Bhagavad-gītā 7.1–5

Prabhupāda: Next verse, go on.

Pradyumna: [leads chanting of verse]

jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate [Bg 7.2]

[I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.]

Prabhupāda: Go on.

Pradyumna:

manuṣyāṅāṁ sahareṣu kaścit yatati siddhaye yatatām api siddhānāṁ kaścid māṁ vetti 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.]

Prabhupāda: Hmm. Bhūmir āpo...

Pradyumna:

bhūmir āpo 'nalo vayuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā [Bg 7.4]

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

apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām jīva-bhūtaṁ mahā-bāho yayedaṁ dhāryate jagat [Bg 7.5]

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

Prabhupāda:

[01:57]

mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṅu [Bg 7.1]

The duty of human life is to understand God, Kṛṣṅa. In the Vedānta-sūtra, the first aphorism is athāto brahma jijñāsā. Athaḥ, "therefore.'' Because we have got this human form of body, so this is the time for inquiring about the Absolute Truth. In the other life—animal life, beast life, tree life, plant life... There are 8,400,000 different forms of life, and through evolutionary process we have passed through 8,000,000 forms of life or a few more thousand forms of life, because human beings, they are of 400,000 forms of life. Just like we have got experience over this planet there are different forms of life, different system of religion, different system of culture, even though all of them are of human form life. Similarly, there are other forms of life—aquatics in the water; in the jungle, trees, plants, mountains; and then insects, reptiles, ants; then birds, flies. Jala-jā nava-lakṣāṅi sthāvarā lakṣa-viṁśati [Viṣṅu Purāṅa]

In the Viṣṅu Purāṅa the description is there what are the different forms of life. Jalajā nava-lakṣāni. In the water there are 900,000 forms of life. Who knows that? But in the Vedic śāstra everything perfectly calculated given there. This is called Vedic knowledge.

Vedic knowledge means perfect knowledge. There is no [indistinct] who can calculate how many forms of life are within the ocean. But from the Vedic literature you get just exact conclusion—900,000 species of life. The botanists, they cannot say how many forms of trees and plants are there. But in the Vedas you'll find, sthāvarā lakṣa-viṁśati—2,000,000's forms of life, of trees and plants. Sthāvara. Sthāvara means the living entities which cannot move, stand in one place. This is a punishment, those who are too much dull. Means..., dull means cannot understand what is God. That is dullness. Otherwise for eating, sleeping, sex life and defense there is no need of university education. Nobody goes to the university to learn how to eat, how to sleep, how to enjoy sex life, how to defend. There is no education required, because these four kinds of bodily necessities of life are known even to the animals. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṅām [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.]

How to eat, the animal knows. Even the newborn child who has no education, no experience, he still... Even the cats and dogs, cubs, as soon as born, they find out the nipples of their mother and eat or suck. Even the eyes are blind at that time, but still he knows where is their food. Similarly, human child also knows.

So for eating, sleeping, mating and defending, there is no need of education. Education means athāto brahma jijñāsā. That is education. How to know the Supreme Absolute Truth—that is education. But the university, they are educating people how to eat, how to sleep. Eh? They are manufacturing so many eatables, different types of eatables, although God has given immense foodstuffs for human society. Just like these fruits, they are made for human being. They are not eatables for the cats and dogs. They are meant for human being. So eko bahūnāṁ yo vidadhāti kāmān [Kaṭha Upaniṣad 2.2.13]. Kṛṣṅa, the Supreme Personality of Godhead, has supplied. He is supplying immense foodstuff for all living entities. Tena tyaktena bhuñjīthā [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.]

But there is allotment. For the pig, the foodstuff is stool, and for the human being, the foodstuff—fruits, flowers, food grains, milk, sugar. So as God has allotted, you use that for your eating. Eating is required. Then your life is successful. Tena tyaktena bhuñjīthā. Do not try to imitate others. Do not try to imitate the hog and the pig to eat stool. That is not human bodies' foodstuff. You eat your own foodstuff. Tena tyaktena bhuñjīthāḥ. This is life.

