Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 3.26.43

Nitāi: Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.]

kledanaṁ piṅḍanaṁ tṛptiḥ prāṅanāpyāyanondanam tāpāpanodo bhūyastvam ambhaso vṛttayas tu imāḥ [SB 3.26.43]

[break] [03:19]

"The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst."

Prabhupāda:

kledanaṁ piṅḍanaṁ tṛptiḥ prāṅanāpyāyanondanam tāpāpanodo bhūyastvam ambhaso vṛttayas tu imāḥ [SB 3.26.43]

So this is analysis of water. So many things can be performed by water. Everything is being analytically studied. Kṣitir āp tejo marud vyoma. So... But one thing important in this verse is that tāpa apanodaḥ, refreshing, refreshing. When you are thirsty, you drink water. Immediately your thirst is satiated and you feel a fresh pleasure. So in the Bhagavad-gītā Kṛṣṅa says that this qualification of the water, tāpa apanodaḥ... What is that verse? Āpo 'ham...

Devotees: Raso 'ham...

Prabhupāda: Raso 'ham. Raso 'ham kaunteya prabhāsmi śaśi-sūryayoḥ [Bg 7.8].

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

So this satisfaction... Actually, our satisfaction can be revived only with relationship of Kṛṣṅa, revival of our relationship with Kṛṣṅa. That is śānti. Just like Dhruva Mahārāja, when he came in contact with the Supreme Personality of Godhead... He was hankering after material opulence, kingdom, a better kingdom than his father, than his grandfather. That was his ambition. As a child, he was insulted by his stepmother. So actually when he saw Viṣṅu, Lord Viṣṅu, he was so satisfied that he said, svāmin kṛtārtho 'smi varaṁ na yāce [Cc Madhya 22.42]:

[[When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:] ’O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.]

"Now I have no more hankering."

So this is also one tāpa. In this material world we are suffering so many varieties of tāpa. Tāpan vindanti maithunyam agaram ajhaḥ. [SB 5.5.7] It is simply full of tāpa. Tāpa means heat, and tāpa means unbearable, miserable condition. Therefore from tāpa... It comes from tapa, tapasya. Tapasya means voluntarily accepting some unfavorable condition. Of course, the soul is not affected by any favorable or unfavorable condition. Asaṅgo 'yaṁ puruṣaḥ. Actually, it has no connection with the favorable, unfavorable condition. It is simply abhiniveśa. The mind being affected by the material contamination, we are suffering so-called miserable condition of life. It is due to the mind. Otherwise, as it is said, one man is satisfied in a very poor condition of life, and another man is not satisfied even in the best opulent condition of life. Why? It is due to the mind. It is due to the mind.

So therefore whole process of spiritual life or peaceful life... Spiritual life is peaceful life. Material life is not peaceful life. Ahaṅkāra-vimūḍhātmā [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.]

There are so many varieties of desires in material life; therefore one cannot be peaceful. That is not possible. But when one enters into spiritual life... Spiritual life means to revive our spiritual consciousness, or Kṛṣṅa consciousness. Then we can become happy. That is stated in the Bhagavad-gītā. Three things, if we learn... What are those three things?

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.]

Śānti. If we learn these three things, then we'll get śānti. Śānti, that is clearly explained in Caitanya-caritāmṛta also. It is said in the Bhagavad-gītā, Kṛṣṅa says, jñātvā mām: "Me," Kṛṣṅa says—person. Just like "Give me." So Kṛṣṅa says, jñātvā mām. What is that? So we have to know Kṛṣṅa, that He is actually enjoyer. Master and servant. If the servant knows that "In this house my master is the proprietor. He is the enjoyer. I am simply servant," then he is peaceful. But if he artificially tries to become the master, although he is servant there, then there is all disturbance.

