Bhagavad-gétä 6.

32–40
—
September 16, 1966, New York

660916BG-NEW YORK [49:25 Minutes]

Audio

Prabhupäda:
ätmaupamyena sarvatra
samaà paçyati yo 'rjuna...
[aside:] Please come forward.
sukhaà vä yadi vä duùkhaà
sa yogé paramo mataù
[Bg 6.32]
[He is a perfect yogé who, by comparison to his own self, sees the true
equality of all beings, both in their happiness and distress, O Arjuna!]
Now, we have been discussing for the last few days about the perfect form of
yoga. Lord Kåñëa, the Supreme Personality of Godhead, He is teaching Arjuna
directly the perfect form of yoga. If you actually want to perform the yoga
system, then here is authoritative statement by the Supreme Personality of
Godhead. So we have discussed in detail.
Now, after hearing the system, Arjuna is replying. Just mind that it is..., the
whole thing was being described in the battlefield. In the battlefield. This
whole Bhagavad-gétä was taught to Arjuna in the battlefield. And when...,
when Arjuna was just going to release his arms on the opposite party, on the

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enemy's party, he thought... He got a sentiment: "So why this fighting with my
own kinsmen?" That was his illusion. And to eradicate that illusion of Arjuna's,
this Bhagavad-gétä was explained by Lord Kåñëa.
Now, you can understand how much time could be, I mean to, allowed for this
discussion. That was a battlefield. Immediately has to be fight. Everyone is
ready. So... And utmost, one hour. I don't think... That is utmost. So within
this one hour the whole Bhagavad-gétä was discussed, and Arjuna changed his
decision and he fought. Now, within that time He is also instructing Arjuna
about the yoga system.
Now, after hearing the details of yoga system—how to sit down, how to keep
the body straight, how to keep the eyes half-closed and how to see the
uppermost part of the nose without diverting your attention, and in secluded
place, in a sacred place, alone... All this paraphernalia is described for
performing perfect yoga system. Now, Arjuna, after hearing everything from
Kåñëa, he is replying.

arjuna uväca
yo 'yaà yogas tvayä proktaù
sämyena madhusüdana
etasyähaà na paçyämi
caïcalatvät sthitià sthiräm
[Bg 6.33]

[Arjuna said: O Madhusüdana, the system of yoga which you have

summarized appears impractical and unendurable to me, for the mind is restless
and unsteady.]
Now, Arjuna said, "My dear Kåñëa, the details which You have..., not very
details, but a summary of yoga system which You have prescribed and You ask
me to follow, I think it is very difficult for me on account of my agitated mind."
Caïcalatvät. Caïcalatvät means agitated mind.

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We must always remember that we are in a circumstance, material
circumstances, where every time, every moment, our mind is agitated. We are
not in a very comfortable situation. We are thinking that "This situation will
save me for further anxieties of my mind," but when I reach to that point, I feel
that the anxieties have increased. It has not decreased. Because the nature of
the material world is like that. You cannot be free from anxiety. That is the
nature. So we are simply trying to make a solution of our anxieties by different
method, but the place is that, that it is not possible to make a solution of
anxieties.
Now, Arjuna, he cannot be a false pretender. He frankly says, "My dear
Arjuna, the system of yoga which you have prescribed," yo 'yaà yogas tvayä
proktaù, "the summary description of yoga system which You have described,"
sämyena madhusüdana. Kåñëa's another name is Madhusüdana. Madhusüdana
means He killed one demon whose name was Madhu. Therefore God's names
are different according to different activities of God. God has got innumerable
names, because He has got innumerable activities.
Suppose we are part and parcel of God. We have got innumerable... We cannot
remember how many activities, how much activities we are engaged in, that
from our childhood up to this time. So just think about God. He is unlimited;
therefore His activities are also unlimited. So He has got unlimited names also.
"Kåñëa," of course, is the chief name, but He has got many other, unlimited
names also. So one of the name is Madhusüdana. Madhusüdana means He
killed a demon, a very great demon. Therefore since then, His name is
Madhusüdana.
So what is the purpose of "Madhusüdana"? Why he is addressing... He could
address "Kåñëa," directly, because he is more known to Kåñëa as friend, Kåñëa
and Arjuna. Why he is asking, why he is saying "Madhusüdana"? That means
this mind is as a big demon, just like Madhu. If it is possible to kill the demon,
then we can attain yoga. You see? That, the particular purpose of

