Bhagavad-gītā 2.9

Pradyumna: Translation: "Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṅa, 'Govinda, I shall not fight,' and fell silent." [Bg 2.9]

Prabhupāda: In the previous verse, Arjuna said that "There is no profit in this fighting, because the other side, they are all my relatives, kinsmen, and by killing them, even if I become victorious, so what is the value?" That we have explained, that such kind of renouncement sometimes takes place in ignorance. Actually, it is not very much intelligently placed.

So in this way, evam uktvā, "saying this, 'So there is no profit in fighting,' " evam uktvā, "saying this," hṛṣīkeśam... He is speaking to the master of the senses. And in previous verse he has said, śiṣyas te 'haṁ prapannam [Bg 2.7]:

[Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.]

"I am Your surrendered disciple." So Kṛṣṅa becomes guru, and Arjuna becomes the disciple. Formerly they were talking as friends. But friendly talking cannot decide any serious question. When there is some serious matter, it must be spoken between authorities.

So hṛṣīkeśam, I have several times explained. Hṛṣīka means the senses, and īśa means the master. Hṛṣīka-īśa, and they join together: Hṛṣīkeśa. Similarly, Arjuna also: guḍāka-īśa. Guḍāka means darkness, and īśa. Darkness means ignorance.

ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur-unmīlitaṁ yena tasmai śrī-guruve namaḥ [Śrī guru-praṅāma]

Guru's duty is... A śiṣya, a disciple, comes to the guru for enlightenment. Everyone is born foolish. Everyone. Even the human being, because they are coming from the animal kingdom by evolution, so the birth is the same, ignorance, like animal. Therefore, even though one is human being, he requires education. The animal cannot take education, but a human being can take education.

Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate vid-bhujāṁ ye [SB 5.5.1].

[Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.]

I have several times recited this verse, that now... In the lower than human being condition, we have to work very hard simply for four necessities of life: eating, sleeping, mating and defending. Sense gratification. Main object is sense gratification. Therefore everyone has to work very hard. But in the human form of life, Kṛṣṅa gives us so much facilities, intelligence.

We can make our standard of living very comfortable, but with the purpose of attaining perfection in Kṛṣṅa consciousness. You live comfortably—that's all right—but don't live like animals, simply increasing sense gratification. The human effort is going on how to live comfortably, but they want to live comfortably for sense gratification. That is the mistake of the modern civilization. Yuktāhāra-vihāraś ca yogo bhavati siddhiḥ [Bg 6.17].

[He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.]

In the Bhagavad-gītā it is said yuktāhāra. Yes, you must eat, you must sleep, you must satisfy your senses, you must arrange for defense—as much as possible; not to divert attention too much.

We have to eat, yuktāhāra. That's a fact. But not atyāhara. Rūpa Gosvāmī has advised in his Upadeśāmṛta,

atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ laulyaṁ jana-saṅgaś ca ṣaḍbhir bhaktir vinaśyati [Upadeśāmṛta 2]

[One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṅa consciousness; and (6) being greedy for mundane achievements.]

If you want to advance in spiritual consciousness—because that is the only objective of life—then you should not eat more, atyāhāraḥ, or collect more. Atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ. That is our philosophy.

The other day in Paris one press reporter came to me, the Socialist press. So I informed him that "Our philosophy is that everything belongs to God." Kṛṣṅa says—what is that?—bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg 5.29]:

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

"I am the enjoyer, bhoktā." Bhoktā means enjoyer. So bhoktāraṁ yajña-tapasāṁ. Just like this body is working. The whole body is working, everyone's, to enjoy life, but wherefrom the enjoyment begins? The enjoyment begins from the stomach. You have to give sufficient nice foodstuff to the stomach. If there is sufficient energy, we can digest. If sufficient energy, then all other senses become strong. Then you can enjoy sense gratification. Otherwise not possible. If you cannot digest.... Just like we are now old man. We cannot digest. So there is no question of sense enjoyment.

So sense enjoyment begins from the stomach. The luxuriant growth of the tree begins from the root, if there is sufficient water. Therefore the trees are called pāda-pa: they drink water from the legs, the roots, not from the heads. Just like we eat from the head. So there are different arrangement. As we can eat from the mouth, the trees, they eat from their legs. But one must eat. Āhāra-nidrā-bhaya-maithuna [Hitopadeśa 25].

[Both animals and men share the activities of eating, sleeping, mating and defending. But the special property of the humans is that they are able to engage in spiritual life. Therefore without spiritual life, humans are on the level of animals.]