Food is already there, but the difficulty is that we do not know that we should be satisfied with the foodstuff allotted to us by God. Īśāvāsya. The foodstuff belongs to Kṛṣṅa, God. You cannot manufacture in the factory this nice foodstuff—apple, orange, banana and others, so many hundreds and thousands. So therefore the only business of human form of life is to inquire about the Absolute Truth, the Supreme Lord, Supreme Being. That should be our inquiry. That should be the subject matter of education, not how to eat, how to sleep, how to mate. These things does not require education. Because the animals, they also know. So everyone knows what is his foodstuff, how to sleep. When there is..., you feel sleepy, he does not ask for "Give me a good apartment, good bedstead.'' You'll lie down anywhere and enjoy sleeping. Similarly, how to enjoy sex life, nobody requires university education. So if we waste our time simply for being enlightened how to manufacture different types of foodstuff, how to take it on table and chair, nice dishes or plate, that is waste of time. If you utilize your time for inquiring about the Absolute Truth, that is perfection of human life, not to waste your time in the animal propensities of life. That is not education; that is not human form of life.

So that education will be complete if you become Kṛṣṅa conscious. That is being taught in the Seventh Chapter by Kṛṣṅa Himself. What is that? Mayy āsakta-manaḥ pārtha: "You have to become always absorbed or attached on Me,'' on Kṛṣṅa. Mayy āsakta. Āsakta means attachment. We have got attachment for so many things. We have got attachment for our family, for our country, for our society, for our business, for our cats, for our dogs—so many things—but we have no attachment for Kṛṣṅa. That is lacking. Therefore life is imperfect. Śrama eva hi kevalam.

dharmaḥ svanusthitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed yadi ratiṁ 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.]

Everyone is performing his duty very nicely. So that is..., Bhāgavata says, dharma-svanuṣṭhitaḥ puṁsām. Everyone has got his duty, either as a brāhmaṅa, as a kṣatriya, as a vaiśya, as a śūdra, as a brahmacārī, as a gṛhastha, vānaprastha, sannyāsī. This is Vedic eight divisions of social life, human life, varṅāśrama-dharma. Unless one comes to this institutional progress of life, varṅa and āśrama, they are animals. Human life begins from these eight divisions of occupational duty. A brāhmaṅa must execute his duty, a kṣatriya must execute his duty, vaiśya... They are all described in the Bhagavad-gītā, what are the duties of brāhmaṅas: satya śamaḥ damaḥ titikṣā ārjava jñānam vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg 18.42].

[Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṅas work.]

Kṣatriya: tejaḥ śauryaṁ yuddhe ca apalāyanam [Bg 18.43]. Vaiśya: kṛṣi-go-rakṣya-vāṅijyaṁ vaiśya-karma svabhāva-jam [Bg 18.44].

[Farming, cow protection and business are the qualities of work for the vaiśyas, and for the śūdras there is labor and service to others.]

Śūdra: paricaryātmakaṁ karyam śūdra-karma svabhāva-jam. Everything is there. So if everyone discharges his duty properly, then his life becomes successful.

So on the whole, everything is required. The brāhmaṅa, kṣatriya, vaiśya, śūdra, these are different divisions, but what for the division is meant for? The division is meant for understanding God, Kṛṣṅa. Ataḥ pumbhir dvija-śreṣṭha varṅāśrama-vibhāgaśaḥ. These instruction is given in the Śrīmad-Bhāgavatam, that everyone has got a particular type of duty as brāhmaṅa, kṣatriya, vaiśya, śūdra, brahmacārī, like that. Ataḥ pumbhir dvija-śreṣṭha varṅāśrama-vibhāgaśaḥ—division of varṅa and āśrama. And everyone has got his duty. So how the duty is perfected? How to know that? That is stated,

ataḥ pumbhir dvija-śreṣṭha varṅāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya saṁsiddhiṁ hari-toṣaṅam [SB 1.2.13]

[O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.]

Svanuṣṭhitasya dharmasya. You are acting your duty as a brāhmaṅa, kṣatriya, vaiśya, that's all right—śūdra—but you have to see whether Kṛṣṅa, or God, is satisfied by your duty. If you see that Kṛṣṅa is satisfied by your discharging of duties in a particular position, then you should know that your life is perfect. Otherwise, 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.]

simply undergoing unnecessary troubles, that's all.

