oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ
śrī-caitanya-mano-'bhīṣṭaṁ
sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam
vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
he kṛṣṇa karuṇā-sindho
dīna-bandho jagat-pate
gopeśa gopikā-kānta
rādhā-kānta namo ‘stu te
tapta-kāñcana-gaurāńgi
rādhe vṛṇdāvaneśvari
vṛṣabhānu-sute devi
praṇamāmi hari-priye
vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ
namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha
CC Ādi 1.3
What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.
rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
CC Ādi 1.5
The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, previously They separated Themselves. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.
cirād adattaṁ nija-gupta-vittaṁ
sva-prema-nāmāmṛtam aty-udāraḥ
ā-pāmaraṁ yo vitatāra gauraḥ
kṛṣṇo janebhyas tam ahaṁ prapadye
CC madhya 23.1
The most munificent Supreme Personality of Godhead, known as Gaurakṛṣṇa, distributed to everyone — even the lowest of men — His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him.
gauraḥ sac-caritāmṛtāmṛta-nidhih gauraṁ sadaiva-stuve
gaureṇa prathitaṁ rahasya-bhajanaṁ
gaurāya sarvaṁ dade
-Gaurāṅga-virudāvalī, Srila Raghunandan Gosvāmī
I pray to Śrīman Gaurāṅga Mahāprabhu whose ecstatic transcendental pastimes are like a river of nectar. Gaura has given the path of confidential devotional service. I will completely surrender to Gaura.
ājānu-lambita-bhujau kanakāvadātau saṅkīrtanaika-pitarau kamalāyatākṣau viśvambharau dvija-varau yuga-dharma-pālau vande jagat priya-karau karuṇāvatārau
CB Ādi 1.1
I worship Their Lordships Śrī Chaitanya Mahāprabhu and Nityānanda Prabhu whose long arms extend down to Their knees, whose beautiful complexions are radiant yellow like molten gold and whose elongated eyes are like red lotuses. They are the topmost brāhmaṇas, the guardians of religious principles for this age, the most munificent benefactors of all living entities, and the most compassionate incarnations of Godhead. They initiated the congregational chanting of the names of Lord Kṛṣṇa.
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
CC Ādi 1.4
May the Supreme Lord who is known as the son of Śrīmatī Śacī-devī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.
śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare
oṁ namo bhagavate vāsudevāya
ānanda-līlā-maya-vigrahāya hemābha-divyac-chavi-sundarāya
tasmai mahā-prema-rasa-pradāya caitanya-candrāya namo namas te
CB 2.28.200
Is there any fixed verses? No fixed verse. This Śrīmad Bhagavad-gītā, this is the message of Krishna. Krishna has directly said this. This has come out directly from the mouth of Krishna. This is the essence of all Vedas, essence of all Vedas, all Upaniṣadas, all Vedas. If someone can understand only Bhagavad-gītā, automatically, he can achieve all knowledge of Vedas. Vedas are vast, very vast. One cannot read it and understand it by the dint of his own merit, own scholarship, own intelligence. No, not possible. It is not possible at all because the Vedas are not material knowledge. It is transcendental knowledge. It is said that Vedas come out from the breathing of the Supreme Lord. Breathing, niśvāsita-vaṇī, breathing of the Supreme Lord. But Bhagavad-gītā has come out from the lips of the Supreme Lord. It is the essence of all Vedas. And Krishna came 5000 years ago to this material world, incarnated Himself. He came in His own svarūpa, His own form. And He instructed this Bhagavad-gītā in the battlefield of Kurukshetra to Arjuna. And what He said to Arjuna, what instructions He gave to Arjuna, is all meant for all humanity, for all humanity. And if someone can understand what Krishna has said, he will be a very fortunate person, very fortunate person. And that will be, in the life in which he can understand Srimad Bhagavad-gītā, that life will be his last life here. He will never be born here again. He will never be born in this material world and he will never suffer. He will directly go to Krishna. Krishna has said that thing in Śrīmad Bhagavad-gītā.
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Bg 4.9
In 4th chapter Śrīmad Bhagavad-gītā, Krishna has said this thing to Arjuna, "My janma, My karma, appearance and disappearance." Literally, My appearance janma means birth and mṛtyu, death. But Krishna says,
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Bg 4.9
"My appearance and My activities, pastimes, are all transcendental." It is not material. And if someone can understand it in tattva, this is most important thing and this is most significant word here in this verse, tattva. yo vetti tattvataḥ - one who knows it in tattva then his life will be the last life here.
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Bg 4.9
When he quit his body, he will never be born again here, he will come to My abode", the spiritual Kingdom, Krishna's abode. That, Krishna has said. There is a question here. What is that to know in tattva? What is that tattva?