So here our miserable conditions are caused by our thinking that "I am the proprietor. I am the owner. I am the enjoyer." One becomes to owner, proprietor, because he wants to enjoy. So this is our disease. Actually, we are servant of Kṛṣṅa: jīvera svarūpa haya nitya-kṛṣṅa-dāsa [Cc Madhya 20.108-109]. This is our original position. We are servant, even in this condition. But we are servant of māyā, illusion—means we are servant of our lusty desires: kāma; krodha, anger; lobha, greediness; moha, illusion; so many, mada, madness. We are servant of these propensities. We are not master. When you become master of these sense gratification processes, then you are svāmī. That is the position of svāmī. Svāmī means master. Gosvāmī. Gosvāmī means this controller of the senses. Go means senses. So svāmī or gosvāmī means one who has control over the senses or one who has control over the mind.

The mind is very restless. The whole yogic process is meant for controlling the mind, because unless you control the mind, the mind will volumes and volumes of desires, hundreds, thousands, millions. And you have to satisfy them. Then where is śānti? You have to satisfy the master. Who has become your master? Mind. Then you are disturbed. There cannot be any peace. And mind has got many millions of desires. Therefore when you can control over the mind, that mind desires something and you have to control, "No, you cannot do it," then you become a svāmī. Svāmī... These sannyāsīs, they are given the title svāmī or gosvāmī because the sannyāsīs are supposed to control over the mind, over the senses. Therefore they are called svāmī. Otherwise, not svāmī but servant. If you are controlled by the mind, then you are servant, and if you are controller of the mind, then you are svāmī, the same person.

So how you can become svāmī? Because we are falsely thinking that "I am the proprietor. I am the enjoyer. I am the leader. I am the friend of my family, my society, my nation," so many ways, you have to convert these things. Suhṛdaṁ sarva-bhūtānām [Bg 5.29].

Kṛṣṅa says that "I am the friend of everyone." But we are taking the place of Kṛṣṅa, leadership. I am declaring to my countrymen, to my follower, that "I am your friend." So actually, I cannot be friend because I do not know what is the goal of life. I cannot lead them properly. Some immediate convenience we can offer, and people, being less intelligent, they are after immediate profit. It is called preya. Just like if you say to a small child, "Don't go to school. Please come and play with me," he would like to play with his friend. That is immediate profit. But if you ask him to go to the school, that is remote profit. That is called śreya. And preya, preya means immediate profit. Two young men, if one friend says to the other friend, "Oh, let us go to the cinema," that is very palatable. And if he says, "Let us go to this meeting in Hare Kṛṣṅa Land," that is not very palatable. This is the distinction between śreya and preya. Niḥśreyasāya. Niḥśreyasāya means ultimate goal of life, ultimate profit of life.

So ultimate profit of life is to go back to home, back to Godhead. Because we are suffering on account of separation from God. This is our cause of suffering. Instead of becoming servant of God we have become the servant of senses. That is the cause of our suffering. Therefore three things, if we can understand thoroughly: that Kṛṣṅa, or God, is the proprietor and enjoyer of the whole universe or creation, and... Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg 5.29].

He is the proprietor of all universal planets, and suhṛdaṁ sarva-bhūtānām, and He is the real friend of everyone. Jñātvā, "One who knows," Kṛṣṅa says, mām, "Me, then he gets śānti." Otherwise, there cannot be any śānti.

In the Caitanya-caritāmṛta also it is confirmed that,

bhukti-mukti-siddhi-kāmī—sakali 'aśānta' kṛṣṅa-bhakta—niṣkāma, ataeva 'śānta' [Cc Madhya 19.149]

[Because a devotee of Lord Kṛṣṅa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.]

Kṛṣṅa-bhakta, one who is fully Kṛṣṅa conscious, he is śānta. He is fully confident. Kṛṣṅa consciousness, or God consciousness, he is fully confident that Kṛṣṅa..., "I have surrendered to Kṛṣṅa. I have taken shelter of Kṛṣṅa, and He has promised, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg 18.66]. Then where is the cause of my anxiety?" Therefore he can become... He has understood Kṛṣṅa, the Supreme Personality, almighty, all-powerful, full of all opulences. "So if He has taken my charge, then where is my anxiety?" That is śānti. That is śānti. And so long we are taking shelter of māyā, asat, which will not stay... Suppose we are taking shelter..., child is taking shelter of the father, mother, or the citizens is taking shelter of the state, of the government. So one has to take shelter of something else for protection, for security. But they are not actually security. Therefore we are always full of anxiety. You may be a citizen of a great state like United States of America, but you are not without any anxiety because that shelter is not sufficient. That will not stay. Just like recently in America they had to dethrone Mr. Nixon because they were not free from anxiety.