So how you can understand whether Kṛṣṅa, or God, is satisfied by discharging your particular type of duty? That is Kṛṣṅa explaining Himself: mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to increase your attachment for Kṛṣṅa. Mayy āsakta. Āsakta means attachment. You should be attached to your business not for the business' sake but for the attachment of Kṛṣṅa. Kṛṣṅa is to be satisfied. Generally we do business for my satisfaction, for my family satisfaction, for government satisfaction, for income tax satisfaction and so many satisfaction. But when you try to satisfy Kṛṣṅa or increase your attachment for His satisfaction, then your business is perfect. Mayy āsakta-manaḥ pārtha [Bg 7.1]; svanuṣṭhitasya dharmasya saṁsiddhi... [SB 1.2.13]

[O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.]

Everyone wants perfection; otherwise what is the use of jumping like cats and dogs? That is not meant for human being, unnecessarily jumping and dancing. You must dance for satisfaction of Kṛṣṅa. Then your life is... There is tendency of for dancing, for chanting, for singing. They are holding ball dances, and musical instrument. The same thing we are propagating: chant and dance Hare Kṛṣṅa mantra. This is satisfaction. This is satisfaction. Our movement is not dry. We are simply asking people, "Chant, dance, eat nice foodstuff, take prasādam and go home.'' It is not dry, because the same tendency is there. Everyone goes to the hotel, everyone goes to the nightclub, eats sumptuously and dances and with musical instruments enjoys—the same thing—but in connection with Kṛṣṅa: you take prasādam, you chant, you dance and enjoy life, but in connection with Kṛṣṅa, then it is successful. Your life is successful. That is Kṛṣṅa also saying, mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

This is a yoga, this Kṛṣṅa consciousness movement—the topmost yoga. There are many yogīs, you might have seen, for gymnastics of the body. That is not perfection of yoga. That is yoga, a kind of yoga, but there are different kinds of yoga system: bhakti-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, rāja-yoga, so many. But Kṛṣṅa says,

yoginām api sarveṣām mad-gatenāntarātmanā 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.]

"That yogī's perfect who's always thinking of Me,'' mayy āsakta-manaḥ. This is being taught. "Always thinking.'' And Bhagavad-gītā, in another place it is said, man-manā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru mam evaiṣyasi [Bg 9.34]. Asaṁśaya. The aim of life should be, especially of the human body, that try to understand Kṛṣṅa. And as far as possible... Kṛṣṅa cannot be understood fully because He is unlimited, and we have got limited knowledge. But still, as far as possible, as much as possible, if we try to understand Kṛṣṅa, janma karma me divyam evaṁ yo vetti 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.]

Kṛṣṅa advents Himself, comes on this planet. He executes so many duties, takes part in so many occupational functions as human being, but everything is full of instruction. Therefore Kṛṣṅa says that "Don't try to understand, even that is also good superficially, but in truth.'' Janma karma me divyam yo jānāti tattvataḥ. Tattvataḥ means "in truth," "in fact.''

So if anyone... Janma karma divyam. Divyam means His birth is not ordinary birth. If it had been ordinary birth, then why we are still performing the Janmāṣṭamī ceremony, Kṛṣṅa's birthday ceremony? Many big, big kings came and gone. Who is performing the birthday ceremony of that king? But we perform according to Vedic system the birthday ceremony of Lord Rāmacandra. Nowadays we have imitated so many other birthday ceremony, but in the śāstra it is enjoined the birthday ceremony of the advent of God should be observed. The birthday ceremony of God is called jayantī. That is special constellation of the stars. But now the jayantī has been used for so many rascals and fools. This is not śāstric. So because Kṛṣṅa's janma and ordinary man's janma is not the same thing, therefore Kṛṣṅa says, janma karma me divyam. Divyam means transcendental, not material. Not material. It is spiritual, or transcendental, divyam. Janma karma me divyam yo jānāti tattvataḥ. Still you have to learn it in truth.

So if you learn this science, simply to understand why Kṛṣṅa advents, why Kṛṣṅa takes part in the Battlefield of Kurukṣetra or in other activities just like an human being... Why? If you try to understand this fact... That can be known. They are all mentioned in the śāstra. The sādhus, they know; guru, he knows. So if you want to be learned in the science you can become, because śāstra is there, guru is there and sādhu is there. Sādhu-śāstra-guru-vākya. Then you will be able to understand what is Kṛṣṅa, why He advents, why His activities are transcendental. So if you try to understand these things, then what will be the result? Result will be 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.]