That is most important thing, that's most important thing, that's the most important thing, significant word here. And in Bhagavad-gītā, you find repeatedly, in many places Krishna has said this thing. Krishna has said about this tattva. He has stressed upon it.
na tu mām abhijānanti
tattvenātaś cyavanti te
Bg 9.24
tato māṁ tattvato jñātvā
viśate tad-anantaram
Bg 18.55
Krishna has said, "If someone can understand Me in tattva, then he will enter into My Kingdom. Otherwise he cannot enter." mām abhijānanti tattvenātaś cyavanti te - If someone cannot understand it in tattva, he will not be allowed. He will again fall down here. This is most important thing. What is that tattva? And how can we understand that tattva? This is the question. How can we understand? And what is that tattva? We have two considerations. Two considerations, apāt-vicāra, tattva-vicāra - apparent consideration and absolute consideration. We say in English, apparent consideration and absolute consideration, this tattva-vicāra. And in all Vaiṣṇava philosophy, this apparent consideration is discarded, is condemned, is condemned. All our discussion is based on tattva-vicāra; based on tattva-vicāra, not apparent, not apāt-vicāra. I think some of you might have understood this thing, what is apāt-vicāra and what is tattva-vicāra. Isn't it? Have you? You know what is apāt-vicāra, and what is tattva-vicāra. Isn't it?
Devotee speaks (inaudible)
Have you heard it from someone, from bonafide authority? Or you speak only by your own knowledge or understanding?
- my understanding
Your understanding. Yes. But your understanding... You should not think that your understanding, you should not feel yourself embarrassed. I may be excused. Do you understand? Your understanding is not correct because you are a conditioned soul. Do you understand? You are conditioned by Māyā, the illusory energy of the Lord. Māyā-mugdha jīva, we say, captured by Māyā, illusioned, captured, conditioned soul. And in Vedic scriptures it is said, the conditioned soul has four defects, four defects. Do you understand? Four defects: bhrama, pramāda, vipralipsā, karaṇāpāṭava. Do you know these things? bhrama, pramāda, vipralipsā, karaṇāpāṭava In English, do you know? You know its English? Laghudi Prabhu, you know? You don't know English. Anybody knows these four defects? Yes?
- imperfect senses...
Imperfect senses, yes.
- trying to cheat
Cheat? Cheating propensity. Accha, alright.
- subject to illusion
subject to illusion, yeah.
- and to commit mistakes.
He must commit mistakes. You understand? A general popular saying is here, "to err is human," isn't it? If somebody commit mistake, "Oh, to err is human." It is quite natural to commit an error, isn't it? Because the conditioned soul always commits error, mistake. And karaṇāpāṭava, these imperfect senses. This karaṇāpāṭava means imperfect senses, senses are not perfect, not perfect. Do you understand? And your mind is the chief of the senses. You understand? Mind is the chief of the senses.
indriyebhyaḥ paraṁ manaḥ
Bg 3.42
indriyāṇāṁ manaś cāsmi
Bg 10.22
Krishna has said this thing in Bhagavad-gītā.
indriyebhyaḥ paraṁ manaḥ
Bg 3.42
indriyāṇāṁ manaś cāsmi
Bg 10.22
Mind is the chief of the senses. So, you have conditioned mind. You are a conditioned soul, imperfect. What you think is not perfect, it is imperfect. Do you understand? Definitely. So your understanding is not perfect. Don't feel embarrassed because it is according to sādhu-śāstra-guru. It's nothing mine, nothing mine. I speak what previous ācāryas have said, what sādhus have said, śāstra says, Vedic literature. Do you understand? So, my question was, what is tattva-vicāra? What is apparent consideration and what is absolute consideration? Isn't it? This is my question.
One example I will give you so one can understand it. These activities of Krishna, you see, apparently, one can think, "Oh, you say Krishna is the Supreme Personality of Godhead, Bhagavān. Isn't it? You say, śāstra say, and Krishna Himself has said in Bhagavad-gītā,
sarva-loka-maheśvaram
Bg 5.29
ahaṁ hi sarva-yajñānāṁ
bhoktā ca prabhur eva ca
Bg 9.24
ānumantā upadraṣṭā ca
bhartā bhoktā maheśvaraḥ
Bg 13.23
Repeatedly, repeatedly He says this thing. Isn't it? And in Brahma-saṁhita,
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
Śrī brahma-saṁhitā 5.1
Krishna is Parameśvara, supreme Īśvara. Alright, a layman may ask this question, "Alright, Krishna is Parameśvara, supreme Īśvara. He is Bhagavān, the Supreme Personality of Godhead and His activities are all transcendental, not material. And Krishna has said, you all say, but it is very difficult to understand. It's very difficult to understand; not an easy thing." A layman may say, "Oh, we hear that Krishna was dancing with the damsels of Vrajabhūmi, with the wives of others, wives of others; and that is in midnight, in midnight, in the jungle of Vrindavan, just playing a flute. He has a flute in His hand, very sweet flute singing thereby He enchants, enchants, enchants the damsels of Vraja." Do you understand? When they hear, at midnight, they may be sleeping in their houses with their husbands and family members, children, but they leave everything and run, run, run to the jungle at midnight. You see? And Krishna dances with them, plays with them. Do you understand? So is it very nice thing to dance and to enchant the wives of others at midnight, and dance in the jungle with them? Is it very nice thing? Then we will do it. We can do it. Krishna is Supreme Lord, He does this. Why not we? The Supreme Lord does! And also here in the western world you find so many clubs are there, nude clubs. All nude. Young men and girls go there nude. Isn't it? Are there nude clubs here? Is there in Australia, Sydney? Yes, yes. Yes, nude clubs. Young men, young girls, maidens, they go there nude and dance together. Like this. But sādhu says, "Hey, what are you doing? Why are you dancing like that? You are so shameless persons? You never feel yourself ashamed? You are all