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"Madhusüdana," that "You are a killer of Madhu demon. Now I think my mind
is stronger than this Madhu demon. So if You can kill it, then it is possible for
me to accept this yoga system." The mind is so agitated.

caïcalaà hi manaù kåñëa

pramäthi balavad dåòham
tasyähaà nigrahaà manye
väyor iva suduñkaram
[Bg 6.34]

[For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and
to subdue it is, it seems to me, more difficult than controlling the wind.]
He is describing his deficiencies that "My dear Kåñëa, my mind is so much
restless, agitated," caïcala. Caïcala means restless. Caïcalaà hi manaù kåñëa
pramäthi. Pramäthi means just like a madman, pramäthi, without any brain,
pramäthi; and balavat, and very strong. Oh, my mind is dragging to somewhere
else. I am trying: "No, mind, don't go there." Oh, no, mind says, "No. I must go. I
must go." And sometimes we agree: "All right, let me go." So it is very strong.
So Arjuna is saying, tasyähaà nigraham. Now, you have... The whole process of
your yoga system is, the sum and substance of yoga system is, to control the
mind. The agitated mind should be controlled, and the mind has to be focused
on the Supersoul. That is the whole purpose of yoga. Now, Arjuna says that
tasyähaà nigrahaà manye. The mind is so agitated that to cut down the mind is
as impossible as you want to stop a hurricane. Suppose there is hurricane. It is
blowing so strongly, and if one stands before the hurricane and spreading his
han..., "No, I will stop it," is it possible? No. Just see.
Now, you can just imagine Arjuna, five thousand years before, and he was
understanding Bhagavad-gétä from Kåñëa, his friend. Just imagine what is his
qualification. He is direct friend of Kåñëa, and he is a great warrior. He has got
administrative capacity, and at the same time his knowledge... Comparing his

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knowledge, this Bhagavad-gétä he understood within one hour. This
Bhagavad-gétä, which is not understood in one life at the present moment, he
understood this Bhagavad-gétä in one hour. So how much intelligent he was.
And he belong to the royal family. All facilities were there. And he... He is, I
mean, accepting that "It is not possible for me."
Now do you think what was impossible for Arjuna five thousand years before
in such favorable circumstances, is it possible for you to discharge? Do you
belong to the Arjuna category? No. We are thousand times lower than Arjuna's
category. And what was impossible for Arjuna, do you think it is possible for
you? Any sane man will do that thing, that, what was...
In a Bengal, Bengali payar[?] [proverb?] there is a very nice comparison like this,
that bara bara ghonai gela rasatal beta gonra bale kata jala.[?] That means... You
know, the animals, they can swim over the river. So there was a big,
overflowing river. So at that time there was no such carrying boats and ships,
so everyone had to cross river either by small boats or by swimming. So
generally, the animals were allowed to swim over, to cross over the other part,
other bank, and men, they took small boats and they would... Now, there was
very good current, so many horses, they swept away by the current. And one
lean and thin horse came. He is asking, "Let me know how much water this is."
You see?
So similarly, if what was impossible for Arjuna, such a stalwart, such an
advanced and, I mean to say, in every respect, and directly a friend of Kåñëa,
he is admitting that "Kåñëa, this process is not possible for me. Oh, I am a
military man. I have to look after the administrative affairs. So how can I
concentrate my mind in that way which You have prescribed? So it is not
possible for me." He flatly denied. He flatly denied.
And he never attempted it also, because from the history of Mahäbhärata we
don't find that Arjuna ever went for meditation of the yoga system. No, never.
But still, he was certified by Kåñëa that "You are the only man to understand

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Bhagavad-gétä. You are the only man." Why? Bhakto 'si: "Because you are My
devotee." Priyo 'si [Bg 4.3]:
[That very ancient science of the relationship with the Supreme is today
told by Me to you because you are My devotee as well as My friend; therefore
you can understand the transcendental mystery of this science.]
"You are My very dear friend." So with such a nice certificate and such
favorable condition, still, he refused.

