Bhagavad-gétä 9.

34
—
December 26, 1966, New York

661226BG-NEW YORK [29:40 Minutes]

Audio

Prabhupäda:

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru
mäm evaiñyasi kaunteya
yuktvaivam mat-paräyaëaù
[Bg 9.34]

[Engage your mind always in thinking of Me, offer obeisances and worship
Me. Being completely absorbed in Me, surely you will come to Me.]
This çloka, this verse, we have already finished—the conclusion of the Ninth
Chapter of Çrémad Bhagavad-gétä, that the Lord says that man-manä bhava
mad-bhaktaù: "Just always think of Me. Just become My devotee. And if you
want to worship, just worship Me."
Devotee: Anyone in the rear would like to move up, you could hear much
better.
Prabhupäda: Yes, please.
Devotee: Come forward.
Prabhupäda: Come forward. Yes. And this is the process of devotional service.

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It is not very difficult. Everyone can execute. To think of God, to offer some
obeisances to God and to be..., to serve something, to render some service unto
Him, and just to become a party of God. That, just like we identify, everyone
identifies as to some party, either politically, socially or religiously,
economically. We have got so many fields of activities. But in each and every
field, we have got a party feeling. You cannot avoid that.
In political field, oh, you have got so many parties. Even in your own country,
even there are Democratic party or Conservative party and this party, that
party. Now worldwide is also the capitalistic party, the communistic party. In
our country also there is Congress party. So party's already there. Socially also,
oh, "You are Christian," "I am Jew," "I am Hindu." Of course, this is religiously.
And socially also. In India, there is very social party. So you cannot avoid this
partyism. All ladies and gentlemen who are present here, I ask you, do you not
belong to any party? Can you deny, that "I don't belong to any party"? Oh,
everyone belongs to some party.
Now spiritualism, spiritualism means that we should identify ourself as God's
party. That's all. That is spiritualism. They ask so many things, that why the
materialists are called crazy by the spiritualists? Oh, that is also partyism. These
materialist also call, say to the spiritualists, they are crazy. Just like we are, we
have formed some Society of Kåñëa Consciousness, and, and those who do not
like it, they say we are crazy fellows; we are assembly of crazy fellow. And,
similarly, we call others who do not associate with us, they are crazy fellow.
So there is, we have written pamphlet, booklet, "Who is Crazy?" Now how to
decide? You are thinking the Swäméjé and the party, they are crazy. And we are
thinking those who are materially engaged, they're crazy. Now how to decide it?
Can you suggest any way how to decide it, how, who is crazy? Who will decide
it? Everyone, two parties, when there is something in disagreement, the two
parties will say that "You are in wrong," the other party will say, "You are..."
Now who will decide it, that who is wrong? Can you suggest, any one of you,
who will decide? The world is going on in partyism, and each opposite party is
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thinking that the other party is crazy. Now who will decide who is actually
crazy? The actual... Then you have come to the point of reason: who is crazy?
Now just see. Take any common man—not yourself, not myself; any common
man—if you ask him that "What you are?" he will say... His conception is that
"I am this body." Everyone will say. He'll give you some description that "I am
Christian," "I am Hindu," or "I am Mr. Such-and-such," "I am Mrs.
Such-and-such." Everything, whatever he or she will say, that is all due to this
body. All due to this body. Everyone. When you say, "You are American," that
means this is this body. Because by accidents, by something, or by some reason,
you were born in this land of America.
That is also another artificial name. The land is neither America nor India.
The land is land. But we give some designation, "This is America." We make
some boundaries. "This is United States of America," "This is Canada," "This is
Europe," and "This is Asia," "This is India." So this is our name, but actually was
there any history that the land is American, or the land...? Say, four hundred
years before or five hundred years before, was this land was known as America?
You have named it "America." Say, some thousands of years before was this,
this, the continent which is known as, I mean, Europe, can you trace out
history, that it was known as Europe? They are all designations.
Just like we can say from historical point of view of Vedic literature, this whole
world was known as Ilävåta-varña. Ilävåta-varña. And, later on, since the reign
of one great king, emperor, his name was Bharata, and he changed the name
into his own name, Bhärata-varña. So this whole planet was now Bhärata-varña.
Then, as the days go on, the some part of this world was, I mean to say,
separated from the original Bhärata-varña, and it was called Europe or some
other place. Just like we have got practical experience even in this age that
India, say about twenty years before, the area of India was including Burma,
Ceylon and the modern Pakistan and everything. Now it is separated. Now
they are calling "This is Pakistan," and somebody's calling "There is Ceylon."

