Bhagavad-gt 18.

67

Ahmedabad, December 10, 1972

Prabhupda:

ida te ntapaskya
nbhaktya kadcana
na curuave vcya
na ca m yo 'bhyasyati
So we were discussing this verse yesterday. So there are
persons abhyasyati, envious ofKa. Envious. Who is envious
of Ka? Demons. Just like Kasa. Always making plan, how to
kill Ka. As soon as he heard that his eighth son of his
sister Devak would kill him, as soon as he heard this prophecy, he
become a determined enemy of Ka. He was always thinking in a
different
way. Prtiklyena.
nuklyasya sakalpa prtiklya vivarjanam.This
devotional
service means to accept favorable and reject unfavorable. This is
calledaragati. Surrender means to accept favorable things, how I
can make progress towardsKa, and prtiklya, pratikla means
rejecting unfavorable things which are not very congenial for my
progress
to Ka consciousness. Rakayiyaty iti vivsaplanam. And to have firm faith that "Ka will give me
protection. Ka will give me protection." Kasays,
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
[Bg. 18.66]
So to have firm faith in the statement of Ka. Ka says, "I'll give
you protection from the resultant action of all sinful activities." We
must know that anyone who are, anyone who is in this material world
more or less sinful. Without being sinful, nobody exists in this material
world. Just like yesterday we visited the Savarmati (?) jail. So all the
prisoners who are there, it is to be understood they are all sinful, or
criminals. Otherwise, how they are put into the jail. So this material
world is jail. You cannot have freedom here. It is not
possible. Daiv hye guamay mama my duratyay [Bg. 7.14]. And
the superintendent of jail is Durg-dev. You have seen the many, there

are many worshiper of goddess Durg. She is the superintendent of this

jail. Durg. Durg means fort. So this material world is just like a fort,
and the predominating deity is the Durg-dev. Therefore she is
equipped with so many weapons, ten kinds of weapons on ten hands.
That means there are ten directions. The four corners, east, west,
south, north, and the four corners, up and down. These are the ten
directions. So you cannot escape. Just like from the jail you cannot
escape, there is very strong guard, similarly, we are all put into this
fort, durg, material universe. So... And the deity, predominating deity,
is Durg-dev.
There are some people, they think, "By satisfying Durg, we shall be
happy." That is also mentioned in the stras, but that happiness is
only within this material world. Dhana dehirpa dehi rpavatbhry dehi yao dehi, dehi, dehi. After worshiping goddess Durg,
we ask all these benedictions: "Give me money, give me beautiful wife,
give me reputation, give me strength, give me victory." Durgdev gives you. But that is not actual happiness.
Therefore Ka says that brahma-bhuvanl lok punar vartino
'rjuna [Bg. 8.16]. "My dear Arjuna, even if you are promoted to the
highest planetary system Brahmaloka, that is not happiness." In the
Brahmaloka, the duration of life is so long that you cannot calculate
even one day. That is stated in the Bhagavad-gt: sahasra-yugaparyantam ahar yadbrahmao vidu [Bg. 8.17]. Sahasrayuga. One yuga means forty-three lakhs of years. And multiply it by one
thousand. Sahasra-yuga-paryantam aha. Now calculate. That duration
is one day of Brahm. One day means twelve hours. Similarly, another
twelve hours, night. Day and night. Then again, thirty days, one month.
Similarly, twelve months equal to one year. Such one thous..., one
hundred years is the duration of Brahm. So anyone who goes to the
Brahmaloka... They are trying to go to the moon planet. I don't think
they have been successful. But this is not a very difficult task. But even
if you go to the Brahmaloka, where the duration of life is so long and
the comforts of life are many, many thousand times what, which we can
perceive here, Ka says that "Even you go there, then the birth, death,
old age and disease is there. You cannot avoid it." Janma-mtyu-jarvydhi-dukha-donudaranam [Bg. 13.9].
Brahm, when he was approached by Hirayakaipu to have the
benediction to become immortal, Brahm said, "Oh, I am not
immortal. How can I give you the benediction?" So any planet within
this material world, you may go, you may try to become happy, but

