Bhagavad-gītā 13.8–12

Prabhupāda:

amānitvam adambhitvam ahiṁśā kṣāntir ārjavam ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ

indriyārtheṣu vairāgyam anahaṅkāra eva ca janma-mṛtyu-jarā-vyādhi- duḥkha-doṣānudarśanam

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu

mayi cānanya-yogena bhaktir avyabhicāriṅī vivikta-deśa-sevitvam aratir jana-saṁsadi

adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānaṁ yad ato 'nyathā [Bg 13.8-12]

[Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I thus declare to be knowledge, and what is contrary to these is ignorance.]

Śrī Kṛṣṅa has explained. The question was kṣetra, kṣetrajñam, and jñānam and jñeyam, the questions. What is this body...

[aside:] I am overlapped.

Kṛṣṅa has explained already,

ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg 13.5]

[That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings-especially in the Vedānta-sūtra-and is presented with all reasoning as to cause and effect.]

There are many scriptures and many philosophers, ṛṣi, as I explained yesterday, nāsau ṛṣir yasya mataṁ na bhinnā: "He's not a philosopher who hasn't got a different opinion." Because this material world is practically a challenge to the supreme authority. The supreme authority, Kṛṣṅa, He's the bhokta actually. He's the enjoyer.

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati [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.]

That point is missing. Real enjoyer or proprietor is Kṛṣṅa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. He's the proprietor, sarva loka, not only of this loka, earthly planet, but there are innumerable planets within this universe, and there are innumerable universes also, not one universe. Yasya prabhā prabhavato jagad-aṅḍa-koṭi [Bs 5.40].

[I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.]

Jagad-aṅḍa means universe. It is just like egg shape, anda. You can see this universe, the sky is..., horizon. So it is just like egg shape. All the planets and the universes, they are egg-shaped. Therefore they are called anda, jagad-aṅḍa, brahmanda.

So this jagad-aṅḍa... And Brahmā is called jagad-aṅḍa-natha. Jagad-aṅḍa-nātha means Brahmā. As in each department, for management there is a manager, similarly, in each brahmāṅḍa there is a manager who is called Brahmā. And each planet, there is also a manager or head. That is the system. And the supreme head is Kṛṣṅa. Just like we have a manager, a head, on this planet. Now we have divided; formerly this planet was one unit, and there one head, the emperor. Just like Yudhiṣṭhira Mahārāja was the emperor of the whole world. Parīkṣit Mahārāja. All kings formerly, whoever became king, emperor, he ruled over the whole planet. In each and every planet there was a ruler. But now, in the days of democracy, there are so many rulers, practically each and every one of us is a ruler. This is democracy.

But actually the arrangement is that ruler should be one, and the supreme ruler is Kṛṣṅa. Ruler means īśvara. So there are so many īśvaras. Īśvara means that actually there must be one īśvara, one ruler. But because here in this material world every one of us is trying to become īśvara, therefore the Māyāvādī philosophy is that everyone is īśvara. That's all right, but that īśvara is not sublime. I may become īśvara amongst my disciples, but I am not the supreme, I'm not īśvara of everyone. So īśvara is actually Kṛṣṅa. Īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1], the śāstra says. There are īśvaras, ruler. That's all right. But the supreme ruler is Kṛṣṅa. Īśvaraḥ paramaḥ kṛṣṅaḥ sac cid ananda vigrahaḥ [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.]

This is stated in the Brahma-saṁhitā, and Kṛṣṅa also says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg 7.7]:

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

"There is nobody else superior than Me."

So that is the fact. People are searching after īśvara, "Can you show me God?" "There is no God," "God is dead." So many philosophers and theories are there, but actually there is God. Here is God, Kṛṣṅa. Īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānandaḥ vigrahaḥ [Bs 5.1]. Ekale īśvara kṛṣṅa. In Caitanya-caritāmṛta it is said that "Only īśvara is Kṛṣṅa, the Supreme." Ekala īśvara kṛṣṅa, āra saba bhṛtya [Cc Ādi 5.142]:

[Lord Kṛṣṅa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.]