caïcalaà hi manaù kåñëa

pramäthi balavad dåòham
tasyähaà nigrahaà manye
väyor iva suduñkaram
[Bg 6.34]

[For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and
to subdue it is, it seems to me, more difficult than controlling the wind.]
Väyor iva: "Just it is impossible to control the hurricane wind, similarly, it is
impossible for me to control my mind. It is not possible." Then? How to control
the mind? That, the same thing: Kåñëa consciousness. You can control the
mind if you fix up your mind always in Kåñëa. That is the only remedy. Sa vai
manaù kåñëa-padäravindayor vacäàsi vaikuëöha-guëänuvarëane [SB 9.4.18].
[Mahäräja Ambaréña always engaged his mind in meditating upon the lotus
feet of Kåñëa, his words in describing the glories of the Lord, his hands in
cleansing the Lord's temple, and his ears in hearing the words spoken by Kåñëa
or about Kåñëa. He engaged his eyes in seeing the Deity of Kåñëa, Kåñëa's
temples and Kåñëa's places like Mathurä and Våndävana, he engaged his sense
of touch in touching the bodies of the Lord's devotees, he engaged his sense of
smell in smelling the fragrance of tulasé offered to the Lord, and he engaged his
tongue in tasting the Lord's prasäda. He engaged his legs in walking to the holy
places and temples of the Lord, his head in bowing down before the Lord, and

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all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahäräja
Ambaréña never desired anything for his own sense gratification. He engaged
all his senses in devotional service, in various engagements related to the Lord.
This is the way to increase attachment for the Lord and be completely free
from all material desires.]
That is the only perfect yoga. Our subject matter for today's lecture is perfect
yoga. This Kåñëa consciousness is the perfect form of yoga system. That is
admitted five thousand years before. At that time there was all circumstances,
very good.
And in the çästra also, it is said that,

kåte yad dhyäyato viñëuà

tretäyäà yajato makhaiù
dväpare paricaryäyäà
kalau tad dhari-kértanät
[SB 12.3.52]

[Whatever result was obtained in Satya-yuga by meditating on Viñëu, in

Tretä-yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord's
lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa
mahä-mantra.]
You'll find in the Çrémad-Bhägavatam, Twelfth Canto, Çukadeva Gosvämé is
recommending to Mahäräja Parékñit that kåte yad dhyäyato viñëum. In the
Satya-yuga, when people used to live for ten millions of years, at that time this
yoga system was nice. For that time. Kåte yad dhyäyato viñëum. What was
achieved, the success which was achieved in the Satya-yuga by this yoga
process of meditation was achieved in the next yuga, Tretä-yuga, yajato
makhaiù, by offering great sacrifices. And the same success was achieved in the
next yuga, Dväpara-yuga, by worshiping, temple worship. And the same success
you can achieve simply by chanting hari-kértanam. So this is the perfect form

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of yoga.

kåte yad dhyäyato viñëuà

tretäyäà yajato makhaiù
dväpare paricaryäyäà
kalau tad dhari-kértanät
[SB 12.3.52]

So now, Arjuna flatly says that "My dear Kåñëa, the process which You have
described is very nice process. But so far I am concerned, I admit that it is not
possible for me. It is not possible." Now, we have to think that "What was not
possible for Arjuna in such favorable condition, and five thousand years
before, how it is possible for me, a teeny living entity, and disturbed by so many
things at the present moment. My..." Kåte yad dhyäyato viñëum. They used to
live for ten millions of years, and it is very difficult to live for fifty years or
sixty years at the present moment. Utmost, a man lives up to eighty years.
That's all. Then again, we are not such much advanced. We are always
disturbed in our circumstances. There is disease; there is war; there is
pestilence; there is famine—so many disturbances.
So our duration of life is smaller, and at the same time, we are disturbed, and
we are not intelligent, and we are unfortunate at the same time. [break]...
moment you will find, eighty percent people, they are unfortunate. If we
compare what is fortune or misfortune, then we'll find, in every country, eighty
percent people, they are unfortunate, and therefore this world is getting to
Communism, because they are fighting. They are fighting. So this is the
condition of the present day. How can you perform this such difficult process
of yoga which was refused by Arjuna? That is my proposal. It is not possible. If
you are attempting such difficult process in a pseudo way, then you can be
satisfied in your own way. But you will never achieve success of the yoga
system. You must know it clearly.
So yoga system is not possible in this age. If you want to prosecute any yoga
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system, this bhakti-yoga, Kåñëa consciousness, and chanting Hare Kåñëa... That
is recommended in Vedic scripture, that is introduced by great authority like
Caitanya Mahäprabhu, and you will find in the Bhagavad-gétä,

