Teachings Of Queen Kunti

by A.C. Bhaktivedanta Swami Prabhupada

ntr!ducti!n
The tragic and her!ic figure !f Queen Kunti emerges fr!m an e"p#!sive era in the hist!ry !f ancient ndia. As re#ated in the $ahabharata% ndia&s grand epic p!em !f ''(%((( c!up#ets% Kunti was the wife !f King Pandu and the m!ther !f five i##ustri!us s!ns kn!wn as the Pandavas. As such% she was !ne !f the centra# figures in a c!mp#e" p!#itica# drama that cu#minated fifty centuries ag! in the Kuruksetra )ar% a devastating war !f ascendancy that changed the c!urse !f w!r#d events. The $ahabharata describes the pre#ude t! the h!#!caust as f!##!ws* Pandu became king because his e#der br!ther +hrtarastra had been b!rn b#ind% a c!nditi!n that e"c#uded him fr!m direct successi!n. S!me time after Pandu ascended t! the thr!ne% +hrtarastra married ,andhari and

fathered !ne hundred s!ns. This was the ru#ing fami#y !f the Kaurava dynasty% !f wh!m the e#dest was the ambiti!us and crue# +ury!dhana. $eanwhi#e% Pandu had taken tw! wives% $adri and Kunti. Origina##y named Prtha% Kunti was the daughter !f Surasena% the chief !f the g#!ri!us -adu dynasty. The $ahabharata re#ates that Kunti .was gifted with beauty and character/ she re0!iced in the #aw 1dharma2 and was great in her v!ws.. She a#s! p!ssessed an unusua# benedicti!n. )hen she was a chi#d% her father Surasena had given her in ad!pti!n t! his chi#d#ess c!usin and c#!se friend Kuntibh!0a 3hence the name .Kunti.4. n her stepfather&s h!use% Kunti&s duty was t! #!!k after the we#fare !f guests. One day the p!werfu# sage and mystic +urvasa came there and was p#eased by Kunti&s se#f#ess service. 5!reseeing that she w!u#d have difficu#ty c!nceiving s!ns% +urvasa gave her the benedicti!n that she c!u#d inv!ke any demig!d and by him !btain pr!geny. After Kunti married Pandu% he was p#aced under a curse that prevented him fr!m begetting chi#dren. S! he ren!unced the thr!ne and retired with his wives t! the f!rest. There Kunti&s specia# benedicti!n enab#ed her t! c!nceive 3at her husband&s re6uest4 three g#!ri!us s!ns. 5irst she inv!ked +harma% the demig!d !f re#igi!n. After w!rshiping him and repeating an inv!cati!n +urvasa had taught her% she united with +harma and% in time% gave birth t! a b!y. As s!!n as the chi#d was b!rn% a v!ice with n! visib#e s!urce said% .This chi#d wi## be ca##ed -udhisthira% and he wi## be very virtu!us. 7e wi## be sp#endid% determined% ren!unced% and fam!us thr!ugh!ut the three w!r#ds.. 7aving been b#essed with this virtu!us s!n% Pandu then asked Kunti f!r a s!n !f great physica# strength. Thus Kunti inv!ked 8ayu% the demig!d !f the wind% wh! beg!t the mighty Bhima. 9p!n Bhima&s birth the supernatura# v!ice said% .This chi#d wi## be the f!rem!st !f a## str!ng men.. Thereafter Pandu c!nsu#ted with great sages in the f!rest and then asked Kunti t! !bserve v!ws !f austerity f!r !ne fu## year. At the end !f this peri!d Pandu said t! Kunti% .O beautifu# !ne% ndra% the King !f heaven% is p#eased with y!u% s! inv!ke him and c!nceive a s!n.. Kunti then inv!ked ndra% wh! came t! her and beg!t Ar0una. As s!!n as the prince was b!rn% the same ce#estia# v!ice b!!med thr!ugh the sky* .O Kunti% this chi#d wi## be as str!ng as Kartavirya and Sibi 1tw! p!werfu# kings !f 8edic times2 and as invincib#e in batt#e as ndra himse#f. 7e wi## spread y!ur fame everywhere and ac6uire many divine weap!ns.. Subse6uent#y% Pandu&s 0uni!r wife $adri b!re tw! s!ns named :aku#a and Sahadeva. These five s!ns !f Pandu 3-udhisthira% Bhima% Ar0una% :aku#a% and Sahadeva4 then came t! be kn!wn as the Pandavas. :!w% since Pandu had retired fr!m the thr!ne and g!ne t! the f!rest% +hrtarastra had temp!rari#y assumed the thr!ne unti# Pandu&s e#dest s!n -udhisthira came !f age. 7!wever% #!ng bef!re that time Pandu died as a resu#t !f the curse% and $adri gave up her #ife as we## by ascending his funera# pyre. That #eft the five Pandavas in the care !f Queen Kunti. After Pandu&s death% the sages #iving in the f!rest br!ught the five y!ung princes and Kunti t! the Kaurava c!urt at 7astinapura 3near present;day +e#hi4. n 7astinapura% the capita# city !f the kingd!m% the five b!ys were raised in r!ya# sty#e under the guidance !f +hrtarastra and the n!b#e 8idura% Pandu&s ha#f br!ther. But a sm!!th transfer !f p!wer was n!t t! be. A#th!ugh +hrtarastra had at first rec!gni<ed the prim!geniture !f -udhisthira% he #ater a##!wed himse#f t! be used by his e#dest s!n% the p!wer;hungry +ury!dhana% wh! wished t! ascend the thr!ne in p#ace !f -udhisthira. +riven by unc!ntr!##ab#e 0ea#!usy% +ury!dhana p#!tted against the Pandavas% and with the hesitant appr!va# !f the weak +hrtarastra% he inf#icted many sufferings up!n them. 7e made severa# attempts !n their #ives in 7astinapura% and then he br!ught them t! a pr!vincia# pa#ace and tried t! assassinate them by having it set !n fire. A## the whi#e% the five y!uthfu# Pandavas were acc!mpanied by their c!urage!us m!ther Kunti% wh! suffered +ury!dhana&s atr!cities in the c!mpany !f her be#!ved s!ns. $iracu#!us#y% h!wever% Kunti and the Pandavas repeated#y escaped death% f!r they were under the #!ving pr!tecti!n !f =!rd Krishna% wh! had incarnated t! perf!rm 7is earth#y pastimes. 9#timate#y +ury!dhana% a c#ever p!#itician% cheated the Pandavas !ut !f their kingd!m 3and their freed!m4 in a gamb#ing match. As a resu#t !f the match% the Pandavas% wife +raupadi was abused by the Kauravas% and the Pandavas themse#ves were f!rced t! spend thirteen years in e"i#e in the f!rest;;t! the great s!rr!w !f Kunti. )hen the thirteen;year e"i#e had ended% the Pandavas returned t! 7astinapura t! rec#aim their kingd!m. But +ury!dhana b#unt#y refused t! re#in6uish it. Then% after s!me unsuccessfu# attempts t! 6ue## the h!sti#ities% -udhisthira sent Krishna 7imse#f t! secure the return !f the Pandava kingd!m by peacefu# means. But even this eff!rt fai#ed;;because !f +ury!dhana&s !bstinacy;;and b!th sides prepared f!r batt#e. T! p#ace -udhisthira !n the thr!ne;;!r t! !pp!se him;;great warri!rs fr!m a## c!rners !f the earth assemb#ed% setting the scene f!r what w!u#d pr!ve t! be a devastating w!r#d war. 5ierce fighting raged f!r eighteen days !n the hist!ric p#ain !f Kuruksetra 3near 7astinapura4% and in the end a## but a handfu# !f the many mi##i!ns !f warri!rs were dead. On#y =!rd Krishna% the Pandavas% and a few !thers survived the massacre. The Kauravas 3+ury!dhana and his br!thers4 were devastated. n a desperate gesture !f revenge% Asvatthama% !ne !f the surviving Kauravas% merci#ess#y murdered the five s!ns !f +raupadi whi#e they were s#eeping. Queen Kunti thus suffered a fina# b#!w;;the #!ss !f her grandchi#dren. Arrested and dragged t! the Pandavas& camp #ike a b!und anima#% Asvatthama was #et free !n#y by the

ast!unding c!mpassi!n !f +raupadi% the s#aughtered b!ys& m!ther and Kunti&s daughter;in;#aw% wh! p#eaded f!r his #ife. But the shame#ess Asvatthama made !ne m!re attempt t! ki## the #ast heir !f the Pandavas% their unb!rn grands!n in the w!mb !f 9ttara% by hur#ing the supreme brahmastra weap!n. )hen she saw the missi#e f#ying straight at her% 9ttara immediate#y ran t! the she#ter !f =!rd Krishna% wh! was 0ust ab!ut t! depart f!r +varaka% 7is ma0estic capita# city. Krishna pr!tected the Pandavas and their m!ther Kunti fr!m imminent death by st!pping the weap!n&s unc!ntr!##ab#e heat and radiati!n with 7is !wn Sudarsana disc. 7aving de#ivered the Pandavas fr!m this #ast ca#amity% and seeing that a## 7is p#ans were fu#fi##ed% =!rd Krishna was again preparing t! #eave. 5!r years +ury!dhana had t!rmented Queen Kunti&s fami#y% but Krishna had pr!tected them at every turn;;and n!w 7e was g!ing away. Kunti was !verwhe#med% and she prayed t! Krishna fr!m the c!re !f her heart. Kunti was =!rd Krishna&s aunt 37e had incarnated as the s!n !f her br!ther 8asudeva4% yet despite this c!nventi!na# tie with the =!rd% she fu##y underst!!d 7is e"a#ted and divine identity. She knew fu## we## that 7e had descended fr!m 7is ab!de in the spiritua# w!r#d t! rid the earth !f dem!niac mi#itary p!wers and reestab#ish righte!usness. >ust bef!re the great war% Krishna had revea#ed a## this t! her s!n Ar0una in w!rds imm!rta#i<ed in the Bhagavad;gita 3?.@;A4* )henever and wherever there is a dec#ine in re#igi!us practice% O descendant !f Bharata% and a pred!minant rise !f irre#igi!n;;at that time incarnate $yse#f. n !rder t! de#iver the pi!us and annihi#ate the miscreants% as we## as t! reestab#ish the princip#es !f re#igi!n% advent $yse#f mi##ennium after mi##ennium. Krishna had acc!mp#ished 7is purp!se !f .annihi#ating the miscreants. by !rchestrating the destructi!n !f the unh!#y Kauravas. Then 7e insta##ed -udhisthira !n the thr!ne t! estab#ish the Pandava reign% and 7e c!ns!#ed the s#ain warri!rs& re#atives. The scene !f the =!rd&s imminent departure pr!vides the setting f!r Queen Kunti&s e"a#ted prayers. As Kunti appr!ached the =!rd&s chari!t and began t! address 7im% her immediate purp!se was t! persuade 7im t! remain in 7astinapura and pr!tect the Pandava g!vemment fr!m reprisa#s* O my =!rd... are -!u #eaving us t!day% th!ugh we are c!mp#ete#y dependent !n -!ur mercy and have n! !ne e#se t! pr!tect us% n!w when a## kings are at enmity with usB 3Srimad;Bhagavatam '.A.C@4 5r!m this supp#icati!n we sh!u#d n!t mistaken#y c!nc#ude that Kunti&s prayers were se#f;serving. A#th!ugh her sufferings were far greater than th!se any !rdinary pers!n c!u#d endure% she d!es n!t beg re#ief. On the c!ntrary% she prays t! suffer even m!re% f!r she reas!ns that her suffering wi## increase her dev!ti!n t! the =!rd and bring her u#timate #iberati!n* $y dear Krishna% -!ur =!rdship has pr!tected us fr!m the p!is!ned cake% fr!m a great fire% fr!m canniba#s% fr!m the vici!us assemb#y% fr!m sufferings during !ur e"i#e in the f!rest% and fr!m the batt#e where great genera#s f!ught.... wish that a## th!se ca#amities w!u#d happen again and again s! that we c!u#d see -!u again and again% f!r seeing -!u means that we wi## n! #!nger see repeated births and deaths. 3SB. '.A.D?;DE4 Kunti&s w!rds;;the simp#e and i##uminating !utp!urings !f the s!u# !f a great and saint#y w!man dev!tee;;revea# b!th the deepest transcendenta# em!ti!ns !f the heart and the m!st pr!f!und phi#!s!phica# and the!#!gica# penetrati!ns !f the inte##ect. 7er w!rds are w!rds !f g#!rificati!n impe##ed by a divine #!ve steeped in wisd!m* O =!rd !f $adhu% as the ,anges f!rever f#!ws t! the sea with!ut hindrance% #et my attracti!n be c!nstant#y drawn unt! -!u with!ut being diverted t! any!ne e#se. 3SB. '.A.?D4 Kunti&s sp!ntane!us g#!rificati!n !f =!rd Krishna and her descripti!n !f the spiritua# path are imm!rta#i<ed in the $ahabharata and the Bhagavata Purana 3Srimad;Bhagavatam4% and they have been recited% chanted% and sung by sages and phi#!s!phers f!r th!usands !f years. As they appear in the 5irst Cant! !f the Bhagavatam% Queen Kunti&s ce#ebrated prayers c!nsist !f !n#y twenty;si" c!up#ets 3verses 'A thr!ugh ?C !f the Fighth Chapter4% yet they are c!nsidered a phi#!s!phica#% the!#!gica#% and #iterary masterpiece. The present b!!k 3Teachings !f Queen Kunti4 inc#udes th!se inspired verses and i##uminating c!mmentary by 7is +ivine ,race A. C. Bhaktivedanta Swami Prabhupada% 5!under; Acarya !f the nternati!na# S!ciety f!r Krishna C!nsci!usness and the m!st ren!wned 8edic sch!#ar and spiritua# #eader !f !ur time. n additi!n t! this c!mmentary 3!rigina##y written in 'GHD4% Teachings !f Queen Kunti c!ntains further e"p#anati!ns that Sri#a Prabhupada gave m!re recent#y in an abs!rbing series !f #ectures. n th!se mem!rab#e ta#ks% de#ivered in the spring !f 'G@C at SKCO:&s )estern w!r#d head6uarters in =!s Ange#es% he ana#y<ed the verses in significant#y greater detai# and shed even m!re #ight up!n them. This new Bhaktivedanta B!!k Trust pub#icati!n% c!mp#ete with e#even c!#!r prints !f e"6uisite !rigina# !i# paintings% wi## be a pri<ed additi!n t! the #ibraries !f a## th!se wh! seek a deeper understanding !f #ife&s mysteries. )ritten by a man !f pr!f!und dev!ti!n and eruditi!n% it wi## pr!vide every reader with firm guidance a#!ng the universa# path t! genuine wisd!m and spiritua# en#ightenment. ;;The Pub#ishers

Chapter '
The Origina# Pers!n
kunty uvaca namasye purusam tvadyam isvaram prakrteh param alaksyam sarva-bhutanam antar bahir avasthitam Srimati Kunti said: O Krishna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without e erything, yet You are in isible to all. Srimati Kuntidevi was 6uite aware that Krishna is the !rigina# Pers!na#ity !f ,!dhead% a#th!ugh 7e was p#aying the part !f her nephew. Such an en#ightened #ady c!u#d n!t c!mmit a mistake by !ffering !beisances unt! her nephew. Theref!re% she addressed 7im as the !rigina# purusa bey!nd the materia# c!sm!s. A#th!ugh a## #iving entities are a#s! transcendenta#% they are neither !rigina# n!r infa##ib#e. The #iving entities are apt t! fa## d!wn under the c#utches !f materia# nature% but the =!rd is never #ike that. n the 8edas% theref!re% 7e is described as the chief am!ng a## #iving entities 3nity! nityanam cetanas cetananam4. Then again 7e is adressed as isvara% !r the c!ntr!##er. The #iving entities !r the demig!ds #ike Candra and Surya are a#s! t! s!me e"tent isvara% but n!ne !f them is the supreme isvara% !r the u#timate c!ntr!##er. Krishna is the paramesvara% !r the Supers!u#. 7e is b!th within and with!ut. A#th!ugh 7e was present bef!re Srimati Kunti as her nephew% 7e was a#s! within her and every!ne e#se. n the Bhagavad;gita 3'E.'E4 the =!rd says% . am situated in every!ne&s heart% and !n#y due t! $e !ne remembers% f!rgets% and is c!gni<ant% etc. Thr!ugh a## the 8edas am t! be kn!wn because am the c!mpi#er !f the 8edas% and am the teacher !f the 8edanta.. Queen Kunti affirms that the =!rd% a#th!ugh b!th within and with!ut a## #iving beings% is sti## invisib#e. The =!rd is% s! t! speak% a pu<<#e f!r the c!mm!n man. Queen Kunti e"perienced pers!na##y that =!rd Krishna was present bef!re her% yet 7e entered within the w!mb !f 9ttara t! save her embry! fr!m the attack !f Asvatthama&s brahmastra. Kunti herse#f was pu<<#ed ab!ut whether Sri Krishna is a##;pervasive !r #!ca#i<ed. n fact% 7e is b!th% but 7e reserves the right !f n!t being e"p!sed t! pers!ns wh! are n!t surrendered s!u#s. This checking curtain is ca##ed the maya energy !f the Supreme =!rd% and it c!ntr!#s the #imited visi!n !f the rebe##i!us s!u#. t is e"p#ained as f!##!ws.

Chapter Tw!
Bey!nd the Senses
maya-ja vanikacchannam ajnadhoksajam avyayam na laksyase mudha-drsa nato natya-dharo yatha !eing beyond the range of limited sense perception, You are the eternally irreproachable factor co ered by the curtain of deluding energy. You are in isible to the foolish obser er, exactly as an actor dressed as a player is not recogni"ed. n the Bhagavad;gita =!rd Sri Krishna affirms that #ess inte##igent pers!ns mistake 7im t! be an !rdinary man #ike us% and thus they deride 7im. The same is c!nfirmed herein by Queen Kunti. The #ess inte##igent pers!ns are th!se wh! rebe# against the auth!rity !f the =!rd. Such pers!ns are kn!wn as asuras. The asuras cann!t rec!gni<e the =!rd&s auth!rity. )hen the =!rd 7imse#f appears am!ng us% as Iama% :rsimha% 8araha% !r in 7is !rigina# f!rm as Krishna% 7e perf!rms many w!nderfu# acts which are human#y imp!ssib#e. As we sha## find in the Tenth Cant! !f this great #iterature% =!rd Sri Krishna e"hibited 7is human#y imp!ssib#e activities even fr!m the days !f 7is #ying !n the #ap !f 7is m!ther. 7e ki##ed the Putana witch% a#th!ugh she smeared her breast with p!is!n 0ust t! ki## the =!rd. The =!rd sucked her breast #ike a natura# baby% and 7e sucked !ut her very #ife a#s!. Simi#ar#y% 7e #ifted the ,!vardhana 7i##% 0ust as a b!y picks up a fr!g&s umbre##a% and st!!d severa# days c!ntinu!us#y 0ust t! give pr!tecti!n t! the residents !f 8rndavana. These are s!me !f the superhuman activities

!f the =!rd described in the auth!ritative 8edic #iteratures #ike the Puranas% tihasas 3hist!ries4% and 9panisads. 7e has de#ivered w!nderfu# instructi!ns in the shape !f the Bhagavad;gita. 7e has sh!wn marve#!us capacities as a her!% as a h!useh!#der% as a teacher% and as a ren!uncer. 7e is accepted as the Supreme Pers!na#ity !f ,!dhead by such auth!ritative pers!na#ities as 8yasa% +eva#a% Asita% :arada% $adhva% Sankara% Iamanu0a% Sri Caitanya $ahaprabhu% >iva ,!svami% 8isvanatha Cakravarti% Bhaktisiddhanta Sarasvati% and a## !ther auth!rities !f the #ine. 7e 7imse#f has dec#ared as much in many p#aces !f the authentic #iteratures. And yet there is a c#ass !f men with dem!niac menta#ity wh! are a#ways re#uctant t! accept the =!rd as the Supreme Abs!#ute Truth. This is partia##y due t! their p!!r fund !f kn!w#edge and partia##y due t! their stubb!rn !bstinacy% which resu#ts fr!m vari!us misdeeds in the past and present. Such pers!ns c!u#d n!t rec!gni<e =!rd Sri Krishna even when 7e was present bef!re them. An!ther difficu#ty is that th!se wh! depend m!re !n their imperfect senses cann!t rea#i<e 7im as the Supreme =!rd. Such pers!ns are #ike the m!dern scientist. They want t! kn!w everything by their e"perimenta# kn!w#edge. But it is n!t p!ssib#e t! kn!w the Supreme Pers!n by imperfect e"perimenta# kn!w#edge. 7e is described herein as adh!ksa0a% !r bey!nd the range !f e"perimenta# kn!w#edge. A## !ur senses are imperfect. )e c#aim t! !bserve everything and anything% but we must admit that we can !bserve things under certain materia# c!nditi!ns !n#y% which are a#s! bey!nd !ur c!ntr!#. The =!rd is bey!nd the !bservati!n !f sense percepti!n. Queen Kunti accepts this deficiency !f the c!nditi!ned s!u#% especia##y !f the w!man c#ass% wh! are #ess inte##igent. 5!r the #ess inte##igent there must be such things as temp#es% m!s6ues% !r churches s! that they may begin t! rec!gni<e the auth!rity !f the =!rd and hear ab!ut 7im fr!m auth!rities in such h!#y p#aces. 5!r the #ess inte##igent% this beginning !f spiritua# #ife is essentia#% and !n#y f!!#ish men decry the estab#ishment !f such p#aces !f w!rship% which are re6uired t! raise the standard !f spiritua# attributes f!r the mass !f pe!p#e. 5!r #ess inte##igent pers!ns% b!wing d!wn bef!re the auth!rity !f the =!rd% as genera##y d!ne in the temp#es% m!s6ues% !r churches% is as beneficia# as it is f!r the advanced dev!tees t! meditate up!n 7im by active service.

Chapter Three
The $!st nte##igent )!man
tatha paramahamsanam muninam amalatmanam bhakti-yoga -vidhanartham katham pasyema hi striyah You Yourself descend to propagate the transcendental science of de otional ser ice unto the hearts of the ad anced transcendentalists and mental speculators, who are purified by being abie to discriminate between matter and spirit. #ow, then, can we women $now You perfectly% Fven the greatest phi#!s!phica# specu#at!rs cann!t have access t! the regi!n !f the =!rd. t is said in the 9panisads that the Supreme Truth% the Abs!#ute Pers!na#ity !f ,!dhead% is bey!nd the range !f the thinking p!wer !f the greatest phi#!s!pher. 7e is unkn!wab#e by great #earning !r by the greatest brain. 7e is kn!wab#e !n#y by !ne wh! has 7is mercy. Others may g! !n thinking ab!ut 7im f!r years t!gether% yet 7e is unkn!wab#e. This very fact is c!rr!b!rated by the Queen% wh! is p#aying the part !f an inn!cent w!man. )!men in genera# are unab#e t! specu#ate #ike phi#!s!phers% but they are b#essed by the =!rd because they be#ieve at !nce in the superi!rity and a#mightiness !f the =!rd% and thus they !ffer !beisances with!ut reservati!n. The =!rd is s! kind that 7e d!es n!t sh!w specia# fav!r !n#y t! !ne wh! is a great phi#!s!pher. 7e kn!ws the sincerity !f purp!se. 5!r this reas!n !n#y% w!men genera##y assemb#e in great number in any s!rt !f re#igi!us functi!n. n every c!untry and in every sect !f re#igi!n it appears that the w!men are m!re interested than the men. This simp#icity !f acceptance !f the =!rd&s auth!rity is m!re effective than sh!wy insincere re#igi!us ferv!r. Kuntidevi prayed t! the =!rd very submissive#y% and this is the sympt!m !f a 8aisnava. The =!rd% Krishna% had c!me t! Kuntidevi t! !ffer respect t! her by taking the dust !f her feet. Because Krishna c!nsidered Kuntidevi 7is aunt% 7e used t! t!uch her feet. But a#th!ugh Kuntidevi% a great dev!tee% was in such an e"a#ted p!siti!n% practica##y !n the #eve# !f -as!damayi% Krishna&s m!ther% she was s! submissive that she prayed% .Krishna% -!u are meant t! be underst!!d by the paramahamsas% the m!st advanced transcendenta#ists% but am a w!man% s! h!w can see -!uB. Acc!rding t! the 8edic system% there are f!ur s!cia# divisi!ns 3catur;varnyam maya srstam4. The highest members !f the s!cia# !rder are the brahmanas% th!se wh! are inte##igent% and then c!me the ksatriyas 3mi#itary men and administrat!rs4% the vaisyas 3farmers and businessmen4% and fina##y the sudras 3!rdinary #ab!rers4.