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So this process is going on. Actually the land is neither Bhärata-varña nor Asia
nor America nor India, but we give this name, according with the change of
time, with the change of influence. They are all designations. Fifty years
before, when some of you... Of course, not all of you are fifty years old. Say,
forty years before, or thirty-five years before, when you were..., or twenty-five
years before, when you were not born, can you say what was your designation?
Were you American or Indian or Chinese or Russian, can you say? Say, after
getting out of this body, do you think that you'll continue as American or
Indian or Chinese or Russian? Suppose you are now in America, in the land of
America. So next life you may be in China. Who can say?
Because we are changing our body. You cannot say that we are not changing
our bodies. Can you say that you are not changing your body? Yes, we are
changing. When I was born from the mother's womb, my body was so little.
Now how I have changed my...? Where is that body? Where is that body when I
was a child? Where is that body when I was a boy? Where is that body when I
was a young man? I have got my photograph, my studentship. "Oh, Swäméjé, you
were like this?" Where is that body? Where it has gone?
So we are changing, but I am the same man. I am thinking, "Oh, in my
childhood, I was doing like this. Oh, in my youthhood, I was thinking like this.
In my boyhood, I did so many things." Now where those are days gone? With
my body, everything has gone away? It is simply remembrance.
But still we are sticking to this body, and, when I ask you or when you ask me,
"What you are?" I say something in relationship with this body. Are you not
crazy? Can you tell, any of you, that you are not crazy? If you, I mean to say, so
far your identification is concerned, if you identify with something which you
are not, then are you not crazy? Are you not crazy?
So everyone who identifies with this body, he's a crazy man. He's a crazy man.
It is a challenge to the world. Anyone who claims God's property, God's land,
God's earth as own property, he's a crazy man. This is a challenge. Let anyone

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establish that this is his property, this is his body. You are simply, by nature you
are, by the pricks of nature, you are put into some place, you are put under
some body, you are put under some consciousness, and you are dictated by the
laws of nature. And you are mad after that.
So everyone,

prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
[Bg 3.27]

[The bewildered spirit soul, under the influence of the three modes of
material nature, thinks himself to be the doer of activities, which are in
actuality carried out by nature.]
Prakåteù kriyamäëäni. Everyone is being pulled by the ear, just like a teacher
takes to pull the ear of a student, and does like this. Similarly, we, every one of
us under the complete clutches of the material nature, and we are being put,
sometimes this body, sometimes that body. Now, fortunately, you have got
human form of body. Oh, but don't you see there are so many bodies? So many
bodies. There are 8,400,000's of bodies and, by the laws of nature, by the pricks
of nature, you can be put into any kind of body according to your work.
So you are completely under the grip of nature. This time, fortunately or
unfortunately, I have got this human form of life, but next time I may get the
body of a dog or the body of a god. That will depend on my work. But the laws
of nature is working. The laws of nature, or the material nature, is forcing me
that "You accept it." You cannot say that "After my death, let me have my birth
in America." Oh, how can you say? You are not authority. You are not
authority.
So this is stated in the Bhagavad-gétä:

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 prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
[Bg 3.27]

Everything is being conducted by the supreme laws of nature, but the foolish
man thinks that "I am something. I am independent." This is foolishness.
Ahaìkära-vimüòhätmä. Ahaìkära, this false egoism—ahaìkära means false
egoism. What is that false egoism? That I am not this body, and I think I am
this body. This is called false egoism. Therefore Çaìkaräcärya, I mean to say, he
preached his mission that "You are not this body. You are spirit soul." Ahaà
brahmäsmi. Ahaà brahmäsmi. Now, still, when we try to realize ourself,
self-realization, there also foolishness, or the dictation of the mäyä, or illusory
energy, continues.
What is that? Somebody's trying to realize his self: "I am not this body." He
understands that "I am not this body. I am spirit soul." Then? If you are spirit
soul, then what is your position? Oh, void. Impersonal. Spirit soul, that means
voidness? Oh, there is nothing after finishing this body? This voidness? There
are philosophers who preach voidness: "After this finishing this body, there is
nothing." And other philosophers, impersonalists, they say that as soon as this
body is finished, my personal identity is finished. Do you think like that? Is it
possible?
So long I am in this body, this body is not actual "I am." It is just like a vehicle.
Just like you are sitting in a car. The car is moving according to your desire, not
that the car is moving independently. So when you are in the car, so you are
moving the car according to your desire, right or left, or this road or that road.
Suppose, if you are out of the car, do you think that your personality is gone? Is
it any reason?

