Lecture

—
May 1, 1972, Tokyo

720501LE-TOKYO [43:23 Minutes]

Lecture_720501LE-TOKYO

Prabhupäda: So... [break] This material existence, which we are now passing
through, is not our actual existence. There is a Bengali Vaiñëava poet, he
says... Generally, the question is raised, "How the living entities became fallen
in this material world?" The Mäyävädé philosophy, they say that we are the
same with God, but we are now covered by mäyä, and as soon as we are free
from this mäyä's covering, we become again one with the Supreme. This is
Mäyäväda philosophy. Practically the Vaiñëava philosophy also the same, but
only difference is that the jévätmä, he is eternal servant of the Supreme Lord.
Actually, if we scrutinizingly study, our constitutional position is to render
service. Any one of us who are sitting here, everyone is servant. Nobody can
say that "I am master." We are thinking like master, but actually we are all
servants—anyone. Either you are servant of your family or you are servant of
your country or you are servant of your senses... Everyone, at the present
moment, we are servant of the senses, servant of this body. And gradually our
illusion expands. Ataù gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà
mameti [SB 5.5.8].
This material world, it is explained by Vaiñëava philosopher:

kåñëa bhuliya jéva bhoga väïchä kare

päçate mäyä täre jäpaöiyä dhare
[Prema-vivarta]

Mäyä is nothing but an illusion which is covering my Kåñëa consciousness.

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That is called mäyä. I am... Kåñëa says that mamaiväàço jéva-bhütaù [Bg. 15.7]:
"All these living entities, they are My parts and parcel, sanätana, not that they
have now become servant of Me by material contact, but they are eternally
servant." Caitanya Mahäprabhu said, jévera svarüpa haya nitya kåñëa däsa [Cc.
Madhya 20.108-109]: "The real identity of the living entity is that he is eternal
servant of God, or Kåñëa." When we speak of Kåñëa, Kåñëa means God. Kåñëas
tu bhagavän svayam [SB 1.3.28].
So actually, we are still servant, although we have rejected servitude of Kåñëa.
That is our rebellious condition. Every one of us, all living entities within this
material world, they are more or less rebellious condition. We don't want to
serve Kåñëa; I want to become Kåñëa. That is mäyä. That is the last snare of
mäyä. First of all, in our karmé life we want to become master of the world. I
want to lord it over the material nature. That is our struggle. Everyone is
trying, "I shall become the master." Nobody wants to become servant. That is
mäyä. But actually he is serving. That is our position. Try to understand.
We are serving our senses whimsically. I want to become this. I want to become
that. First of all I want to become a big businessman, or I want to become a
prime minister, I want to become the president. And when I am frustrated,
then I want to become God. That want—"I want to become master"—is going
on. So this is also mäyä. How one can become God? Kåñëa says, mattaù
parataraà nänyat kiïcid asti dhanaïjaya [Bg. 7.7]. Nobody can become equal to
God or greater than God. Asamaurdha. In the Bhagavad-gétä Kåñëa is described
as asama urdha: "Nobody is equal to God, and nobody is greater than God."
Asama urdha.
So this disease... This is called material disease. I want to lord it over the
material nature, and when I fail to lord it over, then I want to become one
with God. Of course, there are five kinds of liberation: säyujya, särüpya,
sämépya, sälokya... By liberation you can become one with God. That is not
very difficult. If you want to become..., merge into the existence of God, that is
not very difficult job. God is all-powerful. You are emanation from God.
Janmädy asya yataù [SB 1.1.1].