nude and dancing, young men and girls?" Sādhus say like that. “Why?Why not we dance? Krishna, you say, is the Supreme Personality of Godhead. He was dancing at midnight in the jungle of Vrindavan with the wives of others. He is a debauchee, He is a debauchee, immoral person. He is an immoral person. Has He some morality? If Krishna is the Supreme Personality of Godhead, why doesn't He teach us immorality? He should teach us some morality. This is quite immoral action, you see, to dance and enchant the wives of others, the damsels of Vrajabhumi, and dance at midnight in the jungle. Is it nice thing? Is it very nice thing?" Is it nice thing? Nice? Then you can dance. You can dance. Krishna, the Supreme Personality of Godhead, dances and you say 'nice'. How is it? How is it nice? Can you say? Yes. Tell me! You can't understand what I say? Then how can you say 'yes' or 'no'? You don't understand. I say, how do you say that Krishna's dancing with the damsels of Vrajabhumi, the wives of others, at midnight in the jungle of Vrindavan, is it a very nice thing? Is it very nice? Then you can also do like that. Why you will be chastised? Why you will be condemned? Why you will be chastised if Krishna, the Supreme Personality of Godhead, does so, why not we? Why not we? Do you understand? The Supreme Personality of Godhead comes here to teach us. We are bewildered souls. We are bewildered souls, conditioned souls. Isn't it? We have four defects. We commit errors, our senses are defective, cheating propensity is there, isn't it? So He comes to teach us. So what does He teach by this? Does He teach some nice thing to us, by this? Nobody can say. All knows this, He is a debauchee. "He is a debauchee. If He is, according to śāstra or as you say, or Svāmī Mahārāja, He is the Supreme Personality of Godhead, why didn't He teach us something very nice, moral, morality?" Do you understand? This question is generally asked, generally asked, you see. Then that answer is there. Because he cannot understand Krishna in tattva, in tattva, he only takes this other side, the apparent consideration, apāt-vicāra, apparent consideration, do you understand?
And another also, in all His pastimes, you will find gopī-vasana-hara. It is said, gopī-vasana-hara. Krishna steals the garments of the gopis, sitting on the branch of a Kadamba tree, playing flute. The gopīs had entered into the Yamunā River, putting aside their garments on the bank of Yamunā. They entered into Yamunā river naked. But Krishna stole all the garments and put it on the top branch of the Kadamba tree. Do you understand? Then the gopīs, when they wanted to come out of the water, they saw, "Oh, where are all our garments? Our garments are not there!" They saw Krishna sitting there on the branch of the Kadamba tree playing flute and garments were hanging there on the top branch. Such a thief, great thief. Isn’t it? Here, if someone steals like this, he will be put into prison. He will be put into prison, such a criminal, a great thief. Isn't it? But Krishna is the Supreme thief. He is Supreme in all respect. He is Supreme thief. Isn't it? During boyhood days, He was stealing the butter, mākhan miśri, from the houses of gopīs, mākhan-cora. He is known as Mākhan-cora. Isn't it? He is stealing. san And now, when He grows up, some ten years, twelwe-years-old, He stole the garments of the gopīs, gopī-vasana-hara. Do you understand? And also He is known as citta-cora, citta-cora, He steals the heart. He also steals the heart. Have you ever been stolen? Your heart is stolen by Krishna? No? Oh, you have locked it very tightly, Krishna cannot enter and steal it. But nothing is impossible for Krishna. There is nothing impossible for Krishna. Krishna can make the possible impossible and the possible impossible because He is Supreme, supremely powerful. And He can perform all wonderful acts, kṛṣṇāyādbhuta-karmaṇah. This is apparently one thinks like that. "Why He does so? Such a great thief, such a debauchee, immoral person, and He is the Supreme Personality of Godhead? What is that?" Because he cannot understand Him in tattva, he says that thing,
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Bg 4.9
tato māṁ tattvato jñātvā
viśate tad-anantaram
Bg 18.55
It is most important. And what is tattva behind it? All our considerations are apparent considerations. This is all apparent consideration, not tattva, not tattva-vicāra. Do you understand? Though Krishna steals all these things, steals mākhan miśri, butter, sugar candy, and steals the garments of the gopīs, still He is glorified, and that stealing is very nice. You understand? That stealing is very nice. He is Supreme in all respect, Supreme Thief. But if you steal, all will condemn you. You will be put into prison, nobody will glorify you. Will anybody glorify you? "THIEF! cora! cora he! He is thief!" But nobody said. Nobody. Do you understand? They all glorified Krishna. "Yes, this stealing is very nice stealing." Do you understand? What is this? What is the mystery behind it? And why it is so? This is most important question. Because those who knows it in tattva, they understand it. They know how nice it is, how nice it is. Stealing is nice. Everything concerning Krishna is very nice, very beautiful, very, very enjoying. Do you understand? It is nectarean, nothing bad. Those who cannot understand in tattva and take this apparent consideration, they say different things. And Krishna knows this thing. He knows everything. Do you understand? He is omniscient. He is omniscient, He is omnipotent, He knows everything. He is within and without. He is there in your heart as Paramātmā. He knows what you are whispering there, in the heart. And He is also without, all-pervaded. You cannot hide anything to Krishna. He knows it. So He said this thing,
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
Bg 9.11
He said this thing in Srimad Bhagavad-gītā because He knows. People will say, the rascals, mūḍhā means rascals, they say like this.
