Bhagavad-gītā As It Is

Bhagavad-gītā 13.19

Prabhupāda: [aside:] So why don't you come forward? Back side, yes.

So, svayaṁ bhagavān, Kṛṣṅa, kṛṣṅas tu bhagavān svayam [SB 1.3.28].

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

We have many times explained the word bhagavān. Bhagavān means six opulences: riches and..., aiśvaryasya samagrasya vīryasya, potency; vīryasya yaśasaḥ, fame, reputation; aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ [Viṣṅu Purāṅa 6.5.47],

[Full wealth, strength, fame, beauty, knowledge and renunciation—these are the six opulences of the Supreme Personality of Godhead.]

beauty; jñāna, knowledge; and vairāgya, detachment.

When one is full with all these six opulences, He's God. So people try to get the opulences. Everyone is trying by karma, jñāna, yoga. But nobody can attain the opulences in full strength. That is not possible. So the simple definition of God is that one who is in full six opulences, He's God. That has been analyzed by great saintly persons, including Lord Brahmā, and it has been decided that the all the six opulences can be found in Kṛṣṅa.

Therefore, Brahmā's decree is given there in the Brahma-saṁhitā:

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.]

In the Bhagavad-gītā also it is said, aham hi ādir devānāṁ maharṣīṅāṁ ca sarvaśaḥ [Bg 10.2]. So that Supreme Personality of Kṛṣṅa is giving us knowledge, the ultimate goal of knowledge. And the living entities, their body, field of activities, in this Thirteenth Chapter they have been very thoroughly described, although Kṛṣṅa said it is summary. Because they cannot be described in full.

This body, how many bodies you have changed? Even in this life, we are changing our body. Every one of us, a little body of a child, then little grown-up body of a boy, then youthful body, then this old body. So as we are changing body, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ [Bg 2.13],

[As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.]

similarly, after giving up this body, I will have to accept another body, and there are for 8,400,000 species of forms of body. According to our karma, we have to accept another body, karmaṅā daiva-netreṅa [SB 3.31.1], by superior arrangement.

[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.]

You cannot say that "I want this kind of body." God is not your order supplier. You'll get. Either you ask for it or don't ask for it, you, according to your karma, you'll have a next body, karmaṅā daiva..., by the superior arrangement. If you work in this life like god, you'll get next life a god's body. And if you work in this life as a dog, then you get next the life as a dog. That is not in your hands. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ [Bg 3.27].

[The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.]

Guṅaiḥ, according to your qualities, as you will work, and prakṛti, nature, will give you a similar body.

Otherwise, why do we find so many varieties of bodies? So many varieties. Just like so many varieties of apartment, so many varieties of hotels, so many varieties of appointment. So you are appointed, you are put into an apartment, or hotel, according to the terms of your payment. That is karma. So you cannot say everything is also equal. That is nonsense. They cannot be equal, because we are working under three qualities: goodness, passion and ignorance. If we work, field of activities...

This, this body is field of activities. Nobody can work similarly, because they have got field of activities different. My body is different, your body is different. You are acting according to your body. The hog is acting according to his body. The dog is acting according to his body. The president of some country is acting according to his body. So we should have brain to understand that "Why there are different personalities and different activities?" Because there are different qualities.

So to organize human society these qualities should be taken into consideration. We should divide. Just like in our body we have got four departments: this head department, the arm department, the belly department and the leg department. Everyone is working according to the departmental function. The brain is working differently. The office, or the direction, the brain is giving direction, then my hand is moving, my leg is moving. So there must be a directory department. In office also there are board of directors, then secretaries, then clerks, then menials, then servants, then cāparāsi.

So even in your body this arrangement is there. How can you avoid? If you simply say that "Let there be all heads," that cannot. Or "Let there be simply legs." That is cannot; that cannot be. There must be the heads, the legs, the hands, the belly. Similarly, the whole society should be divided into that way, and they should work cooperatively. The central point. Just like this head, leg, hands, they are working cooperatively for the benefit of this body, whole body. Actually for the benefit of this belly. Because we are all working now for eating. Without eating we cannot live. Then eating, after sleeping, then mating, then defending. First there must be arrangement for eating. So the practically the stomach is the king in this bodily arrangement, the stomach.