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So if you want to—säyujya mukti—if you want to finish your individuality and
merge into the existence of God, that is not very difficult job. Even the
enemies of Kåñëa—Kaàsa, Jaräsandha, Dantavakra, Çiçupäla, and many
demons—they also merged into the existence of Kåñëa. The enemies also
given the liberation to merge into the existence of Kåñëa. That is not very
difficult job. But to keep your individuality and serve the Supreme Personality
of Godhead, that is your actual position, constitutional position.
That mukti... The Vaiñëava philosophers, they want that mukti. They want to
keep... Nitya-yukta upäsate. Nitya-yukta. In the Bhagavad-gétä it is said,
nitya-yukta upäsata. The upäsana, the worship of the Supreme Personality of
Godhead—man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg.
18.65]—this is not stopped after liberation. The same business goes on. That is
Vaiñëava philosophy. Vaiñëava, even if he is offered mukti... Déyamänaà na
gåhëanti. Even if he's offered that "You take mukti," they do not accept it.
Caitanya Mahäprabhu said in His prayer to the Supreme Lord,

na dhanaà na janaà na sundaréà

kavitäà vä jagadéça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi
[Cc. Antya 20.29, Çikñäñöaka 4]

Na dhanaà na janam. The karmés, they are hankering after wealth, riches,
great following, great dependents. Na dhanaà na janam. But Caitanya
Mahäprabhu says, "I don't want. I don't want riches. I don't want many
followers." Na dhanaà na janaà na sundaréà kavitäà vä jagadéça kämaye.
Another demand of the karmés is that "I must have very nice, beautiful,
obedient wife." Caitanya Mahäprabhu said, "No, I don't want that." Na
dhanam. This is finishing materialism.
In the material world people want these three things: dhanam, janam and
sundaréà kavitä. So Caitanya Mahäprabhu says, na dhanaà na janaà na
sundaréà kavitäà vä jagadéça kämaye. "Then mukti? You take mukti?" "No."

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Mama janmani janmanéçvare bhavatäd bhaktir ahaituké [Cc. Antya 20.29,
Çikñäñöaka 4]: "I don't want to finish My repetition of birth and death also."
That is called mukti. Mukti means stopping the repetition of birth and death.
So those who are hankering after... The jïänés, the jïäné-sampradäya, they
want to merge into the existence of the Supreme Lord. But that merging is
possible in the brahma-jyotir. Brahmajyoti.
The Absolute Truth is divided into three. Actually, He is not divided. Because
He is absolute, He cannot be divided. But according to the, I mean to say,
realizer, somebody is realizing the Absolute Truth as impersonal Brahman,
somebody is realizing the Absolute Truth as localized Paramätmä, and
somebody is realizing Him as the Supreme Personality of Godhead, most
beautiful, lovable object. So the Bhägavata Puräëa says, vadanti tat tattva vidas
tattvaà yaj jïänam advayam [SB 1.2.11]. There is no difference between
Brahman, Paramätmä and Bhagavän. It is only the different features of
realization.
If you want to realize the Absolute Truth by your imperfect senses... We should
always know that our senses are always imperfect. Just like we are very much
proud of seeing with my own eyes. We say sometimes, challenge, "Can you
show me God? Can you show me this or that?" But we do not know how much
imperfect are our eyes. We are seeing every day the sun, but we are seeing it
just like a disk. But actually the sun is fourteen hundred thousand times bigger
than this planet. We cannot see. If there is..., immediately there is darkness, we
cannot see. Unless there is light, sunlight or electric light or moonlight, we
cannot see. We cannot see our eyeballs. We cannot see the eyelid, nearest.
Longest, longest we cannot see; nearest we cannot see. Therefore we should
not be very much proud of our seeing directly, direct perception.
So direct... Anyone who is trying to understand the Absolute Truth by direct
perception, he can rise up to the impersonal Brahman understanding, not
more than that. And those who are trying to understand the Absolute Truth
within his heart, just like yogés... Dhyänävasthita-tad-gatena manasä paçyanti
yaà yoginaù [SB 12.13.1]. The yogé, by meditation, being in samädhi, they are