So you cannot become free from anxiety by taking shelter of anything material. That is not possible. Sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5].

[Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṅa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.]

Asat and sat. Sat means eternal, and asat means temporary. So we are eternal. Na hanyate hanyamāne śarīre [Bg 2.20]. We are not annihilated after the annihilation or destruction of this body. Therefore we have to take shelter of the eternal. Then we'll be happy. And so long we shall take shelter of the temporary thing, asat, this material world, material society, friendship, love, state, community, nation—anything you take, they are not permanent—so you cannot be happy. But if you take shelter for security at the lotus feet of the Supreme, then you are actually secure.

Sadā samudvigna-dhiyām asad-grahāt. Asad-grahāt. Asad means this material world. It will not stay. Just like this material body, it will not stay, everyone knows. It has a beginning, birth; it stays for some time; it transforms some other bodies as children; then it becomes old, dwindling; and then finished. These are six different transformation of the material world. But it is temporary, asat. But there is another life, where there is no transformation: eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg 2.20]. That is spiritual world. So that spiritual world, we have no information, but we have got little experience. Spiritual world means complete peaceful, śānti. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, jñātvā māṁ śāntim ṛcchati [Bg 5.29].

Therefore it is compulsory business of our life to understand God, or Kṛṣṅa, if you want śānti. Jñātvā māṁ śāntim ṛcchati. If you want śānti, then you have to know God, what is God. Not vague idea; actually. Jñātvā māṁ śāntim ṛcchati. You have to know.

Now, the position is how to know God. How to know God. So God know, it is very easy. If you don't chant... Suppose if I say that "By chanting Hare Kṛṣṅa mantra you will know God," you may think that "Why shall I chant Hare Kṛṣṅa mantra? I belong to different religion. Why shall I chant this Hindus' Hare Kṛṣṅa mantra?" Then all right, you do not chant Hare Kṛṣṅa mantra, but you try to understand God in your daily life. What is that? That satisfaction by drinking water. Raso 'ham apsu kaunteya [Bg 7.8].

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

Everyone drinks water. Either you become Hindu, Muslim, Christian, you have to drink water. And after drinking water, when you feel satisfaction, as it is said, tāpa apanodaḥ, the tiresomeness immediately annihilated, immediately diminished, satisfies. So that satisfaction is Kṛṣṅa, or God. Kṛṣṅa says. So you haven't got to search out Kṛṣṅa anywhere. Kṛṣṅa is within you, God is within you. But still if you are doubtful, then God says, Kṛṣṅa says, "You try to understand Me in this way, tāpa apanodaḥ, the water." Everyone drinks water, very easy. So raso 'ham apsu kaunteya. Then the beginning, if you do not do anything... Just I am trying to convince you about the easy process of bhakti-yoga. Anyone, everyone, at any place, any condition of life, he can become a bhakta. Ahaituky apratihatā. This is first-class religion, to become devotee of God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6].

[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]

Bhakti... When you... Bhakti means loving service. When you develop your dormant love for Kṛṣṅa and you begin to serve Him, that is called bhakti.

So this bhakti is the first-class religion, paro dharma. All other different kinds of religious systems, they are material. "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist"—these are all material designation. Actually, it is not dharma. Just like gold. Gold cannot be Hindu gold, Christian gold, Muslim gold. Gold is gold. There is no question of Hindu gold or Muslim gold. Similarly, dharma, dharmaṁ tu sākṣād bhagavat-praṅītam [SB 6.3.19].

[Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṅas.]