One&s p#ace in this system is determined by !ne&s 6ua#ities and w!rk 3guna;karma4. The Bhagavad;gita menti!ns striy! vaisyas tatha sudrah% and the Srimad;Bhagavatam speaks !f stri;sudra;dvi0abandhunam. Acc!rding t! these references w!men% sudras% and dvi0a;bandhus are c!nsidered t! be#!ng t! the same categ!ry. The w!rd dvi0a;bandhu refers t! !ne wh! is b!rn in an e"a#ted brahmana !r ksatriya fami#y but wh! has n! 6ua#ificati!ns !f his !wn. One&s s!cia# standing% acc!rding t! the 8edic system% is determined by !ne&s 6ua#ificati!ns. This is very practica#. Supp!se a man is b!rn the s!n !f a high;c!urt 0udge. This d!es n!t mean that he himse#f is a#s! a highc!urt 0udge. -et because !ne happens t! take birth in a brahmana fami#y% even if he has n! 6ua#ificati!ns and is rasca# number !ne% he c#aims t! be a brahmana% and a#th!ugh his 6ua#ificati!ns are #ess than th!se !f a sudra% pe!p#e accept him as a brahmana. This has caused the d!wnfa## !f the 8edic civi#i<ati!n. The brahmanas in ndia are s!metimes very much against my m!vement because train and accept brahmanas fr!m Fur!pe and America. But we d! n!t care ab!ut their arguments% n!r wi## any !ther reas!nab#e man. Sri Caitanya $ahaprabhu said* prthivite ache yata nagaradi grama sarvatra pracara haibe m!ra nama . n every t!wn% city% and vi##age !f the w!r#d% the Krishna c!nsci!usness m!vement wi## be preached.. 7!w is it% then% that Fur!peans and Americans wi## n!t bec!me brahmanasB n fact% !ne wh! c!mes t! Krishna c!nsci!usness has a#ready surpassed brahmanism. As stated in Bhagavad;gita 3'?.DH4* mam ca y! &vyabhicarena bhakti;y!gena sevate sa gunan samatityaitan brahma;bhuyaya ka#pate .One wh! takes t! bhakti;y!ga surpasses the m!des !f materia# nature and c!mes immediate#y t! the transcendenta# p#atf!rm 1brahma;bhuta2.. :!t t! speak !f bec!ming a brahmana% the pers!n wh! fu##y engages in bhakti;y!ga attains the highest transcendenta# p#atf!rm. The stere!typed% cripp#ed idea that !n#y a pers!n b!rn in a brahmana fami#y can bec!me a brahmana has ki##ed 8edic civi#i<ati!n% but n!w we are reviving the c!rrect understanding that the attainment !f perfecti!n is meant f!r every!ne. n Bhagavad;gita 3G.CD4 =!rd Krishna says* mam hi partha vyapasritya ye &pi syuh papa;y!nayah striy! vaisyas tatha sudras te &pi yanti param gatim .O s!n !f Prtha% th!se wh! take she#ter in $e;;th!ugh they be #!wb!rn% w!men% vaisyas% !r sudras;;can appr!ach the supreme destinati!n.. Thus a#th!ugh w!men% sudras% and vaisyas are !rdinari#y c!nsidered t! be#!ng t! a #!wer c#ass% when !ne bec!mes a dev!tee he !r she g!es bey!nd such designati!ns. )!men% sudras% and vaisyas are !rdinari#y regarded as #ess inte##igent% but if !ne takes t! Krishna c!nsci!usness !ne is the m!st inte##igent% as stated in the Caitanya;caritamrta 3Krishna yei bha0e sei bada catura4. And Caitanya $ahaprabhu says* ei rupe brahmanda bhramite k!na bhagyavan 0iva guru;Krishna;prasade paya bhakti;#ata;bi0a . Am!ng a## the #iving entities wandering thr!ugh!ut the universe% !ne wh! is very f!rtunate receives% by the mercy !f the spiritua# master and the mercy !f Krishna% the seed !f dev!ti!na# service.. 3Cc. $adhya 'G.'E'4 The Krishna c!nsci!usness m!vement d!es n!t c!nsist !f wretched% unf!rtunate men. :!. t c!nsists !f the m!st f!rtunate. One wh! has taken t! Krishna c!nsci!usness is t! be c!nsidered the m!st f!rtunate because he has f!und the way t! act s! that his #ife wi## be perfect. One wh! is Krishna c!nsci!us and discharging his duties nice#y is the m!st f!rtunate and the m!st perfect. This is humb#y stated here by Kuntidevi. A#th!ugh Kunti had the b!dy !f a w!man% she was a dev!tee. Theref!re she was n!t #ike an !rdinary uninte##igent w!man. Iather% she was the m!st inte##igent% f!r she rec!gni<ed Krishna t! be the Supreme ,!dhead* .7e has c!me t! me t! !ffer me respect% materia##y appearing t! be my nephew% but 7e is the Supreme Pers!na#ity !f ,!dhead.. Theref!re in a previ!us verse she said% a#aksyam sarva;bhutanam antar bahir avasthitam* .-!u are n!t seen by !rdinary men% a#th!ugh -!u are everywhere% inside and !utside.. n an!ther verse a#s! she said% na #aksyase mudha;drsa* .5!!#s and rasca#s cann!t see -!u.. This indicates that

Kunti saw 7im. 9n#ess she were ab#e t! see Krishna as 7e is% h!w c!u#d she say% na #aksyase mudha;drsaB She a#s! said% prakrteh param* .-!u are transcendenta# t! this materia# creati!n.. :!w here a#s!% in this verse% Kunti c!ntinues t! e"press herse#f with humi#ity. This humi#ity is very g!!d in dev!ti!na# service. Theref!re Sri Krishna Caitanya $ahaprabhu teaches us% trnad api sunicena tar!r api sahisnuna* .One sh!u#d be m!re t!#erant than the tree and humb#er than the grass t! make pr!gress in spiritua# #ife.. This is necessary because f!r !ne wh! is #iving in this materia# w!r#d there wi## be s! many disturbances% 0ust as if !ne were trave#ing !n the !cean. One cann!t e"pect a very peacefu# situati!n !n the !cean/ even a big ship may a#s! be unsteady% and at any m!ment there may be tumu#tu!us waves. Simi#ar#y% in this materia# w!r#d we sh!u#d a#ways e"pect danger/ !ne cann!t e"pect a very peacefu# #ife within this materia# w!r#d. The sastra% the 8edic #iterature% says% padam padam yad vipadam 3SB. '(.'?.EA4* at every step there is danger. But if !ne bec!mes a dev!tee% then !ne can escape 3mayam etam taranti te4. f !ne takes t! Krishna c!nsci!usness% in the beginning there wi## be many disturbances caused by $aya% the materia# energy !f i##usi!n. $aya wi## test us t! see h!w firm#y we are fi"ed in Krishna c!nsci!usness. Because she is a#s! an agent !f Krishna% she d!es n!t a##!w any!ne the freed!m t! disturb Krishna. Theref!re she tests very rigid#y t! see whether we have taken t! Krishna c!nsci!usness t! disturb Krishna !r are actua##y seri!us. That is $aya&s business. S! in the beginning there wi## be tests by $aya% and we sha## fee# s! many disturbances whi#e making pr!gress in Krishna c!nsci!usness. But if we f!##!w the ru#es and regu#ati!ns and chant regu#ar#y as prescribed% then we sha## remain steady. f we neg#ect these princip#es% $aya wi## capture us immediate#y. $aya is a#ways ready. )e are in the !cean% and at any m!ment we may be disturbed. Theref!re !ne wh! is n!t disturbed at a## is ca##ed paramahamsa. Kuntidevi theref!re says% tatha paramahamsanam* .-!u are meant t! be underst!!d by the paramahamsas.. The w!rd parama means .u#timate%. and hamsa means .swan.. S! paramahamsa means .the perfect swan.. f we give a swan mi#k mi"ed with water% the swan wi## take the mi#k and #eave aside the water. Simi#ar#y% this materia# w!r#d is made !f tw! natures;;the inferi!r nature and the superi!r nature. The superi!r nature means spiritua# #ife% and the inferi!r nature is materia# #ife. Thus a pers!n wh! gives up the materia# part !f this w!r#d and takes !n#y the spiritua# part is ca##ed paramahamsa. One sh!u#d kn!w that the activities !f the b!dy are due t! the s!u# within the b!dy. That is the rea# fact. The b!dy is !n#y the !utward c!vering. Simi#ar#y% !ne sh!u#d kn!w that Krishna is the rea# center !f a## activities% and !ne wh! kn!ws this is a paramahamsa. Thus bhakti;y!ga is f!r the paramahamsa% !ne wh! kn!ws that Krishna is the centra# fact. Krishna says in Bhagavad;gita% aham sarvasya prabhav! mattah sarvam pravartate* . am the s!urce !f everything/ everything emanates fr!m $e.. S! !ne wh! kn!ws% n!t !n#y the!retica##y but practica##y% that Krishna is the cause !f a## causes;;!ne wh! is c!nvinced !f this;;is a paramahamsa. Kuntidevi says% .-!u are meant f!r the paramahamsas% n!t f!r the rasca#s and f!!#s. -!u are meant f!r the paramahamsas and munis.. The w!rd muninam refers t! th!se wh! are th!ughtfu# !r t! menta# specu#at!rs% and the w!rd ama#atmanam refers t! !ne wh! has n! dirty things in his heart. The heart !f a materia#istic pers!n is fu## !f dirty things. )hat are th!se dirty thingsB =ust and greed. A## materia#istic pers!ns are #usty and greedy% and theref!re their hearts are underst!!d t! be fu## !f dirty things% but ama#atmanam refers t! th!se wh! are freed fr!m these tw! c!ntaminati!ns. Bhakti;y!ga is meant f!r th!se wh!se hearts are c#eansed% n!t f!r the #usty and greedy. Of c!urse% th!se wh! are #usty and greedy may try t! advance% and gradua##y they may d! s!% but !nce !ne is situated in bhakti;y!ga there is n! m!re #ust !r greed. 8iraktir anyatra ca 3SB. ''.D.?D4. This is the test;;when !ne is free fr!m #usty desires and greed% then he is situated in bhakti;y!ga and is actua##y a paramahamsa. Kuntidevi humb#y submits% .-!u are meant f!r the paramahamsas and munis% th!se wh! are c#eansed in heart and are engaged in bhakti; y!ga. But what are weB )e are simp#y w!men. )e are in a #!wer c#ass. 7!w can we understand -!uB. A#th!ugh she understands everything% she sti## takes the p!siti!n !f an !rdinary w!man and says% .7!w can understand -!uB. This is humi#ity.

Chapter 5!ur
Appr!aching Krishna% the A##;pervading Truth
Krishnaya vasudevaya devaki-nandanaya ca nanda-gopa-kumaraya govindaya namo namah &et me therefore offer my respectful obeisances unto the &ord, who has become the son of 'asude a,

the pleasure of (e a$i, the boy of )anda and the other cowherd men of 'rnda ana, and the enli ener of the cows and the senses. The =!rd% being thus unappr!achab#e by any materia# assets% !ut !f unb!unded and cause#ess mercy descends !n the earth as 7e is in !rder t! sh!w 7is specia# mercy up!n 7is una##!yed dev!tees and t! diminish the upsurges !f the dem!niac pers!ns. Queen Kunti specifica##y ad!res the incarnati!n% !r descent% !f =!rd Krishna ab!ve a## !ther incarnati!ns because in this particu#ar incarnati!n 7e is m!re appr!achab#e. n the Iama incarnati!n 7e remained a king&s s!n fr!m 7is very chi#dh!!d% but in the incarnati!n !f Krishna% a#th!ugh 7e was the s!n !f a king% 7e at !nce #eft the she#ter !f 7is rea# father and m!ther 3King 8asudeva and Queen +evaki4 0ust after 7is appearance and went t! the #ap !f -as!damayi t! p#ay the part !f an !rdinary c!wherd b!y in the b#essed 8ra0abhumi% which is very sanctified because !f 7is chi#dh!!d pastimes. Theref!re =!rd Krishna is m!re mercifu# than =!rd Iama. 7e was und!ubted#y very kind t! Kunti&s br!ther 8asudeva and the fami#y. 7ad 7e n!t bec!me the s!n !f 8asudeva and +evaki% Queen Kunti c!u#d n!t c#aim 7im t! be her nephew and thus address Krishna in parenta# affecti!n. But :anda and -as!da are m!re f!rtunate because they c!u#d re#ish the =!rd&s chi#dh!!d pastimes% which are m!re attractive than a## !ther pastimes. There is n! para##e# t! 7is chi#dh!!d pastimes as e"hibited at 8ra0abhumi% which are the pr!t!types !f 7is etema# affairs in the !rigina# Krishna#!ka% described as the cintamani;dhama in the Brahma;samhita. =!rd Sri Krishna descended 7imse#f at 8ra0abhumi with a## 7is transcendenta# ent!urage and parapherna#ia. Sri Caitanya $ahaprabhu theref!re c!nfirmed that n! !ne is as f!rtunate as the residents !f 8ra0abhumi% and specifica##y the c!wherd gir#s% wh! dedicated their everything f!r the satisfacti!n !f the =!rd. 7is pastimes with :anda and -as!da and 7is pastimes with the c!wherd men and especia##y with the c!wherd b!ys and the c!ws have caused 7im t! be kn!wn as ,!vinda. =!rd Krishna as ,!vinda is m!re inc#ined t! the brahmanas and the c!ws% indicating thereby that human pr!sperity depends m!re !n these tw! items% name#y brahminica# cu#ture and c!w pr!tecti!n. =!rd Krishna is never satisfied where these are #acking. n the beginning !f her prayers% Kuntidevi said% namasye purusam tvadyam isvaram prakrteh param* . !ffer my !beisances unt! the pers!n% purusa% wh! is prakrteh param% bey!nd this materia# manifestati!n.. Thus in the beginning Kuntidevi gave us the understanding that ,!d is the supreme purusa% the Supreme Pers!n. 7e is n!t impers!na#. 7e is a pers!n% but 7e is n!t a pers!n !f this materia# w!r#d !r this materia# creati!n% and 7e d!es n!t have a materia# b!dy. This is t! be underst!!d. The p!!r fund !f kn!w#edge he#d by the impers!na#ists cann!t acc!mm!date h!w the Supreme Abs!#ute Truth can be a pers!n% because whenever they think !f a pers!n they think !f a pers!n !f this materia# w!r#d. That is their defect. )hy sh!u#d ,!d be a pers!n !f this materia# w!r#dB Theref!re in the beginning Kuntidevi c#eared away this misunderstanding by saying that the =!rd is prakrteh param% bey!nd this materia# creati!n. -et 7e is a pers!n% and n!w by the grace !f Kunti we can understand that this Supreme Pers!n% a#th!ugh a#aksyam% invisib#e% has n!w visib#y appeared as Krishna. Kuntidevi says% Krishnaya vasudevaya. The w!rd vasudeva is s!metimes underst!!d t! mean .the a##; pervading.. The impers!na#ists have this c!ncepti!n !f 8asudeva% and theref!re Kuntidevi p!ints !ut% .That 8asudeva% the a##;pervading% is Krishna.. svarah sarva;bhutanam hrd;dese &r0una tisthati* Krishna% the Supreme =!rd% is present in every!ne&s heart. Thus 7e is a##;pervading. Krishna% the !rigina# pers!n% e"ists in three features* as the Supreme Pers!na#ity !f ,!dhead% as the a##; pervading Paramatma 3the Supers!u#4% and as the impers!na# Brahman effu#gence. Th!se wh! are interested in bhakti;y!ga have n! interest in the impers!na# Brahman effu#gence% which is f!r c!mm!n men. f !ne were an inhabitant !f the sun% what interest w!u#d he have in the sunshineB That w!u#d be m!st insignificant f!r him. Simi#ar#y% th!se wh! are advanced in spiritua# #ife are n!t interested in the impers!na# Brahman effu#gence. Iather% they are interested in purusa% the Supreme Pers!n% 8asudeva. As stated in Bhagavad;gita% this rea#i<ati!n !f the Supreme Pers!n takes p#ace after many% many births 3bahunam 0anmanam ante4. The 0nanis% the impers!na#ists% wh! are attached t! the Brahman effu#gence% try t! understand the Abs!#ute Truth by dint !f their kn!w#edge% but they d! n!t kn!w that their kn!w#edge is imperfect and #imited whereas Krishna% the Abs!#ute Truth% is un#imited. )e cann!t appr!ach the un#imited by !ur #imited kn!w#edge. That is n!t p!ssib#e. By the grace !f dev!tees #ike Kuntidevi% we can understand that the a##;pervading Abs!#ute Truth% 8asudeva% Paramatma% is present as Krishna 3Krishnaya vasudevaya4. This rea#i<ati!n !f 8asudeva is n!t p!ssib#e f!r impers!na#ists very easi#y. Krishna says in Bhagavad;gita 3@.'G4* bahunam 0anmanam ante 0nanavan mam prapadyate vasudevah sarvam iti sa mahatma sudur#abhah .After many births and deaths% he wh! is actua##y in kn!w#edge surrenders unt! $e% kn!wing $e t! be the cause !f a## causes and a## that is. Such a great s!u# is very rare.. The w!rd mahatma means .br!adminded..

One wh! cann!t understand Krishna is n!t br!ad;minded but cripp#e;minded. f !ne bec!mes br!ad;minded% then by the grace !f Krishna !ne can understand Krishna. The pr!cess !f understanding Krishna is sev!nmukha;;by rendenng service. Sev!nmukhe hi 0ihvadau. Iea#i<ati!n !f 8asudeva is p!ssib#e by rendering service% beginning with the t!ngue. The t!ngue has tw! functi!ns;;t! vibrate and t! taste. S! if !ne repeated#y hears and vibrates the 7are Krishna mantra and tastes prasada% f!!d !ffered t! Krishna% by this very simp#e meth!d !ne wi## rea#i<e 8asudeva% Krishna. Krishna wi## revea# 7imse#f. t is n!t that by !ur endeav!r a#!ne we can understand Krishna% but !ur endeav!r in #!ving service wi## make us 6ua#ified% and then Krishna wi## revea# 7imse#f 3svayam eva sphuraty adah4. Krishna is very much an"i!us t! take us back h!me% back t! ,!dhead% but we are stubb!rn and d! n!t wish t! g!. Theref!re 7e is a#ways #!!king f!r the !pp!rtunity t! take us back h!me. 7e is 0ust #ike an affecti!nate father. )hen a s!n wh! is a rasca# #eaves his father and g!es #!itering in the street% with n! f!!d and n! she#ter% and suffers very much% the father is a#ways an"i!us t! bring the b!y back h!me. Simi#ar#y% Krishna is the supreme father% and a## the #iving entities within this materia# w!r#d are e"act#y #ike mis#ed chi#dren !f a wea#thy man wh! have #eft h!me t! #!iter in the street. Theref!re the greatest benefit !ne can best!w up!n !ne&s fe##!w human being is t! give him Krishna c!nsci!usness. :! kind !f materia# pr!fit wi## satisfy the #iving entity% but if he is given Krishna c!nsci!usness he wi## actua##y be satisfied. A bewi#dered b!y #!itering in the street may be reminded% .$y dear b!y% why are y!u suffering s! muchB -!u are the s!n !f a very rich man wh! has s! much pr!perty. )hy are y!u #!itering in the streetB. And if he c!mes t! understand% .-es% am the s!n !f this imp!rtant man. )hy sha## #!iter in the streetB. he may then return h!me. Theref!re the best service is t! inf!rm th!se wh! have f!rg!tten Krishna% .-!u are part and parce# !f Krishna. -!u are the s!n !f Krishna% wh! is fu## in a## !pu#ence. )hy are y!u r!tting in this materia# w!r#dB. This is the greatest service. $aya% i##usi!n% is very str!ng% but it is the duty !f every dev!tee !f Krishna t! try t! en#ighten every!ne t! Krishna c!nsci!usness. Kuntidevi% f!r e"amp#e% first said that a#th!ugh Krishna% the Supreme Pers!n% is within and with!ut% t! rasca#s and f!!#s 7e is invisib#e. Theref!re she p!ints !ut% .7ere is the =!rd;;Krishna.. Krishna is the a##;pervading Supreme Pers!na#ity !f ,!dhead 3Krishnaya vasudevaya4% but 7e is very much p#eased t! bec!me the s!n !f +evaki 3devaki;nandanaya4. +evaki;nandana is a#s! menti!ned in the Atharva 8eda. Krishna c!mes as +evaki;nandana% and 7is father is :anda;g!pa% :anda $ahara0a. Krishna #ikes t! be re#ated with 7is dev!tees wh! act as father and m!ther. A#th!ugh here in this materia# w!r#d we try t! make !ur re#ati!nship with the Supreme by accepting 7im as father% Krishna wants t! bec!me the s!n. 7e takes p#easure in bec!ming the s!n !f a dev!tee. Ordinary men want ,!d as their father% but that is n!t very p#easing t! Krishna because the s!n a#ways b!thers the father* .,ive me this% give me this% give me this.. Of c!urse% Krishna has immense p!tencies by which 7e can supp#y as much as every!ne wants. Fk! bahunam y! vidadhati kaman. 7e supp#ies f!!d t! the e#ephant% and 7e supp#ies f!!d t! the ant% s! why n!t t! the human beingB But rasca#s d! n!t kn!w this. They w!rk #ike asses day and night t! find bread% and if they g! t! church% there a#s! they pray% .,ive me bread.. They are c!ncerned !n#y with the bread pr!b#em. A#th!ugh the #iving entity is the s!n !f the richest% m!st !pu#ent pers!n% he has created a bread pr!b#em. This is ca##ed ign!rance. 7e thinks% . f d! n!t s!#ve my bread pr!b#em% if d! n!t drive my trucks day and night% h!w can #iveB. This is the n!nsense !f !ur m!dern civi#i<ati!n. )here is there a bread pr!b#emB Krishna can supp#y un#imited am!unts !f bread. There are th!usands !f e#ephants in Africa% and Krishna supp#ies f!!d t! them. S! if 7e can supp#y f!!d t! the e#ephants% why n!t t! the human beingsB The Bhagavatam theref!re says% .+!n&t waste y!ur time with this bread pr!b#em.. tasyaiva het!h prayateta k!vid! na #abhyate yad bhramatam upary adhah )e sh!u#d n!t waste !ur time with s!#ving ec!n!mic pr!b#ems. Fc!n!mic deve#!pment is n!nsense. Of c!urse% this pr!p!sa# is very rev!#uti!nary% and pe!p#e may even hate me f!r it. .)hat is Svami0i sayingB. they may ask. But actua##y it is a fact. This ec!n!mic deve#!pment is madness. Supp!se !ne has a rich father and en!ugh f!!d. Supp!se !ne kn!ws% .$y father is the richest man in the city.. Then where is !ne&s ec!n!mic pr!b#emB Actua##y% that is !ur p!siti!n. )e have n! ec!n!mic pr!b#em. Fverything is c!mp#ete#y pr!vided. )e want water. >ust see;;there are !ceans !f water. Of c!urse% we want pure water% and a#th!ugh the !cean has s! much water% when water is scarce we sha## have t! take he#p fr!m Krishna% wh! wi## evap!rate the water and turn it int! c#!uds% and then when the rain fa##s d!wn the water wi## be sweet. Otherwise we cann!t drink it. Fverything is under c!ntr!#% and everything;;water% #ight% heat% and s! !n;;is c!mp#ete. !m purnam adah purnam idam purnat purnam udacyate purnasya purnam adaya purnam evavasisyate

.The Pers!na#ity !f ,!dhead is perfect and c!mp#ete% and because 7e is c!mp#ete#y perfect% a## emanati!ns fr!m 7im% such as this phen!mena# w!r#d% are perfect#y e6uipped as c!mp#ete wh!#es. )hatever is pr!duced !f the c!mp#ete wh!#e is a#s! c!mp#ete in itse#f. Because 7e is the c!mp#ete wh!#e% even th!ugh s! many c!mp#ete units emanate fr!m 7im% 7e remains the c!mp#ete ba#ance.. 3 s!panisad% nv!cati!n4 Krishna&s st!ck is never e"hausted. )e must simp#y bec!me !bedient t! 7im% and the supp#y wi## be there. Theref!re a Krishna c!nsci!us pers!n has n! ec!n!mic pr!b#em/ everything is sufficient#y supp#ied by Krishna. n =!s Ange#es the neighb!rs !f !ur temp#e are s!metimes very envi!us. .-!u d! n!t w!rk%. they say t! !ur Krishna c!nsci!us dev!tees. .-!u have n! an"iety. -!u have f!ur cars. -!u are eating s! nice#y. 7!w is thatB. Actua##y% they are right. S!meh!w !r !ther we are getting everything we need% and we have n! pr!b#ems% f!r if !ne simp#y bec!mes a sincere servant !f Krishna% everything is pr!vided. They are envi!us !f us because we d! n!t w!rk but sti## we have s! much. But why d!n&t they c!me 0!in usB That they wi## n!t d!. .C!me with us%. we say. .Chant 7are Krishna.& .:!% n!% n!. That cann!t d!.. .A## right. Then w!rk with y!ur trucks.. By <!!ming ar!und in their cars and trucks% they have made their !wn #ives danger!us% and they have created danger f!r !thers a#s!. At any m!ment there may be an accident. But they say that this is civi#i<ati!n. :!nsense. This is n!t civi#i<ati!n. Civi#i<ati!n means ca#mness% pr!sperity% and santi% peace. n peace and pr!sperity !ne sh!u#d be Krishna c!nsci!us a#ways. Pe!p#e w!rk s! hard% day and night% simp#y f!r a #itt#e f!!d% n!t kn!wing that their f!!d has a#ready been pr!vided. Avidya karma;sam0nanya trtiya saktir isyate 38isnu Purana H.@.H'4. This materia# w!r#d is fu## !f ign!rance 3avidya4. Theref!re !ur endeav!r sh!u#d be t! bec!me free fr!m this ign!rance. t is !n#y f!r this reas!n that we sh!u#d w!rk;;t! c!me !ut !f ign!rance. )e are thinking% . am this materia# b!dy. have t! w!rk day and night% and then sha## get my f!!d% and sha## #ive.. This is ign!rance. )e have #ived this #ife !f ign!rance in f!rms !ther than that !f a human being. )e have #ived in bird #ife% in beast #ife% and s! !n% but n!w% in this #ife% we sh!u#d be peacefu#% ca#m% and 6uiet% and sh!u#d simp#y in6uire ab!ut the Abs!#ute Truth 30ivasya tattva;0i0nasa% athat! brahma 0i0nasa4. That sh!u#d be !ne&s !ccupati!n. )e are simp#y sitting d!wn and in6uiring ab!ut Krishna% and this is what !ne sh!u#d d!. This is #ife. )hy sh!u#d !ne w!rk day and night #ike an assB )hat kind !f #ife is thisB :!. This is n!t #ife. Theref!re the Bhagavatam says t! !ne wh! is inte##igent 3k!vida4% .-!ur #ife sh!u#d be engaged f!r this purp!se;;f!r understanding the Abs!#ute Truth.. Then h!w wi## my ec!n!mic pr!b#em be s!#vedB The answer is that happiness !ne desires fr!m ec!n!mic deve#!pment wi## c!me aut!matica##y in due c!urse !f time. Ta# #abhyate duhkhavad anyatah 3SB. '.E.'A4. )e are #!!king f!r happiness. Are y!u #!!king f!r distressB .:!% sir.. Then why d!es distress c!me up!n y!uB f y!u are n!t eager f!r ca#amities and distress% why d! they c!me up!n y!uB Acc!rding t! !ur karma% !ur #ife h!#ds s!me p!rti!n !f happiness and s!me p!rti!n !f distress. Theref!re% if distress c!mes with!ut invitati!n% happiness wi## a#s! c!me with!ut invitati!n. )e are a#ready destined t! have a certain am!unt !f happiness and a certain am!unt !f distress% and we cann!t change that. The change we sh!u#d make% theref!re% is t! get free fr!m this materia# c!nditi!n !f #ife. That sh!u#d be !ur !n#y business. Acc!rding t! !ur karma% we are s!metimes taking birth in a higher p#anetary system as demig!ds and s!metimes taking birth as cats and d!gs !r as germs in st!!#. Theref!re Caitanya $ahaprabhu said* ei rupe brahmanda bhramite k!na bhagyavan 0iva guru;Krishna;prasade paya bhakti;#ata;bi0a .Acc!rding t! their karma% a## #iving entities are wandering thr!ugh!ut the entire universe. S!me !f them are being e#evated t! the upper p#anetary systems% and s!me are g!ing d!wn int! the #!wer p#anetary systems. Out !f many mi##i!ns !f wandering #iving entities% !ne wh! is very f!rtunate gets an !pp!rtunity t! ass!ciate with a b!na fide spiritua# master by the grace !f Krishna. By the mercy !f b!th Krishna and the spiritua# master% such a pers!n receives the seed !f the creeper !f dev!ti!na# service.. 3Cc. $adhya 'G.'E'4 On#y a f!rtunate #iving entity gets the !pp!rtunity t! ass!ciate with Krishna and Krishna&s dev!tee% and in this way he gets the seed !f dev!ti!na# service% the chanting !f the 7are Krishna mantra% and then his #ife bec!mes sub#ime. Kuntidevi% theref!re% is p!inting !ur attenti!n t!ward Krishna% the Supreme Pers!n% wh! is a#aksya% invisib#e t! a##. )h! is that invisib#e pers!nB 7ere;;Krishna. .Oh% Krishna%. !ne may say. .There are s! many Krishnas.. Theref!re Kuntidevi says% . am !ffering my prayers t! 8asudeva% the s!n !f 8asudeva.. .There are many 8asudevas.. .:!. :anda;g!pa;kumaraya* am praying t! the f!ster s!n !f $ahara0a :anda.. n this way% three times she p!ints !ut% .7ere is Krishna.. Krishna !fficia##y takes birth as the s!n !f +evaki and 8asudeva% but in 7is chi#dh!!d 7e en0!ys the c!mpany !f m!ther -as!da and :anda $ahara0a. This is Krishna&s pastime. A nanda;#i#amaya;vigrahaya* Krishna&s pastimes are a## 0ubi#ant. Anandamay! &bhyasat 38edanta;sutra '.'.'D4* 7e is by nature fu## !f b#iss. )e sha## never find Krishna unhappy. Krishna is a#ways happy% and wh!ever ass!ciates with 7im is a#s! happy. Theref!re