There is a story, Udarendriyāṅām, in the Hitopadeśa written by Viṣṅuśarma. There, there was strike. All the hands, legs, eyes, they observed strike, that "This belly, the stomach is eating only, and we are working. So we shall not work. We shall not work. Stop working," just like nowadays striking goes on. So they stopped working, and after few days, all of them became weak because they were not feeding the stomach. Then they arranged another conference, "Why we are becoming weak?" Then the fault was found out, that "Because we are not giving to eat to the stomach." So all then agreed, "Well, let the stomach eat, and let us work." So this is the nature's arrangement. The stomach will simply eat, and the hands and legs and eyes, they must work.

Similarly, the central point is Kṛṣṅa, God. God must simply eat. You must work. We are all part and parcel of... Mamaivāṁśo jīva-bhūtaḥ [Bg 15.7]. Just like part and parcel of my body, they must work, and the stomach shall eat. So this Kṛṣṅa consciousness movement is that, that Kṛṣṅa is the central stomach and you all work for Kṛṣṅa. You are also benefited. Just like here is Kṛṣṅa. We are all working for Kṛṣṅa whole day and night, but we are not starving. We are not starving; we are getting Kṛṣṅa's prasāda, nice foodstuff. So this cooperation should be. If you supply food to the stomach, the energy will be distributed to the hands, legs, fingers, eyes. And if you do not supply food, you cannot say that the fingers, if they capture a nice sweetmeat and if he non-cooperates, "No, I shall not give to the stomach. I shall eat," he cannot eat; the fingers cannot eat. It must give to the stomach and take the prasādam energy; then the fingers and eyes will work.

So we must serve. Therefore, in the Bhagavad-gītā the last instruction is that "You surrender to Me." 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.]

So if we surrender to God and if we serve God, because we are part and parcel, then we shall be happy. The energy will come from the central, just like the energy is coming from the heart. Because—this is practical medically and scientifically—the energy is coming. As soon as the heart fails, everything stops. And the energy is there because 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.]

Hṛd-deśe, it is there. The īśvara, the Supreme Lord as Paramātmā, is situated within your heart. Now you find out, if you have got means to see. But the situation is given, described in the śāstra.

Therefore yogīs, they try to find out God within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1].

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

Yogī, those who are yogīs, transcendentalist, they are trying to observe the Supreme Personality of Godhead, dhyānāvasthita, by meditation. That is real meditation, to focus the mind to see the Supreme Personality of Godhead within the heart. But who can see? That is also described in the śāstra. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu [Bs 5.38],

[I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṅa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.]

again hṛdayeṣu. Hṛdayeṣu. Premāñjana-cchurita-bhakti-vilocanena santaḥ, santaḥ, saintly person, being developed in Kṛṣṅa consciousness, in love of Kṛṣṅa... Premāñjana: and smearing the eyes with the ointment of love of Kṛṣṅa. We can see Kṛṣṅa, God, with these eyes when it is anointed with the particular medicine, which is called love of Godhead.

Premāñjana-cchurita-bhakti-vilocanena santaḥ [Bs 5.38]. Not ordinary man; santaḥ, advanced saintly persons. Santaḥ sadaiva paśyanti. Where? Where they see? Hṛdayeṣu: in their own heart. Santaḥ hṛdayeṣu paśyanti. Yaṁ śyāmasundaram acintya-guṅa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Yaṁ śyāmasundaram. Kṛṣṅa's another name is Śyāmasundara. He's blackish, but very beautiful. Generally, we don't like to see blackish people. But Kṛṣṅa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya. Barhāvataṁsam asitāmbuda-sundarāṅgam. These are described in the Vedic literature. Although He's blackish, He is more beautiful than millions of millions of Cupids. Kandarpa-koṭi-kamanīya.

So Kṛṣṅa is so beauty. That is His godliness. Because beauty is also... We don't worship nirākāra. Beautiful. The most beautiful. The most beautiful. Kṛṣṅa is the most beautiful. Rādhārāṅī is the most beautiful. Couple, young couple. Our object of worship when we see how nice Rādhārāṅī, how nice Kṛṣṅa—beauty. Yes. Wherefrom the beauty worship has come in this material world unless there is beauty in the original form, Kṛṣṅa and Rādhārāṅī? So God cannot be nirākāra. Otherwise, why this beauty worship has come, with [indistinct]? Janmādy asya yataḥ [SB 1.1.1], the Vedānta-sūtra says. Whatever you see within this world, there is origin. It is only reflection. It is only reflection. Just like in the mirror, there is reflection of your beautiful face, and it looks beautiful because the face is beautiful. If the face is ugly, the reflection will be ugly.