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So this body is just like a car. It is said in the Bhagavad-gétä, bhrämayan
sarva-bhütäni yanträrüòhäni mäyayä [Bg 18.61].
[The Supreme Lord is situated in everyone's heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a machine,
made of the material energy.]
Mäyä has placed you in this car because you wanted this sort of car. Just like
you have got in your practical experience, somebody has got better car;
somebody has got, I mean to say, inferior car; somebody has got trucks. But
they're moving. Similarly, these different bodies, they are like cars, and they
are moving. Now suppose you are out of the car, either from the truck or from
the Rolls Royce car or Chevrolet car or Ford car, do you think that your
personality is finished? Because you are out of the car? Then how can you say
that when you are out of this body, your personality is finished? What is your
reason?
So this is another craziness. Just see how craziness follows. Void. Why void? I
am so much intelligent. I am doing... I am planning so many. Because my body
is finished, therefore everything becomes void? This void philosophy was
contradicted by this philo... There is no void. There is spirit. Now, if that spirit,
when one comes to that spiritual self-realization, out of this body, when..., if
he's still further advanced in spiritual knowledge, then he'll seek, "What is my
spiritual duty? What is my spiritual work?" That is sanity. "What is my spiritual
work?" Sanity, that is sanity.
I cannot be void. I cannot lose my individuality and personality. That is
nonsense. How can I? So long I am sitting in this body... Or take this same
crude example: So long I am sitting on the car, I am displaying so much
individuality and so much discrimination. As soon as there is red signal, I stop
my car. There is blue signal, green signal, I start my car. I'm using my
consciousness. I'm working. And simply by getting down from the car I lose
everything? I become void? What is this nonsense?

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No. There is neither voidness, nor impersonalism. The Bhagavad-gétä does not
agree to that. In the Second Chapter you have read it that Kåñëa, Lord Kåñëa,
says that "Arjuna, Myself, yourself and all these persons who have come here to
fight with one another, they were individual self before, they are individual
self now, and they will continue to be individual self in the future. So don't be
mad that you shall not fight. Their, I mean to say, identity, spiritual identity,
will continue." And to make you understand, a very simple example was set
before Arjuna that,

dehino 'smin yathä dehe

kaumäraà yauvanaà jarä
tathä dehäntara-präptir
dhéras tatra na muhyati
[Bg 2.13]

[As the embodied soul continually passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. The
self-realized soul is not bewildered by such a change.]
"My dear Arjuna, just like the living spark, the living self, is within this body
from the womb of the mother, it is developing when, after the father's-mother's
combination, there is a form of body just like a pea, and then that pealike form
develops within the womb of the mother. And after ten months, there is no
more space in the womb of the mother, so the child comes out and again grows.
So the growth of the body is going on, or the change of the body is going on."
Dehino 'smin yathä dehe [Bg 2.13]. Dehe means in this body, and dehé means the
person who is within this body, he is there, from that pealike form. Because my
form, my measurement, is so small that we cannot see. It is not possible. It is
ten-thousand..., one ten-thousandth part of the tip of the hair. It is so small. So
with our material eyes, or our material conception, we cannot see the soul. But
the soul is there, and the proof is, evidence is, because the soul is there,

