Śrī Caitanya-caritāmṛta

Śrī Caitanya-caritāmṛta, Madhya-līlā 6.154

Prabhupāda:

viṣṅu-śaktiḥ parā proktā kṣetrajñākhyā tathā parā avidyā-karma-samjñā anya tṛtīyā śaktir iṣyate [Cc Madhya 6.154]

[The internal potency of the Supreme Lord, Viṣṅu, is spiritual, as verified by the śāstras. There is another spiritual potency, known as kṣetra-jña, or the living entity. The third potency, which is known as nescience, makes the living entity godless and fills him with fruitive activity.]

So we were discussing other night about the three principal energies of the Supreme Personality of Godhead. There are multi-energies. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc Madhya 13.65, purport]. From śruti we understand that the Supreme Lord is full of potencies. Even we are. We are a small particle of the Supreme Lord; still, we are full of potencies. Just like you shave today, and tomorrow morning, by your own potency, the hairs again grown. We see actually things are happening. How it is happening, that we do not know, even in our body. But it is a fact it is happening. Things are happening. That means due to my potency. As soon as I leave this body there will be no more hair growth. The potency is gone. So as we are a small particle, mamaivāṁśo jīva-bhūtaḥ... [Bg 15.7]. Jīva, the living entity, is a very small particle, one ten-thousandth part of the top point of hair. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc Madhya 19.140].

[If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṅa, particles of spirit, not matter.]

So such a small particle, atomic particle of the Supreme Lord, has got so much potencies. We see different varieties of life, different intelligence all over the world. What is that? Potency. So if we have got so much potencies, just imagine what Kṛṣṅa, the Supreme Person, has got, potency.

So He has got potency. He is not niḥ śakti. He has got śakti. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna... Everything is happening on account of His potency. Just like in your body so many things are happening on account of potency, similarly, the gigantic universal form of the Lord—His potencies are working. Everything is happening. The tree is coming out, the fruit is coming out, the flower is coming out, the color is painted—everything. Svābhāvikī jñāna-bala-kriyā ca. Na tasya kāryam karaṅaṁ ca vidyate. He hasn't got to do anything personally, but His potencies are acting. Na tasya kāryam karaṅaṁ ca vidyate. Na tat-samas cābhyadhikaś ca dṛśyate. Nobody can be equal to Him or greater than Him. Sama. Asama-ūrdhva. In the Bhagavad-gītā it is explained that Kṛṣṅa is asama-ūrdhva. Nobody is greater than Him, and nobody is equal to Him. So anyone who is claiming equal to Him, they are less intelligent. They have no intelligence. Asama-ūrdhva. Na tasya samaḥ. Nobody is equal to Him, neither urdhva. Kṛṣṅa says, mattaḥ parataraṁ nānyat [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.]

"Nobody is greater than Me." Therefore God is great. If somebody is equal to Him or greater than Him, then he is not God. God is Kṛṣṅa.

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.]

He is the original cause of everything. So He has got... He is working. The whole cosmic manifestation is exhibited by His potency. That is described here: viṣṅu-śaktiḥ parā proktā [Cc Madhya 6.154]. That is spiritual potency.

Originally the God's potency, Kṛṣṅa's potency—cit-śakti, sat-cit-ānanda. God is sat, eternal; cit, full of knowledge; and ānandamaya. Ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12].

[By nature, the Supreme Lord is blissful.]

You'll never see Kṛṣṅa nirānandamaya. Even if He is killing a demon, He is smiling. That is also ānanda. So the potencies of God, Kṛṣṅa, Viṣṅu—viṣṅu śaktiḥ parā—they are not these ordinary potencies, material potency. Spiritual potency. Viṣṅu-śaktiḥ parā proktā kṣetrajñaḥ [Cc Madhya 6.154].

