣṅa says sarva-gataḥ? Any, everywhere there is living entities. This is a false theory.

We can see practically. We see there are living entities in the water. There are living entities in the air. There is living entity within the earth. There is living entities in so many ways. Why not in other planets? Where is the difference between this planet and that planet? This is also made of five elements; that is also meant of, made of five elements. Here, the earthly element is very prominent, and the sun globe, the fire element is very prominent.

So this material world is made of these five elements. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg 7.4].

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

So Kṛṣṅa says sarva-gataḥ. The living entities are everywhere. Kṛṣṅa is also within everywhere.

Aṅḍāntara-stha-paramāṅu-cayāntara-stham [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.]

Kṛṣṅa is within this universe. Kṛṣṅa is within your heart. Not only your heart, but in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna 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.]

Now, if you are a great scientist, take one insect... There are so many insects, we have seen, especially in the book, less than the full stop. Now, if you are a great scientist, find out where is the heart of this insect, and where is Kṛṣṅa.

But Kṛṣṅa says, sarva-gataḥ: everywhere there is Kṛṣṅa. Unless there is Kṛṣṅa, there is living entity, how that small, full-stop–like insect is moving? There is everything. The physiological condition is there. There is heart also. You cannot make that. You have imitated a big bird, aeroplane, flying, but just imitate the small insect which is also flying.

So there are so many questions that if we actually, philosophically study, then we can see vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [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.]

how Vāsudeva, Kṛṣṅa, is acting. Aṅḍāntara-stha-paramāṅu-cayāntara-stham [Bs 5.35].

So here the living entity is described as sanātana.

And the process by which we can understand our sanātana nature, that is called sanātana-dharma. Not that having a big tilaka and considering this rascal lump of matter as "I am brāhmaṅa. This body is brāhmaṅa, and sanātana-dharma." This is all nonsense.

Sanātana-dharma means you first of all you must know what you are. That is sanātana-dharma. Is it... Is sanātana-dharma is limited to a certain area? How it can be? Sarva-gataḥ. Sanātana-dharma must be there everywhere. Īśāvāsyam idaṁ sarvam [Īśo mantra 1].

[Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.]

Everywhere, Kṛṣṅa's kingdom, Kṛṣṅa's property. How is that you are simply claiming that "India, there is sanātana-dharma"? "In India there is brāhmaṅa"? What Kṛṣṅa creates, that is for everywhere, because Kṛṣṅa is the father of everyone. Ahaṁ bīja-pradaḥ pitā, sarva-yoniṣu kaunteya [Bg 14.4].

[It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.]

So this rascaldom, that sanātana-dharma is only in India, and that is also cut off: "Now, the Pakistan is cut off, and therefore there is no sanātana-dharma. Simply in here." If you remain foolish like that, then andhā yathāndhair upanīyamānāḥ [SB 7.5.31],

that means you are being led by some blind leaders. You do not know what is what. If living entity's sanātana, and if the process by which one can realize his sanātana nature... That is called sanātana-dharma.

Dharma, if we study these two words... Sanātana means eternal. That is called sanātana. And dharma, dharma means occupation, characteristic. Dharma does not mean some superficial ritualistic ceremonies. Dharma means the characteristic. That is real meaning. Dharma is not a kind of faith; dharma is characteristic. Sanātana-dharma means sanātana characteristic, eternal characteristic. The changing... Now, I have got now this body, Indian body, and then, next body may be cat's and dog's or demigod's, according to my karma.

So the body changes. So sanātana-dharma cannot be applied to this body. Sanātana-dharma means the characteristic of the soul. That is sanātana-dharma, to understand the characteristic of the soul. Kṛṣṅa is describing here the characteristic of the soul: sanātana. And at the conclusion, He gives you information of the sanātana-dharma. What is that? Sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66].

[Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.]

This is sanātana-dharma. Kṛṣṅa is sanātana, I am sanātana, you are sanātana.