mahätmänas tu mäà pärtha

daivéà prakåtim äçritäù
bhajanty ananya-manaso
jïätvä bhütädim avyayam
[Bg 9.13]

[O son of Påthä, those who are not deluded, the great souls, are under the
protection of the divine nature. They are fully engaged in devotional service
because they know Me as the Supreme Personality of Godhead, original and
inexhaustible.]

satataà kértayanto mäà

yatantaç ca dåòha-vratäù
namasyantaç ca...
nitya-yuktä upäsate.
[Bg 9.14]

[Always chanting My glories, endeavoring with great determination, bowing

down before Me, these great souls perpetually worship Me with devotion.]
Satataà kértayanto mäm. Always glorifying, they are mahätmäs. They are great
souls. If you want to be great soul in terms of the Vedic literature, in terms of
Bhagavad-gétä, in terms of great saints and sages, then you have to adopt this
Kåñëa consciousness and chanting of Hare Kåñëa. No other process will be
possible. It is not... Impossible. Just imagine. A personality like Arjuna, with all
facilities of life, and five thousand years before the circumstances were
different, and still, he denied.
So yoga system... Actually, if you simply making a show, show bottle of

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meditation, if you are satisfied, oh, that is a different thing. Make yourself a
show bottle. But show bottle demonstration will not make you successful. It is
clearly, according to Bhagavad-gétä. Show bottle demonstration will not make
you successful. You have to be really bottle of medicine. Then it will cure. You
know... Of course I... Here is not... In India we have got some show bottles in
the medicine shop. Some red water put into the big bottle, and with electric
light. That means advertisement: "Here is a bottle of medicine." But that is a
show bottle, red water. So red water will not cure the disease. You must have
really, actually, a mixture, fever mixture. But that fever mixture is very
difficult.
Now, Kåñëa says... Kåñëa does not say, "Oh, you are My friend. You are so
favorably situated. How you deny it? No, no. You cannot deny it." Now, He
gave so much stress on the fighting—"Oh, you are kñatriya. You must
fight"—but so far the yoga system, He gave him the idea—"This is the yoga
system"—but He is not stressing. He says,

asaàçayaà mahä-bäho
mano durnigrahaà calam
abhyäsena tu kaunteya
vairägyeëa ca gåhyate
[Bg 6.35]

[Always chanting My glories, endeavoring with great determination, bowing

down before Me, these great souls perpetually worship Me with devotion.]
"Yes, I admit. It is very difficult." He also said, "Yes, My dear Arjuna, it is very
difficult." Asaàçayaà mahä-bäho: "Oh, you are mighty-armed, mighty soldier.
But still I think it is... What you are saying, it is nice. It is really fact."
Asaàçayaà mahä..., mano durnigrahaà calam: "Mind is very difficult to
control. Yes, what you are saying. But it can be controlled." How? Abhyäsena tu
kaunteya: "If you practice, the mind can be controlled."

