Bhagavad-gītā As It Is

Bhagavad-gītā 4.12 Appearance Day of Lord Rāmacandra

Prabhupāda: [leads chanting of verses]

...kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṅaḥ svayaṁ samabhavat paramaḥ pumān yo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.39]

[I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṅa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.]

ramante yogino 'nante satyānande cid-ātmani iti rāma-padenāsau paraṁ brahmābhidhīyate [Cc Madhya 9.29]

[The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.]

Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs 5.39]. Rāma, Nṛsiṁha, Varāha, Vāmana, Paraśurāma, Balarāma, Buddha—there are innumerable incarnation of the Supreme Personality of Godhead, rāmādi, of whom Lord Rāmacandra is the chief. So rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan]. Kṛṣṅa simultaneously existing with His innumerable incarnation like Rāma, Nṛsiṁha, Varāha, ity ādi. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarot. So Kṛṣṅa accepted so many innumerable incarnations, but the Supreme Personality, parama-puruṣa, is Kṛṣṅa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṅaḥ svayam, kṛṣṅaḥ svayaṁ samabhavat [Bs 5.39]. In spite of His coming in different multi-incarnations, He personally also descends. Kṛṣṅaḥ svayaṁ samabhavat paramaḥ pumān yo, the Supreme Personality. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. This is the prayer offered by Lord Brahmā.

Then again, in the Sātvata Purāṅa the explanation of Rāma is given. Rāma, the word comes from the ram-dhātu, ramante. Ramante means fulfilling desires. So ramante yogino 'nante. Those who are yogīs.... Karmī, jñānī and yogī. And amongst the yogīs, the bhakti-yogī is the topmost.

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

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

So yogīs, they are not interested with material enjoyment because material enjoyment is temporary. So ramante yogino 'nante. Everyone is seeking after happiness, blissful life. But those who are less intelligent, mūḍha, they are satisfied with temporary so-called happiness of material existence. But yogīs are not like that. Yogīs are interested in the permanent happiness. Ramante yogino 'nante, not ante.

Antavanta ime dehāḥ. Anta means this body. Antavanta ime dehā nityasyoktāḥ śarīriṅaḥ [Bg 2.18]: "But within the body, the proprietor of the body is nitya." So nityo nityānām. If I am nitya, eternal, then I should be interested in eternal happiness. But the eternal happiness is not possible to enjoy by this body. Therefore it is said, ramante yoginaḥ anante. So ananta-ramaṅa, that is the description of Rāma. Rāma means ananta-ānanda, unlimited happiness. Iti rāma-padenāsau paraṁ brahmābhidhīyate [Cc Madhya 9.29].

[The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.]

Rāma is paraṁ brahma, and Kṛṣṅa is also paraṁ brahma. Kṛṣṅa is recognized by Arjuna after understanding Bhagavad-gītā, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

So there is no different between Rāma and Kṛṣṅa. Kṛṣṅa is also paraṁ brahma, and Rāma is also paraṁ brahma.

[break] ...day of Lord Rāmacandra. So we Vaiṣṅava, we have equal faith and obeisances to all viṣṅu-mūrtis, rāmādi-mūrtiṣu, Rāma, Nṛsiṁha, Varāha, Nārāyaṅa, Mahāviṣṅu... There are advaitam acyutam anādim ananta-rūpam [Bs 5.33].

[I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.]

But we Gauḍīya Vaiṣṅava or Madhva-Gauḍīya Vaiṣṅava, we are worshiper of Lord Kṛṣṅa mūrti. Lord Rāmacandra's mūrti and Kṛṣṅa's mūrti, there is no difference. But as I have already explained, Kṛṣṅa paraṁ brahma full-fledged, and Lord Rāmacandra is also paraṁ brahma, but He did not exhibit His full-fledged opulence. So these are very confidential things, but still, on the birthday of Lord Rāmacandra we offer our respectful obeisances at His lotus feet so that He may be merciful upon us to bestow His bhakti, devotional service.