there is no such thing as immortality. That is not possible within this

material world. Mad-dhmagatv punar janma na vidyate. Ka says,
"But if you come to My planet..." There is Ka's planet. As there is
Brahm's planet, similarly there is Ka's planet. That planet is
calledGoloka Vndvana. Yad gatv na nivartante tad dhma parama
mama [Bg. 15.6]. So anyone can go. That is not very difficult. But we do
have no information. Although the informations are all there, in
the Bhagavad-gt or all Vedic literature, we do not take care of it. We
are surprised only by the movement of the sputnik going to the socalled moon planet, coming back, taking some dust. So we are very
much surprised with this movement, but we, we do not care to know
that "I am a spirit soul. My movement is so unique and beautiful that I
can go back to home, back go Godhead." That we do not know. This is
called ignorance,mha. Mha, foolish persons, rascals. They do not
know. Very meager idea.
How we can be promoted? Ka says, in the Bhagavadgt: ynti deva-vrat devn [Bg.9.25]. Those who want to go to the
planetary system of the demigods... The moon planet is one of them.
They can go. You have to prepare yourself in this life. We have
discussed all these things in our small booklet, Easy Journey to Other
Planets. For those who are interested who can read. So we can go any
planet, who are interested who can read. So we can go any planet, any
type of forms of living entities. There are 8,400,000 forms of body,
material body. So ye yath m prapadyante [Bg. 4.11]. You desire
anything, you'll be given chance by Ka. Ka is so kind that He
gives you chance according to your
desires. Yeyath m prapadyante. Mama vartmnuvartante manuy
prtha sarvaa. But why we should want something which is
perishable? That is intelligence. Ka says, brahmabhuvanl lok. Even if you go the Brahmaloka planet, that is also
perishable. You'll have to return again.
ynti deva-vrat devn
pitn ynti pit-vrat
bhtni ynti bhtejy
ynti mad-yjino 'pi mm
[Bg. 9.25]
If you desire to go to the planetary systems of the demigods, you can
go. If you want to remain here, in this Bhrloka, Bhuvarloka, you can
remain. If you want to go to the Pitlokas... Just like according to our
Vedic system, there is pit-tarpaa. You know, all. By offering pit-

tarpaa, you can be promoted to the Pitloka. This is the idea.

Similarly,
if
you
want
to
go
to
the
Supreme
Planet, yad gatv na nivartante [Bg. 15.6], the abode of the Supreme
Lord, Goloka Vndvana or Vaikuhaloka, you can go. So if we want
actually promotion of life, I mean to say, established life, eternal life,
and eternal body, sac-cid-nanda, and eternal blissful life of
knowledge, then you must worship Ka. That is the verdict.
Therefore Ka says, sarvadharmn parityajya mm eka araa vraja [Bg. 18.66].This is the
mission of Bhagavad-gt. The best chance. And Ka comes here to
give you the idea what is the function of the Kaloka. That He
displays in Vndvana here. Rdh-mdhava kuja-vihr. That is His
business, simple life, village life. They're all young boys and girls,
the gops and the cowherds boy. They're enjoying, dancing. Lakmsahasra-ata-sambhrama-sevyamna surabhr abhiplayantam [Bs.
5.29]. And Ka, just like we have got some hobbies, we keep some
cats and dogs, Ka has got also hobby. What is
that?Surabhr abhiplayantam [Bs. 5.29]. He's always engaged in
taking care of the surabh cows.Gopla. That is His business. So He's so
simple, life.
So the difficulty is the people cannot understand these things. They
are of opinion that after this life, everything's finished. The greatest
scientists, philosophers, they are thinking like that. That means
practically they have no sense. Why there is no life after death? I am
experiencing that I was a baby, and after that baby body is finished, I
got a body of child. Then, from child body, I got the body of a boy; then
as a young man, then I have got this... Now, why not after changing this
body, another body? Where is the reason? In my this experience I get
that I have changed so many bodies. But I remember. I am existing.
Although my different bodies are finished, I am existing.
Similarly, tath dehntara-prptir
dhras tatra na muhyati [Bg. 2.13]. Similarly, I shall get another body.
So what kind of body I shall get, that is the preparation stage in this
life. What kind of body I'm going to get. That iskarma daivanetrea jantur deha upapatti [SB 3.31.1]. As you are working here, this
is a chance, human body. Here is a chance. You can make your next
body as lower animals, or demigods, or go back to home to Godhead.
Whatever you like. Ynti deva-vrat devn pitnynti pitvrat [Bg. 9.25]. These are the instructions of Bhagavad-gt.