7e is kn!wn as ,!vinda. The w!rd g! means .senses.. )e are #!!king f!r sense gratificati!n% and if we ass!ciate with Krishna we sha## en0!y !ur senses abundant#y% 0ust #ike the g!pis wh! are dancing with Krishna. Thus there is n! scarcity !f sense gratificati!n% but this sense gratificati!n in ass!ciati!n with Krishna is n!t gr!ss sense gratificati!n/ rather% it is the spiritua# sense gratificati!n en0!yed in the spiritua# w!r#d. Ananda;cin;maya; sad;u00va#a;vigrahasya. That ananda% !r p#easure% is n!t the thirdc#ass ananda we en0!y with !ur b!di#y senses. Such b!di#y en0!yment is n!t ananda but i##usi!n. )e are thinking% . am en0!ying%. but that ananda is n!t factua#% because we cann!t en0!y this materia# p#easure !f the senses f!r #!ng. Fvery!ne has e"perience that this materia# p#easure c!mes t! an end. Spiritua# en0!yment% h!wever% d!es n!t end/ rather% it increases. That is the difference. Ananda;cinmaya;sad;u00va#a;vigrahasya g!vindam adi;purusam tam aham bha0ami 3Brahma;samhita E.CD4. Theref!re we have t! ass!ciate with ,!vinda. 7ere a#s! it is said% g!vindaya nam! namah* . !ffer my respectfu# !beisances t! ,!vinda.. The Krishna c!nsci!usness m!vement is s! sub#ime that it puts !ne direct#y in c!ntact with ,!vinda. The w!rship !f the +eity !f Krishna in the temp#e is a#s! direct c!ntact with ,!vinda. Sri;vigraharadhana;nitya;nana;srngara;tan;mandira; mar0anadau 3Sri;gurvastaka C4. The vigraha% the +eity !f Krishna% appears by Krishna&s mercy. Because Krishna is a#aksya% invisib#e% 7e bec!mes visib#e t! give us the faci#ity t! see 7im. t is n!t that Krishna is st!ne% w!!d% !r meta#. Krsn&a is a#ways Krishna% but because we cann!t see anything bey!nd materia# e#ements #ike w!!d% st!ne% and meta#% 7e appears in a f!rm made !f these e#ements. But 7e is neither w!!d% meta#% n!r st!ne. )hen we ass!ciate with the +eity% we ass!ciate with Krishna pers!na##y. Because Krishna is invisib#e% 7e very kind#y takes a f!rm that is visib#e t! us. This is Krishna&s mercy. +! n!t think% .Oh% here is a st!ne Krishna.. Krishna is everything% and theref!re Krishna is st!ne a#s!% but 7e is n!t the kind !f st!ne that cann!t act. Fven in the f!rm !f st!ne !r meta#% Krishna can act as Krishna% and !ne wh! w!rships the +eity wi## perceive that. Svayam eva sphuraty adah. The +eity% a#th!ugh apparent#y st!ne% may speak with a dev!tee. There are many instances in which this has happened. am very p#eased% theref!re% when my discip#es nice#y dress the +eity% !ffer the +eity nice f!!dstuffs% and keep the temp#e very c#ean. Sri;mandira;mar0anadau. $ar0ana means .c#eansing.. )hether !ne dresses Krishna !r c#eanses the temp#e% the spiritua# benefit !ne receives is the same. +!n&t think% . am !n#y a c#eanser% and he is a dresser.. :!% the pers!n wh! is dressing the +eity and the pers!n wh! is c#eansing the temp#e are the same because Krishna is abs!#ute. Theref!re% !ne sh!u#d engage in Krishna&s service in any way% and !ne&s #ife wi## be successfu#. This is the Krishna c!nsci!usness m!vement. By the grace !f Kuntidevi we can understand that Krishna% 8asudeva% is the Supreme Pers!na#ity !f ,!dhead. The w!rd vasudeva a#s! indicates that the =!rd is underst!!d when !ne c!mes t! the p#atf!rm !f pure g!!dness% which is a#s! ca##ed vasudeva% !r visuddha;sattva. Sattvam visuddham vasudeva;sabditam 3SB. ?.C.DC4. T! understand the Supreme =!rd% we must first c!me t! the p#atf!rm !f sattva% g!!dness% but g!!dness here in the materia# w!r#d is s!metimes c!ntaminated by the #!wer 6ua#ities ign!rance and passi!n. By hearing ab!ut Krishna% h!wever% !ne c!mes t! the p#atf!rm !f pure g!!dness. Srnvatam sva;kathah Krishnah punya; sravana;kirtanah. )e sh!u#d try t! hear and chant ab!ut Krishna a#ways% twenty;f!ur h!urs a day% and in this way the dirty things wi## be c#eansed fr!m !ur hearts. t is n!t that !ne sh!u#d !n#y attend a bhagavata;saptaha% an !fficia# reading !f Srimad;Bhagavatam f!r seven days. That is an!ther f!rm !f e"p#!itati!n. n the Bhagavatam it is said% nasta;prayesv abhadresu nityam bhagavata;sevaya. The w!rd nityam means .dai#y. !r .twenty;f!ur h!urs a day.. One sh!u#d a#ways read Srimad;Bhagavatam and carry !ut the !rder !f !ne&s spiritua# master. The w!rd bhagavata may refer either t! the spiritua# master !r t! the b!!k Srimad;Bhagavatam. S! !ne sh!u#d a#ways serve the pers!n bhagavata !r the b!!k Bhagavata. Bhagavaty uttama;s#!ke bhaktir bhavati naisthiki. Then !ne wi## be fi"ed imm!vab#y 3naisthiki4 in dev!ti!na# service t! the Supreme Pers!na#ity !f ,!dhead. n this way% !ne sh!u#d rea#i<e the benefits !f the Krishna c!nsci!usness m!vement by the prescribed spiritua# pr!cess and try t! distribute these benefits t! !ther pe!p#e. T! awaken the d!rmant Krishna c!nsci!usness !f !thers is the greatest we#fare activity in the w!r#d. )e can actua##y see that dev!tees wh! were n!t Krishna c!nsci!us f!ur !r five years ag! have been awakened and are n!w Krishna c!nsci!us. Simi#ar#y% !thers can be awakened a#s!. There is n! difficu#ty. The pr!cess is the same. By f!##!wing in the f!!tsteps !f dev!tees #ike Kunti% we sha## be ab#e t! understand Krishna&s identity. 5!r e"amp#e% we may ask a pers!n&s identity by asking% .)hat is y!ur father&s nameB. S! Srimad;Bhagavatam presents ,!d with 7is father&s name% 7is m!ther&s name% and even 7is address. )e are n!t impers!na#ists with a vague idea !f ,!d. f !ne takes advantage !f the Krishna c!nsci!usness m!vement% !ne can understand ,!d perfect#y and c!mp#ete#y.

Chapter 5ive
The 8isi!n !f =!tuses
namah pankaja-nabhaya namah pankaja-maline namah pankaja-netraya namas te pankajanghraye *y respectful obeisances are unto You, O &ord, whose abdomen is mar$ed with a depression li$e a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus, and whose feet are engra ed with lotuses. 7ere are s!me !f the specific symb!#ica# marks !n the spiritua# b!dy !f the Pers!na#ity !f ,!dhead which distinguishes 7is b!dy fr!m the b!dies !f a## !thers. They are a## specia# features !f the b!dy !f the =!rd. The =!rd may appear as !ne !f us% but 7e is a#ways distinct by 7is specific b!di#y features. Srimati Kunti c#aims herse#f unfit t! see the =!rd because !f her being a w!man. This is c#aimed because w!men% sudras 3the #ab!rer c#ass4% and the dvi0a;bandhus% !r the wretched descendants !f the higher three c#asses% are unfit by inte##igence t! understand transcendenta# sub0ect matter c!ncerning the spiritua# name% fame% attributes% f!rms% etc.% !f the Supreme Abs!#ute Truth. Such pers!ns% a#th!ugh they are unfit t! enter int! the spiritua# affairs !f the =!rd% can see 7im as the arca;vigraha% wh! descends !n the materia# w!r#d 0ust t! distribute fav!rs t! the fa##en s!u#s% inc#uding the ab!ve;menti!ned w!men% sudras% and dvi0a;bandhus. Because such fa##en s!u#s cann!t see anything bey!nd matter% the =!rd c!ndescends t! enter int! each and every !ne !f the innumerab#e universes as the ,arbh!dakasayi 8isnu% wh! gr!ws a #!tus stem fr!m the #!tus#ike depressi!n in the center !f 7is transcendenta# abd!men% and thus Brahma% the first #iving being in the universe% is b!rn. Theref!re% the =!rd is kn!wn as the Panka0anabhi. The Panka0anabhi =!rd accepts the arca;vigraha 37is transcendenta# f!rm4 in different e#ements% name#y a f!rm within the mind% a f!rm made !f w!!d% a f!rm made !f earth% a f!rm made !f meta#% a f!rm made !f 0ewe#s% a f!rm made !f paint% a f!rm drawn !n sand% etc. A## such f!rms !f the =!rd are a#ways dec!rated with gar#ands !f #!tus f#!wers% and there sh!u#d be a s!!thing atm!sphere in the temp#e !f w!rship t! attract the burning attenti!n !f the n!ndev!tees a#ways engaged in materia# wrang#ings. The meditat!rs w!rship a f!rm within the mind. Theref!re% the =!rd is mercifu# even t! the w!men% sudras% and dvi0a; bandhus% pr!vided they agree t! visit the temp#e and w!rship the different f!rms made f!r them. Such temp#e visit!rs are n!t id!#aters% as a##eged by s!me men with a p!!r fund !f kn!w#edge. A## the great acaryas estab#ished such temp#es !f w!rship in a## p#aces 0ust t! fav!r the #ess inte##igent% and !ne sh!u#d n!t p!se himse#f as transcending the stage !f temp#e w!rship whi#e !ne is actua##y in the categ!ry !f the sudras and the w!men !r #ess. One sh!u#d begin t! see the =!rd fr!m 7is #!tus feet% gradua##y rising t! the thighs% waist% chest% and face. One sh!u#d n!t try t! #!!k at the face !f the =!rd with!ut being accust!med t! seeing the #!tus feet !f the =!rd. Srimati Kunti% because !f her being the aunt !f the =!rd% did n!t begin t! see the =!rd fr!m the #!tus feet because the =!rd might fee# ashamed% and thus Kuntidevi% 0ust t! save a painfu# situati!n f!r the =!rd% began t! see the =!rd 0ust ab!ve 7is #!tus feet% i.e.% fr!m the waist !f the =!rd% gradua##y rising t! the face% and then d!wn t! the #!tus feet. n the r!und% everything there is in !rder. f !ne sees a #!tus f#!wer% !ne can immediate#y remember Krishna. 5!r e"amp#e% if !ne #!ves !ne&s chi#d and !ne sees any !f the chi#d&s garments% !r his sh!es !r a sma## ship !r any !f his p#aythings% !ne wi## immediate#y remember the chi#d* .Oh% these are my chi#d&s sh!es. These are my chi#d&s p#aythings. This is his garment.. This is the nature !f #!ve. S! if !ne actua##y #!ves ,!d% Krishna% !ne can remember 7im a#ways. t is n!t difficu#t t! remember Krishna. 7ere Kuntidevi describes Krishna with reference t! #!tus f#!wers. Simi#ar#y% when Krishna describes 7imse#f in Bhagavad;gita% 7e says% ras! &ham apsu kaunteya* . am the taste !f #i6uids.. S! !ne can remember Krishna by tasting water. Fven if !ne is drinking #i6u!r% if he thinks% .The taste !f this drink is Krishna%. he wi## !ne day turn !ut t! be a great saint#y pers!n. S! can re6uest even drunkards t! bec!me Krishna c!nsci!us% what t! speak !f !thers% because Krishna says% ras! &ham apsu kaunteya* . am the taste !f #i6uids.. ,enera##y in this c!nte"t .#i6uid. is taken t! mean water. But #i6u!r is a#s! #i6uid/ it is !n#y sugar and m!#asses !r s!me !ther c!mbinati!n fermented and disti##ed. Of c!urse% it is bad because it creates int!"icati!n. A#th!ugh in !ne sense n!thing is bad% #i6u!r is bad because it creates bad effects. n America there are many drunkards. There is n! scarcity !f them. But may re6uest even the drunkards% .)hen drinking wine% kind#y remember that the taste !f this drink is Krishna. >ust begin in this way% and !ne day y!u wi## bec!me a saint#y% Krishna c!nsci!us pers!n..

S! Krishna is avai#ab#e under any circumstances% if we want t! catch 7im. Krishna says in Bhagavad;gita 3'(.'(4* tesam satata;yuktanam; bha0atam priti;purvakam dadami buddhi;y!gam tam yena mam upayanti te .T! th!se wh! are c!nstant#y dev!ted and wh! w!rship $e with #!ve% give the understanding by which they can c!me t! $e.. f !ne is actua##y very seri!us in searching f!r Krishna% Krishna is everywhere. Andantara;stha; paramanu;cayantara;stham g!vindam adi;purusam tam aham bha0ami 3Brahma;samhita E.CE4. Krishna is present within the universe% within !ur hearts% and even within the at!m. S! it is n!t difficu#t t! find 7im% but !ne must kn!w the pr!cess by which t! d! s!. This pr!cess is very simp#e% and by the !rder !f Sri Caitanya $ahaprabhu we are distributing this pr!cess t! every!ne% with!ut charge. The pr!cess is t! chant 7are Krishna. As s!!n as !ne chants 7are Krishna% !ne wi## immediate#y understand Krishna. Simi#ar#y% simp#y by hearing !r chanting the verses !f Srimad;Bhagavatam% !ne can be purified. )hatever kn!w#edge e"ists in the w!r#d is present in Srimad;Bhagavatam. t inc#udes #iterature% p!etry% astr!n!my% phi#!s!phy% re#igi!n% and #!ve !f ,!dhead. Srimad;bhagavatam pramanam ama#am. f !ne simp#y reads Srimad; Bhagavatam% he gains the t!pm!st educati!n% f!r if !ne studies Srimad;Bhagavatam he wi## be we## versed in every sub0ect matter. Fven if !ne d!es n!t understand a sing#e w!rd !f the mantras !f Srimad;Bhagavatam% the vibrati!ns themse#ves have such p!wer that simp#y by chanting !ne wi## be purified. Srnvatam sva;kathah Krishnah punya;sravana;kirtanah. The w!rd punya means .pi!us%. sravana means .hearing%. and kirtana means .chanting.. One wh! chants !r hears the verses !f Srimad;Bhagavatam bec!mes pi!us aut!matica##y. T! bec!me pi!us !ne genera##y has t! endeav!r a great dea#% but if !ne simp#y hears the verses !f Srimad; Bhagavatam !r Bhagavad;gita !ne bec!mes pi!us aut!matica##y. Theref!re it is a rigid princip#e in every temp#e !f !ur Krishna c!nsci!usness m!vement that there must be a dai#y c#ass f!r hearing and chanting. Our m!vement is meant f!r training spiritua# #eaders% but with!ut hearing and chanting it is imp!ssib#e t! bec!me a #eader. Of c!urse% in the materia# w!r#d it is p!ssib#e% but n!t in the spiritua# w!r#d. ma#i hana sei bi0a kare ar!pana sravana;kirtana 0a#e karaye secana 3Cc. $adhya 'G.'ED4 7earing and chanting waters the seed !f dev!ti!na# service% which deve#!ps !ne&s !rigina# c!nsci!usness. S! here% in these prayers% Kuntidevi% a great dev!tee% is giving us an !pp!rtunity t! bec!me Krishna c!nsci!us simp#y by c!ncentrating !ur mind !n panka0a% the #!tus f#!wer. Panka means .mud%. and 0a means .generate.. A#th!ugh the #!tus f#!wer is generated fr!m mud% it is a m!st imp!rtant f#!wer% and Krishna #ikes it very much. Kuntidevi theref!re describes a## the parts !f Krishna&s b!dy with reference t! #!tus f#!wers% s! that as s!!n as !ne sees a #!tus f#!wer !ne wi## immediate#y think !f Krishna* .Oh% Krishna&s nave# is 0ust #ike a #!tus% and fr!m Krishna&s nave# grew the stem !f the #!tus up!n which Brahma% the creat!r !f this universe% was b!rn. This universe inc#udes s! many p#anets% seas% m!untains% and cities with m!t!rcars and !ther parapherna#ia% but the entire universe began fr!m that #!tus.. :amah panka0a;ma#ine. 5r!m Krishna c!mes the w!nderfu# #!tus f#!wer that c!ntains the seed !f the entire universe. But 7e is n!t the s!urce !f !n#y !ne such f#!wer. Krishna is n!t s! p!!r that 7e simp#y pr!duces !ne #!tus f#!wer and then is finished. :!. >ust as there may be a gar#and with many f#!wers% Krishna is the s!urce !f innumerab#e universes% which may be c!mpared t! a big gar#and !f #!tuses. This is ,!d. -asyaika;nisvasita; ka#am athava#ambyaJ 0ivanti #!ma;vi#a0a 0agadanda;nathah 3Brahmasamhita E.?A4. Krishna is un#imited. )e are very much c!ncerned with this !ne p#anet% but Krishna&s creati!n c!ntains an un#imited number !f p#anets. )e cann!t c!unt h!w many p#anets there are% any m!re than !ne can c!unt h!w many hairs there are !n !ne&s head. This is the nature !f Krishna&s creati!n. T! give an!ther e"amp#e% !n !ne tree there is an un#imited number !f #eaves. Simi#ar#y% there is an un#imited number !f p#anets% and there are un#imited universes. Theref!re% Krishna is un#imited. Krishna&s nave# resemb#es a #!tus% 7e is gar#anded with #!tuses% and 7is eyes are a#s! c!mpared t! the peta#s !f a #!tus 3a#!#a;candraka;#asad;vanama#ya;vamsi% Brahma;samhita E.C'4. S! if we simp#y think !f !n#y this !ne verse% which describes Krishna&s b!dy with reference t! the #!tus% we can meditate !ur wh!#e #ife !n h!w beautifu# Krishna is% h!w wise Krishna is% and h!w Krishna manifests 7is creati!n. This is meditati!n;; thinking !f Krishna. +hyanavasthita;tad;gatena manasa pasyanti &yam;y!ginah. A y!giis !ne wh! a#ways thinks !f Krishna. Th!se wh! think !f s!mething impers!na# are n!t y!gis. Their meditati!n simp#y inv!#ves underg!ing m!re

and m!re #ab!r 3k#es! &dhikaras tesam avyaktasakta;cetasam4% and they cann!t reach anything substantia#. Theref!re after meditati!n they say% .C!me !n% give me a cigarette. C!me !n% my thr!at is n!w dry. ,ive me a cigarette.. That is n!t meditati!n. $editati!n means thinking !f Krishna a#ways 3satatam cintayant! mam4 and endeav!ring t! advance in Krishna c!nsci!usness with a firm v!w 3yatantas ca drdha;vratah4. )e have t! be purified. Param brahma param dhama pavitram paramam bhavan. Because Krishna is pure% we cann!t appr!ach Krishna impure#y. But if we think !f Krishna a#ways and meditate up!n Krishna% then we sha## be purified. Punya;sravana;kirtanah. That meditati!n can be p!ssib#e by hearing and chanting% and then thinking !f Krishna wi## aut!matica##y c!me. That is the pr!cess !f Krishna c!nsci!usness. Sravanam kirtanam visn!h smaranam. The w!rd smaranam means .remembering.. f we chant and hear% then remembrance wi## aut!matica##y c!me% and then we sha## engage in w!rshiping Krishna&s #!tus feet 3sevanam4. Then we sha## engage in the temp#e w!rship 3arcanam4 and !ffering prayers 3vandanam4. )e sha## engage !urse#ves as Krishna&s servants 3dasyam4% we sha## bec!me Krishna&s friends 3sakhyam4% and we sha## surrender everything t! Krishna 3atma;nivedanam4. This is the pr!cess !f Krishna c!nsci!usness.