Dharma means relationship with God. So human being in any society, any part of the world, there is a consciousness or sense of understanding God. The method may be different; that is another thing. But the idea is how to know God. Just like Christians, they say, "O God, give us our daily bread." So there is relationship. Muslim, they say, allahu akbar, "God is great." So in Hindu conception generally say, 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 any sense you say, there is relationship with God. So unless you revive your relationship with God which is dormant, there is no śānti. There cannot be any śānti. So try to understand God.

Therefore Kṛṣṅa is canvassing that "If you do not take this process, that process, you simply, while drinking water, you think of Me: 'Here is Kṛṣṅa. Here is Kṛṣṅa.' " As it is said here, tāpa apanodaḥ. Everyone drinks water, so everyone can remember Kṛṣṅa, or God, if you simply learn this art, that "While drinking water, while I feel satisfaction, I must know, 'Here is God.'" Your devotional life immediately begins—without any education, without any enlightenment. Even a child can... If you teach the child that "When you drink water, you think of God..." Of course, one must have some knowledge what is God. So that according to different status of life... So here from Bhagavad-gītā or Bhāgavata we understand, 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.]

So Kṛṣṅa is here in the temple. Kṛṣṅa is in my room in picture. So that is also not difficult. How easy it is, just try to understand, that if drinking water and if I think, "Here is Kṛṣṅa," and I have seen Kṛṣṅa in the temple, I have seen Kṛṣṅa in my room, my father has shown me, "Here is Kṛṣṅa," then where is the difficulty? And if you think Kṛṣṅa like that—"Here is Kṛṣṅa"—that is the beginning of spiritual life. Śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅam [SB 7.5.23], memorizing.

[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.]

So we request everyone to come to the temple, because he will have the impression what is Kṛṣṅa, how He looks. Here is Kṛṣṅa. It is not imagination. Don't think it is imagination, we have imagined some form. Just like the Māyāvādīs say, "It is imagination." No. It is fact. Because this Kṛṣṅa, this form of Kṛṣṅa, the our forefathers or ācāryas they have seen when Kṛṣṅa was present on this planet. And there are many, many old temples—the same feature of Kṛṣṅa, two hands, playing on the flute, and anywhere you will see Kṛṣṅa He has got this flute, because that is His most beloved, favorite instrument. That is stated in the śāstra, not imagination. Veṅuṁ kvaṅantam aravinda-dalāyatākṣaṁ barhāvataṁsam asita... [Bs 5.30].

[I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.]

In the Vedic language it is said that Kṛṣṅa, He has got a flute in His hand. He likes to play on flute. Veṅuṁ kvaṅantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam [Bs 5.30]. Barhāvataṁsa means the peacock feather. He likes peacock feather. These symptoms are described in the Vedic literature, and when Kṛṣṅa was present on this earth, the same feature was there. So this picture, this photo, or this statue of Kṛṣṅa, this arcā-mūrti, is not different from the original Kṛṣṅa.

So if you simply come here, take the impression of Kṛṣṅa and think of Kṛṣṅa while drinking water, you become a devotee. Is it very difficult job? Very easy. Anyone can do. Anyone can do. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg 9.26].

[If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.]

Then, if you develop... This is śānta rasa. Then, when you develop your śānta-rasa, then there is dāsya-rasa. Dāsya-rasa means that you want to serve Him. That is further development. "Here is God. No, why not...?" Therefore, according to the Vedic principle, whoever comes to the temple, he brings something to offer to Kṛṣṅa. Not that He requires huge amount of money. No. You must offer something. What is that? Kṛṣṅa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Kṛṣṅa is not in want, but if you give something to Kṛṣṅa, that is for your benefit. If Kṛṣṅa accepts something from you, then your life becomes successful. So... "But I have no money. What can I offer to Kṛṣṅa?" Oh, that is not the fact. We have got money for going to cinema, and you have no money to bring one flower for Kṛṣṅa. This is denial. This is denial. Kṛṣṅa does not say that "You bring one thousand dollars." No. He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati.