Eating is there, either you eat through your legs or your mouth or your hands. But so far Kṛṣṅa is concerned, He can eat from anywhere. He can eat from hands, from legs, from eyes, from ears—anywhere—because He is complete spiritual. There is no difference between His heads and legs and ears and eyes. That is stated in the Brahma-saṁhitā:

aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti ānanda-cinmaya-sadujjvala-vigrahasya govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.32]

So as in this body our sense enjoyment should begin from the stomach, similarly, as the tree begins developing luxuriantly from the root, similarly, Kṛṣṅa is the origin of everything, janmādy asya yataḥ [SB 1.1.1], root. So without Kṛṣṅa consciousness, without pleasing Kṛṣṅa, you cannot be happy. This is the system.

Therefore how Kṛṣṅa will be pleased? Kṛṣṅa will be pleased that... We are all Kṛṣṅa's sons, God's sons. Everything Kṛṣṅa's property. These are fact. Now, we can enjoy taking prasādam of Kṛṣṅa, because He is the proprietor, bhoktā, enjoyer. So everything should be given first to Kṛṣṅa, and then you take the prasādam. That will make you happy. That is stated in the Bhagavad-gītā. Bhuñjate te aghaṁ pāpaṁ ye pacanty ātma-kāraṅāt [Bg 3.13]:

[The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.]

"Those who are cooking for eating themselves, they are simply eating sins." Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma... Yajñārthāt karmaṅo 'nyatra loko' yaṁ karma...

Everything should be done for Kṛṣṅa, even your eating. Anything. All sense enjoyment, you can enjoy—but after Kṛṣṅa has enjoyed. Then you can eat. Therefore Kṛṣṅa's name is Hṛṣīkeśa. He is the master, master of the senses. You cannot enjoy your senses independently. Just like the servant. Servant cannot enjoy. Just like the cook cooking very, very nice foodstuff in the kitchen, but he cannot eat in the beginning. That is not possible. Then he will be dismissed. The master first of all must take, and then they can enjoy all the nice foodstuff.

So Kṛṣṅa is the master of the senses. The whole world is struggling for sense gratification. Here is the simple philosophy, truth, that "First of all let enjoy, let Kṛṣṅa enjoy. He is the master. Then we enjoy." Tena tyaktena bhuñjīthā, the Īśopaniṣad. Everything belongs to Kṛṣṅa. 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.]

"Everything belongs to Kṛṣṅa." This is the mistake. Everything belongs to Kṛṣṅa, but we are thinking, "Everything belongs to me." This is illusion. Ahaṁ mameti. Ahaṁ mameti. Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is illusion.

Everyone is thinking, "I am this body, and everything, whatever we find in this world, that is to be enjoyed by me." This is the mistake of civilization. The knowledge is: "Everything belongs to God. I can take only whatever He gives me, kindly allows." Tena tyaktena bhuñjīthā. This is not Vaiṣṅava philosophy; this is the fact. Nobody is proprietor. Īśāvāsyam idaṁ sarvam. Every... Kṛṣṅa says, "I am enjoyer. I am the proprietor." Sarva-loka-maheśvaram [Bg 5.29].

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

Mahā-īśvaram. Mahā means great. We can claim īśvaram, controller, but Kṛṣṅa is described as mahā-īśvaram, "controller of the controller." That is Kṛṣṅa. Nobody is independently controller.

So therefore Kṛṣṅa is described Hṛṣīkeśa. Hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.]

And bhakti means to serve Hṛṣīkeśa by the hṛṣīka. Hṛṣīka means senses. Kṛṣṅa is the master of the senses, and therefore, whatever senses I have got, the master is Kṛṣṅa, proprietor is Kṛṣṅa. So when our senses are engaged in the satisfaction of the master of the senses, that is called bhakti. This is the definition of bhakti, devotional service. And when the senses are engaged for sense gratification, not for the master, that is called kāma. Kāma and prema. Prema means to love Kṛṣṅa and do everything for satisfaction of Kṛṣṅa. That is prema, love.

And kāma means everything done for the satisfaction of my senses. This is the difference. The sense is the medium. Either you do it, satisfy your senses, or you satisfy Kṛṣṅa's senses. But when you satisfy Kṛṣṅa's senses, you become perfect, and when you satisfy your senses, you become imperfect, illusioned. Because you cannot satisfy your senses. That is not possible without Kṛṣṅa. Hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

Therefore one has to purify the senses. At the present moment, everyone is trying to satisfy his senses. Ahaṁ mameti. Janasya moho 'yam [SB 5.5.8]. Puṁsaḥ striyā maithunī-bhāvam etat. The whole material world is that... There are two living entities: male and female. The male is trying also, satisfy his senses, and the female is also trying to satisfy her senses. Here the so-called love means... There is no love. It cannot be love, because the man and woman..., nobody is trying to satisfy the other party's senses. Everyone is trying to satisfy his or her senses. A woman is loving a man for satisfying her senses, and the man is loving a woman for satisfying...