Ksetrajña means jīva. That is explained in the Bhagavad-gītā: kṣetra-kṣetrajñaḥ. The living soul is kṣetrajña, and this body is kṣetra. Kṣetra-kṣetrajñayor jñānam, yad jñānaṁ tad jñānaṁ mataṁ mama [Bg 13.3]. If anyone understands what is this kṣetra and kṣetrajña and what is their relationship—kṣetra-kṣetrajñayor jñānam—that is jñāna, not this material jñāna. That is spiritual jñāna. So kṣetrajñākhyā tathā parā [Cc Madhya 8.153]. As God's potency is parā... Parā and aparā. Originally everything is parā. And aparā means forgetfulness. This material world, we forget Kṛṣṅa; therefore it is called aparā. But there is another parā. That is spiritual potency. There, there is no forgetfulness of Kṛṣṅa. Everyone is Kṛṣṅa conscious. So if you become Kṛṣṅa conscious, then immediately you become parā. Kṣetrajñam ākhyā tathā parā. Immediately you become parā. Otherwise you remain in the aparā, bhūmir āpo 'nalo vāyuḥ [Bg 7.4],

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

this material contamination. Kṣetrajñākhyā tathā parā.

Then what is this material potency? That is explained, avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. In between or besides this, parā and aparā, there is another śakti. That is avidyā, ignorance, darkness. Avidyā-karma-saṁjñā. And in this potency everyone has to work. Karma-saṁjñā. Without working, nobody can live here. You have to work. It is said that the lion is supposed to be the biggest animal, very powerful. So it is said in the Hitopadeśa, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Even if one is lion, if he thinks, "I am lion. Let me sleep, and the prey will automatically come within my mouth," no, that is not possible. You have to work. Anyone, whatever you may be, you have to work. Kṛṣṅa also said in the Bhagavad-gītā, śarīra yātrāpi te na prasiddhyed akarmaṅaḥ. In this... This material world means everyone has to work. Otherwise he cannot live. Therefore it is called karma-samjñā. Karma-samjñā anyā.

And avidyā. If I am part and parcel of Kṛṣṅa, and Kṛṣṅa... Na tasya kāryaṁ karaṅaṁ ca vidyate. If Kṛṣṅa has nothing to do, then—I am also part and parcel—I will also have nothing to do. Everything will be there, present. But that is our real constitutional position. We don't require to work. Everything is there for my enjoyment. But because we are now in this avidyā, ignorance, this material darkness, therefore I have to work. Avidyā-karma-samjñā. Karma is meant for this materialistic person. Bhakta does not require to take to karma—karma, jñāna, yoga, nothing. These are all material. Karma, jñāna, yoga and bhakti. There are four primary principles for spiritual realization. So out of the four, karma, jñāna and yoga, they are all material, but bhakti is not material. That is spiritual.

Therefore Kṛṣṅadāsa Kavirāja Gosvāmī describes,

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.]

If you want śānti, then you have to become a devotee. Otherwise, yayātmā samprasīdati.

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā samprasīdati [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.]

If you actually want peacefulness of your ātmā, then you have to learn bhaktir adhokṣaje. And this action cannot be checked, ahaitukī, if your bhakti is pure, without any motive. Bhakti means without any motive.

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṅānu- śīlanaṁ bhaktir uttama [Bhakti-rasāmṛta-sindhu 1.1.11]

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

Bhakti has no other definition. Simple, pure. "Simply I shall carry out the order of Kṛṣṅa," as Arjuna did, that is pure devotee. He is not under the resultant action. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ [Bg 6.1].

[The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work.]

One who does not expect the resultant action... Karmī, they are very much careful about getting the resultant action: "I am working so hard. I must have some material profit." That is karmī. Everyone in this material world, they are working so hard. Why? For some material profit. Therefore they are aśānta.

Bhukti. Bhukti means sense enjoyment. So bhukti, mukti and siddhi. This is karmī, jñānī, yogī. The karmīs, they are expecting some good result, material result, sense enjoyment. That is karmī. And jñānī, he is thinking that "Material result has no profit. I have tried for it, but I could not get any profit out of." Gatila janja.

sat-saṅga chāḍi' khainu asate vilāsa te-kāraṅe lāgila mora karma-bandha-phāṅsa

So jñānī means when he understands, "By acting for fruitive result, actually I have not gained anything." That is jñānī. One cannot get actually any good result. That is not possible. That is ajñāna. So jñānī means one who understands that "We cannot get any good result by this karma. So let me become one with God." That is... He does not know that is higher expectation. The karmīs are trying to become a big man, a big, very honorable man in the society, or minister or president. But when he is baffled... This is also wanting something, karmī. A jñānī, he wants to stop the small business; he wants to become one with God. That is more dangerous expectation. So that is jñānī. So they also cannot get peace, because there is demand. Karmīs, they want something material, and the jñānīs, they tries to become one with the Supreme. Ekatvam. Ekatvam meaning we make differently, but the jñānīs—sāyujya-mukti, to become one with God.