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
Bg 9.11
"These mudhas, the rascals, they cannot understand Me. They will think Me as an ordinary human being. They will deride Me. Do you understand? They cannot understand how I am Supreme Īśvara, Parameśvavara, Supreme controller, mama bhūta-maheśvara. Maheśvara. I am Maheśvara, the Supreme Controller. Do you understand? They cannot understand it. They think Me as an ordinary human being." They think Him as an ordinary human being and His activities, His pastimes, transcendental pastimes, thinking as ordinary activities. It is mudhas' business, rascals' business. And that is apparent consideration. But what is tattva? What tattva is behind this? And how can we know it? How can we receive this knowledge, tattva-jñāna? This is another question, isn’t it? And Krishna has said that thing. He says you must understand it in tattva, and then He says how can you receive this tattva-jñāna. He also said that thing.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
Bh 4.34
Do you understand? He said this thing in Śrīmad Bhagavad-gītā. They are tattva darśīs who have seen the Truth. Krishna is known as Absolute Truth, advaya-jñāna-tattva, vraje vrajendra-kumāra. advaya-jñāna-tattva, vraje vrajendra-kumāra. Vrajendra, the King of Vrajabhumi, Nanda Mahārāja, tanayā, son. His son, Nanda Mahārāja' son, is Krishna. He is Vrajendra kumāra. He is advaya-jñāna-tattva, He is the Absolute Truth. Do you understand? And one who sees this, one who sees Him, he is tattva-draṣṭā, the seer of the Truth. He is tattva-draṣṭā, tattva-jñānta, he is the knower of the Truth. He is the seer of the Truth, he is the knower of the Truth. If you want to acquire this tattva-jñāna, receive this tattva-jñāna, then you have to approach such a person.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
Bh 4.34
He has said. If you are very eager, if you are very inquisitive, you understand, if you are very inquisitive, if you are very eager to have this tattva-jñāna, then you have to do this thing.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
Bh 4.34
You must approach such a person who is tattva-darśī, who has seen the Truth, Absolute Truth, who always sees. It is not a fact that only once seen always sees, always sees. Do you understand? And who knows this tattva, tattva-jñānatā. You must approach such a person. Upaniṣad also says that thing.
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
Muṇḍaka Upaniṣad 1.2.12
That, Upaniṣada also says. This is the essence of all Upaniṣadas, it is known as Gītopaniṣad. It is known as Gītopaniṣad. Upaniṣada, essence of all Upaniṣadas is Gītā, known as Gītopaniṣad. And Upaniṣada says this thing.
tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
Muṇḍaka Upaniṣad 1.2.12
If you want to acquire this tattva-jñāna, the science of the soul, the science of the Lord, bhāgavata-vijñāna, then you have to approach such a person who is brahma-niṣṭham, who has heard, who has heard from the ācārya, ācārya, who is also tattva-ācārya, who has received this tattva-jñāna through the hearing process, through hearing process, śrauta-panthā. And he is fixed in brahma-niṣṭham, fixed in brahman, supreme brahman. You should approach such a person. Three thing are required: praṇipāta, paripraśna, sevā. Three things are required. First thing is praṇipāta. Means, you must surrender yourself at the lotus feet of such a tattva-ācārya. To such a person you must surrender yourself. First thing is that. Unless you surrender, you cannot receive this knowledge; you cannot receive this knowledge. No. Then paripraśna and sevā. You must serve that tattva-ācārya and satisfy him, please him. Then humbly ask questions, questions on tattva, do you understand, questions on tattva you must humbly ask. You must humbly ask. This is paripraśna. Then, out of mercy, this tattva-ācārya will impart you this knowledge, tattva-jñāna. Then by his mercy, you can have it, achieve it. Otherwise, no other way is there. Then you can understand the tattva. Otherwise you cannot understand. It is not an easy thing, not an easy thing. Do you understand? So this is most important thing. And, those who are very, very inquisitive, those who are very eager to know, receive this tattva-jñāna, to acquire this tattva-jñāna, they should follow this process. Do you understand? And those who do this thing, first I told you, they are very, very fortunate persons, and this life will be their last life here in this material world. Krishna has said,
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Bg 4.9
"After quitting this body, those who have understood Me in tattva, they will go to Me. They will never again be born here." And this is the success of life. Do you understand? This is the success of human life. The success, supreme perfection of human life. And the human form of life is known as durlabham. Durlabham mānṣuaṁ janma, rarely achieved, rarely, durlabham.
labdhvā su-durlabham idaṁ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
ŚB 11.9.29
11th canto Srimad-Bhagavatam says this thing.
labdhvā su-durlabham idaṁ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
ŚB 11.9.29
You should understand it very well. Take it, note it down, take it, accept it. You have received this human form of life, not accidentally. No, no.
labdhvā su-durlabham idaṁ bahu-sambhavānte
After undergoing lakhs, lakhs of species of life, you understand, lakhs lakhs of species of life, you have now obtained this durlabham, rarely obtained mānṣuaṁ janma, human form of life. Krishna has given you, out of mercy, out of mercy. Do you understand?