So everything is there in God. Aham ādir hi devānām [Bg 10.2]. Another place, Kṛṣṅa says, mattaḥ sarvaṁ pravartate. Ahaṁ sarvasya prabhavaḥ [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.]

So Kṛṣṅa is the origin of everything. Mattaḥ sarvaṁ pravartate: "Everything emanates from Me." That is the answer to the Vedānta-sūtra, Brahma-sūtra, Brahma-sūtra. Athāto brahma jijñāsā. Janmādy asya yataḥ [SB 1.1.1]. So the origin is there, the richness is there, the potency is there, the beauty is there, the riches is there, the knowledge is there and the detachment is there.

Just see. Here, in this material world, it is all created by God. But how much He is detached: He does not live within this material world; He lives in His own abode, in the spiritual world. He has no attachment, although He has created. That is also confirmed in the Bhagavad-gītā:

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni nāhaṁ teṣv avasthitaḥ [Bg 9.4]

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

Kṛṣṅa says, mayā tatam idaṁ sarvam. "Whatever you see, that is My expansion of energy." Just like the energy, sun, is there in the localized place, and the energy, sunshine, is distributed all over the universe. But you cannot say, "Because I am in touch with the sunshine, therefore I am in touch with the sun." You are simultaneously, you are in touch with the sun, at the same time not touching sun. Just like at the present moment at night we are not in touch with the sun, because it is darkness. So when... We are not in touch with God when we forget Him. And as soon as we understand that everything is the energy of the Supreme Lord, then immediately we become in touch. That can be done, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs 5.38].

Therefore Kṛṣṅa says, iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktuṁ samāsataḥ: "My dear Arjuna, now I have explained to you in summary, not in detail, what is this body, who is the knower of the body, proprietor of the body, kṣetra-jña, and what is knowledge, and what is the object of knowledge. These things I have explained to you." So Kṛṣṅa is explaining everything. Everything is there in the Bhagavad-gītā. You can become fully in knowledge if you read Bhagavad-gītā carefully. But you must have the qualification. If you are a rascal, nonsense, you cannot understand. This is plain thing. Rascals and nonsense cannot understand Bhagavad-gītā. That is the first condition.

When Bhagavad-gītā was taught to Arjuna, He said, bhakto 'si sakhā ceti rahasyaṁ hy etad uttamam: "My dear Arjuna, I am speaking to you this mystery of Bhagavad-gītā, which was spoken long, long ago to the sun-god, but now it is lost because the paramparā is lost, disciplic succession is lost. Therefore I am again speaking to you the same truth so that from you people will understand what is Bhagavad-gītā." "So why You have selected me, Sir? I am an ordinary military man. I know how to fight. I am not a Vedāntist, neither I am a brāhmaṅa. So why You have selected me? Because, the spiritual knowledge is meant for the Vedāntist, brāhmaṅa, saintly person and sannyāsīs. I am neither of them. Why You have selected me?" Bhakto 'si: "Because you are My devotee."

This is the qualification. Without becoming devotee, no rascal can understand what is Bhagavad-gītā. Again the same thing is spoken to Arjuna: mad-bhakta etad vijñāya [Bg 13.19]. "I have explained everything in summary, but only My devotee can understand. Not others." That is also concluded in the Eighteenth Chapter. One can understand God, or Kṛṣṅa: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg 18.55].

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

If you want to understand Kṛṣṅa, or God, then you have to become a devotee. Kṛṣṅa does not say the jñānī, karmī, yogī, they can understand. No.

Jñānī, what is that jñānī? Jñānī... Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19].

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

That is jñāna. If you do not understand Kṛṣṅa, if you do not surrender to Kṛṣṅa, what is the value of your so-called knowledge? Śrama eva hi kevalam [SB 1.2.8].

[The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.]

It is simply waste of time, if you do not understand Kṛṣṅa. You are studying Vedic literature, you are very good student of Vedas. That's all right. Have you understood Kṛṣṅa? "No, sir." Then it is useless. Useless waste of time. Because it is said, vedaiś ca sarvair aham eva vedyaḥ [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.]