Chapter Si"
The $aster !f the Senses
yatha hrsikesa khalena devaki kamsena ruddhaticiram sucarpita vimocitaham ca sahatmaja vibho tvayaiva nathena muhur vipad-ganat O #rsi$esa, master of the senses and &ord of lords, You ha e released Your mother, (e a$i, who was long imprisoned and distressed by the en ious King Kamsa, and me and my children from a series of constant dangers. +evaki% the m!ther !f Krishna and sister !f King Kamsa% was put int! pris!n a#!ng with her husband% 8asudeva% because the envi!us King was afraid !f being ki##ed by +evaki&s eighth s!n 3Krishna4. The King ki##ed a## the s!ns !f +evaki wh! were b!rn bef!re Krishna% but Krishna escaped the danger !f chi#d;s#aughter because 7e was transferred t! the h!use !f :anda $ahara0a% =!rd Krishna&s f!ster father. Kuntidevi% a#!ng with her chi#dren% was a#s! saved fr!m a series !f dangers. But Kuntidevi was sh!wn far m!re fav!r because =!rd Krishna did n!t save the !ther chi#dren !f +evaki% whereas 7e saved the chi#dren !f Kuntidevi. This was d!ne because +evaki&s husband% 8asudeva% was #iving% whereas Kuntidevi was a wid!w and there was n!ne t! he#p her e"cept Krishna. The c!nc#usi!n is that Krishna best!ws m!re fav!r up!n a dev!tee wh! is in greater dangers. S!metimes 7e puts 7is pure dev!tees in such dangers because in that c!nditi!n !f he#p#essness the dev!tee bec!mes m!re attached t! the =!rd. The m!re the attachment is there f!r the =!rd% the m!re success is there f!r the dev!tee. +evaki% the dev!tee wh! became the m!ther !f Krishna% was n!t an !rdinary w!man. After a##% wh! can bec!me the m!ther !f the Supreme Pers!na#ity !f ,!dheadB Krishna agrees t! bec!me the s!n !n#y !f the m!st advanced dev!tee. n their previ!us #ives% +evaki and her husband underwent severe austerities% and when Krishna theref!re appeared bef!re them% wanting t! give them a benedicti!n% they t!#d 7im that they wanted a s!n #ike ,!d. But where can there be an!ther pers!n e6ua# t! ,!dB That is n!t p!ssib#e. ,!d is asamaurdhva/ that is% n! !ne can be e6ua# t! !r greater than 7im. There cann!t be any c!mpetiti!n. One cann!t say% . am ,!d% y!u are ,!d% he is ,!d% we are a## ,!d.. :!. One wh! says this is a d!g% n!t ,!d% f!r ,!d is great% and 7e has n! c!mpetit!r. :! !ne is e6ua# t! 7im/ every!ne is #!wer. Fka#e isvara Krishna ara saba bhrtya* the !n#y master is Krishna% ,!d% and every!ne e#se is 7is servant% inc#uding even great demig!ds #ike Brahma% 8isnu% and Siva% n!t t! speak !f !thers. Siva;virinci;nutam. n the sastra% the 8edic scriptures% it is said that =!rd Krishna is !ffered respect even by =!rd Siva and =!rd Brahma% the t!pm!st demig!ds. Ab!ve the human beings there are demig!ds. As we human beings are ab!ve the #!wer anima#s% ab!ve us there are demig!ds% the m!st imp!rtant !f wh!m are =!rd Brahma and =!rd Siva. =!rd Brahma is the creat!r !f this universe% =!rd Siva is its destr!yer% and =!rd 8isnu% wh! is Krishna 7imse#f% is its maintainer. 5!r the maintenance !f this materia# w!r#d there are three gunas% !r m!des !f materia# nature;;sattva;guna 3the m!de !f g!!dness4% ra0!;guna 3the m!de !f passi!n4% and tam!;guna 3the m!de !f ign!rance4. =!rd 8isnu% =!rd Brahma% and =!rd Siva have each taken charge !f !ne !f these m!des;;=!rd 8isnu !f sattva;guna% =!rd Brahma !f ra0!; guna% and =!rd Siva !f tam!;guna. -et these three c!ntr!##ers are n!t under the inf#uence !f the gunas. >ust as the superintendent !f a 0ai# is n!t a pris!ner but the c!ntr!##ing !fficer% s! =!rd Siva% =!rd 8isnu% and =!rd

Brahma c!ntr!# these three gunas and are n!t under the c!ntr!# !f the gunas. But ab!ve a## !thers% the supreme c!ntr!##er is Krishna% wh! is kn!wn as 7rsikesa. The w!rd hrsika means .senses.. )e are en0!ying !ur senses% but u#timate#y the c!ntr!##er !f the senses is Krishna. C!nsider my hand% f!r e"amp#e. c#aim% .This is my hand. can fight y!u with a g!!d fist.. am very much pr!ud. But am n!t the c!ntr!##er/ the c!ntr!##er is Krishna% because if 7e withdraws my hand&s p!wer t! act% the hand wi## be para#y<ed. A#th!ugh c#aim% . t is my hand% and sha## use it%. when it is para#y<ed cann!t d! anything. Theref!re% sh!u#d understand that a#th!ugh p!ssess this hand by the grace !f Krishna% am n!t its c!ntr!##er. This is Krishna c!nsci!usness. A sane man wi## think% . f this hand is u#timate#y c!ntr!##ed by Krishna% then it is meant f!r Krishna.. This is a c!mm!nsense understanding. c#aim% .This is my hand% this is my #eg% this is my ear.. Fven a chi#d wi## speak this way. f we ask a chi#d% .)hat is thisB. he wi## say% . t is my hand.. But regard#ess !f what we c#aim% actua##y it is n!t !ur hand/ it is given t! us. Because wanted t! use my hand in s! many ways% Krishna has given it t! me* .A## right% take this hand and use it.. S! it is a gift fr!m Krishna% and theref!re a sane man a#ways c!nsci!us#y thinks% .)hatever have in my p!ssessi!n% beginning with this b!dy and my senses% is actua##y n!t mine. have been given a## these p!ssessi!ns t! use% and if everything u#timate#y be#!ngs t! Krishna% why n!t use everything f!r KrishnaB. This is inte##igence% and this is Krishna c!nsci!usness. Fvery!ne is part and parce# !f Krishna 3mamaivams! 0iva;#!ke 0iva;bhutah4% and theref!re every!ne&s senses are a#s! Krishna&s. )hen we use the senses f!r Krishna&s service% we attain the perfecti!n !f #ife. Theref!re% hrsikena hrsikesa;sevanam bhaktir ucyate* when by !ur senses 3hrsikena4 we serve 7rsikesa% the rea# master !f the senses% that service is ca##ed bhakti. This is a very simp#e definiti!n !f bhakti. 7rsikesa;sevanam% n!t hrsika; sevanam;;service t! the supreme master !f the senses% n!t t! the senses themse#ves. )hen we use !ur senses f!r sense gratificati!n% we are in maya% i##usi!n% but when we use !ur senses f!r the gratificati!n !f the master !f the senses% that service is ca##ed bhakti. n this materia# w!r#d% every!ne is genera##y using his senses f!r sense gratificati!n. That is maya% i##usi!n% and that is the cause !f !ne&s b!ndage. But when !ne c!mes t! Krishna c!nsci!usness% when !ne bec!mes purified and understands that these senses are actua##y meant f!r satisfying Krishna% then he is a #iberated pers!n 3mukta;purusa4. iha yasya harer dasye karmana manasa gira nikhi#asv apy avasthasu 0ivan;muktah sa ucyate .A pers!n wh! acts in the service !f Krishna with his b!dy% mind% inte##igence% and w!rds is a #iberated pers!n% even within the materia# w!r#d.. One sh!u#d c!me t! understand% .$y senses are meant t! serve the master !f the senses% 7rsikesa.. The master !f the senses is sitting within every!ne&s heart. n the Bhagavad; gita 3'E.'E4 the =!rd says% sarvasya caham hrdi sannivist!* . am seated in every!ne&s heart.. $attah smrtir0nanam ap!hanam ca* .And fr!m $e c!me remembrance% kn!w#edge% and f!rgetfu#ness.. Krishna is s! mercifu# that if we want t! use !ur senses in a certain way% 7e wi## give us the chance t! d! s!. The senses are n!t !urs/ they are Krishna&s% but Krishna gives us the !pp!rtunity t! use them acc!rding t! !ur desires. 5!r e"amp#e% each !f us has a t!ngue% and supp!se we want t! eat st!!#. )e may say% .Krishna% want t! taste st!!#%. and Krishna wi## say% .-es% take this b!dy !f a h!g and eat st!!#.. The master is present;;Krishna. 7e wi## give us an appr!priate b!dy and remind us% .$y dear #iving entity% y!u wanted t! eat st!!#. :!w y!u have the pr!per b!dy in which t! d! s!.. Simi#ar#y% if !ne wants t! bec!me a demig!d% Krishna wi## give !ne a chance t! d! that a#s!. There are A%?((%((( f!rms !f #ife% and if !ne wants t! engage !ne&s senses in a particu#ar type !f b!dy% Krishna wi## give !ne the chance* .C!me !n. 7ere is the b!dy y!u want. Take it.. But eventua##y !ne wi## bec!me e"asperated by using !ne&s senses. 9#timate#y !ne wi## bec!me sense#ess. Theref!re Krishna says% sarva;dharman paritya0ya mam ekam saranam vra0a* .+!n&t act #ike this. -!ur senses are meant f!r serving $e. -!u are misusing y!ur senses and are theref!re being entrapped in different types !f b!dies. Theref!re% t! get re#ief fr!m this tedi!us business !f accepting !ne b!dy and then giving it up t! accept an!ther and again an!ther in c!ntinued materia# e"istence% 0ust give up this pr!cess !f sense gratificati!n and surrender unt! $e. Then y!u wi## be saved.. This is Krishna c!nsci!usness. At the present m!ment% !ur senses are c!ntaminated. am thinking% . am American% s! my senses sh!u#d be used f!r the service !f my c!untry% my s!ciety% my nati!n.. Or e#se am thinking% . am ndian% and my senses are ndian senses% and theref!re they sh!u#d be used f!r ndia.. n ign!rance% !ne d!es n!t kn!w that the senses be#!ng t! Krishna. nstead% !ne thinks that !ne has American senses% ndian senses% !r African senses. This is ca##ed maya% i##usi!n. n materia# #ife% the senses are c!vered by designati!ns such as . American%. . ndian%. and . African%. but when !ur senses are n! #!nger c!ntaminated by a## these designati!ns 3sarv!padhi; vinirmuktam4% bhakti begins.

T! think . am an American. )hy sha## take t! Krishna c!nsci!usness and w!rship a 7indu g!dB. is f!!#ishness. f !ne thinks% . am $uhammadan%. . am Christian%. !r . am 7indu%. !ne is in i##usi!n. One must purify the senses s! that !ne can understand% . am a spirit s!u#% and the supreme spirit s!u# is Krishna. am part and parce# !f Krishna% and theref!re it is my duty t! serve Krishna.. )hen !ne thinks in this way% !ne immediate#y bec!mes free. At that time% !ne is n! #!nger American% ndian% African% this% !r that. At that time% !ne is Krishna;i<ed% !r Krishna c!nsci!us. That is what is wanted. Theref!re Kuntidevi says% .$y dear Krishna% 7rsikesa% -!u are the master !f the senses.. 5!r sense gratificati!n we have fa##en int! this materia# c!nditi!n and are suffering in different varieties !f #ife. Because this is the materia# w!r#d% even Krishna&s m!ther was put int! suffering. +evaki was s! advanced that she became the m!ther !f Krishna% but sti## she was put int! difficu#ties by her !wn br!ther% Kamsa. That is the nature !f this materia# w!r#d. The #iving entities in this w!r#d are s! 0ea#!us that if !ne&s pers!na# interest is hampered% !ne wi## immediate#y be ready t! give tr!ub#e t! !thers% even t! !ne&s nearest re#atives. The w!rd kha#a means .0ea#!us.. This materia# w!r#d is a w!r#d !f 0ea#!usy and envy. am envi!us !f y!u% and y!u are envi!us !f me. The Krishna c!nsci!usness m!vement% h!wever% is meant f!r !ne wh! is n! #!nger 0ea#!us !r envi!us. By bec!ming free fr!m 0ea#!usy and envy% !ne bec!mes a perfect pers!n. +harmah pr!00hita; kaitav! &tra param! nirmat;saranam satam 3SB. '.'.D4. Th!se wh! are 0ea#!us and envi!us are within this materia# w!r#d% and th!se wh! are n!t are in the spiritua# w!r#d. Theref!re% we can test !urse#ves. f we are 0ea#!us !r envi!us !f !ur friends !r !ther ass!ciates% we are in the materia# w!r#d% and if we are n!t 0ea#!us we are in the spiritua# w!r#d. There need be n! d!ubt !f whether we are spiritua##y advanced !r n!t. )e can test !urse#ves. Bhaktih paresanubhav! viraktir anyatra ca 3SB. ''.D.?D4. )hen we eat% we can understand f!r !urse#ves whether !ur hunger is satisfied/ we d!n&t have t! take a certificate fr!m !thers. Simi#ar#y% we can test f!r !urse#ves whether we are in the materia# w!r#d !r the spiritua# w!r#d. f we are 0ea#!us !r envi!us% we are in the materia# w!r#d% and if we are n!t we are in the spiritua# w!r#d. f !ne is n!t 0ea#!us% !ne can serve Krishna very we##% because 0ea#!usy and envy begin with being 0ea#!us !f Krishna. 5!r e"amp#e% s!me phi#!s!phers think% .)hy sh!u#d Krishna be ,!dB am a#s! ,!d.. This is the beginning !f materia# #ife;;t! be envi!us !f Krishna. .)hy sh!u#d Krishna be the en0!yerB. they think. . sha## a#s! be the en0!yer. )hy sh!u#d Krishna en0!y the g!pisB sha## bec!me Krishna and make a s!ciety !f g!pis and en0!y.. This is maya. :! !ne but Krishna can be the en0!yer. Krishna theref!re says in Bhagavad;gita% bh!ktaram ya0na* . am the !n#y en0!yer.. f we supp#y ingredients f!r Krishna&s en0!yment% we attain the perfecti!n !f #ife. But if we want t! imitate Krishna% thinking% . sha## bec!me ,!d and en0!y #ike 7im%. then we are in maya. Our natura# p!siti!n is t! pr!vide en0!yment f!r Krishna. n the spiritua# w!r#d% f!r e"amp#e% Krishna en0!ys% and the g!pis% the transcendenta# c!wherd gir#s% supp#y the ingredients f!r Krishna&s en0!yment. This is bhakti. Bhakti is a re#ati!nship between master and servant. The servant&s duty is t! serve the master% and the master supp#ies whatever the servant needs. nity! nityanam cetanas cetananam ek! bahunam y! vidadhati kaman 3Katha 9p. D.D.'C4 The 8edic #iterature inf!rms us that Krishna can supp#y a## the necessities f!r !ne&s #ife. There is n! scarcity and n! ec!n!mic pr!b#em. )e simp#y have t! try t! serve Krishna% and then everything wi## be c!mp#ete. f Krishna desires% there may be amp#e supp#ies. n America% f!r e"amp#e% there is an amp#e supp#y !f everything needed% a#th!ugh in !ther c!untries this is n!t s!. 5!r instance% when went t! Swit<er#and saw that everything there is imp!rted. The !n#y thing supp#ied #!ca##y is sn!w. This is a## under Krishna&s c!ntr!#. f !ne bec!mes a dev!tee% !ne wi## be amp#y supp#ied with f!!d% and if !ne d!es n!t bec!me a dev!tee !ne wi## be c!vered with sn!w. Fverything is under Krishna&s c!ntr!#% s! actua##y there is n! scarcity. The !n#y scarcity is a scarcity !f Krishna c!nsci!usness. Of c!urse% the w!r#d is fu## !f dangers. But Kuntidevi says% .Because +evaki is -!ur dev!tee% -!u saved her fr!m the distresses imp!sed up!n her by her envi!us br!ther.. As s!!n as +evaki&s br!ther heard that his sister&s eighth s!n w!u#d ki## him% he was immediate#y ready t! ki## +evaki. But +evaki&s husband pacified him. t is the duty !f a husband t! pr!tect his wife% and theref!re +evaki&s husband said% .$y dear br!ther;in;#aw% why are y!u envi!us !f y!ur sisterB After a##% y!ur sister wi## n!t ki## y!u/ it is her s!n wh! wi## ki## y!u. That is the pr!b#em. S! sha## de#iver a## the s!ns t! y!u% and then y!u may d! whatever y!u #ike with them. )hy sh!u#d y!u ki## this inn!cent% new#y married gir#B She is y!ur y!unger sister% and y!u sh!u#d pr!tect her% 0ust as y!u w!u#d pr!tect y!ur daughter. )hy sh!u#d y!u ki## herB. n this way he p#acated Kamsa% wh! be#ieved 8asudeva&s w!rd that he w!u#d bring a## the s!ns s! that if Karhsa wanted he c!u#d ki## them. 8asudeva th!ught% .=et me save the present situati!n. After a##% if Karhsa #ater gets a nephew% he may f!rget this envy.. But Kamsa never f!rg!t. nstead% he kept +evaki and 8asudeva in pris!n f!r a #!ng time 3aticiram4 and ki##ed a## their s!ns. 5ina##y%

Krishna appeared and saved 8asudeva and +evaki. Theref!re% we must depend !n Krishna% #ike +evaki and Kunti. After Kunti became a wid!w% the envi!us +hrtarastra was a#ways p#anning ways t! ki## her s!ns% the five Pandavas. .Because by chance was b!rn b#ind%. he th!ught% . c!u#d n!t inherit the thr!ne !f the kingd!m% and instead it went t! my y!unger br!ther. :!w he is dead% s! at #east my s!ns sh!u#d get the thr!ne.. This is the materia#istic pr!pensity. One thinks% .' sha## be happy. $y s!ns wi## be happy. $y c!mmunity wi## be happy. $y nati!n wi## be happy.. This is e"tended se#fishness. :! !ne is thinking !f Krishna and h!w Krishna wi## be happy. Iather% every!ne is thinking in terms !f his !wn happiness* .7!w sha## be happyB 7!w wi## my chi#dren% my c!mmunity% my s!ciety% and my nati!n be happyB. Fverywhere we sha## find this. Fvery!ne is strugg#ing f!r e"istence% n!t thinking !f h!w Krishna wi## be happy. Krishna c!nsci!usness is very sub#ime. )e sh!u#d try t! understand it fr!m Srimad;Bhagavatam and Bhagavad;gita and try t! engage !ur senses f!r the service !f the master !f the senses 3hrsikena hrsikesa; sevanam4. Then we sha## actua##y be happy.

Chapter Seven
+anger!us Fnc!unters
visan mahagneh purusada-darsanad asat-sabhaya vana-vasa-krcchratah mrdhe mrdhe 'neka-maharathastrato drauny-astratas casma hare 'bhiraksitah *y dear Krishna, Your &ordship has protected us from a poisoned ca$e, from a great fire, from cannibals, from the icious assembly, from sufferings during our exile in the forest, and from the battle where great generals fought. +nd now You ha e sa ed us from the weapon of +s atthama. The #ist !f danger!us enc!unters is submitted herein. +evaki was !nce put int! difficu#ty by her envi!us br!ther% !therwise she was we##. But Kuntidevi and her s!ns were put int! !ne difficu#ty after an!ther f!r years and years t!gether. They were put int! tr!ub#e by +ury!dhana and his party due t! the kingd!m% and each and every time the s!ns !f Kunti were saved by the =!rd. Once Bhima was administered p!is!n in a cake% !nce they were put int! the h!use made !f she##ac and set afire% and !nce +raupadi was dragged !ut% and attempts were made t! insu#t her by stripping her naked in the vici!us assemb#y !f the Kurus. The =!rd saved +raupadi by supp#ying an immeasurab#e #ength !f c#!th% and +ury!dhana&s party fai#ed t! see her naked. Simi#ar#y% when they were e"i#ed in the f!rest% Bhima had t! fight with the man;eater dem!n 7idimba Iaksasa% but the =!rd saved him. S! it was n!t finished there. After a## these tribu#ati!ns% there was the great Batt#e !f Kuruksetra% and Ar0una had t! meet such great genera#s as +r!na% Bhisma% and Karna% a## p!werfu# fighters. And at #ast% even when everything was d!ne away with% there was the brahmastra re#eased by the s!n !f +r!nacarya t! ki## the chi#d within the w!mb !f 9ttara% and s! the =!rd saved the !n#y surviving descendant !f the Kurus% $ahara0a Pariksit. 7ere Kunti remembers a## the dangers thr!ugh which she passed bef!re the Pandavas regained their kingd!m. n Bhagavad;gita =!rd Krishna says% kaunteya prati0anihi na me bhaktah pranasyati* .$y dear Ar0una% y!u may dec#are t! the w!r#d that $y dev!tee is never van6uished.. The Pandavas% the s!ns !f Pandu% were great dev!tees !f =!rd Krishna% but because pe!p#e in the materia# w!r#d are interested in materia# things% the Pandavas were put int! many dangers. Their materia#istic unc#e +hrtarastra was a#ways p#anning t! ki## them and usurp the kingd!m f!r his !wn s!ns. That was his p!#icy fr!m the very beginning. Once +hrtarastra c!nstructed a h!use !f #ac% which was s! inf#ammab#e that when t!uched with a match it w!u#d immediate#y burst int! fire. Then he t!#d his nephews and his sister;in;#aw% Kunti% . &ve c!nstructed a very nice h!use% and y!u sh!u#d g! #ive there f!r s!me time.. But +hrtarastra&s br!ther 8idura inf!rmed them !f +hrtarastra&s p!#icy* .7e wants y!u t! g! t! that h!use s! that y!u may burn t! ashes.. )hen +hrtarastra&s s!n +ury!dhana underst!!d that 8idura had thus inf!rmed the Pandavas% he was very angry. Such is the nature !f p!#itics. Then% a#th!ugh the Pandavas knew% .Our unc#e&s p#an is t! send us int! that h!use and set it afire%. they agreed t! g! there. After a##% +hrtarastra was their guardian% and they did n!t want t! be dis!bedient t! the !rder !f a superi!r. But they dug a tunne# under that h!use% and when the h!use was set !n fire they escaped. An!ther time% when the Pandavas were at h!me% +hrtarastra gave them p!is!n cakes% but they escaped fr!m being p!is!ned. Then purusada;darsanat* they met a man;eating dem!n named 7idimba Iaksasa% but Bhima f!ught with him and ki##ed him. On an!ther !ccasi!n% the Pandavas were cheated in a game !f chess in the r!ya# assemb#y !f the Kurus. +hrtarastra% Bhismadeva% +r!nacarya% and !ther e#der#y pers!ns were present% and s!meh!w !r !ther +raupadi%

the wife !f the Pandavas% was p#aced as a bet. .:!w if y!u #!se%. the Kurus t!#d the Pandavas% .+raupadi wi## n! #!nger be y!ur wife.. S! when the Pandavas #!st the game% Karna and +uhsasana immediate#y captured her. .:!w y!u n! #!nger be#!ng t! y!ur husbands%. they t!#d her. .-!u are !ur pr!perty. )e can dea# with y!u as we #ike.. Previ!us#y% Karna had been insu#ted during +raupadi&s svayamvara. n th!se days a very 6ua#ified princess w!u#d se#ect her !wn husband in a cerem!ny ca##ed a svayamvara. n m!dern America% !f c!urse% any gir# may se#ect a husband as she #ikes% a#th!ugh f!r a c!mm!n gir# this is actua##y n!t very g!!d. But even in th!se times an unc!mm!n% high#y 6ua#ified gir# wh! knew h!w t! se#ect a g!!d husband was given the chance t! d! s!. Fven this% h!wever% was #imited by very strict c!nditi!ns. +raupadi&s father% f!r e"amp#e% p#aced a fish !n the cei#ing% and he stipu#ated that in !rder t! 6ua#ify t! marry his daughter% a prince had t! sh!!t an arr!w and pierce the eye !f the fish% with!ut direct#y seeing the fish but seeing !n#y its ref#ecti!n in a p!t !f water !n the f#!!r. )hen these c!nditi!ns were dec#ared% many princes came t! c!mpete% f!r resp!nding t! a cha##enge is a princip#e f!r a ksatriya% a her!ic #eader. n the assemb#y f!r +raupadi&s svayamvara% Karna was present. +raupadi&s rea# purp!se was t! accept Ar0una as her husband% but Karna was there% and she knew that if he c!mpeted% Ar0una w!u#d n!t be ab#e t! succeed. At that time it was n!t kn!wn that Karna was a ksatriya. 7e was b!rn the s!n !f Kunti bef!re her marriage% but that was a secret. Karna had been maintained by a carpenter% and theref!re he was kn!wn as a sudra% a member !f the #!west !ccupati!na# divisi!n !f s!ciety. +raupadi t!!k advantage !f this by saying% . n this assemb#y% !n#y ksatriyas may c!mpete. d! n!t want any carpenter t! c!me here and take part in the c!mpetiti!n.. n this way% Karna was e"c#uded. Karna regarded this as a great insu#t% and theref!re when +raupadi was #!st in the game% he was the first t! c!me f!rward. 7e was +ury!dhana&s great friend% and he said% .:!w we want t! see the naked beauty !f +raupadi.. Present at that meeting were e#der#y pers!ns #ike +hrtarastra% Bhisma% and +r!nacarya% but they did n!t pr!test. They did n!t say% .)hat is thisB -!u are g!ing t! strip a #ady naked in this assemb#yB. Because they did n!t pr!test% they are described as asat;sabhayah% an assemb#y !f uncu#tured men. On#y an uncu#tured man wants t! see a w!man naked% a#th!ugh n!wadays that has bec!me fashi!nab#e. Acc!rding t! the 8edic cu#ture% a w!man is n!t supp!sed t! be naked bef!re any!ne e"cept her husband. Theref!re% because these men wanted t! see +raupadi naked in that great assemb#y% they were a## rasca#s. The w!rd sat means .gent#e%. and asat means .rude.. Theref!re Kuntidevi prays t! =!rd Krishna% .-!u saved +raupadi in that assemb#y !f rude men.. )hen the Kurus were taking away +raupadi&s sari t! see her naked% Krishna supp#ied m!re and m!re c#!th f!r the sari% and theref!re they c!u#d n!t c!me t! the end !f it. 5ina##y% with heaps !f c#!th stacked in the r!!m% they became tired and rea#i<ed she w!u#d never be naked. They c!u#d understand% . t is imp!ssib#e.. At first% +raupadi had tried t! h!#d !n t! her sari. But what c!u#d she d!B After a##% she was a w!man% and the Kurus were trying t! strip her naked. S! she cried and prayed t! Krishna% .Save my h!n!r%. but she a#s! tried t! save herse#f by h!#ding !n t! her sari. Then she th!ught% . t is imp!ssib#e t! save my h!n!r in this way%. and she #et g! and simp#y raised her arms and prayed% .Krishna% if -!u #ike -!u can save me.. Thus the =!rd resp!nded t! her prayers. Theref!re% it is n!t very g!!d t! try t! save !nese#f. Iather% !ne sh!u#d simp#y depend !n Krishna* .Krishna% if -!u save me% that is a## right. Otherwise% ki## me. -!u may d! as -!u #ike.. As Bhaktivin!da Thakura says* manasa% deha% geha;;y! kichu m!ra arpi#un tuya pade% nanda;kis!ra .$y dear =!rd% whatever have in my p!ssessi!n surrender unt! -!u. And what d! haveB have this b!dy and mind% have a #itt#e h!me and my wife and chi#dren% but whatever have% surrender everything unt! -!u.. This is fu## surrender. A dev!tee !f Krishna surrenders unt! Krishna with!ut reservati!n% and theref!re he is ca##ed akincana. The w!rd kincana refers t! s!mething !ne reserves f!r !nese#f% and akincana means that !ne d!es n!t keep anything f!r !nese#f. Of c!urse% a#th!ugh actua##y !ne sh!u#d surrender in this way% in the materia# w!r#d !ne sh!u#d n!t artificia##y imitate th!se wh! are fu##y surrendered. Acc!rding t! the e"amp#e set by Iupa ,!svami% whatever p!ssessi!ns !ne has% !ne sh!u#d give f#fty percent f!r Krishna and twenty;five percent f!r !ne&s re#atives% wh! wi## a#s! e"pect s!mething% and !ne sh!u#d keep twenty;five percent f!r pers!na# emergencies. Bef!re his retirement% Iupa ,!svami divided his m!ney in this way% a#th!ugh #ater% when his br!ther Sanatana ,!svami% an!ther great dev!tee% was arrested% Iupa ,!svami spent everything. This is fu## surrender. Simi#ar#y% +raupadi fu##y surrendered t! Krishna with!ut trying t! save herse#f% and then un#imited yards !f c#!th were supp#ied% and the Kurus c!u#d n!t see her naked. But then% in the ne"t game !f chess% the bet was that if the Pandavas #!st the game they w!u#d g! t! the f!rest f!r twe#ve years. Thereafter they were t! remain inc!gnit! f!r !ne year% and if detected they w!u#d have t! #ive in the f!rest again f!r an!ther twe#ve years. This game a#s! the Pandavas #!st% s! f!r twe#ve years they #ived