labdhvā su-durlabham idaṁ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
ŚB 11.9.29
And, another thing, it is anitya, it is temporary. This opportunity, chance, has been given to you temporarily, for a very short time. Do you understand? You may think, "Oh, I have already undergone lakhs and lakhs of species of life, now I have received the last one. Then alright, why shall we again undergo? I have already undergone." Do you understand? If you think like that, you will commit a mistake. No. It is anitya, for a temporary period this has been given. And it is for a temporary period that a great opportunity has been given to you. What is that? artha-da mānuṣyam artha-da. Do you understand? It is artha-da. Though it is temporary, still in this life, you can achieve the fifth puruṣārtha, pañcama puruṣārtha, parama puruṣārtha. It is known as artha-da. Dharma, artha, kāma, mokṣa - these are known as four puruṣārthas, catur varga: economic development; dharma, religiosity, in English you know it? artha, economic development. Dharma, religiosity in English. Artha, economic development. Kāma, fulfilling material desires and, mokṣa, liberation. These are known as catur varga, four puruṣārthas. Do you understand? Above this, is the fifth one. Do you understand? Above this is the fifth one, that is paramārtha, pañcama puruṣārtha, fifth puruṣārtha or paramārtha. And that can be only achieved in this very life, in this rarely achieved human form of life, durlabham mānuṣyam janma, not in other forms of life. Do you understand? Not in other forms of life. Therefore this human form of life is considered durlabham, rarely achieved. And if someone doesn't strive for it, you understand, strive for achieving this fifth puruṣārtha, what will happen to him? That means he misused, he abused the opportunity. You understand? He didn't make the proper use of the opportunity given. Then Krishna will say, "Oh, I gave this fellow such opportunity but he misused it. So again he will be degraded into lower species." Do you understand? Again he will be degraded to lower species and again he will be undergoing, undergoing lakhs and lakhs and lakhs of species." That is stated. So he is intelligent man, he is intelligent man who knows this thing. He is a really learned person who knows this thing and makes the proper use of this opportunity. "Oh, opportunity has now been received by me and at any time it will go away from me, I may lose it. So I won't make any delay." Immediately, he will strive hard how to achieve that pañcama puruṣārtha, paramārtha that is kṛṣṇa-bhakti. That is known as kṛṣṇa-bhakti, prema-bhakti, pure devotion, śuddha-bhakti. That is known as paramārtha. And this life, human form of life is meant for this, not for any other purpose, not for any other purpose. Life is meant only for this purpose. And one who does so, he is an intelligent person, he is an intelligent person. Otherwise, an ignorant fool, ignorant fool. In this material world, you will find all materialistic persons, they think themselves to be very, very intelligent. These scientists, material scientists, one may say, "Oh, how intelligent they are! Such wonderful inventions, discoveries, they are making. Day after day, they are doing and giving to us. How beautifully they have made this western world! Nice, pakkha building, nice fridge, nice way of comfort, you see." Nowadays, what is that you see? Electronic, just switching the button. So many things immediately take place. Is it not intelligence? It is intelligence. Do you understand? How do you say?" But, you see, this material intelligence is not intelligence at all. It is known as aviśuddha-buddhayā, impure intelligence. It is impure intelligence, it is not pure intelligence. Pure intelligence comes only from Krishna, only from Krishna. There is nobody as intelligent as Krishna. He is supreme in all respect. He is supremely intelligent also. And He has said that thing in Srimad Bhagavad-gitā, 10th chapter.
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
BG 10.10
He said this thing.
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
BG 10.10
Do you understand? "Those who do My bhajan constantly, constantly, every moment they are doing My bhajan with love, prīti-pūrvakam, with love in their heart, I give them intelligence, dadāmi buddhi-yogaṁ. I give them intelligence, that is pure intelligence. By dint of that intelligence, they will come to Me. mãm upayanti, they will come to Me." That is real intelligence. If someone can, in the language of my revered spiritual master, Śrīla Prabhupad, "Go back home back to Godhead" he says, "Go back home, back to Godhead", he is really intelligent person. And that intelligence comes from Krishna. Krishna gives that intelligence. You cannot have this intelligence by this material manipulation. No. aviśuddha-buddhayā. aviśuddha-buddhayā, impure intelligence. And this impure intelligence leads you to hell. It leads you to hell. It cannot help you or lead you to go back home back to Godhead, to Krishna. No. Therefore it is said that one who does this thing, getting this rarely achieved human form of life, durlabham mānava janmam, and strives, takes all care how can he achieve this paramārtha, go back home back to Godhead, he is the most intelligent person. And mahājanas have said,
yei jana bhaje kṛṣṇa se bada catura
One who does kṛṣṇa-bhajana is intelligent, he is intelligent. Krishna says in 10th chapter Bhagavad-gītā, bhajatāṁ prīti-pūrvakam. dadāmi buddhi-yogaṁ taṁ yena mām upayānti te - with love, bhajan should be done with love, prīti-pūrvaka. This is most important thing. And Krishna is the only object of love. Isn't it? Krishna is the only object of love. Nobody else is there. If you can love Krishna, if you can develop love towards Krishna then you can love one and all. Then you can love one and all. Otherwise you cannot love. Isn't it? Can you understand this thing? But in the material world, you love your wife, you love your son, daughters, parents, family men. And in a very broad out sense, you may love your birthplace, janma bhūmi, isn't it, friends, so-called friends, isn't it? But that's not true love. That's not true love. And this is all relative, conditional love. It's conditional love. Do you understand? You love your wife but you will find this is conditional. "Yes, I have accepted her as wife." Only for what? "To give me pleasure, to give me pleasure." What pleasure? Prahlād Mahārāja says,