If you actually understand Vedas, then you must understand Kṛṣṅa. "Jñānī. I am jñānī." What kind of jñānī? Simply a speculation? Waste your time? "This is not this, this is not this, this is not this?" Neti neti vicāra. This is simply called waste of... Kevala-bodha-labdhaye.

That is confirmed in the Śrīmad-Bhāgavatam. Bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye [SB 10.14.4]. Kevala-bodha-labdhaye, simply to understand. And you can take any insignificant thing, and if you want to speculate upon it, we can write volumes of books, but what is the use of such knowledge? Simply waste of time. But if by knowledge you come to the point of bhakti, how to surrender to Kṛṣṅa, then your knowledge is perfect. Therefore Kṛṣṅa says that "This knowledge, to surrender unto Me," how to surrender to Kṛṣṅa, comes after many many births. 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.]

We are taking birth one after another, one after another, one after another. So in this way, not ordinary person. Ordinary persons, if they have no knowledge, then their next birth may be cats, dogs, trees or anything else. Those who are in knowledge, ūrdhvaṁ gacchanti sattva-sthāḥ. Knowledge means those who are situated in the quality of goodness, prakāśa, everything is clearly understood. That is knowledge.

So they, persons who are actually in knowledge, they are promoted to the higher planetary system. Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg 14.18].

[Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.]

If you have no knowledge, simply you are trying to enjoy the senses, as in this material world everyone is busy how to enjoy senses, then you remain here. Madhye tiṣṭhanti rājasāḥ. And if you are in darkness, neither you have knowledge, neither you have the capacity to enjoy this world, simply lazy and sleepy—that is the darkness—then you become animal, trees, and other lower classes of species of life. These three things are going on.

Therefore, this knowledge means that to understand the Absolute Truth. That process is described, jñānam. Amānitvam adambhitvaṁ kṣāntir ārjavam, ācāryopāsanam, bhakti. Māṁ ca 'vyabhicāreṅa bhakti-yogena yaḥ sevate [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.]

Adhyātma-jñānārtha-darśanam [Bg 13.12]. Everything is described. Kṛṣṅa said therefore that iti kṣetraṁ tathā jñānam: "I have described about this body and I have described about the knowledge and the object of knowledge. Everything I have described." But who will understand? That is also described here: mad-bhakta etad vijñāya [Bg 13.19]. So that is the qualification. Unless one is devotee, one cannot.

That is... So the politicians, they cannot understand Bhagavad-gītā. They will simply misuse. The politicians, the scholars, the so-called scholars, they cannot understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg 7.25].

[I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not, who am unborn and infallible.]

They cannot understand. You have to become a devotee. Mad-bhakta. Devotee of Kṛṣṅa. Not that deśa-bhakta, that "I am deśa-bhakta. I am a bhakta of my wife, I am bhakta of my country." No, no, you cannot understand. You get out. Mad-bhakta, kṛṣṅa-bhakta, it is clearly said. How these rascals try to explain Bhagavad-gītā without becoming kṛṣṅa-bhakta?

It is clearly stated here, you have to become kṛṣṅa-bhakta. If you actually understand, if you want to understand Kṛṣṅa, God, then you have to become. So this Kṛṣṅa consciousness movement is for this purpose. We are making propaganda to teach people how to become kṛṣṅa-bhakta, and then he can understand Kṛṣṅa. And as soon as he understands Kṛṣṅa, he's liberated. Janma karma me divyaṁ yo jānāti tattvataḥ, Kṛṣṅa has already explained. If you simply understand Kṛṣṅa in truth, tyaktvā dehaṁ punar janma naiti [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.]

he, after giving up this body, he does not come to this material world to accept another miserable body.

Then where does he go? Mad-yāti tyaktvā dehaṁ punar janma naiti mām eti [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.]

"He comes to Me. He comes to Me." Mad-bhāva. Here it is also said, same thing, explained. Mad-bhakta etad vijñāya mad-bhāvāyopapadyate [Bg 13.19]. Mad-bhāva, "My nature." What is that nature? Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda-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.]

He has got a body which is eternal, sat, and cit, full of knowledge. Sat, cit and ānanda, full of blissfulness.