in the f!rest and f!r !ne year inc!gnit!. t was whi#e they were #iving inc!gnit! that Ar0una w!n 9ttara. These incidents are a## rec!rded in the b!!k kn!wn as the $ahabharata. The w!rd maha means .great. !r .greater%. and bharata refers t! ndia. Thus the $ahabharata is the hist!ry !f greater ndia. S!metimes pe!p#e regard these acc!unts as st!ries !r myth!#!gy% but that is n!nsense. The $ahabharata and the Puranas are hist!ries% a#th!ugh they are n!t chr!n!#!gica#. f the hist!ry !f such a vast peri!d !f time was rec!rded chr!n!#!gica##y% h!w many pages w!u#d it have t! beB Theref!re% !n#y the m!st imp!rtant incidents are se#ected and described in the $ahabharata. Kunti prays t! Krishna by describing h!w 7e saved the Pandavas !n the Batt#efie#d !f Kuruksetra. $rdhe mrdhe &neka;maharathastratah. On the Batt#efie#d !f Kuruksetra there were great% great fighters ca##ed maharathas. >ust as mi#itary men in m!dern days are given tit#es #ike #ieutenant% captain% c!mmander% and c!mmander;in;chief% f!rmer#y there were tit#es #ike eka;ratha% ati;ratha% and maha;ratha. The w!rd ratha means .chari!t.. S! if a warri!r c!u#d fight against !ne chari!t% he was ca##ed eka;ratha% and if he c!u#d fight against th!usands !f chari!ts he was ca##ed maha;ratha. A## the c!mmanders !n the Batt#efie#d !f Kuruksetra were maha;rathas. $any !f them are menti!ned in Bhagavad;gita. Bhisma% Karna% and +r!nacarya were especia##y great c!mmanders. They were such p!werfu# fighters that a#th!ugh Ar0una was a#s! a maha;ratha% bef!re them he was n!thing. But by the grace !f Krishna he was ab#e t! ki## Karna% Bhisma% +r!nacarya% and the !thers and c!me !ut vict!ri!us. )hi#e speaking with Sukadeva ,!svami% $ahara0a Pariksit a#s! referred t! this. .The Batt#efie#d !f Kuruksetra%. he said% .was0ust #ike an !cean% and the warri!rs were #ike many fer!ci!us a6uatic anima#s. But by the grace !f Krishna% my grandfather Ar0una cr!ssed !ver this !cean very easi#y.. This is very significant. )e may have many enemies wh! may be very p!werfu# fighters% but if we remain under the pr!tecti!n !f Krishna% n! !ne can d! us any harm. Iakhe Krishna mare ke mare Krishna rakhe ke. .7e wh!m Krishna pr!tects% n! !ne can ki##% but if Krishna wants t! ki## s!me!ne% n! !ne can give him pr!tecti!n.. 5!r e"amp#e% supp!se a very rich man is suffering fr!m disease. 7e may have a first;c#ass physician% medicine% and h!spita# avai#ab#e f!r him% but sti## he may die. This means that Krishna desired% .This man must die.. Theref!re% the s!;ca##ed pr!tective meth!ds we have devised wi## be use#ess if Krishna d!es n!t desire us t! #ive. The dem!n Iavana was very p!werfu#% but when Krishna in the f!rm !f =!rd Iamacandra desired t! ki## him% n! !ne c!u#d pr!tect him. Iavana was a great dev!tee !f =!rd Siva and was praying t! =!rd Siva% .P#ease c!me save me fr!m this danger.. But =!rd Siva did n!t c!me. Then Parvati% =!rd Siva&s wife% asked =!rd Siva% .)hat is thisB 7e is such a great dev!tee and has served y!u s! much% and n!w he is in danger and is asking y!ur he#p. )hy are y!u n!t g!ing t! he#p himB. Then =!rd Siva rep#ied% .$y dear Parvati% what sha## d!B cann!t give him pr!tecti!n. t is n!t p!ssib#e. )hy sha## g!B. Theref!re% if ,!d wants t! ki## s!me!ne% n! !ne can give him pr!tecti!n% and if ,!d wants t! pr!tect s!me!ne% n! !ne can ki## him. Iakhe Krishna mare ke mare Krishna rakhe ke. Thus Kunti is remembering h!w Krishna saved her and her s!ns !ne time af#er an!ther. This is smaranam% thinking !f Krishna. . Krishna% -!u are s! kind t! us that -!u saved us fr!m many great dangers. )ith!ut -!u there was n! h!pe.. Then the #ast danger was drauny;astra% the weap!n !f Asvatthama% the s!n !f +r!na. Asvatthama perf!rmed a m!st ab!minab#e act by ki##ing the five s!ns !f the Pandavas. Of c!urse% in the Batt#e !f Kuruksetra b!th sides be#!nged t! the same fami#y% and practica##y every!ne was ki##ed% but the five s!ns !f the Pandavas survived. S! Asvatthama th!ught% . f ki## these five s!ns !f the Pandavas and present their heads t! +ury!dhana% he wi## be very much p#eased.. Theref!re% when the five s!ns were s#eeping% he severed their heads% which he then presented t! +ury!dhana. At that time% +ury!dhana was incapacitated. 7is spine was br!ken% and he c!u#d n!t m!ve. Asvatthama said% . have br!ught the five heads !f the Pandavas% my dear +ury!dhana.. At first% +ury!dhana was very g#ad% but he knew h!w t! test the heads t! see whether they were in fact the heads !f the Pandavas. )hen he pressed the heads% the heads c!##apsed% and +ury!dhana said% .Oh% these are n!t the heads !f the Pandavas. They must be the heads !f their s!ns.. )hen Asvatthama admitted that this was s!% +ury!dhana fainted% and when he revived he said% .-!u have ki##ed a## !ur h!pes. had h!ped that in !ur fami#y at #east these five s!ns w!u#d survive% but n!w y!u have ki##ed them.. Thus in #amentati!n he died. Subse6uent#y% Ar0una arrested Asvatthama and was g!ing t! ki## him. n fact% Krishna !rdered% .Ki## him. 7e is n!t a brahmana/ he is #ess than a sudra.. But then +raupadi said% . am suffering because !f the death !f my s!ns% and this rasca# is the s!n !f !ur guru;mahara0a% +r!nacarya% wh! has d!ne s! much f!r us. f Asvatthama dies% then +r!nacarya&s wife% !ur m!ther guru% wi## be very much unhappy. S! re#ease him and #et him g! away.. Thus Ar0una freed Asvatthama. But then Asvatthama% having been insu#ted% reta#iated by un#eashing a brahmastra. The brahmastra is s!mething #ike a nuc#ear weap!n. t can g! t! the enemy% wherever he is% and ki## him. Asvatthama knew% .The #ast descendant !f the Kuru fami#y is Pariksit% the s!n !f Abhimanyu. 7e is in the w!mb !f 9ttara% s! #et me ki## him a#s!% and then the entire dynasty wi## be finished.. )hen that weap!n was un#eashed% Pariksit $ahara0a&s m!ther% 9ttara% fe#t that she was g!ing t! have a miscarriage% and theref!re she appr!ached Krishna% saying% .P#ease save me.. Krishna% by 7is mystic p!wer% theref!re entered the w!mb !f 9ttara and saved the chi#d. After the Batt#e !f Kuruksetra% Pariksit $ahara0a% wh!

was sti## in the w!mb !f his m!ther% was the #ast remaining descendant !f the Pandavas% and in mature time% when he was b!rn% !n#y his grandfathers were sti## a#ive. Pariksit $ahara0a was the s!n !f Abhimanyu% wh! was the s!n !f Ar0una and Subhadra% Krishna&s sister. )hen Abhimanyu was si"teen years !#d% he went t! fight% and seven great c!mmanders 0!ined f!rces t! ki## him. Subhadra had !n#y !ne grandchi#d% Pariksit $ahara0a. As s!!n as he grew up% the entire estate !f the Pandavas was entrusted t! him% and a## the Pandavas #eft h!me and went t! the 7ima#ayas. This hist!ry is described in the $ahabharata. $any great misf!rtunes befe## the Pandavas% but in a## circumstances they simp#y depended !n Krishna% wh! a#ways saved them. Queen Kunti&s resp!nse t! these misf!rtunes is rec!rded in the ne"t verse.

Chapter Fight
=et There Be Ca#amities
vipadah santu tah sasvat tatra tatra jagad-guro bhavato darsanam yat syad apunar bhava-darsanam I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths. ,enera##y% the distressed% the needy% the inte##igent% and the in6uisitive wh! have perf!rmed s!me pi!us activities w!rship !r begin t! w!rship the =!rd. Others% wh! are thriving !n misdeeds !n#y% regard#ess !f status% cann!t appr!ach the Supreme due t! being mis#ed by the i##us!ry energy. Theref!re% f!r a pi!us pers!n% if there is s!me ca#amity there is n! !ther a#ternative than t! take she#ter !f the #!tus feet !f the =!rd. C!nstant#y remembering the #!tus feet !f the =!rd means preparing f!r #iberati!n fr!m birth and death. Theref!re% even th!ugh there are s!;ca##ed ca#amities% they are we#c!me because they give us an !pp!rtunity t! remember the =!rd% which means #iberati!n. One wh! has taken she#ter !f the #!tus feet !f the =!rd% which are accepted as the m!st suitab#e b!at f!r cr!ssing the !cean !f nescience% can achieve #iberati!n as easi#y as !ne #eaps !ver the h!#es made by the h!!ves !f a ca#f. Such pers!ns are meant t! reside in the ab!de !f the =!rd% and they have n!thing t! d! with a p#ace where there is danger in every step. This materia# w!r#d is certified by the =!rd in the Bhagavad;gita as a danger!us p#ace fu## !f ca#amities. =ess inte##igent pers!ns prepare p#ans t! ad0ust t! th!se ca#amities% with!ut kn!wing that the nature !f this p#ace is t! be fu## !f ca#amities. They have n! inf!rmati!n !f the ab!de !f the =!rd% which is fu## !f b#iss and with!ut trace !f ca#amity. The duty !f the sane pers!n% theref!re% is t! be undisturbed by w!r#d#y ca#amities% which are sure t! happen in a## circumstances. Suffering a## s!rts !f unav!idab#e misf!rtunes% !ne sh!u#d make pr!gress in spiritua# rea#i<ati!n% because that is the missi!n !f human #ife. The spirit s!u# is transcendenta# t! a## materia# ca#amities/ theref!re% the s!;ca##ed ca#amities are ca##ed fa#se. A man may see a tiger swa##!wing him in a dream% and he may cry f!r this ca#amity. Actua##y there is n! tiger and there is n! suffering/ it is simp#y a case !f dreams. n the same way% a## ca#amities !f #ife are said t! be dreams. f s!me!ne is #ucky en!ugh t! get in c!ntact with the =!rd by dev!ti!na# service% it is a## gain. C!ntact with the =!rd by any !ne !f the nine dev!ti!na# services is a#ways a f!rward step !n the path g!ing back t! ,!dhead. n this very interesting verse% it is described that vipadah;;ca#amities !r dangers;;are very g!!d if such dangers and ca#amities remind us !f Krishna. tat te &nukampam susamiksaman! bhun0ana evatma;krtam vipakam 3SB. '(.'?.A4 7!w d!es a dev!tee receive dangersB There must be dangers because this materia# w!r#d is fu## !f dangers. But f!!#ish pe!p#e wh! d! n!t kn!w this try t! av!id the dangers. Thus they strugg#e f!r e"istence. Fvery!ne is trying t! bec!me happy and av!id danger. This is !ur materia# business. Fvery!ne is trying f!r atyantikam sukham% u#timate happiness. A w!rking man thinks% .=et me w!rk very hard n!w and put m!ney in the bank% s! that when get !#d sha## en0!y #ife with!ut w!rking.. This is the inner intenti!n !f every!ne. :! !ne wants t! w!rk/ as s!!n as !ne gets s!me m!ney% he wants t! retire fr!m w!rk and bec!me happy. But that is n!t p!ssib#e. One cann!t bec!me happy in that way.

7ere Kuntidevi speaks !f apunar bhava;darsanam. The prefi" a means .n!t%. and punar bhava means .repetiti!n !f birth and death.. The rea# danger is the repetiti!n !f birth and death. That must be st!pped. The materia# w!r#d is fu## !f dangers 3padam padam yad vipadam4. 5!r e"amp#e% if !ne is !n the !cean !ne may have a very str!ng ship% but that ship can never be safe/ because !ne is at sea% at any time there may be dangers. The Titanic was safe% but !n its first v!yage it sank% and many imp!rtant men #!st their #ives. S! danger there must be% because we are in a danger!us p!siti!n. This materia# w!r#d itse#f is danger!us. Theref!re% !ur business n!w sh!u#d be t! cr!ss !ver this sea !f danger as s!!n as p!ssib#e. As #!ng as we are at sea% we are in a danger!us p!siti!n% h!wever str!ng !ur ship may be. That&s a fact. But we sh!u#d n!t be disturbed by the sea waves/ instead% we sh!u#d 0ust try t! cr!ss !ver the sea and get t! the !ther side. That sh!u#d be !ur business. As #!ng as we are in this materia# w!r#d% there must be ca#amities because this is the p#ace !f ca#amity. But even with ca#amities !ur business sh!u#d be t! deve#!p !ur Krishna c!nsci!usness% s! that after giving up this b!dy we may g! back h!me% back t! Krishna. On the Batt#efie#d !f Kuruksetra% Ar0una said t! Krishna% .)hatever -!u are saying is a## right. am n!t this b!dy. am a s!u#% and this is a#s! true !f every!ne e#se. S! when the b!dy is annihi#ated% the s!u# wi## c!ntinue t! e"ist. But when see that my s!n is dying !r my grandfather is dying and that am ki##ing% h!w can be s!#aced simp#y by kn!wing that they are n!t dying% but that !n#y their b!dies are changingB am accust!med t! thinking !f them with affecti!n in terms !f the b!dy% and s! there must be grief and suffering.. Krishna did n!t deny what Ar0una said. .-es%. 7e rep#ied. .That&s a fact. Because y!u are in the b!di#y c!ncept !f #ife% there must be suffering. S! y!u must t!#erate it% that&s a##. There is n! !ther remedy.. As menti!ned in Bhagavad;gita 3D.'?4% =!rd Krishna t!#d Ar0una* matra;sparsas tu kaunteya sit!sna;sukha;duhkha;dah agamapayin! &nityas tams titiksasva bharata .O s!n !f Kunti% the n!npermanent appearance !f heat and c!#d% happiness and distress% and their disappearance in due c!urse% are #ike the appearance and disappearance !f winter and summer seas!ns. They arise fr!m sense percepti!n% O sci!n !f Bharata% and !ne must #earn t! t!#erate them with!ut being disturbed.. n America it may s!metimes be very chi##y in the m!rning% and that may make taking !ne&s m!rning bath a #itt#e difficu#t. But d!es that mean that th!se wh! are dev!tees wi## st!p taking their prescribed m!rning bathB :!. Fven if it is chi##y% they must take this regu#ar bath. The duty must be d!ne% even if there is a #itt#e suffering inv!#ved. That is ca##ed tapasya% !r austerity. Tapasya means that we must pr!ceed with !ur business !f Krishna c!nsci!usness despite a## the dangers and ca#amities !f this w!r#d. This is ca##ed tapasya% !r v!#untary acceptance !f the difficu#ties !f #ife. S!metimes th!se wh! have undertaken strict v!ws !f tapasya wi## ignite a ring !f fire a## ar!und themse#ves% and in the sc!rching heat !f the sun in the h!t summer they wi## sit d!wn in the midst !f that fire and meditate. Simi#ar#y% in the chi##y c!#d !f winter they wi## immerse themse#ves in water up t! the neck and meditate. Such v!ws are prescribed in strict systems !f tapasya. But =!rd Caitanya $ahaprabhu d!es n!t give us such a prescripti!n. nstead% 7e gives us a very nice pr!gram* chant% dance% and take prasada% f!!d !ffered first t! =!rd Krishna. But sti## we are unwi##ing. )e are s! fa##en that we cann!t accept even this tapasya. A#th!ugh this kind !f tapasya is very easy t! perf!rm and very p#easant 3susukham kartum avyayam4% sti## we are n!t agreeab#e. )e may even prefer t! r!t in the street. S!me pe!p#e prefer t! drink and have se" and #ive in the street. S! what can be d!neB The Krishna c!nsci!usness m!vement is giving a## faci#ities s! that pe!p#e may c!me here% chant% dance% #ive very peacefu##y% take Krishna;prasada% and be happy% but pe!p#e wi## n!t accept it. That is ca##ed misf!rtune. Caitanya $ahaprabhu% p!rtraying the pe!p#e !f this age% theref!re said% . am s! unf!rtunate that have n! attachment f!r chanting 7are Krishna.. =!rd Caitanya prayed 3Siksastaka D4* namnam akari bahudha ni0a;sarva;saktis tatrarpita ntyamitah smarane na ka#ah etadrsi tava krpa bhagavan mamapi durdaivam idrsam iha0ani nanuragah Krishna% the transcendenta# h!#y name !f ,!d% has a## p!tencies% =!rd Caitanya said. Krishna has un#imited p!tencies% and simi#ar#y in the h!#y name !f Krishna there are un#imited p!tencies. Krishna has th!usands and th!usands !f names% !f which the name Krishna is the chief% and there are n! hard and fast ru#es f!r chanting. t is n!t that !ne must chant at a certain time. :!. At any time !ne may chant. 5urtherm!re% Krishna&s name is

identica# with Krishna 7imse#f. Theref!re the h!#y name !f Krishna is Krishna. )e sh!u#d n!t think that Krishna is #iving in 7is ab!de% ,!#!ka 8rndavana% and that 7is name is different fr!m 7im. n the materia# w!r#d% !f c!urse% in the materia# c!ncepti!n% a name is different fr!m the fact it represents. But in the abs!#ute w!r#d there are n! such differences. The name is as p!tent as Krishna is. )e have a t!ngue% and if we use this t!ngue t! chant 7are Krishna% we sha## immediate#y c!me direct#y in t!uch with Krishna% because the name Krishna and the pers!n Krishna are n!t different. )e may think that Krishna is far% far away% but in fact Krishna is within us. 7e is far away% but at the same time 7e is the nearest. But even if we think that Krishna is far% far away% 7is name is present. )e can chant 7are Krishna% and Krishna wi## immediate#y bec!me avai#ab#e. Krishna is avai#ab#e in this easy way% f!r which there are n! hard and fast ru#es. )e can chant at any time and immediate#y get Krishna. >ust see the mercy !f KrishnaK Theref!re Caitanya $ahaprabhu says% etadrsi tava krpa bhagavan mamapi durdaivam idrsam iha0ani nanuragah* .$y dear =!rd% -!u have given me such gener!us faci#ities by which t! c!ntact -!u% but am s! unf!rtunate that have n! attachment f!r these things. have attachment f!r s! many !ther things% but have n! attachment f!r chanting 7are Krishna. This is my misf!rtune.. Krishna is s! magnanim!us that 7e is present bef!re us by the transcendenta# vibrati!n !f 7is name% which has a## the p!tencies !f Krishna 7imse#f% and if we remain in c!ntact with that name we sha## get a## the benefits !f Krishna&s benedicti!ns. But sti## we are n!t inc#ined t! chant the 7are Krishna mantra. This is !ur misf!rtune. A dev!tee% h!wever% is never disturbed by dangers% reverses% !r ca#amities. Iather% he we#c!mes them. Because he is a surrendered s!u#% he kn!ws that b!th dangers and festiva#s are but different dem!nstrati!ns !f Krishna% wh! is abs!#ute. n the sastra% the 8edic #iterature% it is said that re#igi!n and irre#igi!n% which are c!mp#ete !pp!sites% are mere#y the fr!nt p!rti!n and the back p!rti!n !f ,!d. But is there any difference between ,!d&s fr!nt and ,!d&s backB ,!d is abs!#ute% and theref!re a dev!tee% either in !pu#ence !r in danger% is undisturbed% kn!wing that b!th !f these are Krishna. )hen a dev!tee is in danger% he thinks% .:!w Krishna has appeared bef!re me as danger.. n 7is f!rm !f :rsimhadeva% the =!rd was danger!us t! the dem!n 7iranyakasipu% but the same :rsimhadeva was the supreme friend t! the dev!ted Prah#ada $ahara0a. ,!d is never danger!us t! the dev!tee% and the dev!tee is never afraid !f dangers% because he is c!nfident that the danger is but an!ther feature !f ,!d. .)hy sh!u#d be afraidB. the dev!tee thinks. . am surrendered t! 7im.. Theref!re Kuntidevi says% vipadah santu* .=et there be ca#amities.. 8ipadah santu tah sasvat* .=et a## th!se ca#amities happen again and again.. Because she kn!ws h!w t! remember Krishna at times !f danger% she is we#c!ming danger. .$y dear =!rd%. she says% . we#c!me dangers% because when dangers c!me can remember -!u.. )hen Prah#ada $ahara0a&s father was putting him int! danger!us predicaments% Prah#ada was a#ways thinking !f Krishna. S! if we are put int! a danger!us p!siti!n and that danger gives us an impetus t! remember Krishna% that is we#c!me* .Oh% am getting this !pp!rtunity t! remember Krishna.. )hy is this we#c!meB t is we#c!me because seeing Krishna !r remembering Krishna means advancing in spiritua# #ife s! that we wi## n!t have t! suffer any m!re !f these dangers. Tyaktva deham punar0anma naiti mam eti s! &r0una 3Bg. ?.G4. f !ne bec!mes advanced in Krishna c!nsci!usness% the resu#t wi## be that after giving up the b!dy 3tyaktva deham4 !ne wi## n!t have t! take birth again in this materia# w!r#d 3punar 0anma naiti4. This is t! be desired. Supp!se am very c!mf!rtab#e at the present m!ment. $y b!dy may be c!mf!rtab#e% but there wi## be death% and then an!ther birth. After giving up my present b!dy% if get the b!dy !f a cat !r a d!g% what is the meaning !f my c!mf!rtab#e p!siti!nB +eath is sure% and after death !ne must sure#y accept an!ther b!dy. )e may n!t kn!w what kind !f b!dy we sha## get% but we can kn!w fr!m the sastra% the 8edic #iterature. The sastra says that acc!rding t! !ur particu#ar menta#ity% we wi## get a particu#ar kind !f b!dy. A#th!ugh may be in a c!mf!rtab#e p!siti!n% if keep myse#f in the menta#ity !f a d!g% sha## get my ne"t #ife as a d!g. Theref!re% what is the va#ue !f this c!mf!rtab#e p!siti!nB may be in a c!mf!rtab#e p!siti!n f!r twenty years% thirty years% fifty years% !r at the utm!st !ne hundred years. -et if% when give up this b!dy% my menta#ity causes me t! bec!me a cat% a d!g% !r a m!use% what is the benefit !f this c!mf!rtab#e p!siti!nB But pe!p#e d! n!t c!nsider this. They think% especia##y in the present age% . am n!w in a c!mf!rtab#e p!siti!n. have en!ugh m!ney and a g!!d estate. have amp#e c!mf!rts and en!ugh f!!d. )hen this b!dy is finished% am n!t g!ing t! take birth again% s! as #!ng as am #iving% #et me en0!y #ife.. This is the m!dern phi#!s!phy !f hed!nism% but it d!es n!t c!rresp!nd t! the facts. Kunti% h!wever% is aware !f birth and death% and she is an"i!us n!t t! repeat this pr!cess. This is indicated by the w!rds apunar bhava;darsanam. f !ne a#ways sees Krishna% !ne is in Krishna c!nsci!usness% f!r Krishna c!nsci!usness means a#ways thinking !f Krishna. One&s c!nsci!usness sh!u#d be abs!rbed in Krishna th!ught. Theref!re the spiritua# master gives different varieties !f engagements t! dev!tees in Krishna c!nsci!usness. 5!r e"amp#e% under the directi!n !f the spiritua# master the dev!tees may se## b!!ks in Krishna c!nsci!usness. But if the dev!tees think that the energy invested in se##ing b!!ks sh!u#d be diverted int! se##ing 0ewe#ry% that is n!t a very g!!d idea. Then they w!u#d bec!me n!thing m!re than 0ewe#ers. )e sh!u#d be very much carefu# n!t t! be diverted fr!m Krishna c!nsci!usness. Fven if there is danger !r suffering in Krishna c!nsci!usness% we