So one has to understand all these things by little tapasya. Because

to go back to home, back go Godhead is not very easy thing. Because we
are so much entangled with this gross material body and subtle
material body. And the subtle material body is creating... Just like a
spool, creating another body, another body, desires. Material desires.
So we have to change these material desires into spiritual desires. Then
we get spiritual body. Karma daiva-netrea [SB 3.31.1]. There... This
is the function of the laws of nature.
prakte kriyamni
guai karmi sarvaa
ahakra-vimhtm
kartham iti manyate
[Bg. 3.27]

Prakti. So long we are in this material world, we are associating with

different modes of material nature. And prakti is giving me different
types of bodies. In this way, we are rolling, we are wandering. Now,
this, this human form of life is meant for understanding that there is
spiritual life, there is eternal life, there is blissful life, and prepare for
that. That isKa consciousness movement. Do not waste your time.
Therefore Narottama dsa hkura sings,
hari hari biphale janama goinu
manuya-janama piy, rdh-ka n bhajiy,
jniy uniy bia khinu
After getting this opportunity, this human form of life, if we do not take
to Kaconsciousness, that is means willingly we are taking poison.
Willingly. By becoming Kaconscious in this life, you can be
transferred
to
the
spiritual
world.
Immediately. Tyaktvdeha punar janma naiti [Bg. 4.9]. Everything is
explained there. As soon as you die. Immediately you are transferred to
the
spiritual
world.
How? Janma karma me divya yojnti tattvata. Anyone
who
understands Ka in
truth, janma karma me divya yo jntitattvata...
This is tttvika knowledge. Tttvika knowledge means to
understand Ka as He is.Ka says, matta paratara nnyat
kicid asti dhanajaya: [Bg. 7.7] "There is no more superior truth
beyond Me. I am the Supreme
Truth." Para brahma param... Arjunaunderstood
it. Para brahma para dhma pavitra parama bhavn [Bg. 10.12]

. This is understanding. This is parampar understanding. If you want

to understand Bhagavad-gt,if you want to understand Ka, then
you have to follow the footprints of the mahjanas.Eva paramparprptam [Bg. 4.2]. As Arjuna understood it. How Arjuna understood
it?Para brahma, "the Supreme Brahman." We are all Brahman. There
is no difficulty to understand aha brahmsmi. That's all right. But we
are not Param Brahman. We areBrahman because part and parcel
of Brahman, qualitatively one with Brahman. Ahabrahmsmi.
Just like if you say, "I am Indian," so there is no harm. But you
cannot say that you are as big, as powerful as Indira Gandhi. She is also
Indian. Similarly, you may become Brahman, but you cannot
become Param Brahman. That is Ka, the Supreme Personality of
Godhead. Similarly, aha brahmsmi: "I am not this body, I am not
this material form. I have got my spiritual identity." That is
called aha brahmsmi. And when one understands this fact, that he is
not this material body, that is called brahma-bhta. Without
understanding this: jva-bhta.
Everything is explained in the Bhagavad-gt. Brahmabhta prasanntm [Bg. 18.54].As soon as one understands that he's
not this body, he's spirit soul, then he
becomesprasanntm. Because prasanntm means we are all working
on the bodily concept of life. "I am Indian." "I am American." "I
am Hindu." "I am Muslim." "I am brhmaa." "I amdra." "I am this."
"I am that." So when one understands that "I am not this body," then
he comes to the point: "Why I am working so hard for this body?"
Misunderstanding. That is called brahmabhta prasanntm. Immediately your so many responsibilities go
away.Brahmabhta prasanntm na ocati na kkati, sama sarveu bhteu [Bg.
18.54].Then you understand that "Why I am envious of this man or
that man, this animal or that animal? They are all part and parcel
of Ka. They are all brhmaas."
So sama sarveubhteu, pait sama-darina [Bg. 5.18]. He
sees brahma-dar. In this way, whensamatvam, samatvam, he comes
to the point of samatvam, equality, madbhakti labhateparm [Bg. 18.54], that is the beginning of devotional
life. That is the beginning of... It is not a sentiment. It is a great science
to become a devotee, to come to the platform of devotional life. Madbhakti labhate parm [Bg. 18.54]. When one comes to that stage of
devotional life, then bhakty mm abhijnti yvn ya