Now, under the influence of nature I am thinking, "I am the servant of my wife," "I am servant of the society," "I am servant of my nation," "I am servant of my cat," "I am servant of my dog." And we are doing that, actually. Everyone is working under this impression. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is illusion. You have to come to the platform of sanātana. What is that eternal? "I am eternally servant of Kṛṣṅa." That is sanātana-dharma. I am not servant of this or that or that. No. I am eternal servant of Kṛṣṅa.

Jīvera svarūpa haya nitya-kṛṣṅa-dāsa [Cc Madhya 20.108-109]. Caitanya Mahāprabhu says that every living entity is, in his original position of Kṛṣṅa consciousness... At the present moment we have got different consciousness. That is māyā. This is mental concoction. I am thinking that "I'll be happy in this way." That is a mental concoction. You cannot be happy unless you surrender to Kṛṣṅa. That is sanātana-dharma.

Therefore Kṛṣṅa says, bahūnāṁ janmanām ante [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.]

A person, after many, many births, he becomes really wise.

kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ...mayi na karuṅā na trapā nopaśāntiḥ [Cc Madhya 22.16]

[O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to obey the unwanted orders of these desires, and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.]

A brāhmaṅa, he prays to Kṛṣṅa: "My dear Lord, I have become the servant of my senses." Here everyone is servant of his senses. They want to enjoy the senses. Not enjoy—they want to serve the senses. My tongue says, "Please take me to such-and-such restaurant and give me such-and-such chicken juice," I immediately go—not to enjoy, but to abide by the orders of my tongue. Therefore in the name of so-called enjoyment, we are all serving the senses. In Sanskrit it is called go-dāsa. Go means senses.

So unless you become gosvāmī, your life is spoiled. Gosvāmī. You cannot be dictated by the senses. You have to dictate to the senses. As soon as the tongue says, "Now you will take me to that restaurant, or give me a cigarette," if you say, "No. No cigarette, no restaurant; simply kṛṣṅa-prasāda," then you are gosvāmī. Then you are gosvāmī. This is the characteristic, sanātana. Because I am eternal servant of Kṛṣṅa. So this is called sanātana-dharma.

That we are describing in the Ajāmila-upākhyāna. This stage can be attained. Tapasā brahmacaryeṅa śamena damena śaucena tyāgena yamena niyamena [SB 6.1.13]. Therefore the whole Vedic literature is meant for how to control the senses. Yoga. Yoga indriya-saṁyama. That is yoga. Yoga means not to show some magic. This is the first-class magic. If you are practicing yoga... I have seen so many so-called yogīs, but they cannot control the sense for smoking. You see?

Smoking and so many things are going on. And still, they are passing on as yogī. What kind of yogī? Yogī means one who has controlled the senses. Śamena damena brahmacaryeṅa. There are... In the Bhagavad-gītā it is all explained where yoga system is described. And five thousand years ago, Arjuna was hearing about this yoga, controlling senses.

So he was a gṛhastha, and politician also, because he belonged to the royal family. He was fighting for gaining victory over the kingdom. So Arjuna frankly said, "My dear Kṛṣṅa, it is not possible for me to become a yogī because this is very difficult job. You are asking me to sit down in a solitary place, in a sacred place, and in perpendicular state, simply looking on the point of your nose..., of my nose, so many things You are... But it is not possible for me." He frankly refused.

So Kṛṣṅa, just to encourage His friend and devotee... He could understand that "Arjuna is becoming disappointed. He's frankly admitting that it is not possible for him." Actually, he's a politician. How it can be possible for him to become yogī? But our politicians, they're advertising they are practicing yoga. What kind of yoga? Has he become more than Arjuna? Huh? In this age of fallen age? Five thousand years ago, how much favorable condition was there. And now, in such unfavorable condition, deteriorated condition, you want to become a so-called yogī? It is not possible.

Kṛte yad dhyāyato viṣṅum [SB 12.3.52].

[Whatever result was obtained in Satya-yuga by meditating on Viṣṅu, in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kṛṣṅa mahā-mantra.]