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So the controlling of the mind by practice... Vairägyeëa. Vairägyeëa means by
renunciation. Vairägya means renunciation. And what is that renunciation?
"Oh, I cannot renounce even smoking. I cannot renounce even drinking so
many things. I cannot renounce so many things, but still, I am going to yoga
class for practice." Is it possible? So many rules and regulation are there, and I
am unable to give up even the small thing, smoking.
Here it is said, vairägyeëa. There is a, I mean to say, big list of vairägya: "You
cannot do this, you cannot do this, you cannot do this, you cannot do this..."
And the whole list is summarized that "You cannot have any illicit connection
with woman; you cannot eat any nonvegetarian dish; you cannot be addicted,
any kind of intoxication; and you cannot take part in any kind of gambling."
At least these four things... These four things include everything, all kinds of
vairägya. So we have to test how much we have been able to discard these
things. Then vairägya. Then I can control my mind. Controlling mind is not so
easy thing that I go to the store and purchase something. No.
Abhyäsena tu kaunteya vairägyeëa ca gåhyate. So this vairägya can be very easily
practiced when you are in Kåñëa consciousness. We are practically seeing.
These four things our students have very easily given up, because they are
serious about Kåñëa consciousness. This is not advertisement. You can ask.
There are many students here who have taken up this, I mean to say,
philosophy very seriously, and they find it easy. Oh, they find it easy. Vairägya
automatically becomes. It is such a nice thing. It is such a nice thing that easily
you become detestful to all these things.
We do not discourage, I mean to say, sex life, but we discourage illicit
connection with man and woman. Sex life cannot be discouraged. Because you
have got this body, material body, sex desire is a demand. We have to satisfy;
otherwise we shall go ill. As you have to eat something, as you have to sleep for
some time, so sex life is also required. So we cannot discourage it, neither all
the Vedic literatures discourage. But Vedic literatures cannot allow you...

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If you actually serious about advancement of spiritual life, then you cannot
encourage illicit connection. No. I request all my young students that "You get
yourself married." And recently I have performed myself one marriage
ceremony. Two of my students, they have been married actually. So we don't
discourage what is necessity, but we cannot allow illicit things. So these are
called vairägya.
So vairägya means we have to regulate our life. Unless you regulate your mind...
The mind is always agitated, and if we be addicted to all these things, then
more agitation will come. If you have got illicit connection with woman, oh,
the mind will be always agitated. If we are intoxicated, oh, mind will be more
agitated. If you don't take, I mean to say, foodstuff in the goodness—very
strong and pungent and animal foodstuff—then our mind will be more
agitated. And so far gambling is concerned, oh, sometimes we have to commit
suicide.
There are history of gambling clubs that when a person loses everything he
commits suicide and he is thrown away. I have heard that in Europe there are
many clubs, they go for gambling, and they lose everything, whatever, and they
commit suicide. And the club proprietor throws him in the street. There is no
law. I have heard. Of course, I do not know. You may know better than me.
So if we want to control the mind, then we have to adopt these regulative
principles of life. Not that we have to give up, but we have to make regulated.
Vairägya. Then it will be possible to adopt. And the best thing is that engage
your mind always in Kåñëa consciousness. We are trying to engage our students
twenty-four hours either in this way or that way, this way or that way, in Kåñëa
consciousness. That is samädhi, trance, transcendental situation. You can eat,
you can enjoy, you can dance, you can see, you can work—all things for Kåñëa
consciousness. That will automatically make you renounced order of life.
But if you try to follow this yoga system which was possible in the Satya-yuga,
some millions of years before, and if you want to adopt that, oh, it is not

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possible. If you want to be satisfied becoming a show bottle, then that is a
different thing. Remain a show bottle. But if you want really actual success,
then you cannot adopt that process.
Asaàyatätmanä yogo duñpräpa iti me matiù. Now Kåñëa says, "Yes,"
asaàyatätmanä, "one who has not been able to control his mind," yogo
duñpräpa, "the success in yoga is actually never possible." Duñpräpa. Duñpräpa
means difficult to achieve. Iti me matiù. "Yes, I think you are right. You are
right." Vaçyätmanä tu yatatä çakyo 'väptum upäyataù: "But one who is
determined, he can find out the ways and means how he can control the mind,
if he is serious."
So this is the way. If you become Kåñëa conscious and try to follow the
principles, then this is the nicest possible way of controlling the mind.
Vaçyätmanä... Vaçyätmanä tu yatatä çakyo 'väptum upäyataù. Upäyataù means
you can find out means, ways and means. You can control.
Arjuna uväca. Now, so far the descriptions... Now, Arjuna did not further say.
Arjuna said that "It is impossible for me," and Kåñëa also said, "Yes, it is
difficult process. But if you try, you can do it." No further discussion. Because
both of them were not very serious about... It is a process, recognized process,
but it is very difficult for the human being at the present moment.
The process is not rejected. Bhagavad-gétä accepts the yoga process. That means
the process is recognized. It is a science. But at the present moment, even five
thousand years before, it was impossible to be practiced. Now, how we can
imagine that five thousand years after, it has improved, the condition, so that
you can practice this system? No. Therefore they did not, either Arjuna or
Kåñëa, both of them, indulge in discussing further on this point.
So next point Arjuna is discussing,