csmi tattvata [Bg. 18.55]. At that time, one can understand what
is Ka. Tattvata. The same thing. In three places, Ka has been
described: tattvata. Janma karma me divya yo jnti tattvata [Bg.
4.9]. Manuysahasreu kacid vetti m tattvata [Bg. 7.3]. How
to understand tattvata? Bhakty mmabhijnti yvn ya
csmi tattvata [Bg. 18.55].
So if you want to understand Ka, then you have to take the life of
devotion. And one who does not take to this life of devotion, he cannot
understand Ka of Ka-philosophy,Bhagavad-gt. It is far, far
away. It is... My Guru Mahrja used to say, "It is just like licking the
honey bottle." One may come to the bottle filled with honey, but simply
by licking the bottle, what taste he will get? The honey must be opened.
Then if you taste, you will know what is honey. Similarly, simply by
taking Bhagavad-gt and trying to understand it by so-called
scholarship is licking up the honey bottle. That's all. There will be no
taste. There will be no taste. You go on for many millions of years,
licking up that bottle. You'll never understand. If you want to
understand, then Ka says here:
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
[Bg. 4.34]
The same tattva. You have to approach a person who has
seen tattva, tattva-darina. So
thattattva-dar already
explained. Bhakty mm abhijnti [Bg. 18.55]. One
can
become tattva-dar simply by devotional service. So for coming to the
platform of devotional service one has to make some sacrifice. That is
called tapasya. Tapasya means voluntarily accepting some difficult
things. That is called tapasya. Therefore those who have not taken to
that, those who have taken Bhagavad-gt as a table talk, they cannot
understand. Not Bhagavad-gt should be preached amongst them.
Therefore Ka is
warning: ida te na atapaskyanbhaktya. Ida te ntapaskya
nbhaktya kadcana: "Never describe, never described this Bhagavadgt." Ka said in the previous verse... People will not be able to
understand.Ka says, sarvadharmn parityajya mm eka araa vraja [Bg. 18.66]. This simple
fact cannot be understood by any man who has not undergone some
austerities, penances, and who has not become a devotee. It is not

possible. Therefore Ka is warning: "Don't speak to these nonsense.

They will not understand." But a devotee of Ka tries to make them
devotee.
Because Ka,
in
the
next
verse,
says, ya ida parama guhya madbhaktevabhidhsyati [Bg 18.68]. Mad-bhaktev abhidhsyati. Here, in
this verse, it is said,nbhaktya: "Don't speak this truth of Bhagavadgt to
the abhaktas,"
but
if
you
can
speak
to
the bhaktas... Ya ida parama guhyam. Parama guhyam. It is the
most confidential knowledge, most confidential part of Vedic
knowledge. It is said in the beginning: sarva-guhyatamam. Sarvaguhyatamam: "most
confidential."
So parama guhya madbhakteu.Because from the beginning it is simply said, "Only
the bhaktas can understand." Therefore it should be preached amongst
the bhaktas. Madbhakteu abhidhsyati, bhakti mayipar ktv mm eva eyasi, eya
ti asaaya.
So this is another opportunity. Just create everyone, everyone,
especially... CaitanyaMahprabhu said, bhrata-bhmite manuyajanma haila yra: [Cc. di 9.41] "Anyone who has taken birth in this
holy land of Bhratavara..." Janma srthaka kari' kara paraupakra.This is the injunction of Caitanya Mahprabhu, that "First of
all, make your life perfect. Just try to understand what is Ka and
what is Bhagavad-gt and make your life practical in
understanding Bhagavn and the bhakti." Janma srthaka kari'. "Then
go and preach all over the world." Paropakra. Because the whole world
is in darkness. They are too much materially congested. Their brain...
Big, big professors, they say, "After death, there is no life." And they are
going as teachers and professors. So especially in the western world,
they are so much engrossed. So our request is, those who are actually
intelligent: "Take to thisKa consciousness movement seriously,
especially Indians, and try to preach all over the world." They are also
hankering after it. And Ka says that simply by trying to preach the
philosophy of Bhagavad-gt as it is, then he become a great devotee
of Ka. Bhakti mayiparm. Par-bhakti. That par-bhakti, already
explained:
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
[Bg. 18.54]