So they cannot be happy also, because there is want. The karmīs, they have got want. They want something. And here also there is want, a different type of want. Karmī wants some material result, immediate sense gratification, and here is also sense gratification. He is expecting something impossible—"I want to become one with God." So they cannot also get peace. That is not possible. And yogī, they also wanting to be something, siddhi, aṣṭa-siddhi: aṅimā, laghimā, garimā, prāpti siddhi, īśitva, vaśitva. There are eight kinds of siddhis. The yogīs want to get these siddhis and declare that he has become God, the same, like the jñānī. People are hankering after. If some yogī, some..., play some yogic prakriyā, magic: "Oh, here is God." He does not see the wonderful magic which is going on throughout the whole universe. A simple magic captivate them.

So Caitanya-caritāmṛta kar therefore says, bhukti-mukti-siddhi-kāmī sakali aśānta. They cannot get peace. That is not possible. Kṛṣṅa-bhakta niṣkāma [Cc Madhya 19.149].

Kṛṣṅa bhakta, he doesn't want anything. Caitanya Mahāprabhu, at least, teaches us, and that is the... Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11]:

zero, no abhilasa. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc Madhya 19.167].

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

In the platform of jñāna there is demand: "I shall become one with God." And karma, there is demand: "I must have the highest form of material happiness." Therefore jñāna-karmādy-anāvṛtam: "without any tinge of jñāna and karma." Anyābhilāṣitā-śūnyam: "all material desires made zero, śūnyam." "Then I become zero?" No. That is your purity. When you are not contaminated by jñāna, karma, yoga, that is your pureness. And that purity, ānukūlyena kṛṣṅānu-śīlanam [Cc Madhya 19.167]. Simply always be ready to serve Kṛṣṅa. Serve Kṛṣṅa.

"Now, where is Kṛṣṅa?" Yes, Kṛṣṅa is there. You can serve. Kṛṣṅa is present before you in His sound representation, Bhagavad-gītā. Kṛṣṅa is absolute, and His words, what He has spoken in the Bhagavad-gītā, they are the same. Kṛṣṅa's words and Kṛṣṅa, they are not different. The material world means my words and me, we are different. But in the spiritual world the words, the name, the form, the pastimes of Kṛṣṅa, they are as good as Kṛṣṅa. Therefore, if you discuss on the instruction of Kṛṣṅa, like Bhagavad-gītā, then you are immediately in touch with Kṛṣṅa. Abhinnatvād nāma-nāminoḥ [Cc Madhya 17.133].

[The holy name of Kṛṣṅa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṅa Himself, the reservoir of all pleasure. Kṛṣṅa’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṅa Himself. Since Kṛṣṅa’s name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṅa’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṅa and Kṛṣṅa Himself are identical.]

There is no difference.

So ānukūlyena kṛṣṅānu-śīlanam. If you want to abide by the orders of Kṛṣṅa, anu-śīlanam... Anu-śīlanam means cultivation. The words are there. The words are not different from Kṛṣṅa. So as soon as you take the words as it is, you immediately associate with Kṛṣṅa. Otherwise, you take the instruction of guru, representative of Kṛṣṅa. If you can please your guru, yasya prasādad bhagavat-prasādaḥ.... If you can please His representative, then you please Him. So in this way, kṛṣṅānuśīlanam, that is our duty, ānukūlyena. Ānukūla, not pratikūla. There are two ways of acting: ānukūla and pratikūla. If you act as I desire, that is ānukūla, and if you act what I don't desire, that is pratikūla. So Kṛṣṅa consciousness must be ānukūla, according to the desire of Kṛṣṅa, as it is confirmed by guru. That is ānukūla, favorable. And if you act whimsically, which Kṛṣṅa does not desire or the guru does not desire, then it is pratikūla. So ānukūlyena kṛṣṅānuśīlanam [Cc Madhya 19.167], that is bhakti.

So here it is said, avidya-karma-samjñānya trtiya śaktir isyate. This material energy is full of ignorance, avidya, and karma-sanga. Here you have to work hard. But if you become devotee, then there is no need of working hard. Yoga-kṣemaṁ vahāmy aham [Bg 9.22].

[But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.]