"All others, they are servants." Nobody is actually īśvara. And we find it practically. Everyone in this material world, he may become an īśvara is his group, but he is also controlled by somebody superior. That is the position of this relative īśvara. But Kṛṣṅa is absolute īśvara. Nobody is īśvara above Him. That is Kṛṣṅa.

So everyone is trying to be īśvara. This is the material world. Everyone is trying to be īśvara. So Kṛṣṅa says that ṛṣibhir bahudhā gītam. Because everyone is trying to be superior. Nāsau ṛṣir yasya mataṁ na bhinnā, that every philosopher must give his own opinion, and it must be refuted by another. Therefore śāstra says that in this way you cannot ascertain what is the reality. Tarko 'pratiṣṭha. If you want to understand the reality by your arguments, by reasoning power, that is not possible. Because I may be very nice arguer, but another person may be better arguer; he can defeat me. And that is going on. Therefore simply by arguments, you cannot reach the Absolute Truth. That is not possible. Tarko 'pratiṣṭha. And if you simply depend on the śruti, śrutayo vibhinnaḥ... The Vedic literatures are different: Sāma, Yajur, Ṛg, Artharva. And not only that; other scriptures there are. So śrutayor vibhinnāḥ nāsau ṛṣir yasya mataṁ na bhinnā.

Dharmasya tattvaṁ nihitaṁ guhāyāṁ [Mahābhārata, Vana-parva 313.117] To understand religious principle, it is very difficult. Therefore our duty is, mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

[Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.]

We have to accept that way which is given by the mahājana. Mahājana. So śāstra... We are sometimes in difficulty to find out the mahājana, who is mahājana. That mahājana is also described in the śāstras, who can be accepted the greatest authority, mahājana. That is stated in the Sixth Canto of Śrīmad-Bhāgavatam. Svayaṁbhur nāradaḥ śaṁbhuḥ [SB 6.3.20].

[Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila [the son of Devahūti], Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.]

They are mahājana. Svayambhuḥ means Brahmā. Brahmā is mahājana. Svayambhu, Nārada. Nārada Muni is mahājana. And Śambhu, Lord Śiva, he is also mahājana. Svayaṁbhur nāradaḥ śaṁbhuḥ kumāraḥ [SB 6.3.20], four Kumāras. Sanat-kumārādi, they are also mahājana. Kapila, Kapiladeva who expounded that Sāṅkhya philosophy, Kapiladeva. He is incarnation of God. Kumāraḥ kapilo manuḥ.

Svayambhuva Manu, he is also authority. Manu's name is also mentioned in the Bhagavad-gītā: imaṁ vivasvate yogaṁ proktavān aham avyayaṁ vivasvān manave prāhuḥ [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 therefore Manu is also mahājana; he's authority. There is Manu-saṁhitā. Our Vedic system is conducted, the law, the law-giver is Manu. From manu, the manuṣya, "man", these words have come, Manu. Descendant of Manu, human society, manuṣya.

So Prahlāda, Prahlāda Mahārāja is mahājana. Janaka, Janaka Mahārāja. Prahlādo janako bhīṣmaḥ. Bhīṣmadeva, Grandfather Bhīṣmadeva, the grandfather of the Pāṅḍus. He is also mahājana. Prahlādo janako bhīṣmo baliḥ. Bali Mahārāja, he is mahājana. Vaiyāsakiḥ, Śukadeva Gosvāmī, and Yamarāja, he is also mahājana.