ayatiù çraddhayopeto
yogäc calita-mänasaù

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 apräpya yoga-saàsiddhià
käà gatià kåñëa gacchati
[Bg 6.37]

[Arjuna said: What is the destination of the man of faith who does not
persevere, who in the beginning takes to the process of self-realization but who
later desists due to worldly-mindedness and thus does not attain perfection in
mysticism?]
Now, he is asking, "My dear Kåñëa..." Now, these things are being discussed,
that yoga system..., yoga system is... Not only that yoga system. The bhakti-yoga
system, the Kåñëa consciousness, this is also yoga system. Now, many students
come to practice this yoga or that yoga. Now, somehow or other, they may not
be successful. They may not be successful, or half finished or one-fourth
finished. Everything has got a course. So, just like if you want to be medical
student there are five years', six years' course; if you study for two years and
give it up, then you cannot have that title, or you cannot be recognized as a
medical practitioner. But if you complete the course, you get the university
degree, M.D., Doctor of Medicine, or something like that, and you are
recognized; you can practice.
Now, here it is said that ayatiù çraddhayopetaù. Somebody is attracted that "I
shall make my life successful by a spiritual process, the yoga system or jïäna
system or bhakti system." Without inclination... Because this inclination also
does not come ordinarily. That also requires good asset in the past life, this
inclination for spiritual advancement. Manuñyäëäà sahasreñu [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 millions of men, few only try for making perfection of the human life.
And yatatäm api siddhänäm. And those who are trying for perfection, out of
them, a few only can understand what is God. So God understanding is not so

14
easy.
So therefore he said, Arjuna said, that ayatiù çraddhayopetaù: "One has got
some faith for spiritual advancement of life," yogäc calita-mänasaù, "but some
way or other, he finishes halfway and then falls down from the process."
Apräpya yoga-saàsiddhim: "He could not achieve the perfection." Käà gatià
kåñëa gacchati: "Then what happens to him?" Because half finished... Just like a
person was studying for medical certificate or medical qualification, and out of
six years, he simply performed two years. Oh, neither he is a doctor, neither he
is a clerk. He is useless. He becomes useless. So Kåñëa is being asked by Arjuna
whether a person who is trying for perfection of life in spiritual advancement,
if he finishes only a portion or half, so what happens to him? Does he become
useless or worthless? Simply wasted time?
Kaccin na ubhaya-vibhrañöaù chinnäbhram iva naçyati [Bg 6.38]:
[O mighty-armed Kåñëa, does not such a man, being deviated from the path
of Transcendence, perish like a riven cloud, with no position in any sphere?]
"Is it not like that, that a cloud assembles..." When the clouds are compact
together, then there is possibility of raining, but if by wind it is broken, now
there is no possibility of rain. The example is very nice. Kaccit... Kaccit na
ubhaya-vibhrañöaù. There was cloud, there was thundering, but there was no
rain. There was no rain. It... Especially in the morning... These are some of the
rules. One may know that in the morning, if there is assembly of clouds and
there is thundering, you must surely know that there will be no rain. If there is
rain, it will be a drop only. There will be no much rain.
Bambhärambhe laghu-kriyä, prabhäte... These are very interesting. One should
note.

aja-yuddhe muni-çräddhe
prabhäte megha-òambare
dam-pate kalahe caiva

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 bambhärambhe laghu-kriyä
[Cäëakya Paëòita]