aupasthya-jaihvaṁ bahu-manyamānaḥ
ŚB 7.6.13
She has come to give pleasure to my tongue, to my genital. aupasthya-jaihvaṁ bahu-manyamānaḥ. Prahlād Mahārāja, mahājana says in 7th canto Śrīmad-Bhagavatam. "She will cook nice food, prepare nice dishes, feed me, just serve nice plate, sit beside me, fanning. "Oh, my dear husband, please taste it, take it, yes. Shall I give something more? Take, take! Very nice, very nice.'"' You see. Then giving pleasure to genitals. If there is some discrepancy in these two, no love: break, divorce, "Get out!" So what is this love? Is it love? Do you understand? No. That's never love. Here is no love at all!!! In this material world, you will never find love. Love, in Sanskrit, we say prema, prema. In Sanskrit, we say it 'prema'. Do you understand? No prema here. Do you understand? In this material world, there is perverted condition of prema, that is kāma. Do you understand? In English, we have another word, it is lust. Here is no love, there is only lust, lust, kāma. Do you understand? Only this is here, no love at all. Love is there, in Lord's kingdom, Krishna's abode, the spiritual world, there is only love. Here is no love. Everything is perverted here; it is a perverted reflection of the real world. 15th chapter of Bhagavad-gītā says that thing. There is prema, here is kāma. There is love, here is lust. And mistakenly, we think that lust as love. But it is not love at all. As we are conditioned souls, we have imperfect senses. What we are thinking is all imperfect. Do you understand? What is your name?
- ... Mr. Chopra.
Mr. Chopra. That's alright.
- call me Dilip.
No. I say nice way, gentleman's way - Mr. Chopra. No? Mr. Chopra, you can understand it? Don't feel embarrassed. Don't feel embarrassed. Do you understand? Yes, no love at all, no love at all. And śāstra and mahājanas, those who are really our well-wishing friends, really our well-wishing friends, they have said, sei ta' sambandhe sambandha āmāra. Do you understand? There is only one relationship here. kṛṣṇa ye mukhya sambandha. mukhya, chief relationship, is the relationship with Krishna. Do you understand? This is the chief relationship. And everything is related to Krishna because He is the source of all emanations, the source of all creation. Isn't it? He is the cause of all causes, sarva karaṇa karaṇam. He is the supreme cause.
janmādi asya yataḥ,
ahaṁ sarvasya prabhavo
Vedanta sūtra says, Śrīmad-Bhāgavatam says, Bhagavad-gītā says. He is the source of all emanations so everything is related to Krishna. Isn't it? Is he not related to Krishna? Is it not related to Krishna? You are related to Krishna. Everybody is related to Krishna. Every object is related to Krishna. Isn't it? And Krishna says, sarva loka maheśvara(BG 5.29). "I am supreme Īśvara, I am supreme Proprietor." Everything belongs to Him. Is there anything that belongs to you? No, nothing? You never say 'mine'? You never say? What you say?
It is Krishna’s .
Very nice. Oh, you are very intelligent person.
Do you say it from here or here? (heart or lips)
- I say from the heart.
Oh, he says from the core of his heart. There are many persons who say from the lips. mukhe mane, only mukhe mane, only lips, not in here (the heart), do you understand, Mr. Chopra? Not in here. *Such a person is very rare person, very rare person, do you understand, very rare person and a very fortunate person. He is a very intelligent person, you understand, very intelligent person. And, everything belongs to Krishna and everything should be utilized for Krishna because it is all His property. Do you understand? And He also says, "I am the bhoktāraṁ, I am the only enjoyer, supreme enjoyer. Nobody is enjoyer." But this jīva, this bewildered soul, he thinks himself as enjoyer. Do you understand? Therefore, he suffers here. Therefore he suffers here because thereby he becomes a thief because he steals Krishna's property and says 'mine'. He says, 'mine'. Bhagavad-gītā says, stena eva saḥ (BG 3.12). Stena means thief, he is thief. Do you undersand? But Mr. Chopra is not a thief. He says everything belongs to Krishna. Isn’t it? And you are utilizing everything for Krishna's service, I think. Do you utilize your body for the service of Krishna?
- I am trying
Trying, oh. Are you trying seriously, or superfluously? That's another thing. Do you try it seriously or superfluously, Mr. Chopra? Trying means superfluously. Strive seriously! Do you understand? Don't make delay. I say, anitya, any time, any moment, this body will be finished, bābā. It will finish any moment. Uncertain, you don't know what will happen the next moment. You don't know it. Do you know it? No. Just putting the other step, what will happen, you don't know. Such uncertainty is there. So don't make any delay! IMMEDIATELY! Without delay! Take it seriously, utilize everything for the service of Krishna. Develop love of Krishna. Do you understand? And you can love everybody because everything is related to Krishna. And Krishna says in 15th chapter Bhagavad- gītā, mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). Jīvas, living entities, are My fragmental parts and parcels; eternal parts and parcels. You understand? So everything belongs to Krishna. If you can develop your love towards Krishna then you can love one and all. That is true love. Otherwise, you cannot love. No, no, no. It will be only lust. It is a perverted condition of the love so there is no love here. You understand? So Krishna says here in Bhagavad-gītā, He says, "I am the only suhṛdam, I am the only well-wishing friend of all living entities." Do you understand? "I am the only well-wishing friend."