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seeing the Absolute Truth, Personality of Godhead, Viñëu, within the heart.
Dhyänävasthita. And those who are devotees, they are seeing the Supreme
Personality of Godhead as Arjuna is seeing, personally, face to face: Kåñëa, the
Supreme Personality of Godhead, the origin of everything. As it is explained
in the Vedänta-sütra, janmädy asya yataù [SB 1.1.1].
What is Absolute Truth? This human form of life is meant for understanding
what is Absolute Truth. Athäto brahma jijïäsä. This is human form of life. The
cats and dogs cannot inquire about what is Brahman. That is not possible. This
human form of life, they can inquire. Inquisitiveness. Athäto brahma jijïäsä.
And immediately reply, the Vedänta-sütra, "Brahman, the Absolute Truth, is
that which is the source of everything." Janmädy asya. Now that reply is given
by Kåñëa in the Bhagavad-gétä:

ahaà sarvasya prabhavo

mattaù sarvaà pravartate
iti matvä bhajante mäà
budhä bhäva-samanvitäù
[Bg. 10.8]

Budhä. Budhä means one who is actually in knowledge, one who is actually in
understanding. Such person, he knows that Kåñëa is the origin of everything,
janmädy asya yataù. The Vedänta-sütra gives hint that "Absolute Truth is that
which is the original source of emanation of everything." That Absolute Truth
is Kåñëa. He says further, mattaù parataraà nänyat kiïcid asti dhanaïjaya [Bg.
7.7]: "Beyond Me, there is no other superior authority or truth."
So in another place Kåñëa says,

manuñyäëäà sahasreñu
kaçcid yatati siddhaye
yatatäm api siddhänäà
kaçcid vetti mäà tattvataù
[Bg. 7.3]

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"Out of many million of person, one is interested how to make this life, human
life, successful." Everyone is interested how to enjoy senses, sense gratification.
But that is the business of the animals. The animals, they do not know
anything beyond their sense gratification. Ähära-nidrä-bhaya-maithunaà ca,
sämänyam etad paçubhiù naräëäm [Hitopadeça].
The sense gratification business is equal in human being and animal. The
animal eats, and a human being also eats. The animal sleeps, a human being
also sleeps—maybe in nice compartment, but the sleeping business. The
animal eats... The animal eats directly anything, whatever he gets; we make
palatable dishes for satisfaction of our tongue. We kill many animals and eat
them. So that may be the difference. Otherwise, the eating business of the
animal and the human being is the same.
Similarly, sexual intercourse. The dog can freely have sexual intercourse on
the street. The hog can have sexual intercourse on the street, and without any
discrimination whether mother, sister or anything. That is hog life, dog life.
But a human being has the same sexual desires, but little decently. That is the
difference.
So the çästra says that if you become simply engaged in these four kinds of
business—eating, sleeping, mating and defending—then you are no better
than animal. Your business is brahma-jijïäsä. Try to understand what is
Brahman. That is your business. The Kåñëa replies in the Bhagavad-gétä,
brahmaëo ahaà pratiñöhä [Bg. 14.27]. Even if you want to understand the
impersonal Brahman, you have to search out wherefrom this effulgence is
coming. That is Kåñëa. That is confirmed in the Brahmä-saàhitä:

yasya prabhä prabhavato jagad-aëòa-koöi-

koöiñv açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs. 5.40]