So we are also searching after, because we are part and parcel of Kṛṣṅa. We are also trying to become eternal. We are making scientific improvement how to live long. Nobody wants to die. That is also described previously. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg 13.9].

[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.]

Actually we are making struggle, hard struggle, just to conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi. But that is not possible. Janma-mṛtyu-jarā-vyādhi, you can conquer when you get the same nature as of Kṛṣṅa. Mad-bhāvāyopapadyate.

If you are able to acquire that nature, sac-cid-ānanda-vigrahaḥ [Bs 5.1], then how is..., how it is possible?

[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 mad-bhakta, mad-bhakta etad vijñāya [Bg 13.19]. These three things. What is this body, who is the owner of this body, what is knowledge, what is the object of knowledge. If we understand these three things, then we can get, revive our original position. We are also sac-cid-ānanda, but at the present moment our vigrahaḥ, our body, is different. This is subjected to birth, death, old age and disease. This we have to conquer; this is the problem. I don't want to die. Why death is enforced upon me? That these rascals they have no brain, that "I don't want to die. How I can escape death?" Just like we are trying to escape disease. We don't want to be diseased. As soon as we become diseased, we go to a doctor, we take medical help: "Sir, cure my disease, cure my disease." Then why don't you go to a doctor who can give you relief from death? But they have no brain. The educational system is so rascaldom that there is no brain. All over the world there is no institution where people are being taught how to conquer over death. There is no such institution.

Only this Kṛṣṅa consciousness movement is there, how to conquer over death. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg 13.9].

If one person is intelligent, if he's in knowledge, he should know that "What improvement we are making?" "I am, I am Professor Einstein, big professor of science." "Sir, what you have done you'll not die?" "No, I die." Then what is improvement? What is your improvement? Oh, you have discovered atomic bomb? That's all? Death is there. You have accelerated death, that's all. This is your qualification. People die, everyone dies; there is no need of atomic bomb. But you are great scientist, you have discovered atomic bomb so that a man who is not immediately to die, he'll also die. This is our improvement. And they're very much proud, scientifically advanced.

First of all, discover that no more death. Then scientific advancement. No more disease. "No, we have got very good medicine for disease." That's all right. Stop disease. "No, that we cannot do." Then what is the improvement? What is the improvement, nonsense? This is not improvement. Improvement means stop death, stop disease, stop old age, stop birth, also. There are so many contraceptive method, birth control; still, the population increasing. Increasing. So these are not solution. Real solution is here in the Bhagavad-gītā. You get real knowledge, jñānam, jñeyam, the object of knowledge, as it is stated by Bhagavad-gītā, by Kṛṣṅa Himself, the Supreme Personality of Godhead. Become His devotee, etad vijñāya, then, what is that? Mad-bhāvāyopapadyate.

Then, originally we are part and parcel of Kṛṣṅa just like a part and parcel of gold is gold. It is not earth or dirt, it is gold. But when it is covered by something else then it becomes something else. No. Similarly, we are also as good as Kṛṣṅa, because we are part and parcel of Kṛṣṅa. Acintya-bhedābheda.

[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.]

That is the philosophy of simultaneously one and different. We are one with Kṛṣṅa in the sense by quality. As Kṛṣṅa is sac-cid-ānanda, eternal life, blissful life, knowledge, full of knowledge, we are also like that in minute quantity, not like Kṛṣṅa. But there is the same quality. But now we are covered by this material energy. That Kṛṣṅa is never covered. That is the difference between Kṛṣṅa and ourself, although the quality is the same.

But we are prone to be covered. But Kṛṣṅa is not prone to be covered. Otherwise, why should we take lessons from Kṛṣṅa? If He's also like one of us, then what is the use of taking knowledge from Him? There is no use. But these rascals, they think that Kṛṣṅa is like us. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg 9.11].

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

Because Kṛṣṅa, by His causeless mercy, comes down to teach you how to take you back to home, back to Godhead, rascals think that "Kṛṣṅa is like us." Avajānanti māṁ mūḍhāḥ.

Therefore Kṛṣṅa says, "All these lessons, instructions, can be assimilated, understood, by My devotee," mad-bhakta etad vijñāya [Bg 13.19]. "And therefore they are eligible to get back his original consciousness," mad-bhāvāyopapadyate. That is Kṛṣṅa consciousness.

Thank you very much. Hare Kṛṣṅa. [end]