After giving up this body, no more material body. No more material body means no more death. The death takes place on account of this material body; otherwise a living entity, nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg 2.20]. Living entity is eternal; he does not die, he does not take birth. Na jāyate mriyate vā kadācit. Eternal. Then why he dies? That death is of this material body, not of the eternal soul. So although we are eternal, nityaḥ śāśvataḥ, still we have to accept different types of body. Bhūtvā bhūtvā pralīyate [Bg 8.19]. Dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā [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.]

So this transmigration of the soul from one body to another is not very good business. Who wants to die? Nobody wants to die. But he has to die. He must die. There is no question of he likes or not likes. Nobody wants to take birth, again enter into the womb of mother. And nowadays it is very risky, because mother is killing the child: now the ultimate end of Kali-yuga. The mother's shelter, a child feels very happy on the lap of mother, and that is the arrangement of nature. Mother should take care of the child. But in this age the people are so, I mean to say, contaminated that even mother is killing child. Just imagine what is the position of birth and death. Birth and death is not very good business. Therefore if you want to stop this birth and death, then take to Kṛṣṅa consciousness, try to understand Kṛṣṅa.

janma karma me divyam evam jānāti tattvataḥ tyaktva 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.]

Punar janma naiti. You can stop your birth and death. And if you stop your birth and death, then you stop your disease and old age. That eternity—you are eternal. You get your eternal life. Na hanyate hanyamāne śarīre [Bg 2.20]. We eternal..., even if we get this material body, even though we change this material body, just like I was a baby, you were a baby, but that body is no longer existing. I am in different body, still I am existing. Therefore, na hanyate hanyamāne śarīre [Bg 2.20]. Although the body has changed, I am not changed. This is my position. Therefore perfection of life is to keep oneself in his original, constitutional position, not to change body. But that is possible. How it is possible? 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.]

Everything is there. How it is possible?

yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ bhūtejyā yānti bhūtāni mad-yājino 'pi yānti mām [Bg 9.25]

[Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.]

If you want to go to the higher planetary system by pious activities, you can go there, yānti deva-vratā devān. You can go to the planet where Lord Brahmā lives or where Indra lives or Candra lives. The modern process, by taking a sputnik or jet, you can go to the moon planet. But that you can go. Whether you can go or not go, that is up to you. But you cannot stay there. That is not possible. If you want to stay there, then yānti deva-vratā devān. You have to prepare yourself by worshiping that particular deva or deity, demigod; then you will be admitted. Just like if you want to go to a foreign country you have to take the permission of the immigration department, visa, then you can go. If that law is there in this planet, why not for other planet? How you can go abruptly, by force? That is not possible. Yānti deva-vratā devān. You have to prepare yourself to go. You can go there. But after this life, if you are sufficiently prepared to enter that particular type of planet, you can go there. Similarly, you can go to the planet where Kṛṣṅa lives. Mad-yājino 'pi yānti mām [Bg 9.25].

So what is the difference between going to the higher planetary systems, heavenly planet, and going to the planet where Kṛṣṅa lives? The difference is, yad gatvā na nivartante tad dhāma paramaṁ mama [Bg 15.6].

[That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.]

If you go to the planet where Kṛṣṅa lives, then you haven't got to come back again. Otherwise, in other planets, in the heavenly planets, kṣīṅe puṅye punar martya-lokaṁ viśanti. You can live there, just like you can live in a foreign country so long your visa continues. Simply... Similarly, you can go to the higher, heavenly planets, but you can live there up to the point of visa, puṅya. By pious activities you can go to the higher planetary system, but impious activities, you go to the lower planetary. Adho gacchanti tāmasāḥ. Adho gacchanti tāmasāḥ, jaghanya-guṅa-vṛtti-sthā, ūrdhvaṁ gacchanti sattva-sthā [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.]

So even if you go ūrdhva-lokam, brahma-lokam,—ā-brahma-bhuvanāl lokāḥ punar āvartinao 'rjuna [Bg 8.16],

[From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.]

you have to come back again. But, yad gatvā na nivartante, tad dhāma paramaṁ mama [Bg 15.6]. If you go to that planet, yad gatvā na nivartante, one does not require to come back again. "That is My real abode.'' Tad dhāma paramam. Every dhāma is Kṛṣṅa's, but that is the parama dhāma, supreme dhāma. Just like the king: the kingdom belongs to the king, but still he has got a special royal house, palace. Similarly, Kṛṣṅa is the proprietor of all planets, sarva-loka-maheśvaram [Bg 5.29], but still He has got His own planet.