So this Kåñëa consciousness movement is very important

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movement—important in this sense, that we are educating people without any
discrimination about Kåñëa, what is Kåñëa. And actually, as we understand
from the Bhagavad-gétä, if we simply can understand what is Kåñëa, as Kåñëa
says, that manuñyäëäà sahasreñu kaçcid yatati siddhaye, yatatäm api
siddhänäm... [Bg. 7.3]. It is very difficult to understand Kåñëa. But still, Kåñëa is
understandable if we simply follow the instruction of the Bhagavad-gétä as it is,
without any malinterpretation.
Actually, there are so many editions of Bhagavad-gétä all over the world, about
six hundred, seven hundred in America, in Japan, in England. I have seen so
many editions, English editions, what to speak of other language editions. So
anyway, the malinterpretation is going on. We have, therefore, published
Bhagavad-gétä as it is, without any malinterpretation. Our business is to
present Bhagavad-gétä as it is. Kåñëa says, mattaù parataraà nänyat kiïcid asti
dhanaïjaya [Bg. 7.7]. We say that, that Kåñëa is the Supreme Personality of
Godhead. What Kåñëa says Himself, we simply carry the message. That's all.
Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65]:
"Just always think of Me," man-manä bhava mad-bhaktaù, "just become My
devotee and," man-manä bhava mad-bhakto mad-yäjé, "just worship Me and
offer your respectful obeisances unto Me. In this way you shall come back to
Me." So we are teaching that, that... We are teaching our students that "Always
think of Kåñëa." Smärtavyaà satato viñëuù. Viñëu and Kåñëa, the same
category.
So this Hare Kåñëa mantra, very easy. There is no need of education, there is
no need of becoming very wealth or very intelligent. Anyone, even a child,
can chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare. So each time you pronounce the holy name of
Kåñëa, you remember Him, the smärtavyaù satato viñëuù. Ante näräyaëa-småtiù
[SB 2.1.6]. If by practicing this, at the time of death if we can remember Kåñëa,
then our life is successful. Then our life is successful. Ante näräyaëa-småtiù: if
you can remember simply Näräyaëa at the time of death.
Because next life means at the constitu..., I mean to say, mental position of

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your life at the time of death. Whatever mental position you put yourself, that
is your next life. That is your next life. Yad yad... What is that? Yad yad
bhävam. I forget that verse. At the time of death, whatever you think, that is
your next life. I prepare my next life in this life. That is in the hands of the
material nature. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27].
As we associate, guëeñu... It is also described in this Bhägavatam, ramamäëaù
asyä guëeñu. We are now enjoying in the company of different modes of
material nature. Some is enjoying life in company with the modes of material
nature, goodness, and some is enjoying the modes of passion, and some is
enjoying the modes of ignorance.
There are three qualities: sattva, räjaù, tamaù. Sattva is translated as goodness,
räjaù as passion and tamaù as ignorance. And according to these guëas,
different people are there. That is also mentioned in the Bhagavad-gétä:
catur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù [Bg. 4.13]. As we associate
with different types of guëas, we make our position like that. So those who are
in the sattva-guëa, they are called brähmaëas. Those who are in the rajo-guëa,
they are called kñatriyas. Those who are mixed guëa, they are called vaiçyas.
And those who are in the tamo-guëa, they are called çüdras. These are
described in the Bhagavad-gétä.
So our aim of life should be how to transcend all these guëas.
Trai-guëya-viñayä vedä nistrai-guëyo bhavärjuna. Kåñëa advises Arjuna that
"The Vedic knowledge..., or this whole material creation is mixed up with
three kinds of the modes of material nature. So you have to transcend."
Nistrai-guëyo bhavärjuna. And what is the process to put ourself in that
transcendental position? That transcendental position is, sa guëän
samatétyaitän brahma-bhüyäya kalpate [Bg. 14.26].
What is that? Mäà ca vyabhicäriëi bhakti-yogena yaù sevate. Anyone who is
situated in the bhakti-yoga process, especially mentioned, bhaktyä mäà
abhijänäti, you can understand Kåñëa simply by this bhakti-yoga process. Kåñëa
never ment jïäna-yoga or dhyäna-yoga or karma-yoga process. He especially
meant that bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù [Bg. 18.55]. If you