Par-bhakti. Na apar. Apar means

material,
and par means
transcendental. Par-bhakti.Without coming to the stage of parbhakti, one cannot understand Ka. So that par-bhakti means one
must be freed from all sinful activities. Yem anta-gata ppam. Not
ordinary
man. Yem anta-gata ppa jannm, jann puyakarmam. Those who are always engaged in pious activities, they
cannot be engaged in sinful activities. By pious activities, constantly
being engaged in pious activities... Then what is that pious
activities?vat sva-kath ka puya-ravaakrtana [SB 1.2.17]. Simply if you hear and chant Hare Ka mahmantra, puya-ravaa-krtana, you become pious. Even you, you do
not understand, if you simply engage. So the method is very simple.
You can become pious and you can become free from all sinful
activities. So
ye (tv) anta-gata ppa
jann puya-karmam
te dvandva-moha-nirmukt
bhajante m dha-vrat
[Bg. 7.28]
Then
he
can
surrender
unto Ka: vsudeva sarvam iti sa mahtm sudurlabha [Bg.7.19]. T
hese are the process, simple processes. You, we have to simply take it
seriously. So therefore this Ka consciousness movement is
prohibiting the four pillars of sinful life. What is that? Illicit sex life.
Illicit sex life. And meat-eating. Meat-eating. Meats, fish, egg,
everything. mia. mia-bhoja. Meat-eating. And intoxication. All
kinds of intoxication. Not only liquor or LSD, but also tea, coffee,
cigarette, everything. Illicit sex life, meat-eating, and intoxicant and
gambling. These are the four pillars of sinful life. So we are advocating:
"Please give up these four principles of sinful life and
chant Hare Ka mantra, at least sixteen rounds." You become
situated in the transcendental position, and you can understand what
is Ka and what is Bhagavad-gt. Thank you very much. Hare Ka.
[break]
Indian man (1): ...can be removed. Nistraiguya, traiguyaviay ved nistraiguyo bhavrjuna. If there is a contradiction
between the principles taught by Vedas and taught byGt? Sir?

Prabhupda: Nistraiguya. As soon as you become a devotee, you

become nistraiguya. As soon as you become a devotee, pure devotee
of Ka, you are situated on the platform ofnistraiguya.
Indian man (1): Traiguya-viay ved...
Prabhupda: Traiguya means these three qualities: sattva-gua, rajogua, tamo-gua. So the whole Vedic literature is describing how to get
out of this entanglement of three guas.So as soon as you come out of
these three guas, then you become nistraiguya.
Indian man (1): Nistraiguyo bhavrjuna.
Prabhupda: Ahh. So how you can become nistraiguya? That is also
stated in theBhagavad-gt:
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
[Bg. 14.26]
This
is nistraiguya. If
you
engage
yourself
in
unadulterated, avyabhicrea, devotion, then you become immediately
situated
on
the
platform
of nistraiguya. Sa gun samattyaitnbrahma-bhyya kalpate. So
pure devotional service means anybhilit-nyam [Brs.1.1.11].
Anybhilit-nyam. Anybhila. We have got so many desires, all
material desires. So one should be free from all material
desires. Jna-karmdy-anvtam [Cc.Madhya 19.167]. Jna,
nirbheda-brahmnusandhana(?). This is generally understood
asjna. And karma means to be elevated to the higher planetary
systems, heavenly planets. Soanvtam. We should not be touched
with jna and karma. Neither
we
have
any
material
desires. nuklyena
knulanam. Simply
cultivating Ka consciousness nuklyena,favorably. Bhaktir uttam.
That is the highest platform of devotional service.
sarvopdhi-vinirmukta
tat-paratvena nirmalam
hkea hkeasevana bhaktir ucyate
[Cc. Madhya 19.170]
When we become free from all designations... We have so many
designations: "I am Indian," "I am American," "I am brhmaa," "I am