[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 is called Gokula Vṛndāvana.

So this Kṛṣṅa consciousness movement is a movement to educate people how he can go back to home, back to Godhead, Kṛṣṅa. So our request is that you take advantage of this movement. Don't be fully simply absorbed in the activities of animal life—eating, sleeping, mating and defending. This is also required, but under regulation. Eating is not prohibited in Kṛṣṅa consciousness movement, but eating is regulated. Don't eat anything without Kṛṣṅa's prasādam. Oh, Kṛṣṅa prasādam, there are so many varieties nice foodstuff. Be satisfied taking Kṛṣṅa's prasādam, so your eating problem will be solved and you will advance in Kṛṣṅa consciousness to go back to home, back to Godhead. So this Kṛṣṅa consciousness movement is very important movement for the human society, and this is not a utopianan thing. It is authorized. For every action of Kṛṣṅa consciousness movement there is support from Veda, Vedic literature. Just like whenever we speak something we immediately give evidence from the Bhagavad-gītā. It is not that something, "In my opinion it is...'' No. We have no opinion. We don't give our opinion. We present Bhagavad-gītā as it is, that's all. As Kṛṣṅa says, we say the same thing. We have no difficulty. Kṛṣṅa 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 no more superior truth than Kṛṣṅa,'' Kṛṣṅa says. We accept that. We preach that, that Kṛṣṅa is the Supreme Personality of Godhead. 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.]

If you are searching after God, that is your duty. Athāto brahma jijñāsā. That is your human life's business, to search out the truth, Absolute Truth. Then that is Kṛṣṅa, that is Kṛṣṅa.

In the Vedānta-sūtra it is indirectly said, "The Absolute Truth is janmādy asya yataḥ [SB 1.1.1], from whom everything is generated.'' That is Absolute Truth. That answer is given in the Bhagavad-gītā, aham sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate [Bg 10.8]:

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

"I am the origin of everything.'' Aham ādir hi devānām [Bg 10.2]. Somebody may say the demigods like Lord Brahmā, Śiva, they are the beginning demigod. But Kṛṣṅa says, aham ādir hi devānām: "They, all the demigods, but their beginning, they are also coming from Me.'' Sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate. These things are there. So we are teaching that. It is not difficult. We are not manufacturing anything by fertile brain. Everything is there in the Bhagavad-gītā, and we are presenting Bhagavad-gītā as it is, preaching the Bhagavad-gītā as it is. The Bhāgavata is also further explanation of Bhagavad-gītā, Vedānta-sūtra explanation.

So we have got immense literature. We have already published more than twenty books. If you want to understand the Absolute Truth by philosophy, by science, there are books. Otherwise, the easy method is chant Hare Kṛṣṅa: Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So God has given you the tongue, and it doesn't matter whether you are Indian or American or Englishman, German or African. Everyone can chant Hare Kṛṣṅa mantra. That is actually being done. In Africa they are chanting Hare Kṛṣṅa mantra. In Australia they are chanting Hare Kṛṣṅa mantra. In Europe they are chanting Hare Kṛṣṅa mantra. Asia they are accustomed to chant Hare Kṛṣṅa mantra. The chanting of Hare Kṛṣṅa mantra is going on all over the world. Take advantage of it. Don't miss this opportunity, and make your life successful.

Thank you very much. Hare Kṛṣṅa. [pause] Any questions? [no response] Any questions?

Devotee: Does anyone have any questions? Feel free to ask if you do.

[long silence]

Prabhupāda: No questions? Everything understood? No difficulty in understanding? 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.]

Try to clear if it is not understood. I have spoken nothing which is not understandable, but still, if you have not understood, you can put your question. Hmm. All right, then chant Hare Kṛṣṅa. If you have any question, you can ask.

Indian man: Five thousand years [indistinct] Satya-yuga, Treta, Dvāpara, Kali-yuga. This Kali-yuga is going on now. After how more many years will [indistinct]?