Yoga means to meditate upon Viṣṅu. That was possible in the Satya-yuga. Just like Vālmīki: he meditated for sixty thousands of years and became perfect. So who is going to live for sixty [thousand] years? So it is not possible. So therefore Kṛṣṅa, to encourage him... Actually, the purpose of yoga, He explained to Arjuna,

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ [Bg 6.47]

[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.]

First-class yogī. Who? Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Who is thinking of, always of Me, Kṛṣṅa."

So this Kṛṣṅa consciousness movement is educating people to become first-class yogī. Think of Kṛṣṅa. Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. It is not bogus thing. It is actual fact. You can become yogī. You can become Brahman. Brahma-bhūyāya kalpate.

māṁ ca yo 'vyabhicāreṅa bhakti-yogena sevate sa guṅān samatītyaitān brahma-bhūyāya kalpate [Bg 14.26]

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

So one who becomes realized, self-realized person, brahma-bhūta, brahma-bhūtaḥ prasannātmā [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.]

then what does it remain for him? That is the ultimate goal of life, to become ahaṁ brahmāsmi. The Vedic literature teaches us that "Don't think that you belong to this matter. You are Brahman." Kṛṣṅa is Para-brahman, and we are subordinate Brahman. Nitya-kṛṣṅa-dāsa. We are servant Brahman; He's master Brahman. So, so instead of..., instead of understanding that I am servant Brahman, I am thinking I am master Brahman. That is another illusion. That is another illusion. So things are going on like...

So sanātana-dharma means when one understands his real position, his real posi... That is self-realization. Or, in other words, Kṛṣṅa is sanātana. If you engage yourself in the service of Kṛṣṅa, then, by practicing the sanātana-dharma, you are transferred to the sanātana place, Vaikuṅṭha. That is sanātana-dharma. Dharma means characteristic.

So what is our characteristic, I was going to explain: That we are now serving our senses. This is our material characteristic. Material characteristic because originally I am servant. I am not master. But I have given up service of Kṛṣṅa. Kṛṣṅa-bahirmukha hañā bhoga vāñchā kare [Prema-vivarta]. "Why shall I become servant? I shall become Kṛṣṅa."

All right, you become Kṛṣṅa. You become enjoyer. That is material world. Everyone is trying to become Kṛṣṅa, enjoyer. So there is fight, always. You are becoming..., trying to becoming Kṛṣṅa, I am trying to become Kṛṣṅa, as there are so many incarnation of God nowadays—every lane, every street. So we are all imitation Kṛṣṅa, and there is fight. That is asanātana-dharma. That is not sanātana.

Therefore the brāhmaṅa says, kāmādīnāṁ kati na katidhā pālitā durnideśāḥ: "My dear Lord, I tried to become master, but I have become servant of my senses—kāma, krodha, lobha, moha, mātsarya, ityādi. Now I see that I have served so long, but my so-called master, they are not satisfied." Everyone knows. Even up to the end of life, one tries to become master. But that is not possible, because he's not master.

So when one is wise, he sees that "I am actually not master. I am serving others, but I am thinking I am master. Just like in my family, I am thinking that I am the head of the family, I am the master of the family, but actually, to satisfy my family members, I have to work hard day and night. So I have become their servant, but I am thinking I am master." This is called illusion.

So when one comes to the senses that he cannot be master at any stage of his life, then he surrenders to Kṛṣṅa. Sa mahātmā sudurlabhaḥ. Vāsudevaḥ sarvam iti [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.]

"Oh, Vāsudeva is the real master. And my nature is to serve Him." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ.

He's first-class mahātmā, not the mahātmā who is thinking himself that he has become Nārāyaṅa and begging door to door. And Nārāyaṅa is meant for begging? Nārāyaṅa is the master of Lakṣmī, goddess of fortune. But they have manufactured a word—daridra-nārāyaṅa. Nārāyaṅa has become daridra. Just foolishness, see.