sh!u#d t!#erate it. )e sh!u#d even we#c!me such danger% and we sh!u#d pray in appreciati!n t! Krishna. 7!w sh!u#d we prayB Tat te &nukampam susamiksamanah* .$y dear =!rd% it is -!ur great mercy that have been put int! this danger!us p!siti!n.. That is the viewp!int !f a dev!tee. 7e d!esn&t regard danger as danger. Iather% he thinks% . t is Krishna&s mercy.. )hat kind !f mercyB Bhun0ana evatma;krtam vtpakam* .Because !f my past activities% was meant t! suffer very much. But -!u are mitigating that suffering and giving me !n#y a #itt#e.. n !ther w!rds% by the grace !f Krishna a dev!tee may receive !n#y t!ken punishment. n c!urt an imp!rtant man is s!metimes f!und t! be a cu#prit% and the 0udge may be ab#e t! fine him a hundred th!usand d!##ars and kn!w that the man can pay it. But he may te## the man% .-!u 0ust give !ne cent.. That is a#s! punishment% but it is great#y minimi<ed. Simi#ar#y% we have t! suffer f!r !ur past deeds. That is a fact% and we cann!t av!id it. But karmani nirdahati kintu ca bhakti;bha0am 3Brahma;samhita E.E?4* the sufferings !f th!se wh! engage in dev!ti!na# service in Krishna c!nsci!usness are minimi<ed. 5!r e"amp#e% !ne may have been destined t! be ki##ed% but instead !f being ki##ed with a knife% he may instead get s!me #itt#e cut !n his finger. n this way% f!r th!se wh! engage in dev!ti!na# service% the reacti!ns !f past activities are minimi<ed. =!rd Krishna assures 7is dev!tees% aham tvam sarva;papebhy! m!ksayisyami* . sha## give y!u pr!tecti!n fr!m the reacti!ns !f sinfu# #ife.. S! even if a dev!tee has a hist!ry !f very griev!us crimina# activities behind him% instead !f being ki##ed he may !n#y get a #itt#e cut !n his finger. )hy then sh!u#d a dev!tee fear dangerB )e sh!u#d simp#y depend !n Krishna c!nsci!usness% because if we #ive Krishna c!nsci!us#y under a## circumstances% we sha## n!t return t! this materia# w!r#d 3apunar bhava;darsanam4. f we repeated#y think !f Krishna% see Krishna% read !f Krishna% w!rk f!r Krishna% and s!meh!w !r !ther remain in Krishna c!nsci!usness% we benefit in such a way that we sha## be saved fr!m taking birth again in the materia# w!r#d. That is true benefit. But if we bec!me a #itt#e c!mf!rtab#e because !f !ther% materia#istic engagements and we f!rget Krishna and have t! take birth again% then what is !ur benefitB )e sh!u#d be very carefu# ab!ut this. )e sh!u#d act in such a way that !ur Krishna c!nsci!usness can under n! circumstances be disturbed% even if there is heavy suffering. That is the instructi!n !f Kuntidevi. Bef!re winning the Batt#e !f Kuruksetra% a## the Pandavas were put int! many dangers% as a#ready described in the previ!us verses. They were given p!is!n% they were put int! a h!use !f #ac that was #ater set afire% and s!metimes they were even c!nfr!nted with great man;eating dem!ns. They #!st their kingd!m% they #!st their wife% they #!st their prestige% and they were e"i#ed t! the f!rest. But thr!ugh!ut a## th!se dangers% Krishna was there. )hen the Kauravas were trying t! strip +raupadi naked% Krishna was there supp#ying c#!th t! pr!tect her h!n!r. Krishna was a#ways there. Theref!re% when the Pandavas went t! see their grandfather% Bhismadeva% !n his deathbed% Bhismadeva began t! cry. .These b!ys% my grands!ns% are a## very pi!us%. he said. .$ahara0a -udhisthira% the !#dest !f the br!thers% is the m!st pi!us pers!n. 7e is even ca##ed +harmara0a% the king !f re#igi!n. Bhima and Ar0una are b!th dev!tees% and they are such p!werfu# her!es that they can ki## th!usands !f men. Their wife% +raupadi% is direct#y the g!ddess !f f!rtune% and it has been en0!ined that wherever she is% there wi## be n! scarcity !f f!!d. Thus they a## f!rm a w!nderfu# c!mbinati!n% and m!re!ver% =!rd Krishna is a#ways with them. But sti## they are suffering.. Thus he began t! cry% saying% . d! n!t kn!w what is Krishna&s arrangement% because such pi!us dev!tees are a#s! suffering.. Theref!re% we sh!u#d n!t think% .Because have bec!me a dev!tee% there wi## be n! danger !r suffering.. Prah#ada $ahara0a suffered great#y% and s! did !ther dev!tees #ike the Pandavas and 7aridasa Thakura. But we sh!u#d n!t be disturbed by such sufferings. )e must have firm faith% firm c!nvicti!n% kn!wing% .Krishna is present% and 7e wi## give me pr!tecti!n.. +!n&t try t! take the benefit !f any she#ter !ther than Krishna. A#ways take t! Krishna. n Bhagavad;gita =!rd Krishna says% kaunteya prati0anihi na me bhaktah pranasyati* .$y dear Ar0una% y!u may dec#are t! the w!r#d that $y dev!tee is never van6uished.. :!w% !ne may ask% why did Krishna advise Ar0una t! dec#are thisB )hy did 7e n!t dec#are it 7imse#fB The answer is that if Krishna 7imse#f made this dec#arati!n% it might be suspect% because Krishna s!metimes vi!#ates 7is !wn pr!mise. But the pr!mise !f a dev!tee wi## never be vi!#ated. This is Krishna&s c!ncern. .Oh% $y dev!tee has dec#ared this. must see that his w!rd is kept.. This is Krishna&s p!siti!n because !f 7is affecti!n f!r 7is dev!tee. Theref!re =!rd Krishna said% .-!u dec#are it. f dec#are it% pe!p#e may n!t be#ieve it% but if y!u dec#are it they wi## be#ieve y!u because y!u are a dev!tee.. Fven th!ugh Krishna may break 7is !wn pr!mise% 7e wants t! see that the pr!mises !f 7is dev!tees are fu#fi##ed. Theref!re% we must take t! Krishna c!nsci!usness and adhere t! this c!nsci!usness under a## circumstances% even in the m!st danger!us p!siti!n. )e must keep !ur faith in Krishna&s #!tus feet% and then there wi## be n! danger.

Chapter :ine

+ecreasing the 5ever !f ##usi!n

janmaisvarya-sruta-sribhir edhamana-madah puman naivarhaty abhidhatum vai tvam akincana-gocaram *y &ord, Your &ordship can easiiy be approached, but oniy by those who are materially exhausted. One who is on the path of ,material- progress, trying to impro e himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling. Being materia##y advanced means taking birth in an arist!cratic fami#y and p!ssessing great wea#th% an educati!n% and attractive pers!na# beauty. A## materia#istic men are mad after p!ssessing a## these materia# !pu#ences% and this is kn!wn as the advancement !f materia# civi#i<ati!n. But the resu#t is that by p!ssessing a## these materia# assets !ne bec!mes artificia##y puffed up% int!"icated by such temp!rary p!ssessi!ns. C!nse6uent#y% such materia##y puffed up pers!ns are incapab#e !f uttering the h!#y name !f the =!rd by addressing 7im fee#ing#y% .O ,!vinda% O Krishna.. t is said in the sastras that by !nce uttering the h!#y name !f the =!rd% the sinner gets rid !f a 6uantity !f sins that he is unab#e t! c!mmit. Such is the p!wer !f uttering the h!#y name !f the =!rd. There is n!t the #east e"aggerati!n in this statement. Actua##y the =!rd&s h!#y name has such p!werfu# p!tency. But there is a 6ua#ity t! such utterances a#s!. t depends !n the 6ua#ity !f fee#ing. A he#p#ess man can fee#ing#y utter the h!#y name !f the =!rd% whereas a man wh! utters the same h!#y name in great materia# satisfacti!n cann!t be s! sincere. A materia##y puffed up pers!n may utter the h!#y name !f the =!rd !ccasi!na##y% but he is incapab#e !f uttering the name in 6ua#ity. Theref!re% the f!ur princip#es !f materia# advancement% name#y 3'4 high parentage% 3D4 g!!d wea#th% 3C4 high educati!n% and 3?4 attractive beauty% are% s! t! speak% dis6ua#ificati!ns f!r pr!gress !n the path !f spiritua# advancement. The materia# c!vering !f the pure spirit s!u# is an e"terna# feature% as much as fever is an e"terna# feature !f the unhea#thy b!dy. The genera# pr!cess is t! decrease the degree !f the fever and n!t t! aggravate it by ma#treatment. S!metimes it is seen that spiritua##y advanced pers!ns bec!me materia##y imp!verished. This is n! disc!uragement. On the !ther hand% such imp!verishment is a g!!d sign as much as the fa##ing !f temperature is a g!!d sign. The princip#e !f #ife sh!u#d be t! decrease the degree !f materia# int!"icati!n which #eads !ne t! be m!re and m!re i##usi!ned ab!ut the aim !f #ife. ,r!ss#y i##usi!ned pers!ns are 6uite unfit f!r entrance int! the kingd!m !f ,!d. n !ne sense% !f c!urse% materia# !pu#ences are ,!d&s grace. T! take birth in a very arist!cratic fami#y !r nati!n #ike America% t! be very rich% t! be advanced in kn!w#edge and educati!n% and t! be end!wed with beauty are gifts !f pi!us activities. A rich man attracts the attenti!n !f !thers% whereas a p!!r man d!es n!t. An educated man attracts attenti!n% but a f!!# attracts n! attenti!n at a##. $ateria##y% theref!re% such !pu#ences are very beneficia#. But when a pers!n is materia##y !pu#ent in this way% he bec!mes int!"icated* .Oh% am a rich man. am an educated man. have m!ney.. One wh! drinks wine wi## bec!me int!"icated and may think that he is f#ying in the sky !r that he has g!ne t! heaven. These are effects !f int!"icati!n. But an int!"icated pers!n d!es n!t kn!w that a## these dreams are within the #imits !f time and wi## theref!re c!me t! an end. Because he is unaware that these dreams wi## n!t c!ntinue% he is said t! be in i##usi!n. Simi#ar#y% !ne is int!"icated by thinking% . am very rich% am very educated and beautifu#% and have taken birth in an arist!cratic fami#y in a great nati!n.. That&s a## right% but h!w #!ng wi## these advantages e"istB Supp!se !ne is an American and is a#s! rich% beautifu#% and advanced in kn!w#edge. One may be pr!ud !f a## this% but h!w #!ng wi## this int!"icati!n e"istB As s!!n as the b!dy is finished% it wi## a## be finished% 0ust #ike the int!"icated dreams !f a pers!n wh! has been drinking. These dreams are !n the menta# p#atf!rm% the eg!istic p#atf!rm% and the b!di#y p#atf!rm. But am n!t the b!dy. The gr!ss b!dy and subt#e b!dy are different fr!m my actua# se#f. The gr!ss b!dy is made !f earth% water% fire% air% and ether% and the subt#e b!dy is made !f mind% inte##igence% and fa#se eg!. But the #iving being is transcendenta# t! these eight e#ements% which are described in the Bhagavad;gita as the inferi!r energy !f ,!d. Fven if !ne is menta##y very advanced% he d!es n!t kn!w that he is under the inf#uence !f the inferi!r energy% 0ust as an int!"icated pers!n d!es n!t kn!w what c!nditi!n he is in. Opu#ence% theref!re% p#aces !ne in a p!siti!n !f int!"icati!n. )e are a#ready int!"icated% and m!dern civi#i<ati!n aims at increasing !ur int!"icati!n. n truth we sh!u#d bec!me free fr!m this int!"icati!n% but m!dern civi#i<ati!n aims at increasing it s! that we may bec!me m!re and m!re int!"icated and g! t! he##. Kuntidevi says that th!se wh! are int!"icated in this way cann!t fee#ing#y address the =!rd. They cann!t fee#ing#y say% 0aya radha;madhava* .A## g#!ries t! Iadha and KrishnaK. They have #!st their spiritua# fee#ing. They cann!t fee#ing#y address the =!rd% because they d! n!t have kn!w#edge. .Oh% ,!d is f!r the p!!r man%. they think. .The p!!r d! n!t have sufficient f!!d. =et them g! t! the church and pray% LO ,!d% give us !ur dai#y

bread.& But have en!ugh bread. )hy sh!u#d g! t! churchB. This is their !pini!n. :!wadays% theref!re% because we are in a time !f ec!n!mic pr!sperity% n! !ne is interested in g!ing t! the churches !r temp#es. .)hat is this n!nsenseB. pe!p#e think. .)hy sh!u#d g! t! the church t! ask f!r breadB )e sha## deve#!p !ur ec!n!mic c!nditi!n% and then there wi## be a sufficient supp#y !f bread.. n C!mmunist c!untries this menta#ity is especia##y preva#ent. The C!mmunists make pr!paganda in the vi##ages by asking pe!p#e t! g! t! church and pray f!r bread. S! the inn!cent pe!p#e pray as usua#% .O ,!d% give us !ur dai#y bread.. )hen the pe!p#e c!me !ut !f the church% the C!mmunists ask% .7ave y!u g!tten breadB. .:!% sir%. they rep#y. .A## right%. the C!mmunists say. .Ask us.. Then the pe!p#e say% .O C!mmunist friends% give us bread.. The C!mmunist friends% !f c!urse% have br!ught a wh!#e truck#!ad !f bread% and they say% .Take as much as y!u #ike. :!w% wh! is better;;the C!mmunists !r y!ur ,!dB. Because the pe!p#e are n!t very inte##igent% they rep#y% .Oh% y!u are better.. They d!n&t have the inte##igence t! in6uire% .-!u rasca#s% wherefr!m have y!u br!ught this breadB 7ave y!u manufactured it in y!ur fact!ryB Can y!ur fact!ry manufacture grainsB. Because they are sudras 3pe!p#e wh! have very #itt#e inte##igence4% they d!n&t ask these 6uesti!ns. A brahmana% h!wever% !ne wh! is advanced in inte##igence% wi## immediate#y in6uire% .-!u rasca#s% wherefr!m have y!u br!ught this breadB -!u cann!t manufacture bread. -!u have simp#y taken the wheat given by ,!d and transf!rmed it% but this d!es n!t mean that it has bec!me y!ur pr!perty.. Simp#y transf!rming !ne thing int! s!mething e#se d!es n!t make the fina# pr!duct !ne&s !wn pr!perty. 5!r e"amp#e% if give a carpenter s!me w!!d% s!me t!!#s% and a sa#ary and he makes a very beautifu# c#!set% t! wh!m wi## the c#!set be#!ng;;t! the carpenter !r t! me% the pers!n wh! has supp#ied the ingredientsB The carpenter cann!t say% .Because have transf!rmed this w!!d int! such a nice c#!set% it is mine.. Simi#ar#y% we sh!u#d say t! atheistic men #ike the C!mmunists% .)h! is supp#ying the ingredients f!r y!ur bread% y!u rasca#B t is a## c!ming fr!m Krishna. n Bhagavad;gita Krishna says% LThe e#ements !f this materia# creati!n are a## $y pr!perty.& -!u have n!t created the sea% the #and% the sky% the fire% !r the air. These are n!t y!ur creati!ns. -!u may mi" and transf!rm these materia# things. -!u may take earth fr!m the #and and water fr!m the sea% mi" them and put them in a fire t! make bricks% and then y!u may pi#e up a## these bricks t! make a skyscraper and c#aim that the skyscraper is y!urs. But where did y!u get the ingredients f!r the skyscraper% y!u rasca#B -!u have st!#en the pr!perty !f ,!d% and n!w y!u are c#aiming that it is y!ur pr!perty. This is kn!w#edge. 9nf!rtunate#y% th!se wh! are int!"icated cann!t understand this. They think% .)e have taken this #and !f America fr!m the Ied ndians% and n!w it is !ur pr!perty.. They d! n!t kn!w that they are thieves. The Bhagavad;gita c#ear#y says that !ne wh! takes the pr!perty !f ,!d and c#aims it as his !wn is a thief 3stena eva sah4. The dev!tees !f Krishna% theref!re% have their !wn f!rm !f c!mmunism. Acc!rding t! Krishna c!nsci!us c!mmunism% everything be#!ngs t! ,!d. >ust as the Iussian and Chinese C!mmunists think that everything be#!ngs t! the state% we think that everything be#!ngs t! ,!d. This is mere#y an e"tensi!n !f the same phi#!s!phy% and t! understand it !ne simp#y needs a #itt#e inte##igence. )hy sh!u#d !ne think that his state be#!ngs t! !n#y a sma## number !f pe!p#eB n fact this is a## the pr!perty !f ,!d% and every #iving entity has a right t! use this pr!perty because every #iving being is a chi#d !f ,!d% wh! is the supreme father. n Bhagavad; gita 3'?.?4% =!rd Krishna says% sarva;y!nisu kaunteya... aham bi0a;pradah pita* . am the seed;giving father !f a## #iving entities. n whatever f!rms they may #ive% a## #iving entities are $y s!ns.. )e #iving entities are a## s!ns !f ,!d% but we have f!rg!tten this% and theref!re we are fighting. n a happy fami#y% a## the s!ns kn!w% .5ather is supp#ying f!!d t! us a##. )e are br!thers% s! why sh!u#d we fightB. Simi#ar#y% if we bec!me ,!d c!nsci!us% Krishna c!nsci!us% the fighting in the w!r#d wi## c!me t! an end. . am American%. . am ndian%. . am Iussian%. . am Chinese.;;a## these n!nsensica# designati!ns wi## be finished. The Krishna c!nsci!usness m!vement is s! purifying that as s!!n as pe!p#e bec!me Krishna c!nsci!us their p!#itica# and nati!na# fighting wi## immediate#y be !ver% because they wi## c!me t! their rea# c!nsci!usness and understand that everything be#!ngs t! ,!d. The chi#dren in a fami#y a## have the right t! accept privi#eges fr!m the father. Simi#ar#y% if every!ne is part and parce# !f ,!d% if every!ne is a chi#d !f ,!d% then every!ne has the right t! use the pr!perty !f the father. That right d!es n!t be#!ng !n#y t! the human beings/ rather% acc!rding t! Bhagavad; gita% that right be#!ngs t! a## #iving entities% regard#ess !f whether they are in the b!dies !f human beings% anima#s% trees% birds% beasts% insects% !r whatever. That is Krishna c!nsci!usness. n Krishna c!nsci!usness we d! n!t think% .$y br!ther is g!!d% and am g!!d% but a## !thers are bad.. This is the kind !f narr!w% cripp#ed c!nsci!usness we re0ect. Iather% in Krishna c!nsci!usness we #!!k e6ua##y t!ward a## #iving entities. As stated in Bhagavad;gita 3E.'A4* vidya;vinaya;sampanne brahmane gavi hastini suni caiva svapake ca

panditah sama;darsinah .The humb#e sage% by virtue !f true kn!w#edge% sees with e6ua# visi!n a #earned and gent#e brahmana% a c!w% an e#ephant% a d!g% and a d!g;eater 1!utcaste2.. One wh! is pandita% !ne wh! is #earned% sees a## #iving entities t! be !n an e6ua# #eve#. Theref!re% because a 8aisnava% !r dev!tee% is #earned% he is c!mpassi!nate 3#!kanam hita;karinau4% and he can w!rk in such a way as t! actua##y benefit humanity. A 8aisnava fee#s and actua##y sees that a## #iving entities are part and parce# !f ,!d and that s!meh!w !r !ther they have fa##en int! c!ntact with this materia# w!r#d and have assumed different types !f b!dies acc!rding t! different karma. Th!se wh! are #earned 3panditah4 d! n!t discriminate. They d! n!t say% .This is an anima#% s! it sh!u#d be sent t! the s#aughterh!use s! that a man may eat it.. :!. )hy sh!u#d the anima#s be s#aughteredB A pers!n wh! is actua##y Krishna c!nsci!us is kind t! every!ne. Theref!re !ne tenet !f !ur phi#!s!phy is .:! meat;eating.. Of c!urse% pe!p#e may n!t accept this. They wi## say% .Oh% what is this n!nsenseB $eat is !ur f!!d. )hy sh!u#d we n!t eat itB. Because they are int!"icated rasca#s 3edhamana;madah4% they wi## n!t hear the rea# facts. But 0ust c!nsider* if a p!!r man is #ying he#p#ess in the street% can ki## himB )i## the state e"cuse meB may say% . have !n#y ki##ed a p!!r man. There was n! need f!r him in s!ciety. )hy sh!u#d such a pers!n #iveB. But wi## the state e"cuse meB )i## the auth!rities say% .-!u have d!ne very nice w!rk.B :!. The p!!r man is a#s! a citi<en !f the state% and the state cann!t a##!w him t! be ki##ed. :!w% why n!t e"pand this phi#!s!phyB The trees% the birds% and the beasts are a#s! s!ns !f ,!d. f !ne ki##s them% !ne is as gui#ty as !ne wh! ki##s a p!!r man !n the street. n ,!d&s eyes% !r even in the visi!n !f a #earned man% there is n! discriminati!n between p!!r and rich% b#ack and white. :!. Fvery #iving entity is part and parce# !f ,!d. And because a 8aisnava sees this% he is the !n#y true benefact!r !f a## #iving entities. A 8aisnava tries t! e#evate a## #iving beings t! a p#atf!rm !f Krishna c!nsci!usness. A 8aisnava d!es n!t see% .7ere is an ndian% and there is an American.. S!me!ne !nce asked me% .)hy have y!u c!me t! AmericaB. But why sh!u#d n!t c!meB am a servant !f ,!d% and this is the kingd!m !f ,!d% s! why sh!u#d n!t c!meB T! hinder the m!vements !f a dev!tee is artificia#% and !ne wh! d!es s! c!mmits a sinfu# act. >ust as a p!#iceman may enter a h!use with!ut trespassing% a servant has the right t! g! anywhere% because everything be#!ngs t! ,!d. )e have t! see things in this way% as they are. That is Krishna c!nsci!usness. :!w% Kuntidevi says that th!se wh! are increasing their !wn int!"icati!n cann!t bec!me Krishna c!nsci!us. A fu##y int!"icated pers!n may ta#k n!nsense% and he may be t!#d% .$y dear br!ther% y!u are ta#king n!nsense. >ust see. 7ere is y!ur father% and here is y!ur m!ther.. But because he is int!"icated% he wi## n!t understand% n!r wi## he even care t! understand. Simi#ar#y% if a dev!tee tries t! sh!w a materia##y int!"icated rasca#% .7ere is ,!d%. the rasca# wi## n!t be ab#e t! understand it. Theref!re Kuntidevi says% tvam akincana;g!caram% indicating that t! be free fr!m the int!"icati!n caused by high birth% !pu#ence% educati!n% and beauty is a g!!d 6ua#ificati!n. :!nethe#ess% when !ne bec!mes Krishna c!nsci!us% these same materia# assets can be used f!r the service !f Krishna. 5!r e"amp#e% the Americans wh! have 0!ined the Krishna c!nsci!usness m!vement were materia##y int!"icated bef!re they became dev!tees% but n!w that their int!"icati!n is !ver% their materia# assets have bec!me spiritua# assets that may be he#pfu# in furthering the service !f Krishna. 5!r e"amp#e% when these American dev!tees g! t! ndia% the ndian pe!p#e are surprised t! see that Americans have bec!me s! mad after ,!d. $any ndians strive t! imitate the materia#istic #ife !f the )est% but when they see Americans dancing in Krishna c!nsci!usness% then they rea#i<e that this is what is actua##y w!rthy !f being f!##!wed. Fverything can be used in the service !f Krishna. f !ne remains int!"icated and d!es n!t use !ne&s materia# assets f!r the service !f Krishna% they are n!t very va#uab#e. But if !ne can use them f!r the service !f Krishna% they bec!me e"treme#y va#uab#e. T! give an e"amp#e% <er! has n! va#ue% but as s!!n as the digit !ne is p#aced bef!re the <er!% the <er! immediate#y bec!mes ten. f there are tw! <er!s% they bec!me !ne hundred% and three <er!s bec!me !ne th!usand. Simi#ar#y% we are int!"icated by materia# assets that are actua##y n! better than <er!% but as s!!n as we add Krishna% these tens and hundreds and th!usands and mi##i!ns !f <er!s bec!me e"treme#y va#uab#e. The Krishna c!nsci!usness m!vement theref!re !ffers a great !pp!rtunity t! the pe!p#e !f the )est. They have an !verabundance !f the <er!s !f materia#istic #ife% and if they simp#y add Krishna their #ife wi## bec!me sub#ime#y va#uab#e.