Therefore, as soon as there is some little disturbance in the sense gratification—divorce. "I don't want it." Because the central point is personal sense gratification. But we can make a picture, show-bottle, "Oh, I love you so much. I love you so much." There is no love. It is all kāma, lust. In the material world, there cannot be possibility of love. It is not possible. The so-called cheating, cheating only. "I love you. I love you because you are beautiful; it will satisfy my senses. Because you are young, it will satisfy my senses." This is the world. Material world means this. Puṁsaḥ striyā maithunī-bhāvam etat. The whole basic principle of this material world is sense gratification.

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṅḍūyanena karayor iva duḥkha-duḥkham [SB 7.9.45]

[Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhīs, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṅas, the fools who are just the opposite of brāhmaṅas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.]

This material world, so-called love, society, friendship and love—everything is depending on that sense gratification, maithunādi, beginning from sex. Yan maithunādi gṛhamedhi-sukhaṁ hi tuccham. So when one becomes free from this maithunādi-sukham, he is liberated. He is liberated, svāmī, gosvāmī. So long one is attached to this maithunādi, sex impulse, he is neither svāmī nor gosvāmī. Svāmī means when one becomes master of the senses. As Kṛṣṅa is the master of senses, so when one becomes Kṛṣṅa conscious, he becomes master of the senses. It is not that senses should be stopped. No. It should be controlled. "When I require, I shall use it; otherwise not." That is master of senses. "I shall not act impelled by the senses. Senses should act under my direction." That is svāmī.

Therefore Arjuna is called Guḍākeśa. He is master of... He is also, when he likes. He is not a coward, but he is compassionate, because he is devotee. Because he is devotee of Kṛṣṅa. Anyone who becomes a devotee of Kṛṣṅa, all the good qualities manifest in his body. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṅais tatra samāsate surāḥ [SB 5.18.12].

[All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?]

All godly qualities. So Arjuna, he is also... Otherwise, how he can become intimate friend of Kṛṣṅa unless of the same position? Friendship becomes very strong when both the friends on equal level: same age, same education, same prestige, same beauty. The more similarity of position, then the friendship is there, strong. So Arjuna is also on the same level of Kṛṣṅa. Just like if somebody becomes friend of the president, friend of the king or queen. So he is not ordinary man. He must be of the same position.

Just like the Gosvāmīs. The Gosvāmīs, when they gave up their family life... It is described by Śrīnivāsa Ācārya, tyaktvā tūrṅam aśeṣa-maṅḍala-pati-śreṅiṁ sadā tucchavat [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.]

Maṅḍala-pati, big, big leaders, maṅḍala-pati. Big, big leaders, zamindars, big, big, big men. He was minister. Who can become his friend unless he is also a very big man? So Rūpa Gosvāmī gave up their company. As soon as Rūpa Gosvāmī and Sanātana Gosvāmī became acquainted with Śrī Caitanya Mahāprabhu, immediately they decided that "We shall retire from this ministership and join Śrī Caitanya Mahāprabhu to help Him." To serve Him, not to help Him. Śrī Caitanya Mahāprabhu doesn't require anyone's help. But if we try to associate and try to serve Him, then our life becomes successful.

Just like Kṛṣṅa says... Kṛṣṅa came to preach Bhagavad-gītā. 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.]

That was His mission, that "These rascals have become servant of so many things: society, friendship, love, religion, this, that, so many things, nationality, community. So these rascals should stop all this nonsense business." Sarva-dharmān parityajya: "Give up all this nonsense. Simply just become surrendered unto Me." This is religion. Otherwise, how Kṛṣṅa is advising that sarva-dharmān parityajya [Bg 18.66]: "You give up all religious system"? He came—dharma-saṁsthāpanārthāya—He came to reestablish the principles of religion. Now He says, sarva-dharmān parityajya: "Give up all." That means anything without Kṛṣṅa consciousness, without God consciousness, they are all cheating religion. They are not religion.

Religion means dharmāṁ tu sākṣat bhagavat-praṅītam, the order of the Supreme Lord. If we do not know who is the Supreme Lord, if we do not know what is the order of the Supreme Lord, then where is religion? That is not religion. That may go on in the name of religion, but that is cheating. So the Bhagavad-gītā ends: sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. And Bhāgavata begins from that point.

Therefore Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. Bhāgavata begins, dharmaḥ projjhita-kaitavaḥ atra [SB 1.1.2]:

[Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṅa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.]

"Now, in this Śrīmad-Bhāgavatam, all cheating type of religions are rejected, projjhita." So there is link. Real religion means to love God. That is real religion. Therefore Bhāgavata says, 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.]

"That is first-class religion." It doesn't mean that you follow this religion or that religion. You may follow any religion, it doesn't matter, either Hindu religion or Christian religion or Muhammadan religion, anything you like.