So we have to follow the footsteps of the mahājana. Otherwise we shall be bewildered. Kṛṣṅa therefore says, ṛṣibhir bahudhā gītam: "There are many saintly person, great sages, and they have spoken in various ways." But Kṛṣṅa concludes, the Vedānta-sūtra. Vedānta-sūtra He gives reference, because this Vedānta-sūtra comes from the disciplic succession of Brahmā. Brahma-sūtra. Lord Brahmā, Kṛṣṅa instructed Brahmā. Tene brahma hrdā ādi-kavaye [SB 1.1.1]. Ādi-kavi is Brahmā, and Kṛṣṅa instructed him. Tene brahma... Brahmā means Vedas. Śabda-brahma. The śabda-brahma was instructed to Lord Brahmā by Kṛṣṅa. Therefore Kṛṣṅa is the original guru.

Therefore Kṛṣṅa says in the Bhagavad-gītā, imaṁ vivasvate yogam proktavān aham [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.]

"This yoga system, Bhagavad-gītā yoga system, I first of all spoke to the sun-god." Vivasvān manave prāhuḥ: "And the sun-god, whose name is Vivasvān, he spoke to his son Manu." Manur ikṣvākave 'bravīt: "And Manu spoke to his son, Mahārāja Ikṣvāku." Mahārāja Ikṣvāku is coming from the dynasty of the sun-god Vivasvān. There are two kṣatriya families, one from the moon god, another, the sun-god. So Mahārāja Rāmacandra appeared in the family of the sūrya-vaṁśa, Ikṣvāku, Mahārāja Ikṣvāku.

So this is the paramparā system. And everything is described in the Brahma-sūtra by Vyāsadeva. Vyāsadeva happens to be the disciple of Nārada. Nārada happens to be disciple of Brahma. And from Vyāsadeva, Madhvācārya; then from Madhvācārya disciplic succession, Mādhavendra Purī. Mādhavendra Purī was the spiritual master of Īśvara Purī. Īśvara Purī was the spiritual master of Caitanya Mahāprabhu. Caitanya Mahāprabhu is the spiritual master of the six Gosvāmīs of Vṛndāvana: rūpa sanātana bhaṭṭa raghunāth, śrī jīva gopāla bhaṭṭa dāsa raghunāth. So from the Gosvāmīs, then Kavirāja Gosvāmī, Viśvanātha Cakravārtī Ṭhākura, then Jagannātha dās Bābājī, then Bhaktivinoda Ṭhākura, Gaura-Kiśora dāsa Bābājī, Bhaktisiddhānta Sārasvatī. And we are servant of Bhaktisiddhānta. So there is a disciplic succession.

That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg 4.2].

[This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.]

If we want to understand really Vedic literature, then we must follow the paramparā system. There are four sampradāyas, paramparā: the Rāmanuja sampradāya, Madhvācārya sampradāya, Viṣṅu-Svāmī-sampradāya, Nimbārka sampradāya. So we belong to the Madhvācārya sampradāya. Fortunately, all these ācāryas, even Śaṅkarācārya, they appeared from South India. This sampradāya, ācārya-sampradāya, is going on all over India. So every sampradāya has got his commentary on the Brahma-sūtra. Therefore Kṛṣṅa says here, brahma sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg 13.5]. Unless a sampradāya, the four sampradāyas, they do not comment on the Brahma-sūtra, he'll not..., that sampradāya is not accepted. And if you do not accept the sampradāya..., sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. If you do not take your initiation mantra from the sampradāya, then it is useless. Now there are so many apasampradāya. They do not come in disciplic succession, but becomes guru, teacher. Therefore everything is topsy-turvied. Nobody has got fixed idea what is God. Everyone has created his own philosophy. The whole thing is now confused.

Therefore Kṛṣṅa specifically mentions Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg 13.5]. The sampradāya must have understanding of the Brahma-sūtra, Vedānta-sūtra. So all the sampradāyas, they have got their commentary on the Vedānta-sūtra and... Even Śaṅkarācārya. But his commentary is not accepted by the Vaiṣṅava ācāryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear... In the Brahma-sūtra, all the sūtras are very clear, so you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra.