Nārāyaṅa, He's the master of goddess of... Not only one goddess of fortune, lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham... [Bs 5.29], hundreds of thousands of Lakṣmīs. Just like Kṛṣṅa, when He was present, He had 16,108 Lakṣmīs in Dvārakā. That is Nārāyaṅa. And each Lakṣmī was given big palatial building made of marble and bedecked with jewels. So there was no need of light. Such nice marble palaces. And each queen was given ten children, and it is not that that sixteen thousand queens were crying and Kṛṣṅa is only with one queen. No. He expanded Himself into sixteen thousand forms, and He was living with each queen. That is Nārāyaṅa.

Why Nārāyaṅa should become daridra? Nārāyaṅa says that bhoktāraṁ yajña... He's the supreme bhoktā, enjoyer. So He's unlimited. Therefore He's unlimited enjoyment. That is Kṛṣṅa. He showed it when He was present. Why sixteen thousand wives? If He could have sixteen millions of wives, still, they were not perfect. Because He's unlimited. So these things we have to understand.

So this brāhmaṅa's prayer that kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ jātā mayi na karuṅā na trapā nopaśāntiḥ, sāmprataṁ labdha..., buddhiḥ labdham [Cc Madhya 22.16]:

"My dear Lord, I have served my senses so long, but I see they are not satisfied, nor they are pleased, nor there is end of their service. Therefore now I have got good sense, I have come to serve You.

Kindly accept me." This is Kṛṣṅa consciousness movement, that "You are engaged in service, but you are thinking as master. This is foolishness. Give up this foolishness and just become a servant of Kṛṣṅa, as you are constitutionally positioned." This is Kṛṣṅa consciousness movement. And the every living entity is sanātana, and Kṛṣṅa is sanātana, and there is place, sanātana.

So our business is how to transfer ourself in that sanātana-dhāma. Sarveṣu vinaśyatsu na vinaśyati: everything being destroyed, that place, that sanātana-dhāma, is never destroyed. Kṛṣṅa is never destroyed; you are also not ever, ever destroyed. So therefore when these three combination will be there, that will be happy. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg 15.6]. Tad dhāma paramaṁ mama.

So we have to return to that sanātana-dhāma, sanātana-dhāma, by executing our sanātana-dharma, to approach the supreme sanātana. Nityo nityānām. He is the greatest sanātana amongst the many other sanātanas. Nitya and sanātana, the same thing. Here it is said nitya, or sanātana. So Kṛṣṅa is also nitya, and I am also nitya, you are also nitya. So our business is to approach Kṛṣṅa and be engaged in His service for nitya, eternally. That will make us happy. Otherwise, what is this tilaka, and considering, "I am this body, brāhmaṅa," "I am this, that"? That is not sanātana-dharma. Here is sanātana-dharma. Try to understand.

And this sanātana-dharma should be spread all over the world for all living entities. Because all living entities are sanātana, they should be informed that "Here is your position. Here is your sanātana master. Why you are traveling, serving your senses?" This is sanātana-dharma. So this Kṛṣṅa consciousness movement is sanātana-dharma real. Not so-called sanātana-dharma.

Thank you very much. Hare Kṛṣṅa. [break]

Indian man (1): I have seen in other maṭhas, that present before God, it is the proper way to redress our sins. Is this correct? If not, will we not suffer for our sins committed here on the earth, or after...?

Prabhupāda: So long we are not on the platform of sanātana, all our life is simply sinful life. Either you think that you are very pious... Real piety means to come to the platform of sanātana-dharma. So if we do not come to the platform of sanātana-dharma from the platform of asanātana-dharma we are simply committing sins, nothing but. [break] ...come to the platform of sanātana, then apāpa-viddham. Then there is no more... No papa can touch.

In the Bhagavad-gītā also it is said, daivī hy eṣā guṅamayī mama māyā duratyayā [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.]

You cannot be free from the contamination of this material world. Then how? Mām eva ye prapadyante māyām etāṁ taranti te]. You can simply become free from all contamination, sinful life, when you are a surrendered soul. Mām eva ye prapadyante. Kṛṣṅa therefore comes to teach us this. He's teaching. He's so much compassionate with our suffering that He's coming personally. Otherwise, what is the purpose of His coming? He's always being worshiped by lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs 5.29].