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want to know Kåñëa, the Supreme Personality of Godhead, then you have to
accept this bhakti-yoga process. There are many thousands of yogic processes,
but if you want to know Kåñëa, if you want to know God, then you have to
take to this bhakti-yoga process.
That is also indicated by Arjuna. When Arjuna was being advised, he was
assured that... Why Kåñëa was advising about Bhagavad-gétä to Arjuna? He was
a gåhastha, householder, a kñatriya, fighter, warrior. He was not a Vedäntist,
neither he had any time to study Vedas. He was a gåhastha. Study of Vedas is
the business of the brähmaëas. So he was not a brähmaëa.
But still, Kåñëa said that "Still, I am instructing you this Bhagavad-gétä,
rahasyam etad uttamam [Bg. 4.3]. The most confidential secrecy, mystery, of
Bhagavad-gétä is difficult to understand, but I am instructing you." "Why? Why
You have selected me?" Bhakto 'si: "Because you are My devotee." This is the
only qualification to understand Bhagavad-gétä. Otherwise, unless one is a
devotee of Kåñëa, he cannot understand the confidential teachings of Kåñëa,
Bhagavad-gétä.
Kåñëa also says in the Fourth Chapter,

imaà vivasvate yogaà

proktavän aham avyayam
vivasvän manave prähur
manur ikñväkave 'bravét
[Bg. 4.1]

Evaà paramparä-präptam imaà räjarñayo viduù [Bg. 4.2]. The Bhagavad-gétä,

the process is given there, how to study Bhagavad-gétä—by the paramparä
system, not by your whimsical way. You must hear from the authorized person.
Just like Kåñëa said, evaà paramparä-präptam: "I instructed this Bhagavad-gétä
philosophy to sun-god, and he instructed to his son Manu. And Manu
instructed to his son Ikñväku."
So in this way you have to study. Evaà paramparä-präptam. So if you want to
study Bhagavad-gétä as it is, then you should study immediate paramparä.
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Arjuna was present. Arjuna was personally instructed by Kåñëa. And you
should catch up how Arjuna understood Kåñëa.
That is explained in the Tenth Chapter. Paraà brahma paraà dhäma pavitraà
paramaà bhavän puruñaà çäçvatam [Bg. 10.12]: "You are the Supreme
Personality, puruñam, the supreme enjoyer. Çäçvatam. Not that at the present
moment; eternally You are the enjoyer." And Bhagavän, Kåñëa, also says the
same thing in another place:

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
[Bg. 5.29]

People are hankering after çänti, peace, but they do not know the way. The
way is described in the Bhagavad-gétä. What is that? Bhoktäraà yajïa-tapasäà:
"I am the supreme enjoyer of everything." Bhoktäraà yajïa-tapasäà sarva-loka
maheçvaram: "I am the proprietor of everything." Éçäväsyam idaà sarvam [Éço
mantra 1]: "God is the proprietor of all planets." But we are claiming that "I am
proprietor," "We are proprietor, nationally." That is our mistake.
Actually, everything belongs to God. Now, the Japanese claiming that "The
Japan is our country." Indians are claiming, "India is our country." But nothing
belongs either to the Japanese or to the Indians or to the Americans.
Everything belongs to God. This consciousness is called Kåñëa consciousness.
If we understand three things only: that God is the only proprietor, Kåñëa is
the only proprietor; He is the only enjoyer; and we are simply servant to help
Him in His enjoyment... The highest perfection is found in Våndävana.
Everyone is trying to satisfy Kåñëa. That is real life. That is real mukti.
In the Bhägavata it is said mukti means hitvä anyathä rüpaà svarüpeëa
vyavasthitiù [SB 2.10.6]. Mukti means you have to give up your artificial ways of
life and you have to situate yourself in your normal constitutional position.
That is called mukti. Mukti hasn't got any other definition. Mukti means just