So anywhere within this universe you can get all these things, however poor man you may be. Patram, a little leaf, better tulasī leaf, or any leaf. Patraṁ puṣpam, a little flower. Phalam, little fruit, and little water, that's all. Yo me bhaktyā prayacchati. Kṛṣṅa, He is the bhoktāraṁ yajña-tapasāṁ sarva-loka... [Bg 5.29].

He is the proprietor of the all universes. So why He is asking this patraṁ puṣpaṁ phalaṁ toyam? He is so poor? He is not poor. He is the most opulent. But if you begin to give something to Kṛṣṅa, you become opulent. That is wanted. Therefore He is canvassing that "Give Me something." Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi, kuruṣva tad mad-arpaṅam [Bg 9.27]. Because you have forgotten to give to Kṛṣṅa, therefore Kṛṣṅa comes down. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg 4.7]. He canvasses, "Please give Me something," as if He is in great need of it. He is not need of it. But if you hear Kṛṣṅa and if you give something to Kṛṣṅa, then it is for your benefit. You will understand gradually what is your relationship with Kṛṣṅa and gradually develop your Kṛṣṅa consciousness. Then your life is successful. Then your life becomes peaceful.

Otherwise, there is no possibility. Otherwise there is no possibility. Everyone is hankering after peace, but this is the way of attaining peace: to revive your relationship with Kṛṣṅa, to engage your mind fully in the service of Kṛṣṅa, in the matter of understanding Kṛṣṅa. And if you understand Kṛṣṅa... The books are there. Bhagavad-gītā is there. Śrīmad-Bhāgavata is there. You have got your reason. You have got your knowledge. Try to understand Kṛṣṅa. Then your life is successful. Janma karma ca 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 you try to understand Kṛṣṅa. Then, from this asat, this temporary life which you are changing one after another, tyaktvā dehaṁ punar janma naiti mām eti kaunteya... [Bg 4.9]. After giving up this body... This is also temporary body, asat, the asat. Asat means it will not stay. So after giving up this body, if you get another body... That is compulsory. Tathā dehāntara-prāptir dhīras tatra na muhyati [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.]

Dehāntara-prāptiḥ there is. Just like we are getting different bodies in this life, similarly, when this body is finished, we get another body. But another body or this body, because this material body, asat..., asad-grahāt, because we accept this material, temporary body, there must be suffering, kleśada. Or whatever we feel pains and pleasure, that is due to this body.

So the best achievement of life is the how to stop this getting material body again. Spiritual body, that is happiness. Then you will get eternal happiness, blissful life. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9]. That you go to the spiritual world. There is spiritual world, as this, here, is material world, you have got material body. So if you are fit for going to the spiritual world, then you'll get spiritual body, same way. And spiritual body means sac-cid-ānanda-vigraha [Bs 5.1], spiritual body.

[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.]

Vigraha means body, and sac-cid-ānanda... Sat means eternal, cit means full of knowledge, and ānanda, blissful. That we want. The Kṛṣṅa consciousness movement means to try to understand Kṛṣṅa. Very easy. If you drink water as Kṛṣṅa advises, raso 'ham apsu kaunteya. That satisfaction by drinking water, that is Kṛṣṅa. That's all. You think, "This is Kṛṣṅa." You think that "I am drinking Kṛṣṅa." Then twice, thrice "Kṛṣṅa" means you become purified. Kṛṣṅa... Eka kṛṣṅa-nāme yato pāpa hare, pāpī haya tato pāpa kari bare nare[?]. Eka kṛṣṅa, one, once chanting of Kṛṣṅa, it can kill so many reaction of sinful life that you cannot do so many sinful life. A sinful man can do large amount of sinful activities. But you cannot do even.

So this process, if you adopt... Very easy. It is authenticated. We have not manufactured this. It is said in the Bhagavad-gītā, raso 'ham apsu kaunteya [Bg 7.8],

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

"That rasa, that satisfaction by drinking water, that is I am." So why not think of Kṛṣṅa like that? You drink so many times water, especially in India. Hey? You drink water and think of Kṛṣṅa, you become perfect.

Thank you very much.

Devotees: Jaya. Haribol. [end]