Chapter Ten
The Pr!perty !f the mp!verished
namo 'kincana-vittaya nivrtta-guna-vrttaye

atmaramaya santaya kaivalya-pataye namah *y obeisances are unto You, who are the property of the materially impo erished. You ha e nothing to do with the actions and reactions of the material modes of nature. You are self.satisfied, and therefore You are the most gentle and are master of the monists. A #iving being is finished as s!!n as there is n!thing t! p!ssess. Theref!re a #iving being cann!t be% in the rea# sense !f the term% a ren!uncer. A #iving being ren!unces s!mething f!r gaining s!mething m!re va#uab#e. A student sacrifices his chi#dish pr!c#ivities t! gain better educati!n. A servant gives up his 0!b f!r a better0!b. Simi#ar#y% a dev!tee ren!unces the materia# w!r#d n!t f!r n!thing but f!r s!mething tangib#e in spiritua# va#ue. Sri#a Iupa ,!svami% Sanatana ,!svami% and Sri#a Iaghunatha dasa ,!svami and !thers gave up their w!r#d#y p!mp and pr!sperity f!r the sake !f the service !f the =!rd. They were big men in the w!r#d#y sense. The ,!svamis were ministers in the g!vernment service !f Benga#% and Sri#a Iaghunatha dasa ,!svami was the s!n !f a big <amindar !f his time. But they #eft everything t! gain s!mething superi!r t! what they previ!us#y p!ssessed. The dev!tees are genera##y with!ut materia# pr!sperity% but they have a very secret treasure;h!use in the #!tus feet !f the =!rd. There is a nice st!ry ab!ut Sri#a Sanatana ,!svami. 7e had a t!uchst!ne with him% and this st!ne was #eft in a pi#e !f refuse. A needy man t!!k it% but #ater !n w!ndered why the va#uab#e st!ne was kept in such a neg#ected p#ace. 7e theref!re asked Sanatana ,!svami f!r the m!st va#uab#e thing% and then he was given the h!#y name !f the =!rd. Akincana means .!ne wh! has n!thing t! give materia##y.. A factua# dev!tee% !r mahatma% d!es n!t give anything materia# t! any!ne% because he has a#ready #eft a## materia# assets. 7e can% h!wever% de#iver the supreme asset% name#y the Pers!na#ity !f ,!dhead% because 7e is the !n#y pr!perty !f a factua# dev!tee. The t!uchst!ne !f Sanatana ,!svami% which was thr!wn in the rubbish% was n!t the pr!perty !f the ,!svami% !therwise it w!u#d n!t have been kept in such a p#ace. This specific e"amp#e is given f!r the ne!phyte dev!tees 0ust t! c!nvince them that materia# hankerings and spiritua# advancement g! i## t!gether. 9n#ess !ne is ab#e t! see everything as spiritua# in re#ati!n with the Supreme =!rd% !ne must a#ways distinguish between spirit and matter. A spiritua# master #ike Sri#a Sanatana ,!svami% a#th!ugh pers!na##y ab#e t! see everything as spiritua#% set this e"amp#e f!r us !n#y because we have n! such spiritua# visi!n. Advancement !f materia# visi!n !r materia# civi#i<ati!n is a great stumb#ing b#!ck f!r spiritua# advancement. Such materia# advancement entang#es the #iving being in the b!ndage !f a materia# b!dy f!##!wed by a## s!rts !f materia# miseries. Such materia# advancement is ca##ed anartha% !r things n!t wanted. Actua##y this is s!. n the present c!nte"t !f materia# advancement !ne uses #ipstick at a c!st !f fifty cents% and there are s! many unwanted things which are a## pr!ducts !f the materia# c!ncepti!n !f #ife. By diverting attenti!n t! s! many unwanted things% human energy is sp!i#ed with!ut achievement !f spiritua# rea#i<ati!n% the prime necessity !f human #ife. The attempt t! reach the m!!n is an!ther e"amp#e !f sp!i#ing energy because even if the m!!n is reached% the pr!b#ems !f #ife wi## n!t be s!#ved. The dev!tees !f the =!rd are ca##ed akincanas because they have practica##y n! materia# assets. Such materia# assets are a## pr!ducts !f the three m!des !f materia# nature. They f!i# spiritua# energy% and thus the #ess we p!ssess such pr!ducts !f materia# nature% the m!re we have a g!!d chance f!r spiritua# pr!gress. The Supreme Pers!na#ity !f ,!dhead has n! direct c!nnecti!n with materia# activities. A## 7is acts and deeds% which are e"hibited even in this materia# w!r#d% are spiritua# and with!ut affecti!n f!r the m!des !f materia# nature. n the Bhagavad;gita the =!rd says that a## 7is acts% even 7is appearance and disappearance in and !ut !f the materia# w!r#d% are transcendenta#% and !ne wh! kn!ws this perfect#y sha## n!t take his birth again in this materia# w!r#d% but wi## g! back t! ,!dhead. The materia# disease is due t! hankering after and #!rding it !ver materia# nature. This hankering is due t! an interacti!n !f the three m!des !f nature% and neither the =!rd n!r the dev!tees have attachment f!r such fa#se en0!yment. Theref!re% the =!rd and the dev!tees are ca##ed nivrtta;guna;vrtti. The perfect nivrtta;guna;vrtti is the Supreme =!rd because 7e never bec!mes attracted by the m!des !f materia# nature% whereas the #iving beings have such a tendency. S!me !f them are entrapped by the i##us!ry attracti!n !f materia# nature. Because the =!rd is the pr!perty !f the dev!tees% and the dev!tees are the pr!perty !f the =!rd recipr!ca##y% the dev!tees are certain#y transcendenta# t! the m!des !f materia# nature. That is a natura# c!nc#usi!n. Such una##!yed dev!tees are distinct fr!m the mi"ed dev!tees wh! appr!ach the =!rd f!r mitigati!n !f miseries and p!verty !r because !f in6uisitiveness and specu#ati!n. The una##!yed dev!tees and the =!rd are transcendenta##y attached t! !ne an!ther. 5!r !thers% the =!rd has n!thing t! recipr!cate% and theref!re 7e is ca##ed atmarama% se#fsatisfied. Se#f;satisfied as 7e is% 7e is the master !f a## m!nists wh! seek t! merge int! the e"istence !f the =!rd. Such m!nists merge within the pers!na# effu#gence !f the =!rd ca##ed the brahma0y!ti% but the dev!tees enter int! the transcendenta# pastimes !f the =!rd% which are never t! be misunderst!!d as materia#. T! be materia##y imp!verished is the first 6ua#ificati!n !f a dev!tee. One wh! d!es n!t p!ssess anything in

this materia# w!r#d but simp#y p!ssesses Krishna is ca##ed akincana. The w!rd akincana means .!ne wh! has #!st a## materia# p!ssessi!ns.. As #!ng as we have even the s#ightest tinge !f an idea !f bec!ming happy materia##y in s!me way !r !ther% we sha## have t! accept a materia# b!dy. :ature is s! kind that acc!rding t! the way we want t! en0!y this materia# w!r#d% she wi## give us a suitab#e b!dy% under the directi!n !f the =!rd. Because the =!rd is situated in every!ne&s heart% 7e kn!ws everything. Theref!re% kn!wing that we sti## want s!mething materia#% 7e wi## give us an!ther materia# b!dy* .-es% take it.. Krishna wants us t! have fu## e"perience thr!ugh which t! understand that by materia# gain we sha## never be happy. This is Krishna&s desire. Because we are part and parce# !f Krishna% wh! has fu## freed!m% we t!! have fu## freed!m% a#th!ugh the 6uantity !f that freed!m is 6uite minute. A#th!ugh the 6uantity !f sa#t in a dr!p !f seawater is n!t c!mparab#e t! the 6uantity !f sa#t in the !cean% the chemica# c!mp!siti!n !f b!th the dr!p and the !cean is the same. Simi#ar#y% whatever we have in a minute 6uantity is present in its fu##ness in Krishna 30anmady asya yatah4. 5!r e"amp#e% we have a pr!pensity t! stea#% t! take things that be#!ng t! !thers. )hyB Because Krishna has the same pr!pensity. 9n#ess the pr!pensity t! stea# is present in the Abs!#ute Truth% h!w can it be present in usB Krishna is kn!wn as .the butter thief.. But Krishna&s stea#ing and !ur stea#ing are different. Because we are materia##y c!ntaminated% !ur stea#ing is ab!minab#e% whereas !n the spiritua#% abs!#ute p#atf!rm the same stea#ing is s! nice that it is en0!yab#e. $!ther -as!da theref!re en0!ys Krishna&s activities !f stea#ing. This is the difference between materia# and spiritua#. Any activities that are spiritua# are a##;g!!d% and any activities that are materia# are a##;bad. This is the difference between spiritua# and materia#. The s!;ca##ed m!ra#ity and g!!dness !f this materia# w!r#d is a## bad% but in the spiritua# w!r#d even s!;ca##ed imm!ra#ity is g!!d. This we must understand. 5!r e"amp#e% t! dance with the wives !f !thers at the dead !f night is imm!ra#% at #east acc!rding t! the 8edic civi#i<ati!n. Fven t!day in ndia% a y!ung w!man wi## never be a##!wed t! g! t! a y!ung man at the dead !f night t! dance with him. But we sha## find in Srimad;Bhagavatam that as s!!n as a## the g!pis% the y!ung c!wherd gir#s !f 8rndavana% heard Krishna&s f#ute% they immediate#y came t! dance with 7im. :!w% acc!rding t! materia# c!ncepti!ns this is imm!ra#% but fr!m the spiritua# p!int !f view this is in acc!rd with the greatest m!ra#ity. Caitanya $ahaprabhu theref!re said% ramya kacid upasana vra0a;vadhu;vargena ya ka#pita* .Oh% there is n! better m!de !f w!rship than that which was c!nceived by the vra0a;vadhus% the damse#s !f 8rndavana.. After Caitanya $ahaprabhu accepted the ren!unced !rder !f #ife% 7e very strict#y av!ided ass!ciati!n with w!men. Fven in 7is fami#y #ife% 7e never p#ayed any 0!kes with w!men. 7e was very hum!r!us% but !n#y with men% n!t with w!men. Once 7e sp!ke s!me 0!king w!rds with 7is wife% 8isnupriya. )hen Sacimata% =!rd Caitanya&s m!ther% was searching f!r s!mething% 7e 0!king#y said% .$aybe y!ur daughter;in;#aw has taken it.. But in 7is wh!#e #ife these are the !n#y0!king w!rds we find in re#ati!n t! w!men. 7e was very strict. After 7e accepted sannyasa% the ren!unced !rder% n! w!man c!u#d even c!me near 7im t! !ffer !beisances/ rather% they w!u#d !ffer !beisances fr!m a distant p#ace. :!nethe#ess% Caitanya $ahaprabhu said% ramya kacid upasana vra0a;vadhu;vargena ya ka#pita* .There is n! c!ncepti!n !f w!rship better than that which was c!nceived by the damse#s !f 8rndavana.. )hat was their c!ncepti!nB They wanted t! #!ve Krishna% at any risk. And this is never imm!ra#. That which is in re#ati!nship t! Krishna can never be imm!ra#. T! give an!ther e"amp#e% =!rd Krishna in 7is incarnati!n as :rsimhadeva ki##ed 7iranyakasipu% the father !f Prah#ada $ahara0a% whi#e Prah#ada $ahara0a st!!d nearby with!ut pr!testing. :!w% is this m!ra#B )h! w!u#d #ike t! see his !wn father being ki##edB )h! w!u#d0ust stand there and n!t pr!testB :! !ne w!u#d appr!ve !f such behavi!r and say that it is m!ra#. :!nethe#ess% this actua##y happened. :!t !n#y that% but Prah#ada $ahara0a even made a gar#and t! p#ace up!n the neck !f the ki##er. .$y dear =!rd Ki##er%. he said% .p#ease take this gar#and. -!u have ki##ed my father% and -!u are very g!!d.. This must be underst!!d spiritua##y. f !ne&s father is being attacked and !ne cann!t pr!tect him% !ne must pr!test and cry f!r he#p. But because Prah#ada $ahara0a&s father was ki##ed by Krishna in the f!rm !f =!rd :rsimhadeva% Prah#ada $ahara0a prepared a gar#and f!r the ki##er. After his father was ki##ed% Prah#ada said t! :rsimhadeva% .$y dear =!rd% n!w that my father has been ki##ed% every!ne is happy. :!w p#ease withdraw -!ur angry m!!d.. A sadhu% a saint#y pers!n% never appr!ves !f ki##ing% n!t even the ki##ing !f an anima#% but Prah#ada $ahara0a said% m!deta sadhur api vrscika;sarpa;hatya* .Fven a saint#y pers!n is p#eased when a sc!rpi!n !r a snake is ki##ed.. A sc!rpi!n !r a snake is a#s! a #iving entity% and a sadhu is never satisfied when he sees an!ther #iving entity ki##ed% but Prah#ada $ahara0a said% .Fven a sadhu is p#eased when a snake !r a sc!rpi!n is ki##ed. $y father was 0ust #ike a snake !r a sc!rpi!n% and theref!re n!w that he has been ki##ed% every!ne is happy.. 7iranyakasipu was a very danger!us dem!n wh! gave tr!ub#e t! dev!tees% and when such a dem!n is ki##ed even saint#y pers!ns are satisfied% a#th!ugh !rdinari#y they never want any!ne ki##ed. Theref!re% a#th!ugh it may appear that =!rd Krishna !r Prah#ada $ahara0a acted imm!ra##y% in fact they acted in acc!rd with the highest m!ra#ity. Krishna is akincana;vitta% the !n#y s!#ace f!r !ne wh! has #!st everything materia#. n the Caitanya;caritamrta% =!rd Krishna says% . f s!me!ne wants $e but at the same time wants materia# pr!sperity% he is a f!!#.. Krishna is s! kind that if !ne wants materia# pr!sperity but at the same time wants t! bec!me a dev!tee% Krishna makes

him a fai#ure in materia# #ife. Theref!re pe!p#e are very much afraid !f c!ming t! Krishna c!nsci!usness. .Oh%. they think% .my materia# pr!sperity wi## be finished.. ,enera##y% pe!p#e g! t! a church !r temp#e t! pray t! ,!d f!r materia# pr!sperity* .O ,!d% give us !ur dai#y bread.. But a#th!ugh they are appr!aching ,!d f!r materia# pr!sperity;;.,ive me this% give me that.;;they are a#s! c!nsidered pi!us because they appr!ach ,!d% un#ike the atheists% wh! never appr!ach 7im. .)hy sha## appr!ach ,!dB. the atheist says. . sha## create my !wn wea#th% and by advancement !f science sha## be happy.. One wh! thinks .5!r my !wn pr!sperity sha## depend !n my !wn strength and my !wn kn!w#edge. is a duskrti% a m!st sinfu# pers!n% but !ne wh! thinks .$y pr!sperity depends !n the mercy !f ,!d. is pi!us. t is a fact that with!ut the sancti!n !f ,!d% n!thing can be achieved. Tavat tanur idam tanupeksitanam. )e have disc!vered many meth!ds by which t! c!unteract distress% but when freed!m fr!m such distress is n!t sancti!ned by ,!d% these meth!ds wi## fai#. 5!r e"amp#e% a sick man may have very g!!d medicine and a 6ua#ified physician% but if we ask the physician% .Can y!u guarantee the #ife !f this patientB. the d!ct!r wi## a#ways say% .:!% cann!t d! s!. try my best. That&s a##.. An inte##igent d!ct!r kn!ws% .The u#timate sancti!n is in the hand !f ,!d. am simp#y an instrument. f ,!d d!es n!t want the patient t! #ive% then a## my medicines and a## my scientific medica# kn!w#edge wi## fai#.. The u#timate sancti!n% theref!re% is Krishna. Th!se wh! are f!!#ish d! n!t kn!w this% and theref!re they are ca##ed mudha% rasca#s. They d! n!t kn!w that a#th!ugh whatever they are d!ing may be very g!!d% if it is n!t u#timate#y sancti!ned by ,!d% by Krishna% it wi## a## be a fai#ure. On the !ther hand% a dev!tee kn!ws% .)ith whatever inte##igence have may try t! bec!me happy% but with!ut Krishna&s sancti!n sha## never be happy.. This is the distincti!n between a dev!tee and a n!ndev!tee. As menti!ned bef!re% Krishna says% .One wh! tries t! appr!ach $e t! bec!me Krishna c!nsci!us but at the same time wants t! bec!me materia##y happy is n!t very inte##igent. 7e is wasting his time.. Our main business is t! bec!me Krishna c!nsci!us. That is the main business !f human #ife. f we waste !ur time striving f!r materia# impr!vement and f!rget t! chant 7are Krishna% that wi## be a great #!ss. Theref!re Krishna says% ami;;vi0na% ei murkhe Lvisaya& kena diba 3Cc. $adhya DD.CG4* .A rasca# may ask s!me materia# pr!sperity fr!m $e in e"change f!r discharging dev!ti!na# service. But why sha## give him materia# pr!sperityB Iather% whatever he has sha## take away.. )hen !ur materia# assets are taken away% we bec!me very m!r!se. But that is the test. That was stated by Krishna 7imse#f t! -udhisthira $ahara0a. -udhisthira $ahara0a in6uired fr!m Krishna% .)e are c!mp#ete#y dependent !n -!u% but sti## we are suffering materia##y s! much. Our kingd!m has been taken away% !ur wife has been insu#ted% and !ur enemies attempted t! burn us in !ur h!use. 7!w can this be s!B. Krishna rep#ied% yasyaham anugrhnami harisye tad;dhanam sanaih* .-es% that is $y first business. f especia##y fav!r s!me!ne% then take away a## his s!urces !f inc!me and p#ace him int! great difficu#ty.. n this way% Krishna is very danger!us. have actua# e"perience in this c!nnecti!n. d! n!t wish t! narrate this wh!#e st!ry% but it is a fact that received Krishna&s specia# fav!r in this way. )hen was twenty;five years !#d% my ,uru $ahara0a% my spiritua# master% !rdered me t! g! preach. But th!ught% .5irst !f a## sha## bec!me a rich man% and then sha## use my m!ney t! finance the preaching w!rk.. had g!!d !pp!rtunities t! bec!me a very rich businessman. An astr!#!ger even t!#d me that sh!u#d have bec!me as rich as the wea#thiest man in ndia. There were very g!!d chances. was the manager !f a big chemica# fact!ry. started my !wn fact!ry% and the business was very successfu#. But eventua##y everything c!##apsed% and in this way was f!rced int! the p!siti!n !f carrying !ut the !rders !f my ,uru $ahara0a. )hen a## my materia# assets were taken away% then appr!ached Krishna% saying% .-!u are the !n#y she#ter.. Theref!re Krishna is akincana;vitta% the pr!perty !f the materia##y imp!verished. )hen !ne is bereft !f a## materia# !pu#ences% then !ne turns t! Krishna. And n!w am rea#i<ing that have n!t #!st but gained. S! t! #!se materia# !pu#ences f!r Krishna&s sake is n!t a #!ss. Iather% it is the greatest gain. )hen !ne bec!mes akincana% having n!thing t! p!ssess% Krishna bec!mes !ne&s !n#y riches. F"pressing this understanding% :ar!ttama dasa Thakura says* ha ha prabhu nanda;suta vrsabhanu;suta;yuta karuna karaha ei;bara nar!ttama dasa kahe na the#iya ranga;paya tumi vina ke ache amara .Krishna% but f!r -!u have n!thing t! c#aim. have n! p!ssessi!ns. -!u are my !n#y p!ssessi!n% s! p#ease d!n&t neg#ect me.. This p!siti!n is very nice. )hen !ne d!es n!t depend !n anything materia# but simp#y depends !n Krishna% !ne has attained the first;c#ass p!siti!n !f Krishna c!nsci!usness. Theref!re Krishna is addressed as akincana; vitta. .)hen !ne bec!mes materia##y imp!verished% -!u are the !n#y wea#th.. :am! &kincana;vittaya nivrtta;

guna;vrttaye. .)hen !ne takes -!u as !ne&s !n#y p!ssessi!n% !ne immediate#y bec!mes free fr!m the activities !f the materia# nature.. n !ther w!rds% by accepting Krishna in this way% !ne attains the transcendenta# p!siti!n !f the Abs!#ute. Atmaramaya* .At that time% !ne bec!mes happy with -!u. Krishna% -!u are happy with -!urse#f% and !ne wh! surrenders t! -!u bec!mes happy% as -!u are.. There is n! difference between Krishna&s b!dy and Krishna 7imse#f. 7e is entire#y se#f% entire#y spirit. )e% !n the !ther hand% have a b!dy that is different fr!m !urse#ves. am se#f% but p!ssess a materia# b!dy. But when we actua##y bec!me dependent !n Krishna% wh! is c!mp#ete#y se#f;satisfied% we can a#s! be se#f;satisfied with Krishna. Kaiva#ya;pataye namah. The $ayavadi phi#!s!phers% the m!nists% want t! bec!me !ne with the Supreme. The Supreme is se#f;satisfied% and they a#s! want t! be se#f;satisfied by bec!ming !ne with the Supreme. Our phi#!s!phy !f Krishna c!nsci!usness is the same% but instead !f bec!ming !ne with Krishna% we depend !n Krishna. That is actua# !neness. f we simp#y agree t! abide by the !rders !f Krishna and have n! disagreement with 7im% we are situated in actua# !neness. The $ayavadi phi#!s!phers think% .)hy sha## keep my individua#% separate e"istenceB sha## merge int! the Supreme.. But that is n!t p!ssib#e. 5r!m the very beginning% we are separated parts !f Krishna. Krishna theref!re says in Bhagavad;gita% .$y dear Ar0una% y!u sh!u#d kn!w that y!u% % and a## the pers!ns assemb#ed !n this batt#efie#d were individua#s in the past% we are individua#s at present% and in the future we sha## c!ntinue t! remain individua#s.. :ity! nityanam cetanas cetananam. Krishna is the supreme nitya% the supreme #iving f!rce% am!ng the innumerab#e #iving f!rces. )e #iving entities 30iva4 are innumerab#e 3ananta4/ there is n! c!unting h!w many we are. Simi#ar#y% Krishna is a#s! a #iving entity% but 7e is the chief% the supreme #iving entity. That is the difference. One #eader may have many f!##!wers. Simi#ar#y% Krishna% the supreme #iving entity% is the supreme #eader% and we are sub!rdinate% dependent #iving entities. That we are dependent is n!t very difficu#t t! understand. f Krishna d!es n!t supp#y us f!!d% we sha## starve% because independent#y we cann!t pr!duce anything. Fk! bahunam y! vidadhati kaman* Krishna is maintaining everything% and we are being maintained. Theref!re Krishna is the rea# pred!minat!r% and we sh!u#d be wi##ing t! be pred!minated. That is !ur natura# c!nstituti!na# p!siti!n. f we fa#se#y want t! bec!me pred!minat!rs in this materia# w!r#d% we are in i##usi!n. )e must give up this i##usi!n and a#ways try t! be pred!minated by Krishna. Then !ur #ife wi## be successfu#.

Chapter F#even
The T!uch !f Superi!r Fnergy
manye tvam kalam isanam anadi-nidhanam vibhum samam carantam sarvatra bhutanam yan mithah kalih *y &ord, I consider Your &ordship to be eternal time, the supreme controller, without beginning and end, the all.per asi e one. In distributing Your mercy, You are equal to e eryone. /he dissensions between li ing befngs are due to social intercourse. Kuntidevi knew that Krishna was neither her nephew n!r an !rdinary fami#y member !f her paterna# h!use. She knew perfect#y we## that Krishna is the primeva# =!rd wh! #ives in every!ne&s heart as the Supers!u#% Paramatma. An!ther name !f the Paramatma feature !f the =!rd is ka#a% !r eterna# time. Fterna# time is the witness !f a## !ur acti!ns% g!!d and bad% and thus resu#tant reacti!ns are destined by 7im. t is n! use saying that we d! n!t kn!w why we are suffering. )e may f!rget the misdeed f!r which we may suffer at this present m!ment% but we must remember that Paramatma is !ur c!nstant c!mpani!n and theref!re 7e kn!ws everything;;past% present% and future. And because the Paramatma feature !f =!rd Krishna destines a## acti!ns and reacti!ns% 7e is the supreme c!ntr!##er a#s!. )ith!ut 7is sancti!n n!t a b#ade !f grass can m!ve. The #iving beings are given as much freed!m as they deserve% and misuse !f that freed!m is the cause !f suffering. The dev!tees !f the =!rd d! n!t misuse their freed!m% and theref!re they are the g!!d s!ns !f the =!rd. Others% wh! misuse freed!m% are put int! miseries destined by the eterna# ka#a. The ka#a !ffers the c!nditi!ned s!u#s b!th happiness and miseries. t is a## predestined by eterna# time. As we have miseries unca##ed f!r% s! we may have happiness a#s! with!ut being asked% f!r they are a## predestined by ka#a. :! !ne is theref!re either an enemy !r friend !f the =!rd. Fvery!ne is suffering and en0!ying the resu#t !f his !wn destiny. This destiny is made by the #iving beings in c!urse !f s!cia# interc!urse. Fvery!ne here wants t! #!rd it !ver the materia# nature% and thus

every!ne creates his !wn destiny under the supervisi!n !f the Supreme =!rd. 7e is a##;pervading and theref!re 7e can see every!ne&s activities. And because the =!rd has n! beginning !r end% 7e is kn!wn a#s! as the eterna# time% ka#a. )hat is e"p#ained herein by the dev!ted Kunti is e"act#y c!nfirmed by the =!rd 7imse#f in Bhagavad;gita 3G.DG4. There the =!rd says* sam! &ham sarva;bhutesu na me dvesy! &sti na priyah ye bha0anti tu mam bhaktya mayi te tesu capy aham . envy n! !ne% n!r am partia# t! any!ne. am e6ua# t! a##. But !ne wh! renders service unt! $e in dev!ti!n is a friend% is in $e% and am a#s! a friend t! him.. ,!d cann!t be partia#. Fvery!ne is ,!d&s s!n% s! h!w can ,!d fav!r !ne s!n ab!ve an!therB That is n!t p!ssib#e. But human beings discriminate. )e write% . n ,!d we trust%. but !ne wh! trusts in ,!d must be e6ua##y kind and mercifu# t!ward a## #iving entities. That is ,!d c!nsci!usness. Krishna says% . have n! enemies% n!r have friends.. :a me dvesy! &sti na priyah. The w!rd dvesya means .enemy.. )e are envi!us !f !ur enemies and friend#y t!ward !ur friends% but because Krishna is abs!#ute% even when 7e appears t! be inimica# t!ward s!me dem!n 7e is actua##y a friend. )hen Krishna ki##s a dem!n% the dem!n&s dem!niac activities are ki##ed% and he immediate#y bec!mes a saint and merges int! the supreme impers!na# effu#gence% the brahma0y!ti. The brahma0y!ti is !ne !f three features !f the Abs!#ute Truth. vadanti tat tattva;vidas tattvam ya0 0nanam advayam brahmeti paramatmeti bhagavan iti sabdyate 3SB. '.D.''4 The Abs!#ute Truth is !ne% but is perceived in three features% kn!wn as Brahman% Paramatma% and Bhagavan. The !rigina#% c!mp#ete feature !f the Abs!#ute Truth is Bhagavan% the Supreme Pers!na#ity !f ,!dhead% and 7is p#enary representati!n is Paramatma% Ksir!dakasayi 8isnu% wh! is situated in every!ne&s heart 3isvarah sarva;bhutanam hrddese &r0una tisthati4. The third feature !f the Abs!#ute Truth is Brahman% the a##;pervading impers!na# effu#gence !f the Abs!#ute. The Abs!#ute Truth is e6ua# t! every!ne% but !ne wi## rea#i<e the Abs!#ute acc!rding t! the way !ne appr!aches 7im 3ye yatha mam prapadyante4. Acc!rding t! !ne&s capacity f!r understanding% the Abs!#ute Truth is revea#ed either as the impers!na# Brahman% as the #!ca#i<ed Paramatma% !r u#timate#y as Bhagavan. T! e"p#ain this by an e"amp#e% we may s!metimes see hi##s fr!m !ur r!!m% a#th!ugh we may n!t see them distinct#y. n =!s Ange#es there are many hi##s% but when we see the hi##s fr!m a distant p#ace they #!!k #ike s!mething c#!udy. 7!wever% if we g! further t!ward a hi##% we sha## find that there is s!mething distinct;;a hi##. And if we g! a## the way t! the hi## itse#f% we sha## find many pe!p#e w!rking there% many h!uses% streets% cars% and s! many varied things. Simi#ar#y% when !ne wants t! kn!w the Abs!#ute Truth by !ne&s tiny brain and thinks% . sha## c!nduct research t! find the Abs!#ute Truth%. !ne wi## have a vague% impers!na# idea. Then if !ne g!es further and bec!mes a meditat!r% !ne wi## find that ,!d is situated within !ne&s heart. +hyanavasthita;tad;gatena manasa pasyanti yam y!ginah. -!gis;;rea# y!gis;;see the f!rm !f 8isnu within the heart by meditati!n. The dev!tees% h!wever% meet the Supreme Pers!n face t! face% 0ust as we meet face t! face and speak face t! face. The Supreme Pers!na#ity !f ,!dhead !rders% .Supp#y $e this%. and the dev!tee direct#y serves the =!rd by supp#ying what 7e wants. Thus there are different rea#i<ati!ns !f the Abs!#ute Truth% and a#th!ugh 7e is e6ua# t! every!ne it is up t! us t! understand 7im acc!rding t! !ur advancement. Theref!re Kunti says% samam carantam sarvatra* . n distributing -!ur mercy% -!u are e6ua# t! every!ne.. The w!rd carantam means .m!ving.. The =!rd m!ves everywhere;;within and with!ut;;and we simp#y have t! make !ur visi!n c#ear s! that we may see 7im. By dev!ti!na# service% we can purify !ur senses s! that we may perceive the presence !f ,!d. Th!se wh! are #ess inte##igent simp#y try t! find ,!d within% but th!se wh! are advanced in inte##igence can see the =!rd b!th within and with!ut. The y!gic system !f meditati!n is actua##y meant f!r th!se wh! are #ess inte##igent. One wh! practices meditati!n in y!ga must c!ntr!# the senses 3y!ga indriya;samyamah4. Our senses are very rest#ess% and by practicing the different asanas% !r sitting p!stures% !ne must c!ntr!# the mind and senses s! that !ne can c!ncentrate up!n the f!rm !f 8isnu within the heart. This is the y!ga system rec!mmended f!r th!se wh! are t!! much abs!rbed in the b!di#y c!ncept !f #ife. 7!wever% because bhaktas% dev!tees% are m!re advanced% they