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like you are attacked with fever, if your fever is gone, then you are mukta, you
are liberated from fever. Similarly, this disease, ahaà mameti... [SB 5.5.8].
I am in this material world, I am thinking this body as myself. I am identifying
with this body, and according to that bodily relation, I am identifying my...
Mamäham iti. There are thousands of women, but the one woman who has got
bodily relationship with me, [s]he is my wife. There are thousands of children,
but the one children or two children who has got bodily relation with me, they
are my sons, my daughters. Mamäham iti manyate [SB 2.9.2]. Then our...
First of all, this whole world is based on sex life, either in human society or
animal society or bird society or tree society or aquatic society, any society go,
the central point is sex life. Sex life. And as soon as we unite with sex life, our
this bodily concept of life becomes more and more entangled. Then we want...
Ataù gåha-kñetra-sutäpta-vittair janasya moho 'yam [SB 5.5.8].
So actually, in this material existence we are forgetting our real, constitutional
position, that we are all eternal servant of the Supreme Lord, Kåñëa.
Manaù-ñañöhänéndriyäëi prakåti-sthäni karñati [Bg. 15.7]. But some way or other,
we have come to this material world for enjoying, for lord it over the material
nature. And that is not possible. You cannot lord it over. The Lord is Kåñëa,
but we are trying to be lord. And the endeavor, the labor which we are giving
incessantly, that we are thinking happiness.
The nature, the material nature, is putting stumbling block every time. That,
to overcome the impediments offered by the material nature and our trial for
overcoming that stumbling block, that is our endeavor. And we are thinking
this is happiness. Just like you are making one high road and there is...,
material nature is offering a big hill, a big mountain before you. Now you have
to make tunnel. You have to call for dynamite and try to penetrate through
the hill.
That struggle is known as advancement of material condition. That you
cannot. In America and other materialistic countries we see—here also, in
Japan—they are laying down one kind of road for plying their motorcars.

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After some years it becomes a problem—another flyway, another flyway.
So this is going on. This is called struggle for existence. We are trying to
conquer over the stringent laws of material nature, and that labor, that useless
spoiling of life, we are thinking that we are..., this is happiness. This is called
mäyä. We are actually giving service to the mäyä instead of giving service to
Kåñëa. This is illusion.
Now, if you change your consciousness, that "I have never been satisfied,
happy, by giving service to the mäyä. Now let me serve Kåñëa," that is your
liberation. That is your liberation. Therefore Kåñëa said, sarva-dharmän
parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]: "You come under Me." Ahaà
tväà sarva-päpebhyo mokñayiñyämi. This is the instruction of Kåñëa
consciousness.
We are actually struggling with material nature to become happy. But it is not
possible to conquer over the material nature. That is not possible. Daivé hy eñä
guëamayé mama mäyä duratyayä [Bg. 7.14]. It is very difficult. You cannot do it.
Then how I can get from the clutches of the hands of material nature? Mäm
eva ye prapadyante mäyäm etäà taranti te: "You simply surrender unto Me,"
Kåñëa says, "and you immediately get rid of this mäyä."
There are many greatly..., great saintly persons. They are trying to get out of
the clutches of mäyä, to become liberated. But here is the simple process:
simply you surrender unto Kåñëa. He personally advocated. It is not that we
are manufacturing in some way. It is spoken by Kåñëa Himself, that "You
simply surrender unto Me, and immediately you are out of the clutches of
mäyä." Mäm eva ye prapadyante mäyäm etäà taranti te.
So I do not wish to take much of your time, but the thing is that the whole
world is struggling hard. They are not in peace. One man is enemy of another
man. One nation is enemy of another nation. This is going on. This is... All
these things are going on simply due to our forgetfulness of Kåñëa. The same
formula:

kåñëa bhuliya jéva bhoga väïchä kare

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 päçate mäyä täre jäpaöiyä dhare
[Prema-vivarta]