So He has no business to come here to ask you any food. But Kṛṣṅa is so kind that He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi [Bg 9.26].

[If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.]

Is He poor? Still, He says, universal: patraṁ puṣpaṁ phalaṁ toyam. Anywhere, in any part of the universe, you can secure a little leaf, patram, a little flower, a little water, and offer Kṛṣṅa: "My dear Kṛṣṅa, everything is Yours. So just to offer my gratitude... I am very poor. I have no means to offer You nice things. So I have brought this." Kṛṣṅa says, "Yes, bring it." Tad aham aśnāmi. "I shall eat." Why? Bhaktyā. "Because you are offering Me with bhakti."

This is Kṛṣṅa's want. You become bhaktas, Kṛṣṅa will be very satisfied. Not that you become very big man, very big leader. That will entangle you again. Bhūtvā bhūtvā pralīyate [Bg 8.19]. Simply waste of time. Just become bhakta of Kṛṣṅa, then everything is all right. Otherwise you are spoiling your life. Bhṛtya.

So this is Kṛṣṅa consciousness movement. We are trying to stop people spoiling his life, māyā. Bhaktivinoda Ṭhākura says, māyār bośe, jāccho bhese'. Just like a straw is carried away by the waves of the river, similarly you are being carried by the waves of this māyā, illusory energy. Māyār bośe, jāccho bhese', khāccho hābuḍubu bhāi. Sometimes you are being drowned; sometimes you are coming out on the surface.

Jīva, jīva kṛṣṅa dās, e biśwās korle to' ār duḥkho nāi. If you simply believe, take it for acceptance, that "Kṛṣṅa is our eternal master, I am eternal..." then there is no more carried away by the māyā's waves. Mām eva ye prapadyante māyām etāṁ taranti. This is wanted. Except Kṛṣṅa consciousness, whatever we are doing, simply we are wasting our valuable life. This is the conclusion. [break]

Indian man (2): Swāmījī, then what is the...

Prabhupāda: No, prārabdha can be changed.

Indian man (2): Prārabdha-karma...

Prabhupāda: Yes, yes. I am replying you. Prārabdha can be changed. Kṛṣṅa says. Prārabdha means you are enjoying the fruits of your past activities. That is said in the Brahmā-saṁhitā: karmāṅi nirdahati kintu ca bhakti-bhājām [Bs 5.54].

[I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one's activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of indragopa than in that of Indra, king of the devas.]

Nirdahati. Karmāṅi, the resultant action of your past karma, can be vanquished by Kṛṣṅa. As Kṛṣṅa says in the Bhagavad-gītā, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg 18.66]:

[Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.]

"I shall give you protection."

Indian man (2): Even from punar janma, karma...?

Prabhupāda: Everything. Finished. As soon as you become Kṛṣṅa conscious, everything is finished. But don't commit again. Stick to Kṛṣṅa consciousness. Then you are safe.

Indian man (2): Then what was the necessity for the Pāṅḍavas to suffer, when they had themselves surrendered to the Lord Kṛṣṅa, and they have suffered?

Prabhupāda: They have not suffered. They have served Kṛṣṅa's purposes. Kṛṣṅa wanted to kill all the demons. They did it. That's all.

Indian man (2): One more question, Swāmījī. When Lord say that [Sanskrit], that means whatever the sins being committed are going to be committed all by only His will and wish, then why a person should be hated as a cruel person, and to kill him, and why God should take a other and do all these things?

Prabhupāda: Yes. Because Kṛṣṅa..., without Kṛṣṅa's sanction, you cannot do anything. Therefore first of all you desire, and Kṛṣṅa gives you sanction to fulfill your desire. And as you, you fulfill your desire, you become complicated with the reaction of your desire. Yajñārthe karmaṅo 'nyatra karma-bandhanaḥ. If you act for Kṛṣṅa, then you are all right, but if you are acting for your sense gratification, you'll be entangled by the resultant action.