Śrī Caitanya Mahāprabhu therefore says, māyāvādī bhāṣya sunile haya sarva nāśa [Cc Madhya 6.169]. Māyāvādī bhāṣya means Śaṅkara, Śārīraka-bhāṣya of the Brahma-sūtra. If you hear the Śārīraka-bhāṣya, then you'll be doomed; it will be godless. Therefore it has been forbidden by Caitanya Mahāprabhu. All the Vaiṣṅava sampradāyas, Rāmanujya sampradāya, Madhvācārya sampradāya, they all, I mean to say, disagree with the commentary of Śaṅkarācārya, Śārīraka-bhāṣya, Brahma-sūtra.

So far we are concerned, Madhva-Gauḍīya sampradāya, our ācāryas, they took it, Śrīmad-Bhāgavatam, as the right commentary on Brahma-sūtra. Bhāṣyaṁ brahma-sūtrānāṁ vedārtha-paribṛṁhitam. This Śrīmad-Bhāgavatam is the real bhāṣya of Brahma-sūtra. So the Gauḍīya sampradāya did not make any commentary on the Brahma-sūtra because they took it, Caitanya Mahāprabhu took it, as Śrīmad-Bhāgavatam, as a natural commentary, because Śrīmad-Bhāgavatam is also made by Vyāsadeva, and Vyāsadeva is the original author of Brahma-sūtra. So author made his own commentary; so there was no need of another commentary. This is the Gauḍīya-siddhānta, Gauḍīya-vaiṣṅava-siddhānta.

But sometimes back, in Jaipur, there was a challenge that "The Gauḍīya sampradāya has no commentary on the Vedānta-sūtra." So at that time Viśvanātha Cakravartī Ṭhākura was requested... Because he was grand scholar, grand old man scholar, at that time living at Vṛndāvana. So he was very old at that time; so he authorized Baladeva Vidyābhūṣana that "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedānta-sūtra?" So Baladeva Vidyābhūṣana, with the order of Govindajī at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā sampradāya, they have got also commentary on Brahma-sūtra. That is required.

So Kṛṣṅa has explicitly explained that brahma-sūtra-padaiś caiva hetumadbhir. Hetumadbhir viniścitaṁ. The Brahma-sūtra is called therefore nyāya-prasthāna, with logic and reason; hetumadbhir, cause and effect, everything. Because people like to understand on the basis of philosophy and reasoning everything. Yes. That is required. Any understanding without philosophy, that is sentiment. And philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious system, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gītā.

Bhagavad-gītā is based on philosophy, this system, kṛṣṅa-bhakti. Bhagavad-gītā means kṛṣṅa-bhakti, devotion to Kṛṣṅa, Kṛṣṅa consciousness. That is Bhagavad-gītā. Bhagavad-gītā, the teaching is 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.]

This is Bhagavad-gītā. "Always think of Me." Kṛṣṅa conscious, pure and simple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Everywhere Kṛṣṅa has stressed on His personality. Aham ādir hi devānām [Bg 10.2]: "I am the origin of all the devatās." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg 7.7].

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ [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.]

Everything is there. So sarva dharmān parityajya mām ekam [Bg 18.66],

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

mām, aham, "Me." So in every verse, every chapter, Kṛṣṅa... Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta, mayi āsakta, "One who is attached to Me," āsakta-manaḥ, "mind attached to Me, that is yoga." Yogīnām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata. Again mat [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.]

Mad-gatenāntarātmanā, śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So everything is given stress: Kṛṣṅa. But the rascal commentators, they want to make minus Kṛṣṅa. This rascaldom has played havoc in India. These rascal so-called commentator, they want to avoid Kṛṣṅa. Therefore this Kṛṣṅa consciousness movement is a challenge to these rascals. It is a challenge, that "You want to make Kṛṣṅa without Kṛṣṅa. This is nonsense."

Now, now let us report. This morning one of our devotee has come from..., Śyāmasundara, from London. Now our this Bhagavad-gītā As It Is is the topmost selling book in London. All the booksellers, Bhagavad-gītā As It Is. So Macmillan Company is our publisher, and within one year they have published three editions, fifty thousand each. So real thing will have real value. One professor of religion from London University came to see me. He said, "Now we have rejected Dr. Radhakrishnan's Bhagavad-gītā." He said.