As soon as you forget your relationship with Kåñëa, immediately there is mäyä,
and she will capture you. And the counterprocess is: as soon as you surrender
to Kåñëa, the mäyä is gone. Just like it is said, kåñëa sürya-sama mäyä
andhakära [Cc. Madhya 22.31]: "Mäyä is considered as darkness, and Kåñëa is
the sunlight, or sun." So wherever there is sun, there is no darkness. Similarly,
wherever there is Kåñëa, wherever there is Kåñëa consciousness, there is no
more darkness of ignorance. Tasmin vijïäte sarvam idaà vijïätaà bhavanti
[Muëòaka Upaniñad 1.3].
So this Kåñëa consciousness movement is very important movement. It is not a
sentimental movement. It is authorized. It is based on Vedic conclusion. Vedaiç
ca sarvair aham eva vedyam [Bg. 15.15]. Actually, the Vedas are meant for
understanding Kåñëa. One who does not understand Kåñëa, his studies of Veda
is simply useless waste of time. And one who understands Kåñëa simply, he has
studied all the Vedas. Ärädhito yadi haris tapasä tataù kim, närädhito yadi haris
tapasä tataù kim [Närada Païcarätra]. Kåñëa also said that,

teñäm evänukampärtham
aham ajïäna-jaà tamaù
näçayämy ätma-bhäva-stho
jïäna-dépena bhäsvatä
[Bg. 10.11]

Do not think that those who are devotees of Kåñëa, those who are fully
surrendered to Kåñëa, they are ignorant. No. Kåñëa, from within, He is giving
intelligence. He gives intelligence to the devotees. Teñäà satata-yuktänäà
bhajatäà préti-pürvakam, dadämi buddhi-yogaà tam [Bg. 10.10]. He will give.
Kåñëa is within your heart. Simply you have to surrender to Kåñëa, and
everything will be supplied by Kåñëa. Especially He says, teñäm
evänukampärtham: "In order to show them special mercy."
To whom? Teñäà satata-yuktänäà bhajatäà préti-pürvakam If you engage
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yourself in the service of the Lord, bhajatäm, with love and faith, then Kåñëa is
within you—He will give you all intelligence. Tene brahma hådä ädi-kavaye.
He gave the intelligence. That is... We are describing how He gave intelligence
to Lord Brahmä, who is the creator of this universe.
So this Kåñëa consciousness movement is neither new nor any concocted,
manufactured thing. It is authorized, based on the Vedas, based on the Vedic
authorities, and it is very simple, and it has become simplified by the mercy of
Lord Caitanya. Because Lord Caitanya is Kåñëa Himself. When Kåñëa said
that sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66], many fools
and rascal could not accept it. Na mäà prapadyante müòhä duñkåtina
narädhamäù [Bg. 7.15]. Those who are miscreants, those who are lowest of the
mankind, those who have lost their knowledge, they cannot. And those who
are müòhas, rascals, they cannot surrender to Kåñëa.
Therefore Kåñëa again, in the form of a Kåñëa devotee, Lord Caitanya, He
came. He taught how to love Kåñëa. Premä pum-artho mahän
[Caitanya-manjusa]. That is the philosophy of Lord Caitanya, kåñëa-prema.
You have to increase your love for Kåñëa. We have got our love, dormant love,
but that love is now being distributed in so many ways, and we are spoiled, we
are frustrated. But if you concentrate your love, oh, upon Kåñëa, then you will
not only love Kåñëa; you will love the whole human society, whole living
entities. That is Kåñëa philosophy.
So the process is very easy, given by Lord Caitanya Mahäprabhu:
ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam,
änandämbudhi-vardhanam [Cc. Antya 20.12]. You will increase änandämbudhi.
Änandämbudhi-vardhanaà sarvätma-snapanaà paraà vijayate
çré-kåñëa-saìkértanam. In this present age, in this Kali-yuga, kalau nästy eva
nästy eva nästy eva gatir anyathä, very simple.
You may remain a family man. You may remain a renounced man. It is very
difficult in the present age. Practically, sannyäsa is forbidden in this age. So
you remain in your position. But our only request, this Kåñëa consciousness

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movement, that you chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare, and gradually you will be
emancipated, liberated. You will get your life. Everything will come, one after
another.
Thank you very much. Hare Kåñëa.
Devotee: All glories to Çréla Prabhupäda.
[applause] [end]

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