this," "I am that." These are our updhi. I am pure soul. And as pure
soul, I am part and parcel of Ka. My only business is to
serve Ka.nuklyena
knulana
bhaktir uttam [Cc. Madhya 19.167]. Hkea hkeasevana bhaktir ucyate [Cc. Madhya 19.170]. Hka, the senses, when
the senses are engaged in the service of the proprietor of the
sense, Hkea, that is called bhakti. Sonistraiguya means to be
situated on the platform where these three guas cannot affect. That
is nistraiguya.
Indian man (2): That mama sa janmakra, (?) that means we cannot be
exactly Ka. We can be like Ka, but not exactly
like Ka by bhakti.
Prabhupda: No, no. You cannot become Ka.
Indian man (2): Mama sa janmakra.
Prabhupda: What is that? Mnuya? That is mental
speculation. Ka is asamaurdhva.Nobody can become Ka, nor
even equal to Ka. Ekale vara ka ra saba bhtya. Only master
is Ka and everyone is servant. This is our real position. Everyone.
ekale vara ka ra saba bhtya
yre yaiche ncya se taiche kare ntya
[Cc. di 5.142]
According to the direction of Ka, we are dancing in different
activities. Sarvasya chahdi sannivio matta smtir jnam apoha
na ca [Bg. 15.15]. Ka is situated in everyone's heart. I wanted to do
something, desire; Ka reminds me: "Now here is the opportunity. I
give
you
opportunity.
Now
you
can
do
it." Matta smtir jnam apohanaca. So
if
you
want
to
forget Ka, Ka will give you such intelligence that you'll forget
Him. And if you want to serve Ka, Ka will give you such
intelligence as you'll be able to serve Ka.
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
[Bg. 10.10]
So it is up to you whether you want to forget Ka or you want to
serve Ka. If you want to serve Ka, Ka will give you intelligence
how you can elevate yourself by serving. And if you want to

forget Ka, Ka'll give you such intelligence that you'll forget
forever. That isKa.
Indian man (3): So many times Lord Ka told
us: mama vartmnuvartante yantrrhnimyay, vara sarvabhtnm [Bg. 18.61]. I want to know why He's so unkind and He
allows us to sin. That people, He wants to go. They are very
persevering. And He again said,yatato
hy api kaunteya puruasya vipacita, indriyi pramthni. He should
have helped the nature, how to leave the whole universe, so (that)
if mama vartmnuvartante manuyprtha sarvaa, if the
(indistinct) the way, the royal road, the royal road of Ka, LordKa,
should be very easier.
Prabhupda: So mama vartmnuvartante means that just like on the
top of, just like there so many skyscraper buildings in America. A
hundred and five stories. I think that is the latest. So suppose you have
to go to the topmost flat. There is staircase. So everyone is trying to go
there. But someone has passed, say, ten steps. Another had passed, say,
fifty steps. Another has hundred steps. But you have to complete, say,
two thousand steps. So the staircase is the
same. Mama vartmnuvartante. Because the aim is to go to the
topmost flat. But the one who has passed ten steps, he is lower that one
who has passed fifty steps. And the one who has passed fifty steps, he's
lower than who has passed hundred steps. So similarly, there are
different processes. But all the processes are not the same. They're
aiming at the same goal,karma, jna, yoga, bhakti, but bhakti is the
highest step. Because when you come to the platform of bhakti, then
you can understand what is Ka. Not by karma, jna, yoga. That is
not possible. You are trying, you are going towards that aim,
but Ka says, bhakty mmabhijnti [Bg. 18.55]. He does not say,
"By jna, by karma, by yoga." No. That you cannot understand. You
can go forward, steps. But if you want to know Ka,
then bhakti. Bhaktymm abhijnti yvn ya
csmi tattvata [Bg. 18.55]. This is the process.
Therefore mamavartmnuvartante means "Everyone is trying to come
to Me, according to their capacity, ability, but one who actually wants
to understand Me, the simple process..." Just like the staircase is there,
but not in this country, in Europe and American countries, side by side,
there is lift, elevator. So instead of going step by step to the highest flat,
you take the help of this lift. You go immediately, within a second. So if
you take the lift of bhakti, then immediately you come in contact