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
BG 5.29
All want peace here. Isn't it? Peace, youunderstand? So many organisations are there, peace organisations. U.N.O., United Nations Organisation. It is only meant for peace. If there is some war, battle somewhere then U.N.O. tries to settle it up. There shall be no war - peace, peace, peace. Do you understand? There are many organisations. But can anybody really get peace here, śānti? In sanskrit we say santi. And we also say,
"Oṁ śānti śānti śānti". Uttering Veda mantra then at last we say, "oṁ śānti śānti śānti, Oh, peace, peace, peace." Where is peace? Nobody gets peace. And what is the definition of peace here? That's another question. What is the definition of peace here? Do you know Mr. Chopra?
Internal tranquillity, internal happiness.
Just heard all these words and just saying. You don't know what is internal tranquillity and happiness. All are running here after bodily comfort and pleasure, happiness. Isn't it? They have unlimited material desires.
āhāra nidrā bhaya maituna
"How can I get very nice palatable dishes? If I can get then, 'Oh!' If some day you get very nice palatable dishes then, "Oh, today I get enough peace. Yes, I got very palatable dishes today, enough peace." They think peace. Nidra - if you can have very sound sleep, "Oh, very peaceful sleep I had, peaceful sleep. No disturbances." Do you understand, Mr. Chopra? No disturbances, very sound peaceful sound sleep. And maituna - If you can enjoy very nicely sex, "Oh, very nice. It's real happiness, peace. Now I get peace. Alright, I am peaceful. Oh, I have everything." I have atomic weapons. I have kept a nice Alsatian dog. I have very nice well fortified mansion. No thief, no dacoit can enter, you understand, guards are there, armed guards to defend yourself. Your definition of peace is like that. This is the definition of peace here. If you can very nicely fulfill your material desires then you think, " O yes, I get peace." But if you can't do it, "Oh, no peace. I tried my best. I cannot get any peace, any happiness, any peace, any happiness." Do you understand? This is our definition of peace. But Krishna never says this thing. Krishna said how you can get real peace.
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
BG 5.29
"I am the only enjoyer. The only enjoyer of all results of sacrifices, all tapasy. I am the supreme Proprietor of everything, of all the planetary systems, the Supreme Lord. I am the only well-wishing friend of every living entity. If someone knows this thing, he gets peace. He gets peace."
But how many know this thing? Nobody knows. Krishna gives the peace formula. Krishna gives the peace formula but nobody knows this thing. And their peace formula is something different therefore they cannot get peace. No peace is there, no happiness is there. And this material world is known as duḥkhālayam aśāśvatam (BG 8.15), it is a place of misery and it is temporary. No happiness, no peace, no eternality. Do you understand? Krishna as suṛhdam, the only well-wishing friend, gives the peace formula. You just accept it in tattva. That’s the most important thing. Understand it in tattva and practice it in your daily life. Realize this thing. It is a question of realization. Then you can get real happiness and peace. This is not theoretical thing. It is practical thing, very practical. Krishna says, "I am the only well-wishing friend." And He is supreme Īsvara, He has supreme will, supreme will. By His mere willing, this creation and maintenance and destruction, annihilation, take place, mere willing. If He will never will, even a blade of grass will not shake. Is it not?
mad-bhayād vāti vāto ’yaṁ
sūryas tapati agnir-dahaty
indra varṣatī mṛtyuś carati
mad-bhayāt
ŚB 3.25.42
In Śrīmad-Bhāgavatam Lord Kapila says this thing. "Fearing Me, carrying out My will, My order, the wind blows, the sun gives light and heat, the fire burns, Lord Indra gives rain, Yamarāja comes as death." Isn't it? "Fearing Me." According to His will. He has supreme will. Do you understand? He is supreme in all respect. He says, "I am the only well-wishing friend." If He doesn't will, if He won't sanction or fulfil your desires, can you fulfil your desires? There are many people, so-called materialistic intelligent people. They make so many plans and projects to fulfill their material desires but they are frustrated. unrecognizable (?) Krishna doesn't sanction so all plans and projects are frustrated, spoiled. Isn't it? They cannot get peace and happiness, though they try. Unless Krishna sanctions, how can you get? That's the most important question. So Krishna says this thing, "What arrangement I have made, accept it ungrudgingly, ungrudgingly. That is beneficial to you. That will give you real happiness and peace." Isn't it? Real happiness and peace. If you complain, how can you get peace and happiness? Suppose, one example, suppose in your house there is a great feast, a ceremony is going on, a festival occation is there. Many nice palatable dishes are prepared. You have invited many friends, your relatives. They have all come to enjoy the feast. Do you undersand? And you must enjoy, isn't it? You will get all of them to enjoy and you also enjoy, all family members will enjoy. But by chance, you suffer from diarrhea, vomiting and passing stool, 'bah, bah, bah,' so doctor came. "No. Complete fasting, no eating today. Don't eat any food. Complete fasting, complete fasting. Only drink some water, boiled water can be drunk. Nothing else." "Oh, such nice feasting is going on, nice dishes are prepared. All are enjoying but I can't." Mr. Chopra, "I can't. What is this? I can't." And you may abuse Krishna, "O Krishna, You are such cruel person. All say You are very merciful, an ocean of mercy, kṛpa-sindhu. You are kṛpa-sindhu, You are ocean of mercy? I cannot accept this thing. You are so cruel to me. All are enjoying, enjoying feast, but You are so cruel to me, I cannot enjoy. I only see. I cannot eat it. How it is?" But it is very good for you. Do you understand? Krishna's arrangement is very good for you. Krishna says, "I am the only well-wishing friend. I am the only well-wishing friend. I know what will be really beneficial to you. I know it." Beneficial to you means not your body, not your body. Are you the body? No. First teaching, first lesson, "I am not this body. I am spirit soul." Do you understand? So beneficial to you means to the soul. But this bewildered soul, conditioned soul cannot understand this thing, cannot understand. He only knows the body. Do you understand? Therefore he cannot understand Krishna in tattva, in tattva. Why He steals? Why He steals the garments of the gopis? Why He acts like a debauchee, immoral person? We say it. This is apparent consideration because we don't know tattva-vicara. We don't know what is the tattva behind it. Mr. Chopra, you know why He stole the garments of gopis? No, you don't know. Anybody knows? Yeah? Speak loudly!