We are all fallen souls. We have no power to approach the Supreme Personality of Godhead. But as it is directed by the śāstra, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Bhakti-rasāmṛta-sindhu 1.2.234].

[No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṅa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.]

So although there is no difference between Śrī Rāma and Śrī Kṛṣṅa, but one devotee is attracted by one feature of the Lord, and the other is attracted by other feature. Sometimes it so happened that Kṛṣṅa disappeared from the rāsa dance and the gopīs were very much eager to find out Kṛṣṅa again. So when they were too much eager to see Kṛṣṅa, where He is, Kṛṣṅa appeared as Nārāyaṅa, four-handed Nārāyaṅa. The gopīs saw nārāyaṅa-mūrti but did not become attracted by Him. All the gopīs said, "Oh, He is Nārāyaṅa. Let us offer our respect," and they went away. Actually there is no difference between Kṛṣṅa and Nārāyaṅa.

[aside:] What is that?

But gopīs were not very much interested with Nārāyaṅa. They wanted Kṛṣṅa, although there is no difference between Nārāyaṅa and Kṛṣṅa. Similarly, although there is no difference between Rāma and Kṛṣṅa, some devotees are attracted with rāma-mūrti and some devotees are attracted with kṛṣṅa-mūrti. But factually there is no difference.

But in the śāstras it is said that if you chant the name of Viṣṅu, viṣṅu-sahasra-nāma, by chanting one thousand times Lord Viṣṅu's name is equal to one name of Rāma. And by chanting three times the name of Lord Rāma it is equal to one name of Kṛṣṅa. This is the verdict of the śāstra. So when we chant Hare Kṛṣṅa, Rāma is there already, three times. It is not that because we are chanting Hare Kṛṣṅa we are neglecting Rāma. No. With each Kṛṣṅa name there are three times Rāma name. That is the verdict of the śāstra.

Besides that, we are chanting also Hare Rāma. Hare Rāma and Sītā-Rāma the same thing. Hare Kṛṣṅa, Hare Kṛṣṅa or Hare Rāma, Hare Rāma, there is no difference. This is also rāma-nāma, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In the śāstras it is recommended, Agni Purāṅa, Brahmāṅḍa Purāṅa, Kali-santaraṅa Upaniṣad, the

Hare Kṛṣṅa Hare Kṛṣṅa Kṛṣṅa Kṛṣṅa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare

Besides that, when we chant Kṛṣṅa's name, we chant also Lord Rāma's name. Just like in the prayer offered by Śrī Caitanya Mahāprabhu,

kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa he kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa he

kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa rakṣa mām kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa kṛṣṅa pāhi mām

rāma rāghava rāma rāghava rāma rāghava rakṣa mām kṛṣṅa keśava kṛṣṅa keśava kṛṣṅa keśava pāhi mām

So devotees, they always chant together Kṛṣṅa's name and Rāma's name. So when there is question of rāma-nāma, there is Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That is rāma-nāma.

So there is no partiality, that "These people are simply after Kṛṣṅa." Of course, we are little more attached to Kṛṣṅa, but that does not mean we do not know who is Lord Rāmacandra. We know that He is also Kṛṣṅa Himself in His different feature of pastime.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṅaḥ svayaṁ samabhavat paramaḥ pumān yo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.39]

Now let us begin our regular class.

[15:16]

[leads singing of Jaya Rādhā-Mādhava] [prema-dhvani] [break]

[20:21]

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse]

kāṅkṣantaḥ karmaṅāṁ siddhiṁ yajanta iha devatāḥ kṣipraṁ hi mānuṣe loke siddhir bhavati karma-jā [Bg 4.12]

[23:12] [noisy]

Translation: "Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world."

Prabhupāda:

kāṅkṣantaḥ karmaṅāṁ siddhiṁ yajanta iha devatāḥ kṣipraṁ hi mānuṣe loke siddhir bhavati karma-jā [Bg 4.12]

So last night we were discussing,

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ [Bg 4.11]

[All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.]