Prabhupāda: Four hundred and twenty-seven thousands of years. The complete Age of Kali-yuga is 432,000's of years. Out of that, the Kali-yuga has begun from the date of Battle of Kurukṣetra, historical. So we have passed 5,000 years from the date of Battle of Kurukṣetra. Therefore [sic] 43200,000's of years minus 5,000's of years, it, the remaining age—[sic] 42700,000's of years. This is practically the beginning of Kali-yuga. Now the more the Age of Kali-yuga will increase, the sufferings of Kali-yuga also will increase. At the end of Kali-yuga there will be no food supply. There will be no more food grain, no more fruits, no more milk, no more sugar. These things are stated. And everyone will be obliged to take meat and roots. Gradually the condition of the people will be so dull that they'll not be able to understand what is God. At the present, even in the beginning, even 5,000 years have passed, people cannot understand actually what is God. A vague idea. They do not know actually what is the nature of God. So gradually it will be forgotten. But still, because still people have got some sense, therefore this preaching work is going on. At the end they will be all nonsense, just like animals.

Therefore there will be another incarnation, Kalki, at the end of Kali-yuga. He'll simply kill the whole population. What is that?

mleccha-nivaha-nidhane kalayasi karavālaṁ dhūmaketum iva kim api karālam keśava dhṛta-kalki-śarīra jaya jagadīśa hare [Daśāvatāra Stotra 10]

Mleccha. Mleccha means misbehaved. As we say—mleccha, yavana. One who does not follow the Vedic principles, they are called mlecchas. And those who are meat-eaters, they are called yavana, mleccha, yavana. This is the meaning of mleccha, yavana. It is not a particular class of men. Anyone who eats meat, he's a yavana, and anyone who does not live to the standard of Vedic understanding, he is a mleccha. So everyone will become mleccha. So mleccha-nivaha-nidhane kalayasi karavālam. The Lord will become very much vicious. Ati karavālam. Just like dhūmaketuh, comet. Dhūmaketum iva kim api karālam nidhane. Mleccha-nidhane. That will be the only remedy—to kill all the mlecchas. The avatāra, Kalki avatāra, will come. Keśava dhṛta buddha śarīra, ah, keśava dhṛta kalki śarīra.

Buddha śarīra is also, keśava dhṛta buddha śarīra, to give protection to the poor animals. Lord Buddha appeared to stop animal-killing. Sadaya-hṛdaya-darśita-paśu-ghātam, nindasi yajña-vidher ahaha śruti-jātaṁ [Daśāvatāra Stotra 9]. Lord Buddha, he declined to accept Vedic authority. Why? Because in the Vedas also there is sanction sometimes in yajña, animal sacrifice. But he wanted to stop animal sacrifice, or animal-killing. Therefore he denied the authority of Vedas. Because people will give evidence that "You are preaching no animal-killing, but in the Vedas sometimes in sacrifice the animals are sacrificed. How you can stop this?'' Therefore Lord Buddha had to deny the authority of Vedas. That is described, nindasi yajña-vidher. The animal-killing is there in the Vedas in the yajña-vidher, not in the slaughterhouse. In the yajña-vidher. That also was decried. Nindasi yajña-vidher ahaha śruti-jātam. Because according to Vedic civilization, śruti, Veda, is the evidence. Therefore if Lord Buddha accepts the authority of Vedas, he cannot say, "Stop animal-killing.'' Then he said, "No. I do not follow Vedic principles.'' Therefore he is called nāstika. Anyone who denies the authority of Vedas, he is called nāstika. Śrī Caitanya Mahāprabhu therefore says, veda nā māniyā bauddha haya ta' nāstika. On account of denying the authority of Vedas, the Bauddhas became nāstika. Vedāśraya nāstikya-vāda bauddhake adhika [Cc Madhya 6.168]. And those who are lip-sympathy vedī—"I am following Vedic principles'' but doing all nonsense—they are lower than these nāstika. Lower than the nāstika. Veda nā māniyā bauddha haya nāstika.

So Lord Buddha appeared to stop animal-killing, ahiṁsā para-[indistinct]. He did not say anything more. His only mission was, "Let these rascals first of all stop this animal-killing, they'll understand further about spiritual advancement.'' Those who are animal killer, they cannot understand anything about spiritual advancement. That is not possible. Therefore this thing must be stopped first. That is Buddha philosophy. But in spite of that... [break] [end]