[aside:] What is the name of that professor?

Pradyumna: Peringer.

Prabhupāda: Peringer, Dr. Peringer. So we are very sure, although we are not getting very good response in India. In India they have become so advanced: "Oh, Kṛṣṅa consciousness? We know everything about Kṛṣṅa. This is old story. Kṛṣṅa is our countryman, and we know everything of Kṛṣṅa. And what these people, Europeans and Americans, they can teach us?" This is their... So bui para[?] paṅḍita. In Bengal it is called bui para[?] paṅḍita, "self-advertised paṅḍita."

Actually, India should have taken very serious care of this Kṛṣṅa consciousness movement for the glory of their country, because this Kṛṣṅa consciousness movement originally originated from India. Kṛṣṅa personally presented this Bhagavad-gītā, He's speaking, and it is the duty of every Indian to carry this message. As Caitanya Mahāprabhu has advised,

bhārata bhumite manuṣya janma haila 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.]

Caitanya Mahāprabhu said that anyone who has taken birth in India, he is fortunate. He can make his life perfect by reading at least this Bhagavad-gītā and distribute the knowledge all over the world.

So Kṛṣṅa says, brahma-sūtra padaiś caiva hetumadbhir viniścitaṁ. You take Vedānta-sūtra; you study from the authoritative sources. Then your life becomes perfect. And take the..., carry this message all over the world. Formerly our, some swāmījī, he also wanted to preach Vedānta-sūtra, but while preaching Vedānta-sūtra he learned how to eat meat and how to drink. That's all. This was done, Vedānta-sutra. And "Everyone is God." That was his conclusion. And this same message, it was not fruitive. But actually, Vedānta-sūtra... Because Kṛṣṅa is the vedānta-vid, vedānta-kṛd. Kṛṣṅa says,

sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca vedaiś ca sarvair aham eva vedyo vedānta-kṛd vedānta-vid ca aham [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.]

So Kṛṣṅa is vedānta-kṛd, the compiler of Vedānta-sūtra. Because Vyāsadeva is incarnation of Kṛṣṅa, therefore Kṛṣṅa is vedānta-kṛd. And one who has compiled Vedānta-sūtra, he is vedānta-vid also. He knows what is Vedānta. Not by others. Vedānta-vid vedānta-kṛd. So both vedānta-kṛd is Kṛṣṅa, vedānta-vid is Kṛṣṅa. So what Kṛṣṅa says, that is Vedānta. Vedānta means... Veda means knowledge, and anta means the ultimate, anta. Every knowledge has got the ultimate end. So everyone is acquiring knowledge, but what is the end of knowledge? The end of knowledge is to understand Kṛṣṅa. That is end of knowledge. Vedaiś ca sarvair aham eva vedyaḥ vedānta-kṛd vedānta-vid cāham [Bg 15.15]. So Kṛṣṅa therefore says, brahma-sūtra-pādaiś caiva. He's recommending. He is Vedānta. Therefore whatever Kṛṣṅa says, that is the ultimate conclusion of Vedānta.

What Kṛṣṅa says? Kṛṣṅa says, 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 Vedānta. If you learn how to surrender to Kṛṣṅa, that is real understanding of Vedānta. 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.]

This conclusion comes of the Vedāntist, so-called Vedāntist. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the ultimate understanding of Vedānta. 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.]

If one understands that Kṛṣṅa is everything, Kṛṣṅa is the origin of everything... That is the Vedānta, janmādy asya yataḥ [SB 1.1.1]. That is the beginning of Vedānta-sūtra, the origin, to understand the origin of everything, the original source of everything. And that is Kṛṣṅa.