Everyone is seeking the Absolute Truth in different way. So the worship of the demigods, that is also, in one way, searching after the Absolute Truth, the Supreme Personality of Godhead. Therefore in the Vedas, the demigod worship is also recommended. Upāsanā-kāṅḍa. The Vedas are divided into three kāṅḍas, or division: karma-kāṅḍa, jñāna-kāṅḍa, upāsanā-kāṅḍa. Therefore the other name of Veda is trayī. Trayī na śruti-gocarā. Strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā [SB 1.4.25].

[Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.]

That is stated in the Vedic literature. Strī, śūdra and dvija-bandhu... Dvija-bandhu means born in brāhmaṅa, kṣatriya, vaiśya family, especially brāhmaṅa family, but he is not possessing the qualities of brāhmaṅa or kṣatriya, as now it is going on. Everyone is presenting himself as a brāhmaṅa, kṣatriya, vaiśya, but he hasn't got the necessary qualification. A brāhmaṅa's qualification is stated in the Bhagavad-gītā, satyaṁ śaucaṁ śamo dama titikṣā ārjava jñānaṁ 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.]

Similarly, kṣatriya: śauryaṁ vīryaṁ tejo yuddhe cāpy apalāyanam, īśvara-bhāvaś ca [Bg 18.43]. In this way there are kṣatriya's qualification. Similarly, 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.]

The vaiśyas are described to be engaged in agricultural work, giving protection to the cows, and excess grains to trade, where there is necessity to carry there and take something in exchange. Similarly, śūdra: paricaryātmakaṁ karma śūdra-karma svabhāva-jam. Śūdra means he is satisfied by serving somebody. Just like a dog: he is satisfied having a nice master, that's all. Sometimes it is compared, the śūdras, like the dogs. So kāṅkṣantaḥ karmaṅāṁ siddhim. This guṅa-karma-vibhāgaśaḥ [Bg 4.13], brāhmaṅa, kṣatriya, vaiśya, that will be explained in the next verse.

[According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.]

So karma, to get success in one's particular type of occupational duties, sometimes they worship the demigods. That is described here. Demigods, they are also living entities, and all living entities are part and parcel of Kṛṣṅa. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg 15.7]. So demigods, they are also part and parcel. We are also part and parcel. There is no difference. But they are more fortunate to get the post of Candra, Sūrya, Indra, Brahmā. Brahmā is also a living entity. Therefore, to get success in our material welfare activities, sometimes—not sometimes; always—we worship demigods. So that is explained in the Bhagavad-gītā, that "Demigod worship is also My worship, but that is avidhi-pūrvakam. That is not the vidhi." Vidhi is to worship the Supreme Personality of Godhead. But sometimes, just like we give some reward to the doorman to enter into the room of a great officer, similarly, demigod worship means to get the result very quickly. And we may ask any type of benefits and reward from the demigods. Tad bhavaty alpa-medhasām. That will be explained in the Seventh Chapter.

So demigod worship may be bringing quickly the resultant action, desired result, but antavat tu phalaṁ teṣām [Bg 7.23]:

[Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.]

the result is antavat, it is limited. But bhakti is not limited. Bhakti is unlimited. Svalpam apy asya dharmasya trāyate mahato bhayāt. But people... Tad bhavaty alpa-medhasām. Those who are less intelligent, instead of worshiping the Supreme Personality of Godhead, they worship the demigods. Kāṅkṣantaḥ karmaṅāṁ siddhiṁ yajanta iha devatāḥ. Therefore people are more interested in worshiping demigods than Kṛṣṅa. The demigods... In India especially we will find, there are many devotees of the demigods. Not devotees. Devotion is only applied in connection with the Supreme Personality of Godhead. The demigod worship, they are not devotee, but they are interested to get the reward from the demigod. Otherwise they are not interested.