Then Kṛṣṅa takes charge. Kṛṣṅa takes charge of you. Kṛṣṅa has taken charge of everyone, but especially yo tu bhajanti yam pritya tesu te mayi. Those who are devotee, for them special care. So here we are careless. Nobody is taking... The materialistic persons, they are working in their own capacity, that "I shall become happy in this way, I shall become happy in this way," and therefore entangling, committing so many sinful activities. And he's not becoming happy; more and more unhappy. Karma-bandha. Narottama dāsa Ṭhākura says, sat-saṅga chāḍi khainu, asate vilāsa, te-kāraṅe lāgila mora karma-bandha-phāṅsa.

So if we don't take to Kṛṣṅa consciousness, if we act independently, then the result will be that we shall be entangled in the laws of karma. Laws of karma means karmana daiva-netrena jantor deha upapatti [SB 3.31.1].

[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.]

By karma we are creating another body, next body. That we do not know. Karma, according to my karma. Karmana daiva-netrena, supervised, decided by the higher authorities: "You have done like this; you must get this body." Automatically. Automatically. Karanam guṅa-sango 'sya sad-asad-janma-yonisu [Bg 13.22]. Everything is going on. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi [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.]

If you don't like or like, it doesn't matter. If you have infected some disease which you don't like, that will not save you because you don't like. You must have to suffer from that disease. That is the law of nature. But that we do not know. We are acting independently. That is not possible. So therefore it is called avidya. Avidya means rascals. They are acting independently without knowing that there is overseer. There is the supreme seer. He is sitting within your heart.

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati bhrāmāyān sarva-bhūtāni yantrārūḍhāni māyayā [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.]

Now Īśvara is seeing. You cannot do anything secretly. That is not possible. He is seeing. According to your karma, the next body is offered. Karmana daiva-netrena. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe... He is seeing. He is witness. Anumanta upadṛṣṭā. He is seeing everything, upadṛṣṭā. So He is asking the material nature, "Now this living entity wanted to act like this. So give him this body." Daiva-netrena. So you'll get a body, yantra. This body is yantra, machine. You are sat down on a machine, and bhrāmāyān sarva bhūtāni—sometimes you are in nice bodies... Nothing is nice. Everybody will die, so there cannot be anything nice. It may be, the duration of life, little more—a dog's duration of life less than man's duration of life. That may be. But nobody is going to live forever. That is not possible.

So this is anitya, this body, daiva-netrena, by the order, prakṛti, prakṛti. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati, bhrāmāyān sarva-bhūtāni [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.]

Sarva-bhūtāni, all living entities, are wandering. Wandering not only here; there are so many planets, so many up and down situation. So we are wandering within this universe, within this material world, sometimes in good body, sometimes in bad body, and this is our life. Avidyā-karma-saṁjñā anyā. Under the influence of this material energy, on account of our ignorance, we have submitted to the laws of material nature. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ, ahaṅkāra-vimūḍha [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.]

He is thinking, "I am independent. I am now this. I am now that." Avidyā-karma-saṁjñā. Bhramāyān sarva-bhūtāni. Everything you will find this.

So prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ, ahaṅkāra-vimūḍhātmā. This ahaṅkāra, that "I am independent," this ahaṅkāra is making you obliged to accept different types of body in different condition of life within the universe. Therefore Caitanya Mahāprabhu is mahā-vadānyāvatāra. He is very, very kind incarnation. Rūpa Gosvāmī accepted Him, namo mahā-vadānyāya kṛṣṅa-prema-pradāya te [Cc Madhya 19.53].

[O most munificent incarnation! You are Kṛṣṅa Himself appearing as Śrī Kṛṣṅa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṅī, and You are widely distributing pure love of Kṛṣṅa. We offer our respectful obeisances unto You.]

So He teaches, ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva. Under this avidyā-karma-saṁjñā trītīyā śakti, material energy, we are wandering throughout the whole universe.

[child making noise]

[aside:] This child should be moved.

So ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva.

So one who takes Kṛṣṅa consciousness, bhāgyavān jīva, not the dur-bhāgyavān jīva. Mandāḥ sumanda-matayo manda-bhāgyā [SB 1.1.10].

[O learned one, in this iron Age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.]

Those who are unfortunate, they cannot take to Kṛṣṅa consciousness, Caitanya Mahāprabhu says. kona bhāgyavān jīva. Kono means somebody. That is also not all. That is confirmed by Kṛṣṅa: manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye [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.]