[The husband and wife’s quarrel should not be taken very seriously.]
Bambhärambhe laghu-kriyä. Aja-yuddhe, fighting between two goats. Now, they
are very serious about fighting, and somebody comes, [claps] does like this
[claps], and they go away. The fighting stops. You see? So bambhärambhe, the
attempt is very great, but the effect is little. Aja-yuddhe muni-çräddhe: "And a
ceremony observed by some sages in the jungle..." What they have got? They
have got some leaves and flowers. That's all. What arrangement will be made?
And prabhäte megha-òambare: "And in the morning, thundering sound of the
cloud." And similarly, dam-pate kalahe, I mean to say, war between husband
and wife. So these things are to be taken as insignificant.
So, of course, in India the quarrel between husband and wife, nobody cares.
Nobody takes very seriously. The husband may complain, the wife may
complain. Everyone says, "Yes, yes. That's all right. It will be all right." They
never go to court for divorce. You see? [chuckles] But it is... There is no
seriousness. And actually it is fact. I have seen, I have experienced. That they
divorce, but still, the husband is anxious for the wife, and the wife is anxious
for the husband. The divorce is artificial. The husband and wife, the
combination, that cannot be cut off. So one should tolerate these things. If
there is some misunderstanding, they should not go to the court for divorce.
They should tolerate. These are some of the rules for spiritual advancement.
So here it is said that "Whether this attempt, just like serious attempt, but at
the same time it is broken, whether it is like a broken cloud which has no
meaning, no rain? That's all. Is it like that?" Apratiñöho mahä-bäho vimüòho
brahmaëaù pathi [Bg 6.38]. Brähmaëaù pathi means advancement on spiritual
success. "So if he is half-hazardly, half-hazardly, halfway he finishes, then what
is the result?" Etan me saàçayaà kåñëa [Bg 6.39]:
[This is my doubt O Kåñëa, and I ask You to dispel it completely. But for

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Yourself, no one is to be found who can destroy this doubt.]
"I am doubtful about these things." Why?
Now, because if this yoga system... Now, take for this yoga system which is
prescribed. Now, if somebody thinks, "Oh, it was attempted... It was prescribed
to Arjuna, and he rejected it because it is very difficult. Oh. Never... Never try
for any spiritual. Let us do." No. Arjuna is putting, therefore, this question so
that in future people may not be discouraged. May not be discouraged.
Therefore he is asking.
What is that? Etan me saàçayaà kåñëa: "It is some of the doubts in my mind,
Kåñëa." Chettum arhasy açeñataù: "You will kindly clear my doubts. What
happens to this person who does not achieve the pure, I mean to say, highest
perfection of success, but half finished or one-fourth finished? Then what
happens to them?" Tu... Tvad-anyaù saàçayasyäsya chettä na hy upapadyate: "I
don't think that anyone can eradicate my doubts except You."
Now, bhagavän uväca. Now, Kåñëa is replying Arjuna what happens to this
half-finished, half-finished yogé. Yogé... Always remember, yogé means either
this dhyäna-yogé or jïäna-yogé or bhakti-yogé. Yogé. Yogé does not mean simply
those who are meditator. Yogé means the meditator, they are also yogé, and
those who are trying to understand the Absolute Truth by philosophical, by
theosophical way, they are also yogé. And those who are actually yogé, they are
in Kåñëa consciousness. So yogé.
So çré-bhagavän uväca. Now, Bhagavän, the Personality of Godhead... We have
several times described the definition of bhagavän. Bhagavän means one who
has got complete control over six things. He is Bhagavän. He is God. What are
those six things? Now, aiçvaryasya samagrasya: complete riches, and véryasya
samagrasya. Vérya means strength. Complete riches, complete strength,
complete knowledge, complete beauty, complete renunciation and complete
fame.