- to fulfil the desires of the gopīs.
To fulfil the desires of the gopīs?
- They want Krishna to be their husband.
They want Krishna should be their husband. Yes.
- by stealing their garments, He fulfils their desire.
By stealing their garments, He fulfils their desire. Does Mr. Chopra steals the garments of his wife? Mr. Chopra? Ask Mr. Chopra. You are brahmacārī, you have no wife. He has a wife, ask him. Does Mr. Chopra steals the garments of his wife and fulfils her desire? "Yeah, I am your husband, I will steal your garment." What is that? Still you don't know in tattva. Lacking, lacking, lacking. Yes?
- a woman should never appear naked in front of a man unless he is her husband. So Krishna wanted them to be naked in front of Him.
Wife, only wife will be naked before her husband, not before any male, other male. You understand? So Krishna is known as gopī-kanta, husband of gopis, you understand? So they became, yes, this is one consideration. This is one consideration. Still, partial. It's partial. It's not complete. You understand? It's not complete. This is partial. Still there is one consideration. Yes?
- He is the supreme Enjoyer.
Yeaaah! He is supreme Enjoyer. That Mataji knows. Nice, yeah. Supreme Enjoyer. He says, "aham bhoktā. I am the only enjoyer." Thereby He manifests this līlā how He is bhoktā, how He is the only Enjoyer. Nobody else is enjoyer. Nobody has right, this right to remove the garment of the gopīs, else than Krishna. Do you understand? Thereby He manifested that līlā, that, "I am the only enjoyer, I am the supreme enjoyer, bhoktā." And gopis are? What? Bhakta. Bhoktā and bhakta - these specific words. Bhoktā and bhakta. Bhoktā, in English, enjoyer, bhakta means devotee or, in tattva-vicara, one who is enjoyed by Krishna is bhakta. This is tattva-vicāra. Do you understand, Mr. Chopra? This is tattva-vicāra.
Apparently, Krishna is a debauchee, he is a debauchee, immoral person, he acted immorally, isn't it? This is āpāt-vicāra. This is what I said. One should understand in tattva. Then his life will be successful. And that is the aim of this life to understand Krishna in tattva. Then he can go back home, back to Godhead. Otherwise no possibility.
na tu mām abhijānanti
tattvenātaś cyavanti te
Bg 9.24
If someone cannot understand in tattva, he must fall down, he must fall down. Again and again here, in this material world. Do you understand? Do you understand it? Yes. And Krishna, as our well-wishing friend, He imparts this knowledge. And those who come in this disciplic succession, guru-paramparā, ācāryas, bonafide ācāryas, those who hear form the bonafide ācāryas, they give this knowledge, tattva-jñāna. Evaṁ paramparā-prāptam, Krishna has said. He is the source, He is the main, first, jñāna, tattva-jñāna comes from Him and descends through this disciplic succession. And we must accept a bonafide ācārya who comes in a bonafide paramparā, completely surrender unto him, praṇipāta, serve him, please him, satisfy him, then humbly ask this tattva. Inquire about this tattva. And, if he is so pleased, he will impart tattva-jñāna then you can receive, and then your life will be successful. Your life will be successful, you will achieve success. Otherwise, again you will undergo, undergo, undergo, undergo lakhs and lakhs of species of life. You understand? This is what Krishna teaches here, in this Śrīmad Bhagavad-gītā. Do you understand? Śrīmad Bhagavad-gītā. And this knowledge should be received through disciplic succession from a bonafide ācārya, bonafide ācārya, who comes under this bonafide disciplic succession, a qualified person who knows tattva, who sees tattva - tattva-draṣṭā, tattva-jñānatā. You understand? Then your life will be successful.
Otherwise, your life will never be successful, will never be successful; you cannot achieve success in this material world or in any form of life. This opportunity is only given here, in this human form of life. Therefore this human form of life is known as, considered as durlabhaṁ.
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
ŚB 7.6.1
Everywhere in Bhagavatam it says, Bhagavad-gītā says, all Vedic literatures say. One should understand it very clearly.
Alright, any question? Yes?