So Kṛṣṅa is so kind that if you want to do something, first of all He says, "No." Just like a thief, he's praying to God: "My dear Lord, give me some opportunity I can steal that thing." Kṛṣṅa first of all says, "No, no. Don't do it." But he insists. Then Kṛṣṅa says, "All right. Do it." But as soon as you do it, you become entangled. Why you are doing against the will of Kṛṣṅa? That is your entanglement. Kṛṣṅa says, "Don't do this." Why you are doing that?

So Kṛṣṅa is giving you facility to steal others' property, but you become entangled. That is not Kṛṣṅa's responsibility. Your responsibility. Suppose a high-court judge gives sanction that "This man should be condemned to death. He should be hanged." Does it mean the high-court judge is your enemy and hanging you? He has nothing to do to become your enemy or friend. You have committed situation that you should be hanged. He's giving order: "Be hanged." That's all.

So your business is to surrender to Kṛṣṅa and act according to His instruction. Then you'll be happy. Otherwise not.

Indian man (2): Lord Kṛṣṅa says, Swāmījī, karmaṅy evādhikāras te mā phaleṣu kadācana...

Prabhupāda: Yes. Are you doing that? Are you doing that?

Indian man (2): No, I am asking... That is the doubt.

Prabhupāda: That is doubt. Why? You are creating, why, unnecessary arguments? If you understand that Kṛṣṅa says, karmaṅy evādhikāras te mā phaleṣu kadācana [Bg 2.47],

[You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.]

you work hard, earn lakhs of rupees, and give it to Kṛṣṅa. Then you understand. Yat karoṣi, yaj juhoṣi, yad aśnāsi, yat tapasyasi kuruṣva tad mad-arpaṅam [Bg 9.27]. So are you doing that? As soon as you get money, "Oh, it is for me. I shall go to hotel."

Indian man (2): No, my doubt is, Swāmījī, why...?

Prabhupāda: You will be always in doubt. You have to go to a spiritual master. And don't bother and waste my time in that way. You have got so many doubts. If you want to clear your doubts, then you have to surrender somewhere. You will keep yourself as you are, and I am meant for clearing your doubts. [laughter]

Indian man (2): I am trying to. I surrender.

Prabhupāda: That's all right. Come on. Live with him. Come on. You are welcome, very welcome.

Indian man (2): I'm not speaking that...

Prabhupāda: Eh?

Indian man (2): I'm not asking that...

Prabhupāda: No. Then you come and learn how to surrender. Learn it, as these boys and girls, they have surrendered. That is required. Tad viddhi praṅipātena paripraśnena sevayā [Bg 4.34].

[Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.]

If you surrender, then you will understand. This is a science for understanding by surrender, not otherwise.

Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṅiḥ śrotriyaṁ brahma-niṣṭham [Muṅḍaka Upaniṣad 1.2.12].

[To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.]

Tasmād guruṁ prapadye... If you are serious to solve all your doubts, then you must surrender. You must find out a person where you can surrender and ask him. Then your everything will be all right. [break]

Indian man (3): ...mercy. We are misunderstand even that desire. But a Vaiṣṅava can fulfill all desires. Kalpa-taru means desire tree. There is a tree in the spiritual world which is called the desire tree. In this material world you get a particular type of fruit from a particular type of tree.

But in Kṛṣṅaloka as well as in all other Vaikuṅṭha planets, all the trees are spiritual, and you get fruit of your desires. What is science behind this kalpa-taru? Will you explain?

Prabhupāda: What is that?

Indian man (3): What is the science behind this kalpa-taru, that it is able to produce the...?

Prabhupāda: Kalpa-taru you cannot have here, but there is a kalpa-taru in the spiritual world. Cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam, lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham... [Bs 5.29].

So there is kalpa-vṛkṣa. You have to learn from the Vedic literature. But you..., you have no experience of kalpa-vṛkṣa here. That is not possible. [end]