Aham ādir hi devānām [Bg 10.2]. Brahmā is one of the demigods, Lord Śiva is one of the demigods, but Kṛṣṅa says, aham ādir hi devānāṁ maharṣinām ca sarvaśaḥ. So if we understand Kṛṣṅa—vasudevaḥ sarvam iti [Bg 7.19], He is the origin of everything—that is our perfect knowledge. Sa mahātmā sudurlabhaḥ. But such kind of mahātmā is rarely seen. Koṭiṣv apy mahāmune. Koṭiṣv apy mahāmune. Amongst the crores of men, you'll find one man may know Kṛṣṅa.

manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin vetti māṁ tattvataḥ [Bg 7.3]

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

So if you try to understand Kṛṣṅa tattvataḥ, in reality, that is perfection of life. That is perfection of life. Janma karma me divyaṁ yo jānāti tattvataḥ [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.]

Simply to know, "Kṛṣṅa was born at Mathurā. He was the nephew of Kaṁsa and son of...," that is also nice. But you should try to understand tattvataḥ. That tattvataḥ means,

īśvaraḥ paramaḥ kṛṣṅaḥ 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.]

That is tattvataḥ, the cause of all causes, janmādy asya yataḥ [SB 1.1.1]. Cause of all causes. Everything has got cause and effect, cause and effect. So Kṛṣṅa is the original cause.

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ [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.]

Those who are intelligent, budha, complete in knowledge. So after knowing Kṛṣṅa, 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.]

after becoming mahātmā, sa mahātmā sudurlabhaḥ, bhajante. Mahātmanas tu māṁ pārtha daiviṁ prakṛtim āśritaḥ bhajanty ananya-manaso [Bg 9.13].

[O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.]

Without any deviation; ekanta. So if you take to this Kṛṣṅa consciousness without any deviation, then... There are other demigods; that is admitted. But Kṛṣṅa is the root.

yathā taror mūla-niṣecaṅena tṛpyanti tat-skandha-bhujopaśākhāḥ yathā prāṅopahārāc ca yathendriyānāṁ tathā sarvārhanam acyutejya [SB 4.31.14]

[As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.]

You don't require to worship any other demigods. All demigods, they're our respectable. We offer all respect. A Vaiṣṅava offers respect even to an ant, and why not these demigods? That is another thing. But the kṛṣṅa-bhakta, he knows that Kṛṣṅa is the Supreme; the other demigods, they're all subordinate. Kṛṣṅa also says in the Bhagavad-gītā, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ [Bg 7.20]. There is no need.

Just like if you pour water on the root of a tree, the branches, the twigs, the flowers and leaves, they all become nourished, similarly, by worshiping Kṛṣṅa you'll satisfy all the demigods. You don't require to satisfy everyone. This is the statement in all śāstras.

devarṣi-bhūtāpta-nṛṅāṁ pitṛṅāṁ na kiṅkaro nāyam ṛṅī ca rājan sarvātmanā yaḥ śaraṅaṁ śaraṅyaṁ gato mukundaṁ parihṛtya kārtam [SB 11.5.41]

[O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one's forefathers who have passed away. Since all such classes of living entities are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately.]

We are indebted to so many persons—devatās, deva, ṛṣi, devarṣi; bhūta, living entities; nṛṅām, human society. Devarṣi-bhūtāpta: our family men, our friends. Devarṣi-bhūtāpta-nṛṅāṁ pitṛṅām [SB 11.5.41]. Pitṛloka, pitṛ-piṅḍa. We are indebted in so many ways. It is very difficult to liquidate all these debts. It is very difficult. But if one surrenders to Kṛṣṅa, sarvātmanā yaḥ śaraṅaṁ śaraṅyaṁ gato mukundam... If one has surrendered fully to Mukunda, parihṛtya kārtam... There are so many duties.

Therefore Kṛṣṅa assures that "If you surrender to Me..." If you think that you have not worshiped others, and if you are sinful thereby, Kṛṣṅa says, mā śucaḥ, 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."

So this is Kṛṣṅa consciousness movement. Try to understand and follow. Thank you very much. Hare Kṛṣṅa.

Devotees: Jaya Prabhupāda. Haribol. [end]