with Ka directly. Instead of going by step by step by step. Why

should you take? Therefore Ka says, sarvadharmn parityajya mm ekaaraa vraja: [Bg. 18.66] "You simply
surrender unto Me. Your business is finished." Why should you labor
so much, step by step by step by step by...? [break]
Indian man (4): ... is, what about the statement: jn tv
tmaivam eva tvam?
Prabhupda: Yes. That jn does not mean nirbhedabrahmnusandhana(?). Jn,without jna, how one can
become bhakta. Because the result of jna is to becomebrahmabhta. So those who are taking bhakti as sentiment, they may fall
down. Sabhakta prkta smta. Prkta-bhakta means sentiment.
But jn-bhakta, one who becomes a devotee, knowing Ka, what
He is, he's very important.
Devotee: rla Prabhupda, someone has put the question that: "Who
will carry on this movement after you?"
Prabhupda: Who is asking me, he'll do it. (laughter) [break]
Indian man (5): Can I ask my good devotees your plan to carry again, to
push your movement after you, that what is after r
Bhaktivedanta Prabhu, to keep this ladder of, keep this ladder held
up: Hare Ka, Hare Ka.
Prabhupda: That is mentioned in the Bhagavad-gt:
ima vivasvate yoga
proktavn aham avyayam
vivasvn manave prha
manur ikvkave 'bravt
[Bg. 4.1]
First of all, Ka spoke this Ka consciousness science to the sungod, and the sun-godVivasvn explained it to his son Manu.
And Manu explained
to
his
son Ikvku. Evaparamparprptam ima rjarayo vidu [Bg. 4.2]. So this science is understood
by theparampar disciplic succession. So as we have understood by
the parampar system from myGuru Mahrja, so any of my students
who will understand, he will keep it running on. This is the process. It
is not a new thing. It is the old thing. Simply we have to distribute it
properly, as we have heard from our predecessor crya. Therefore in
the Bhagavad-gt it is recommended: crya upsanam: "One must
approach crya." cryavn puruo veda.Simply by speculating, by so-

called scholarship, it is not possible. It is not possible. One must

approach the crya. So the crya is coming by parampar system,
disciplic
succession.
Therefore Ka recommends, tad viddhi praiptena paripranena sev
ay: [Bg. 4.34] "One should approach the crya and try to understand
by praipta, surrender." This whole thing is depending on
surrender. Ye yath m prapadyante. The surrender process, the
proportion of surrender, is the means of understanding Ka. If we are
partially
surrendered,
then
we
understand Ka partially.
So ye yath m prapadyante. It is the proportion of surrender. The
one who has surrendered fully, he can understand this philosophy and
he can preach also, by the grace of Ka. What is that? [break]
Indian man: I want to ask you one more question. [break]
Prabhupda: Anyone can become perfect in his own position simply if
he receives this transcendental message by proper aural
reception. ruti-gat tanu-v-manobhi...[break] ...five thousand
years, Ka says forty-millions of years, He spoke...
Indian man (6): Forty millions of years, but as it is, Gt was made
to Arjuna five thousand years back. And so before five thousand years
back, who was that surrendering. Russia says that there may be five
million years. That is what they say. Even today, you say or I say, then
the world, ten million years back. That doesn't solve the problem. The
problem is that Gtwas written down or dictated or recited about five
thousand years back. So what was there before five thousand years
back? Was there Ka consciousness?
Prabhupda: Why, yes...
Indian man (6): Or was there, it was, it was given to... Hear me. Veda is
the oldest scripture in the world. So all other are based on,
after Veda, out of Veda. So if before one surrenders toKa, what
becomes of him?
Prabhupda: Yes, in the Vedas, there are Ka consciousness
mentioned. It is not that five thousand years ago
only Ka consciousness. No, in the Vedas there
is Ka consciousness. In the Vedas.
Indian (7): Guru Mahrja, one more question. Do you not project
this Ka consciousness movement is an improvement over the
whole...

Prabhupda: Yes. This is the only solution of all problems. This is the
only solution. (end)