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We are after some fame. I want to be famous, you want to be famous, but we are
famous in a circle—in a circle, in a country, in a society. But nobody is famous
like Kåñëa. You see? Nobody is famous like Kåñëa. Kåñëa approached, advented
Himself on this earth five thousand years before, but just see how much famous
He is still. Can you give any example in the history? So many Hitlers, so many
Mussolinis, so many Gandhis born and went away. They were famous for
several years only. That's all. Nobody can be famous like Kåñëa. All over the
world He is famous, and what to speak of India. Complete fame. Similarly,
complete strength, complete riches, complete beauty, complete knowledge...
Just see, Bhagavad-gétä. It was spoken by Kåñëa. There is no parallel, and there
is no competition of Bhagavad-gétä. It is such a knowledge. You see? Complete
knowledge.
So one who possesses all these six things in complete, He is God. This is the
definition of God. Complete strength, complete beauty, complete knowledge,
complete riches and complete renunciation. At a moment renounced.
Everything... Suppose I have got ten dollars, and if you ask, "Oh, give me all
these ten dollars," oh, I shall ten times think before renouncing these ten
dollars. But Kåñëa, He is the proprietor of all riches, but He can renounce
anything.
So these are the definition of bhagavän. Here it is, the bhagavän word is used;
therefore I give you a little definition of bhagavän. So bhagavän uväca. Now,
because He is complete in knowledge, therefore His instruction is valuable.
Our knowledge is not complete. Now, we are taking knowledge from
Bhagavad-gétä, from Bhagavän, but there is no history that Kåñëa had this
knowledge from any spiritual master. No. He had not to go, because He is
complete. There was no need of Kåñëa for going to any spiritual... Arjuna has
come to Kåñëa for knowledge, because He is complete always.
So the complete knowledge, the person who is in complete knowledge, we have
to believe Him. That's all. And that is the system. Evaà paramparä-präptam

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imaà räjarñayo viduù [Bg 4.2].
[This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way. But in course of
time the succession was broken, and therefore the science as it is appears to be
lost.]
The system of Vedic knowledge is to receive in complete. How it is received in
complete? Just like Kåñëa is complete, and the knowledge received from Kåñëa,
that is complete. I may not be experienced. Just like Arjuna, he is receiving the
knowledge from the complete. So if we receive knowledge from Arjuna, then
our, my knowledge is also complete. This is the...
There is no question of research. I cannot research. I have to receive. That's all.
So many things spoken in the Bhagavad-gétä, and we are receiving in that way.
Suppose a sputnik is flying on the outer space and we are getting knowledge of
the sputnik flying from the newspaper. You are not going there, but you are
receiving the knowledge from some authority whom you believe. So don't you
think Kåñëa is the highest authority? So whatever knowledge you receive from
Kåñëa is far better than the newspaper knowledge.
We are always in the lowest stage. Either I read Bhagavad-gétä or newspaper, I
am not with the sputnik, but newspaper says that sputnik has gone 25,000 up,
so I believe it. So I believe the newspaper, not that, "Oh, I want to see." Now,
can you see how sputnik is flying? And why do you say, when Bhagavad-gétä is
spoken, "Oh, I want to see"? You just take complete knowledge from Kåñëa, the
complete person. That's all. That will make you perfect. Yes.
So bhagavän uväca. Bhagavän uväca. What does he say? Pärtha na eva iha
nämutra vinäç..., vinäças tasya vidyate [Bg 6.40].
[The Blessed Lord said: Son of Påthä, a transcendentalist engaged in
auspicious activities does not meet with destruction either in this world or in
the spiritual world; one who does good, My friend, is never overcome by evil.]

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You mind that. "One who is making, attempting for spiritual advancement, oh,
either in this life or in the next life, he'll never be vanished. He'll never be
vanished." Na hi kalyäëa-kåt kaçcid durgatià täta gacchati: "Oh, this is the
highest auspicious attempt. After attempting, nobody degrades. Nobody
degrades." Even attempt is not fully successful, nobody degrades. It is so nice.
So anyone who is attempting for spiritual advancement of life, even he is not
successful, still, it is not discredit for him. Oh.
We can discuss further in next meeting how it is not, I mean to say,
degradation for him, any percentage performed. Svalpam apy asya dharmasya
träyate mahato bhayät [Bg 2.40].
[In this endeavor there is no loss or diminution, and a little advancement on
this path can protect one from the most dangerous type of fear.]
So we shall discuss next.
Thank you very much. Any question? [end]

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