But we have to test. Just like a student who has passed M.A. examination. Nobody inquires, "From which college you have passed your examination?" You have passed M.A. examination? That's all right. And we are concerned, whether you are graduate, postgraduate. That's all. Nobody inquires, "From which college, from which country, from which religion you have passed your M.A. examination?" No. Similarly, nobody should inquire, "To which religion you belong?" One must see whether he has learned this art, how to love God. That's all. That is religion.

Because here is the religion: sarva-dharmān parityajya māṁ 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 religion. Bhāgavata says. Dharmaḥ projjhita-kaitavaḥ atra: "All cheating type of religion is kicked out from this Bhāgavatam." Only nirmatsarāṅām, nirmatsarāṅām, those who are not envious of God... "Why shall I love God? Why shall I worship God? Why shall I accept God?" They are all demons. For them only, Śrīmad-Bhāgavatam; for them only, those who are actually serious to love. Ahaitukī apratihatā yenātmā samprasīdati.

So real success of life is that when you learned how to love God. Then your heart will be satisfied. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ [Bg 6.22].

[The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.]

If you get Kṛṣṅa, or God... Kṛṣṅa means God. If you have got another name of God, that is also accepted. But God, the Supreme Lord, the Supreme Person, when you have got this... Because we are loving somebody. The loving propensity is there, in everyone. But it is misdirected. Therefore Kṛṣṅa says, "Kick out all these loving objects. Try to love Me." Sarva-dharmān parityajya mām ekam [Bg 18.66]. In this way your loving will never be able to satisfy you. Yenātmā samprasīdati. If you want real satisfaction, then you must love Kṛṣṅa, or God. That is the whole philosophy of..., Vedic philosophy. Or any philosophy you take.

Because after all, you want satisfaction of yourself, full satisfaction of your mind. That can be only achieved when you love God. Therefore that religion is first class which teaches, which trains the candidate how to love God. That is first-class religion. Sa vai puṁsāṁ paro dharmo yato bhaktiḥ... [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.]

And that love not with a motive. Just like here in this material world, "I love you; you love me," background is some motive. Ahaituky apratihatā. Ahaitukī, no motive. Anyābhīlāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11].

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

All other desires making zero. Zero. That will be taught in the Bhagavad-gītā. Anyābhīlaṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc Madhya 19.167].

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

People are working... Somebody is working for knowledge and somebody is working for sense gratification. This is the material world. This is the material world. Somebody is trying to become very big scholar, knowledge, "What is this? What is this? What is this?" Not for understanding God, but for having some superfluous knowledge. So this is called jñāna. And karma means working day and night for sense gratification. So bhakti is transcendental. Anyābhīlāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11]. Not tinted by all these contamination, jñāna and karma.

Therefore Narottama dāsa Ṭhākura says, jñāna-kāṅḍa, karma-kāṅḍa, sakalī viṣera bhāṅḍa: either you are engaged in the activities of karma or either you are engaged in the activities of speculating knowledge or acquiring knowledge. This is jñāna-kāṅḍa and karma-kāṅda. So Narottama dāsa Ṭhākura says that "Both these, jñāna-kāṅḍa and karma-kāṅḍa, are pots of poison. Either you drink this or that, it doesn't matter." [break] he is spoiling the human form of life being engaged in karma-kāṅḍa, jñāna-kāṅḍa. He is spoiling his life. What benefit he will derive? Karma-kāṅḍa—according to karma he'll get a different body. Jñāna-kāṅḍa also. If you actually become very much advanced in knowledge, you can get a body in a brāhmaṅa family, in a very educated family. But I'll have to go through the transmigration of the soul, repetition of birth and death.

There is risk. I do not know what I am going to get. It is no guarantee. Little mistake. Little mistake... Just like Bharata Mahārāja, little mistake. At the time of..., he was thinking of a deer. Next life he got the life of a deer. Little mistake. Yaṁ yaṁ vāpi smaran loke tyajanty ante kalevaram [Bg 8.6].

[Whatever state of being one remembers when he quits his body, that state he will attain without fail.]

Because nature is so perfect, at the time of your death, what is the mental condition, you will get a similar body, next life. Karmaṅā daiva-netreṅa [SB 3.31.1].

[The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.]

Because daiva, Kṛṣṅa is with you. Kṛṣṅa will see, "Now he is thinking of become a king," "Now he is thinking to become a dog."

So Kṛṣṅa immediately gives you. You take the body of a dog. You take the body of a lion. You take the body of a king. Take the body... Similarly, if you are thinking of Kṛṣṅa, take the body of a Kṛṣṅa, immediately. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

This is Kṛṣṅa consciousness: how to train the mind to die thinking of Kṛṣṅa. Then your life is successful. Therefore we have to chant Hare Kṛṣṅa, always think of Kṛṣṅa. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg 18.65].

[Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.]

Then your life is perfect.

Thank you very much.

Devotees: Haribol. [end]