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therefore the pealike form, material body, is growing.
Wherever there is growth... There are six symptoms of presentation of...,
presence of the soul. Growth is one of the important. So growth. As soon as the
soul is out of this body, no more growth. If the child comes dead, oh, there will
be no growth. Oh, the parents will say, "It is useless. Throw it." So similarly,
Lord Kåñëa gave this first example to Arjuna that "Don't think that the
spiritual spark which is within the body, due to whose presence the body is
growing from childhood to boyhood, boyhood to youthhood, from youthhood to
old age... So therefore, when this body becomes useless, imperceptibly, the soul
gives up this body." Väsäàsi jérëäni yathä vihäya [Bg 2.22].
[As a person puts on new garments, giving up old ones, similarly, the soul
accepts new material bodies, giving up the old and useless ones.]
Just like we give up old dress and take another, new dress, similarly, we accept
another body.
And we accept that another body not according to my selection. That
selection depends on the law of nature. That selection depends on law of
nature. You cannot say at the time of death, but you can think of. You can say
that, I mean to say, individuality and that selection is all there. Yaà yaà väpi
smaran loke tyajaty ante kalevaram [Bg 8.6].
[Whatever state of being one remembers when he quits his body, that state
he will attain without fail.]
Just at the time of your death, your mentality, as your thoughts will develop,
you'll get the next birth according to that body. So the intelligent man who is
not crazy, he should understand that "I am not this body." First thing. "I am not
this body." Then he'll understand that what is his duty. Oh, as spirit soul, what
is his duty? His duty is, that is stated in this Bhagavad-gétä in the last verse of
the Ninth Chapter, that duty is man-manä bhava. You are thinking of
something. Every one of us, embodied, we think something. Without thinking,

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for a moment you cannot stay. That is not possible. So this is the duty. You
think of Kåñëa. You think of Kåñëa. You'll have to think something. So what is
the harm if you think of Kåñëa?
Kåñëa has got so many activities, so many literature, and so many things. Kåñëa
comes here. We have got volumes and volumes of books. If you want to think of
Kåñëa, we can supply you so many literature that you cannot finish with your
whole life if you twenty-four hours read. So thinking of Kåñëa, there is
sufficient. Think of Kåñëa. Man-manä bhava. "Oh, I can think of You."
Just like a person who is serving some boss. Oh, he's always thinking of that
boss: "Oh, I have to attend there at nine o'clock, or that boss will be displeased."
He's thinking for some purpose. That sort of thinking will not do. Then
therefore He says, bhava mad-bhaktaù: "You just think of Me with love." When
the master, when the, I mean to, when the servant thinks of the master, there
is no love. He's thinking for pound-shilling-pence. Because, "If I do not attend
my office just at nine o'clock, oh, there will be late, and I shall lose two dollars."
Therefore he's thinking of, not of the master, he's thinking of that
pound-shilling-pence.
So that sort of thinking will not save you. Therefore He says, bhava
mad-bhaktaù: "You just become My devotee. Then your thinking of Me will be
nice." And what is that bhakti, mad-bhaktaù? Devotional... Devotion means
service. Mad-yäjé. You render some service to the Lord. Just like we are engaged
here always. Whenever you come, you will find us engaged in some duties. We
have manufactured some duties, just to think of Kåñëa only.
Therefore our Society's name is Kåñëa Consciousness, Society for Kåñëa
Consciousness. We have got so many literature. Each and every boy is engaged.
Somebody's printing, somebody's writing, somebody's typewriting, somebody's
dispatching, somebody's attending letter, somebody's cooking. Twenty-four
hours, we are thinking of Kåñëa. How? Because we are engaged in the duties of
Kåñëa.

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So mad-yäjé mäà namaskuru. And what is that duty if you have no obedience?
You have to obey. Therefore it is said namaskuru. You offer your respect. So
bhakti minus respect, that is not bhakti. With love, with respect, with
designated duties, if you be engaged in Kåñëa consciousness, then your life will
be successful. Not identifying falsely with this material body and engage
yourself with all sorts of nonsense. That will never make you happy.
The same thing, that... Therefore what is the difference between materialism
and spiritualism? The same typewriter is there. The same Dictaphone is there.
The same mimeograph machine is there. The same paper is there. Same, I
mean, ink is there. The same hand is there. Everything is same, but everything
is done for Kåñëa's account. That's all, Kåñëa's account. This is spiritualism.
Don't think spiritualism something uncommon. You can turn the whole
material world into spiritualism if you simply become Kåñëa consciousness.
This is spiritualism.
Thank you very much. [end]

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