Out of many, many millions of persons, one wants to become perfect, or bhāgyavān. And yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ. So therefore Caitanya Mahāprabhu also says the same thing, kona bhāgyavān jīva. Not always. Not the manda-bhāgyā. Sa bhagavān.

ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva guru-kṛṣṅa-kṛpāya pāya bhakti-latā-bīja [Cc Madhya 19.151]

[According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṅa. By the mercy of both Kṛṣṅa and the spiritual master, such a person receives the seed of the creeper of devotional service.]

Guru and Kṛṣṅa. Two persons' favor: guru and Kṛṣṅa. So Kṛṣṅa is asking to become a guru, everyone. "Everyone become a guru," Caitanya Mahāprabhu says.

āmāra ajñāya guru hañā tāra ei deśa yāre dekha, tāre kaha 'kṛṣṅa'-upadeśa [Cc Madhya 7.128]

[Instruct everyone to follow the orders of Lord Śrī Kṛṣṅa as they are given in the Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land.]

Āmāra ajñāya guru hañā. Caitanya Mahāprabhu said... Because Caitanya Mahāprabhu is mahā-vadānyāvatāra, most munificent incarnation to reclaim all the fallen souls. Ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva. So the guru's business is to make everyone a bhāgyavān, fortunate. That is guru's business. The guru's business is... They are so much sympathetic that one can get Kṛṣṅa consciousness if he is fortunate. So guru's labor, guru's activity, is how to make people fortunate. That is wanted. Because without being fortunate one cannot understand Kṛṣṅa. And without Kṛṣṅa consciousness he cannot be relieved from this avidyā-karma-saṁjñā-śakti, material nature. Therefore it is the business of guru to make everyone fortunate.

So how he can make everyone fortunate? That is... Caitanya Mahāprabhu advises that āmāra ajñāya guru hañā. You follow the principles of Caitanya Mahāprabhu's instruction first of all. Śrī-kṛṣṅa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. You just take their mercy. Then you become guru. And then what is your business? His business is yāre dekha tāre kaha kṛṣṅa upadeśa [Cc Madhya 7.128]. So guru-kṛṣṅa. Guru makes the people fortunate, and then the people become Kṛṣṅa conscious, and then he becomes fortunate. This is the process of Kṛṣṅa consciousness movement. Everyone is advised to become guru, especially those who are born in India. They can easily take the Kṛṣṅa consciousness movement, because in the blood there is Kṛṣṅa consciousness on account of taking birth in this holy land of Bhārata-varṣa. Caitanya Mahāprabhu therefore says,

bhārata-bhūmite manuṣya-janma haile jāra janma sārthaka kari' kara para-upakāra [Cc Ādi 9.41]

[One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.]

This is the business.

So every Indian is expected to take this Kṛṣṅa consciousness movement and spread it outside India. There are many people who are hankering after it. It is the duty of every Indian to first of all get himself out of these clutches of avidyā-karma-saṁjñā—ignorance and whole day and night working like hogs and dogs. One has to become free from these clutches of māyā, and then he must undergo tapasya. There is no difficulty. This tapasya is that you have to give up the four principles: no illicit sex, no meat-eating, no intoxication, no gambling. This is tapasya. It is not that you have to go to the forest or Himalayan mountain and enter into a cave and press your nose and... No, that is not possible. You simply practice. Wherever you are, you simply practice this tapasya—no illicit sex, no intoxication, no gambling and no meat-eating. Then you become perfect. Tapo divyaṁ putrakā yena śuddhyed sattva [SB 5.5.1].

[Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.]

"This tapasya, can we do that?" You can do it very easily. It is not said "No sex," but "No illicit sex." That is very sinful. Therefore one has to get himself married. That is allowed. But no illicit sex. And no meat-eating. Why one should eat meat? There are so many nice things given by Kṛṣṅa—so many fruits, so many nice food grains. We can eat many palatable dishes mixed with milk. Take milk from the cows. Therefore Kṛṣṅa advises, go-rakṣya. Without milk you will eat all rubbish things like hogs and dogs, and your life will be spoiled. Everything is there, practical. But avidyā, on account of our ignorance, foolishness, rascaldom, we are avoiding this kṛṣṅa-upadeśa and suffering. Be saved from suffering and be happy by Kṛṣṅa consciousness.

Thank you very much.

Devotees: Jaya. All glories to Śrīla Prabhupāda. [end]