But bhakti is not like that. The bhaktas, they are not after any reward from the Supreme Personality of Godhead. That is difference between bhakti and other demigod worship. Just like Caitanya Mahāprabhu: He is teaching us bhakti. He says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye: "My Lord, I do not wish to ask from You opulence, riches, nice wife or many followers." These are material opulences. So Caitanya Mahāprabhu says, "I do not want all these things."

na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi [Cc Antya 20.29, Śikṣāṣṭaka 4]

[O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.]

That is the desire of devotee. He doesn't want even liberation. Janmani janmani: he wants to serve the lotus feet of the Lord birth after birth. That is his aspiration. So kṣipraṁ hi mānuṣe loke siddhir bhavati karma-jā. So karma-kāṅḍīya, those who are on the platform of fruitive activities, generally they are attracted by the demigod worship. But vīta-rāga-bhaya-sokhā [Bg 2.56],

[One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.]

those who are detached from material happiness, they becomes attached to Kṛṣṅa. Man-mayā mām upāśritāḥ. That is already explained. Now we have to make our choice whether for temporary benefit we shall worship demigods or for permanent benefit we shall worship Kṛṣṅa. That is our choice. But people generally make their choice: kṣipraṁ hi mānuṣe loke siddhir bhavati, immediate result. Immediate result. That will be explained that immediate result, it may be very palatable in the beginning, but it is..., it will produce bitter result at the end. But that we do not consider. We want immediate.

The immediate result and remote result is described in Sanskrit word, śreya and preya. Preya means immediate benefit, and śreya means ultimate benefit. So those who are interested in the ultimate benefit go back to home, back to Godhead. For them, worshiping the Supreme Lord is most beneficial. And those who are interested in the matter of temporary benefit, dhanaṁ dehi, rūpaṁ dehi, yaśo dehi... Just like by worshiping Goddess Durgā we want all these things. But we forget that whatever we get material benefit, with the end of this material body, everything is lost. That is also stated in the Bhagavad-gītā, that "At the end, I, as death, I take away all your material possession." Sarva-hara mṛtyuḥ.

So that is not good. We, because we are eternal—nityo nityānāṁ cetanaś cetanānām [Kaṭha Upaniṣad 2.2.13]—we should be after eternal happiness, eternal benefit.

[The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities.]

That should be our business. Therefore we should not be karma-ja, not karmī. Neither we should become jñānīs. We should become yogī. And what kind of yogī? Bhakti-yogī. Because there are different types of yoga practices. Out of that, bhakti-yoga is the topmost. Because Kṛṣṅa says, 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.]

Without being in the bhakti-yoga, neither you can be happy, nor you can understand what is Kṛṣṅa and what is your relationship with Kṛṣṅa. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20].

[Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.]

If you want to be happy, then bhagavad-bhakti-yogataḥ, it can be possible. Nityaṁ bhāgavata-sevayā. That is stated, naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18].

[By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.]

This class is held for the benefit of the human society. And this is the process of nityaṁ bhāgavata-sevayā. Śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ [SB 1.2.17].

[Śrī Kṛṣṅa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.]

If you regularly hear about Kṛṣṅa... Why regularly? Constantly. If we practice in such a way that we shall hear about Kṛṣṅa, talk about Kṛṣṅa, chant about Kṛṣṅa, eat about Kṛṣṅa, work about Kṛṣṅa, sleep about Kṛṣṅa, walk about Kṛṣṅa, that is Kṛṣṅa consciousness movement. Śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ. Anything we do in relationship with Kṛṣṅa is pious. Puṅya-śravaṅa-kīrtanaḥ. Nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255].

[When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṅa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

This is the instruction of Śrīla Rūpa Gosvāmī. Dovetail everything with Kṛṣṅa activities, Kṛṣṅa consciousness. That is the recommendation. Then our life will be successful.

And Kṛṣṅa is sitting within your heart. When He sees you, that you are very serious about Kṛṣṅa, then He helps you.

śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ hṛdy antaḥ-stho hy abhadrāṅi vidhunoti... [SB 1.2.17]

So, Kṛṣṅa, abhadrāṅi vidhunoti. We have got many dirty things within our heart, but as soon as we begin to hear about Kṛṣṅa... Just like we are hearing about Kṛṣṅa. Kṛṣṅa is speaking about Himself. Kṛṣṅa is speaking about the situation of this material world. He'll speak about the spiritual world. Everything is there in the Bhagavad-gītā. So if you regularly hear, that is the beginning of success of life—hearing.

The Vedas are called hearing, śruti. One has to hear Vedas from the right person. That is the recommendation of Śrī Caitanya Mahāprabhu. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ [SB 10.14.3].

[Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.]

To achieve success in self-realization or God realization, Śrī Caitanya Mahāprabhu recommends, sthāne sthitāḥ: "You just remain in your present position. You remain as a gṛhastha or as a brāhmaṅa or as a sannyāsī, as a businessman, professional man. It doesn't matter." Sthāne sthitāḥ: "You remain as a brāhmaṅa, kṣatriya, vaiśya, śūdra. It doesn't matter. But...," śruti-gatāṁ tanu-vāṅ-manobhiḥ, "just try to hear about Kṛṣṅa," śruti-gatām, aural reception. Śruti-gatām means aural reception. Tanu-vāṅ-manobhiḥ: "And try to employ your body, words," tanu-vāk, and manaḥ, "mind, engaged in Kṛṣṅa's service." Tanu-vāṅ-manobhiḥ. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir ye prāyaśo jito 'py 'jita asi. Kṛṣṅa's another name is Ajita: He is never conquered. But any person who hears about Kṛṣṅa, jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām, simply mental speculation, giving up this bad habit, jñāne prayāsam udapāsya, leaving aside, namanta eva, very humbly and meekly, if one hears from the realized soul about Kṛṣṅa, then in any position, sthāne sthitāḥ, because he is hearing from the realized soul, then one day it will be possible to conquer the unconquerable. Prāyaśo jito 'py 'jita asi tais tri-lokyām.

So this Kṛṣṅa consciousness movement is to give chance to everyone to hear about Kṛṣṅa. This is the first process, śravaṅam. And when one has heard very nicely about Kṛṣṅa, they can..., then he can speak about Kṛṣṅa. And he must speak. You cannot remain without speaking. That is the result of śravaṅam. Śravaṅaṁ kīrtanam. One who has heard nicely, he must speak or preach. And preaching and hearing about whom? Śravaṅaṁ kīrtanaṁ viṣṅoḥ: Viṣṅu and Kṛṣṅa, the same thing.

śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]

[Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṅu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṅa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.]

These nine different process of Kṛṣṅa consciousness movement is being pushed on by the members of Kṛṣṅa conscious Society all over the world. And we have opened also here in Bombay, the most important city of India. So we request you all to come every day and try to understand this philosophy of Kṛṣṅa consciousness based on Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedānta-sūtra, Rāmāyaṅa, Mahābhārata, all authentic scriptures.

There is no concoction; there is no manufacturing, malinterpretation. We are presenting Bhagavad-gītā as it is, without any deviation. So if we take advantage of this process of understanding, śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ [SB 1.2.17],

then gradually we shall be bereft of all sinful activities, resultant action of sinful activities. Hṛdy antaḥ-stho hy abhadrāṅi. Abhadrāṅi means inauspicious things accumulated within our heart. By this Kṛṣṅa kīrtana, as recommended by Śrī Caitanya Mahāprabhu, ceto-darpaṅa-mārjanam [Cc Antya 20.12],

[Let there be all victory for the chanting of the holy name of Lord Kṛṣṅa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṅa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.]

the heart is cleansed. It is just like mirror. Ceto-darpaṅa-mārjanam. So as soon as our heart is cleansed, then we can understand immediately what is Kṛṣṅa, what I am, what is my relationship with Kṛṣṅa and how I should act in relation to Kṛṣṅa. This is perfection of life. [aside about microphone] What had happened?

Thank you very much, Hare Kṛṣṅa. [end]