d! n!t need t! underg! a separate pr!cess t! c!ntr!# their senses/ rather% by engaging in dev!ti!na# service they are a#ready c!ntr!##ing their senses. 5!r e"amp#e% if !ne is engaged in w!rshiping the +eity% c#eansing the temp#e% dec!rating the +eity% c!!king f!r the +eity% and s! !n% !ne&s senses are a#ready engaged in the service !f the Abs!#ute Truth% s! where is the chance !f their being divertedB 7rsikena hrsikesa;sevanam bhaktir ucyate* bhakti% dev!ti!na# service% simp#y means engaging !ur senses 3hrsika4 in the service !f the master !f the senses 3hrsikesa4. :!w !ur senses are engaged in sense gratificati!n. am thinking that because am this b!dy% must satisfy my senses. n fact% h!wever% this is a c!ntaminated stage !f #ife. )hen !ne c!mes t! the understanding that he is n!t this b!dy but a spiritua# s!u#% part and parce# !f ,!d% he kn!ws that his spiritua# senses sh!u#d be engaged in the service !f the supreme spiritua# being. Thus !ne attains #iberati!n 3mukti4. One attains #iberati!n when !ne gives up the fa#se idea that the b!dy is the se#f and when !ne resumes his actua# p!siti!n !f service t! the =!rd 3muktir hitvanyatha rupam svarupena vyavasthitih% SB. D.'(.H4. )hen we are c!nditi!ned% we give up !ur !rigina# c!nstituti!na# p!siti!n% which is described by Caitanya $ahaprabhu as being that !f eterna# service t! Krishna 30ivera svarupa haya;;krsnera Lnitya;dasa&4. But as s!!n as we emp#!y !urse#ves in the service !f the =!rd% we are #iberated immediate#y. There is n! need t! pass thr!ugh s!me pre#iminary pr!cess. This very act !f engaging !ne&s senses in the service !f the =!rd is evidence that !ne is #iberated. This #iberati!n is !pen f!r every!ne 3samam carantam4. n Bhagavad;gita Krishna d!es n!t say t! Ar0una% .On#y y!u may c!me t! $e and bec!me #iberated.. :!% the =!rd is avai#ab#e f!r every!ne. )hen 7e says% sarva; dharman paritya0ya mam ekam saranam vraia;; .,ive up a## !ther duties and surrender unt! $e.;;7e is speaking n!t !n#y t! Ar0una but t! every!ne. Ar0una was the !rigina# target% but in fact Bhagavad;gita was sp!ken f!r every!ne% f!r a## human beings% and theref!re !ne must take advantage !f it. Krishna&s impartia#ity is c!mpared t! that !f the sun. The sun d!es n!t c!nsider% .7ere is a p!!r man% here is a #!w;c#ass man% and here is a h!g. sha## n!t distribute my sunshine t! them.. :!% the sun is e6ua# t!ward a##% and !ne simp#y has t! take advantage !f it. The sunshine is avai#ab#e% but if we c#!se !ur d!!rs and want t! keep !urse#ves in darkness% that is !ur decisi!n. Simi#ar#y% Krishna is everywhere% Krishna is f!r every!ne% and Krishna is ready t! accept us as s!!n as we surrender. Samam carantam. There is n! restricti!n. Pe!p#e may make a distincti!n between #!wer c#ass and higher c#ass% but Krishna says% mam hi partha vyapasritya ye &pi syuh papa;y!nayah 3Bg. G.CD4* .Fven th!ugh !ne may supp!sed#y be !f a #!wer c#ass% that d!esn&t matter. f he surrenders t! $e he is a#s! e#igib#e t! c!me back h!me% back t! ,!dhead.. That same Krishna is described by Kuntidevi as eterna# time. Fverything takes p#ace within time% but !ur time ca#cu#ati!ns !f past% present% and future are re#ative. A sma## insect&s measurement !f past% present% and future is different fr!m !ur past% present% and future% and simi#ar#y the past% present% and future !f Brahma% the chief creative #iving being within this universe% are different fr!m !urs. But Krishna has n! past% present% !r future. Theref!re 7e is eterna#. )e have a past% present% and future because we change fr!m !ne b!dy t! an!ther. The b!dy we have n!w is dated. At a certain date was b!rn !f my father and m!ther% and n!w this b!dy wi## stay f!r s!me time. t wi## gr!w% it wi## pr!duce s!me bypr!ducts% then it wi## bec!me !#d and dwind#e and then vanish% and then sha## have t! accept an!ther b!dy. )hen the past% present% and future !f my present b!dy are finished% sha## accept an!ther b!dy% and again my past% present% and future wi## begin. But Krishna has n! past% present% !r future% because 7e d!es n!t change 7is b!dy. That is the difference between !urse#ves and Krishna. The eterna# p!siti!n !f Krishna is revea#ed in Bhagavad;gita. There Krishna said t! Ar0una% . n the past% mi##i!ns !f years ag!% sp!ke this phi#!s!phy !f Bhagavad;gita t! the sun;g!d.. Ar0una appeared n!t t! be#ieve this. Of c!urse% Ar0una knew everything% but f!r !ur educati!n he said t! Krishna% .Krishna% we are c!ntemp!raries% and since we were b!rn at practica##y the same time% h!w can be#ieve that -!u sp!ke this phi#!s!phy s! #!ng ag! t! the sun;g!dB. Then Krishna rep#ied% .$y dear Ar0una% y!u were a#s! present then% but y!u have f!rg!tten% whereas have n!t. That is the difference.. Past% present% and future pertain t! pers!ns wh! f!rget% but f!r !ne wh! d!es n!t f!rget% wh! #ives eterna##y% there is n! past% present% !r future. Kunti theref!re addresses Krishna as eterna# 3manye tvam ka#am4. And because 7e is eterna#% 7e is the fu## c!ntr!##er 3isanam4. By Krishna&s e"tra!rdinary behavi!r% Kunti c!u#d understand that Krishna is eterna# and that Krishna is the supreme c!ntr!##er. 7e has n! beginning and n! end 3anadi;nidhanam4% and theref!re 7e is vibhu% the Supreme% the greatest. )e are anu% the sma##est% and Krishna is vibhu% the greatest. )e are part and parce# !f Krishna% and theref!re Krishna is b!th the sma##est and the greatest% whereas we are !n#y the sma##est. 8ibhu% the greatest% must be a##; inc#usive. f !ne has a #arge bag !ne can h!#d many things% whereas in a sma## bag !ne cann!t. Because Krishna is vibhu% the greatest% 7e inc#udes everything% even past% present% and future time% and 7e is a##; pervading% present everywhere. )ith!ut Krishna% matter cann!t deve#!p. Atheistic scientists say that #ife c!mes fr!m matter% but that is n!nsense. $atter is !ne energy !f Krishna% and spirit is an!ther. The spirit is superi!r energy% and matter is inferi!r energy. The matter deve#!ps when the superi!r energy is present. 5!r e"amp#e% tw! !r three hundred

years ag! the #and !f America was n!t deve#!ped% but because s!me superi!r #iving entities fr!m Fur!pe came here% America is n!w very much deve#!ped. Theref!re the cause !f deve#!pment is the superi!r energy. n Africa% Austra#ia% and many !ther p#aces there is sti## vacant #and that is undeve#!ped. )hy is it undeve#!pedB Because the superi!r energy !f advanced #iving entities has n!t t!uched it. As s!!n as the superi!r energy t!uches it% the same #and wi## deve#!p s! many fact!ries% h!uses% cities% r!ads% cars% and s! !n. The p!int !f this e"amp#e is that matter cann!t deve#!p by itse#f. That is n!t p!ssib#e. Superi!r energy must t!uch it% and then it wi## be active. T! give an!ther e"amp#e% a machine is matter;;it is inferi!r energy;;and theref!re un#ess an !perat!r c!mes t! t!uch the machine% it wi## n!t act. One may have a very c!st#y car% but un#ess a driver c!mes% in mif#i!ns !f years it wi## never g! anywhere. Thus it is c!mm!n sense t! understand that matter cann!t w!rk independent#y/ it cann!t w!rk un#ess the superi!r energy% the #iving entity% t!uches it. S! h!w can we c!nc#ude that #ife deve#!ps fr!m matterB Iasca# scientists may say this% but they d! n!t have sufficient kn!w#edge. A## the universes have deve#!ped because !f Krishna&s presence% as menti!ned in the Brahma;samhita 3andantara;stha;paramanu;cayantara;stham4. The scientists are n!w studying at!ms% and they are finding that e#ectr!ns% pr!t!ns% and !ther partic#es act in s! many ways. )hy are these partic#es activeB Because Krishna is present there. This is rea# scientific understanding. One sh!u#d scientifica##y understand Krishna. Krishna has n! past% present% and future. 7e is eterna# time% with n! beginning and n! end% and 7e is e6ua# t! every!ne. )e simp#y have t! prepare !urse#ves t! see Krishna and understand Krishna. That is the purp!se !f Krishna c!nsci!usness.

Chapter Twe#ve
Bewi#dering Pastimes
na veda kascid bhagavams cikkirsitam tavehamanasya nrnam vidambanam na yasya kascid dayito 'sti karhicid dvesyas ca yasmin visama matir nrnam O &ord, no one can understand Your transcendental pastimes, which appear to be human and so are misieading. You ha e no specific ob0ect of fa or, nor do You ha e any ob0ect of en y. 1eople only imagine that You are partial. The =!rd&s mercy up!n the fa##en s!u#s is e6ua##y distributed. 7e has n! !ne as the specific !b0ect !f h!sti#ity. The very c!ncepti!n !f the Pers!na#ity !f ,!dhead as a human being is mis#eading. 7is pastimes appear t! be e"act#y #ike a human being&s% but actua##y they are transcendenta# and with!ut any tinge !f materia# c!ntaminati!n. 7e is und!ubted#y kn!wn as partia# t! 7is pure dev!tees% but in fact 7e is never partia#% as much as the sun is never partia# t! any!ne. By uti#i<ing the sunrays% s!metimes even the st!nes bec!me va#uab#e% whereas a b#ind man cann!t see the sun% a#th!ugh there are en!ugh sunrays bef!re him. +arkness and #ight are tw! !pp!site c!ncepti!ns% but this d!es n!t mean that the sun is partia# in distributing its rays. The sunrays are !pen t! every!ne% but the capacities !f the receptac#es differ. 5!!#ish pe!p#e think that dev!ti!na# service is f#attering the =!rd t! get specia# mercy. 5actua##y the pure dev!tees wh! are engaged in the transcendenta# #!ving service !f the =!rd are n!t a mercanti#e c!mmunity. A mercanti#e h!use renders service t! s!me!ne in e"change f!r va#ues. The pure dev!tee d!es n!t render service unt! the =!rd f!r such e"change% and theref!re the fu## mercy !f the =!rd is !pen f!r him. Suffering and needy men% in6uisitive pers!ns% !r phi#!s!phers make temp!rary c!nnecti!ns with the =!rd t! serve a particu#ar purp!se. )hen the purp!se is served% there is n! m!re re#ati!n with the =!rd. A suffering man% if he is pi!us at a##% prays t! the =!rd f!r his rec!very. But as s!!n as the rec!very is !ver% in m!st cases the suffering man n! #!nger cares t! keep any c!nnecti!n with the =!rd. The mercy !f the =!rd is !pen f!r him% but he is re#uctant t! receive it. That is the difference between a pure dev!tee and a mi"ed dev!tee. Th!se wh! are c!mp#ete#y against the service !f the =!rd are c!nsidered t! be in ab0ect darkness% th!se wh! ask f!r the =!rd&s fav!r !n#y at the time !f necessity are partia# recipients !f the mercy !f the =!rd% and th!se wh! are cent;percent engaged in the service !f the =!rd are fu## recipients !f the mercy !f the =!rd. Such partia#ity in receiving the =!rd&s mercy is re#ative t! the recipient% and it is n!t due t! the partia#ity !f the a##;mercifu# =!rd. )hen the =!rd descends !n this materia# w!r#d by 7is a##;mercifu# energy% 7e p#ays #ike a human being% and theref!re it appears that the =!rd is partia# t! 7is dev!tees !n#y% but that is n!t a fact. +espite such an apparent manifestati!n !f partia#ity% 7is mercy is e6ua##y distributed. n the Batt#efie#d !f Kuruksetra a## pers!ns wh! died in

the fight bef!re the presence !f the =!rd g!t sa#vati!n with!ut the necessary 6ua#ificati!ns% because death bef!re the presence !f the =!rd purifies the passing s!u# fr!m the effects !f a## sins% and theref!re the dying man gets a p#ace s!mewhere in the transcendenta# ab!de. S!meh!w !r !ther if s!me!ne puts himse#f !pen in the sun rays% he is sure t! get the re6uisite benefit b!th by heat and by u#travi!#et rays. Theref!re% the c!nc#usi!n is that the =!rd is never partia#. t is wr!ng f!r the pe!p#e in genera# t! think !f 7im as partia#. The =!rd says in Bhagavad;gita 3?.A4* paritranaya sadhunam vinasaya ca duskrtam dharma;samsthapanarthaya sambha vami yuge yuge . n !rder t! de#iver the pi!us and t! annihi#ate the miscreants% as we## as t! reestab#ish the princip#es !f re#igi!n% advent $yse#f mi##ennium after mi##ennium.. )hen ,!d incarnates% 7e has tw! missi!ns;;t! van6uish the dem!ns and de#iver the sadhus% the faithfu# dev!tees. The w!rd sadhunam% which means .saint#y pers!ns%. refers t! dev!tees. t has n!thing t! d! with w!r#d#y h!nesty !r dish!nesty% m!ra#ity !r imm!ra#ity/ it has n!thing t! d! with materia# activities. S!metimes we may think that the w!rd sadhu refers t! a pers!n wh! is materia##y g!!d !r m!ra#% but actua##y the w!rd sadhu refers t! !ne wh! is !n the transcendenta# p#atf!rm. A sadhu% theref!re% is a dev!tee% because !ne wh! engages in dev!ti!na# service is transcendenta# t! materia# 6ua#ities 3sa gunan samatityaitan4. :!w% the =!rd c!mes t! de#iver the dev!tees 3paritranaya sadhunam4% but it is c#ear#y stated in Bhagavad;gita 3'?.DH4 that a dev!tee transcends the materia# 6ua#ities 3sa gunan samatityaitan4. A dev!tee is in a transcendenta# p!siti!n because he is n! #!nger under the c!ntr!# !f the three materia# m!des !f nature;; g!!dness% passi!n% and ign!rance. But if a sadhu is a#ready de#ivered% being !n the transcendenta# p#atf!rm% then where is the necessity !f de#ivering himB This 6uesti!n may arise. The =!rd c!mes t! de#iver the dev!tee% but the dev!tee is a#ready de#ivered. Theref!re the w!rd vidambanam% meaning .bewi#dering%. is used in this verse because this appears c!ntradict!ry. The answer t! this c!ntradicti!n is that a sadhu% a dev!tee% d!es n!t re6uire de#iverance% but because he is very much an"i!us t! see the Supreme =!rd face t! face% Krishna c!mes n!t t! de#iver him fr!m the c#utches !f matter% fr!m which he has a#ready been de#ivered% but t! satisfy his inner desire. >ust as a dev!tee wants t! satisfy the =!rd in a## respects% the =!rd even m!re wants t! satisfy the dev!tee. Such are the e"changes !f #!ving affairs. Fven in !ur !rdinary dea#ings% if we #!ve s!me!ne we want t! satisfy him !r her% and he !r she a#s! wants t! recipr!cate. S! if the recipr!cati!n !f #!ving affairs e"ists in this materia# w!r#d% in what an e#evated way must it e"ist in the spiritua# w!r#d. There is a verse in which the =!rd says% .The sadhu is $y heart% and am a#s! the sadhu&s heart.. The sadhu is a#ways thinking !f Krishna% and Krishna is a#ways thinking !f the sadhu% 7is dev!tee. The appearance and disappearance !f the =!rd within this materia# w!r#d are ca##ed cikirsitam% pastimes. t is Krishna&s pastime that 7e c!mes. Of c!urse% when the =!rd c!mes 7e has s!me w!rk t! perf!rm;;t! pr!tect the sadhu and ki## th!se wh! are against the sadhu;;but b!th !f these activities are 7is pastimes. The =!rd is n!t envi!us. The ki##ing !f the dem!ns is a#s! a disp#ay !f 7is affecti!n. S!metimes we may punish !ur chi#dren by giving them a very str!ng s#ap because !f #!ve. Simi#ar#y% when Krishna ki##s a dem!n this ki##ing is n!t !n the p#atf!rm !f materia# 0ea#!usy !r envy% but !n the p#atf!rm !f affecti!n. Theref!re it is menti!ned in the sastras% the 8edic #iteratures% that even the dem!ns ki##ed by the =!rd attain immediate sa#vati!n. Putana% f!r e"amp#e% was a dem!niac witch wh! wanted t! ki## Krishna. )hen Krishna was perf!rming pastimes as a sma## chi#d% she c!ated the nipp#e !f her breast with p!is!n and appr!ached Krishna&s h!me t! !ffer the mi#k !f her breast. .)hen Krishna sucks my nipp#e%. she th!ught% .the chi#d wi## immediate#y die.. But that was n!t p!ssib#e. )h! can ki## KrishnaB nstead she herse#f was ki##ed% f!r Krishna sucked the nipp#e and a#s! sucked !ut her #ife a#t!gether. But what was the resu#tB Krishna t!!k the bright side. .This dem!niac w!man came t! ki## $e%. 7e th!ught% .but s!meh!w !r !ther have sucked her breast mi#k% s! she is $y m!ther.. Thus Putana attained the p!siti!n !f Krishna&s m!ther in the spiritua# w!r#d. This is e"p#ained in the Srimad; Bhagavatam% where 9ddhava says t! 8idura that Krishna is s! kind% ,!d is s! kind% that even the witch wh! wanted t! ki## 7im with p!is!n was accepted as 7is m!ther. .Since Krishna is such a kind ,!d%. he said% .wh!m e#se sha## w!rship but KrishnaB. Kuntidevi says% na yasya kascid dayitah. The w!rd dayita means .fav!r.. Krishna fav!rs n! !ne. +vesyas ca* and n! !ne is 7is enemy. )e e"pect s!me benedicti!n !r pr!fit fr!m a friend and harmfu# activities fr!m an enemy% but Krishna is s! perfect that n! !ne can harm 7im n!r can any!ne give 7im anything. S! wh! can be 7is friend !r enemyB :a yasya kascid dayit! &sti* 7e d!esn&t need any!ne&s fav!r. 7e is c!mp#ete. may be a very p!!r man% and theref!re may e"pect s!me fav!r fr!m a friend% but that is because am imperfect. Because am n!t fu##% because am deficient in s! many ways% am a#ways needy% and theref!re want t!

create s!me friend% and simi#ar#y hate an enemy. But since Krishna is the Supreme% n! !ne can harm Krishna% n!r can any!ne give Krishna anything. )hy then are we w!rshiping Krishna in the temp#e by !ffering Krishna s! many c!mf!rts% dressing 7im% dec!rating 7im% and giving 7im nice f!!dB )e sh!u#d try t! understand that Krishna d!es n!t need !ur !fferings !f nice garments% f#!wers% !r f!!d% but if we give such !fferings t! Krishna% we sha## benefit. Thus it is Krishna&s fav!r that 7e accepts such !fferings. f !ne dec!rates !nese#f% !ne&s ref#ecti!n in a mirr!r wi## a#s! appear dec!rated. Simi#ar#y% since we are ref#ecti!ns !f Krishna% if we dec!rate Krishna we a#s! sha## be dec!rated. n the Bib#e it is said that man was made in the image !f ,!d% and this means that we are ref#ecti!ns !f ,!d&s image. t is n!t that we invent !r imagine s!me f!rm !f ,!d acc!rding t! !ur !wn f!rm. Th!se wh! adhere t! the $ayavada phi#!s!phy !f anthr!p!m!rphism say% .The Abs!#ute Truth is impers!na#% but because we are pers!ns we imagine that the Abs!#ute Truth is a#s! a pers!n.. This is a mistake% and in fact0ust the !pp!site is true. )e have tw! hands% tw! #egs% and a head because ,!d 7imse#f has these same features. )e have pers!na# f!rms because we are ref#ecti!ns !f ,!d. 5urtherm!re% we sh!u#d phi#!s!phica##y understand that if the !rigina# pers!n benefits% the ref#ecti!n a#s! benefits. S! if we dec!rate Krishna% we a#s! sha## be dec!rated. f we satisfy Krishna% we sha## bec!me satisfied. f we !ffer nice f!!d t! Krishna% we sha## a#s! eat the same f!!d. Th!se wh! #ive !utside the temp#es !f Krishna c!nsci!usness may never have imagined such pa#atab#e f!!d as the f!!d we are !ffering t! Krishna% but because it is being !ffered t! Krishna% we a#s! have the !pp!rtunity t! eat it. S! we sh!u#d try t! satisfy Krishna in a## respects% and then we sha## be satisfied in a## respects. Krishna d!es n!t need !ur service% but 7e kind#y accepts it. )hen Krishna asks us t! surrender unt! 7im 3sarva;dharman paritya0ya mam ekam saranam vra0a4% this d!es n!t mean that Krishna is #acking servants and that if we surrender 7e wi## pr!fit. Krishna can create mi##i!ns !f servants by 7is mere desire. S! that is n!t the p!int. But if we surrender t! Krishna% we sha## be saved% f!r Krishna says% aham tvam sarva;papebhy! m!ksayisyami* . sha## free y!u fr!m a## sinfu# reacti!ns.. )e are suffering here in this materia# w!r#d with!ut any she#ter. )e even see many pe!p#e #!itering in the street% with n! aim in #ife. )hen we g! wa#king by the beach in the ear#y m!rning% we see many y!ung pe!p#e s#eeping !r #!itering there% aim#ess% c!nfused% and n!t kn!wing what t! d!. But if we take she#ter !f Krishna% then we sha## kn!w% .Oh% n!w have f!und she#ter.. Then there wi## be n! m!re c!nfusi!n% n! m!re h!pe#essness. receive s! many #etters dai#y fr!m pe!p#e e"pressing h!w they have f!und h!pe in Krishna c!nsci!usness. Theref!re% it is n!t a fact that Krishna descended here mere#y t! c!##ect s!me servants. Iather% 7e descended f!r !ur benefit. 9nf!rtunate#y% h!wever% instead !f bec!ming Krishna&s servants% we are bec!ming servants !f s! many !ther things. )e are servants !f !ur senses and the sensua# activities !f #ust% anger% greed% and i##usi!n. Actua##y the wh!#e w!r#d is serving in this way. But if we engage !ur senses in the service !f Krishna% we sha## n! #!nger be servants !f the senses% but masters !f the senses. )hen we have the strength t! refuse t! a##!w !ur senses t! be engaged !ther than in the service !f Krishna% then we sha## be saved. 7ere Kuntidevi says% .-!ur appearance in this materia# w!r#d is mis#eading% bewi#dering.. )e think% .Krishna has s!me missi!n% s!me purp!se% and theref!re 7e has appeared.. :!% it is f!r 7is pastimes that 7e appears. 5!r e"amp#e% s!metimes a g!vern!r g!es t! inspect a pris!n. 7e gets rep!rts fr!m the pris!n superintendent% s! he has n! business g!ing there% but sti## he s!metimes g!es% thinking% .=et me see h!w they are d!ing.. This may be ca##ed a pastime because he is g!ing by his free wi##. t is n!t that he has bec!me sub0ect t! the #aws !f the pris!n. But sti## a f!!#ish pris!ner may think% .Oh% here the g!vern!r is a#s! in pris!n. S! we are e6ua#. am a#s! g!vern!r.. Iasca#s think #ike that. .Because Krishna has descended as an avatara%. they say% . am a#s! an avatara.. S! here it is said% na veda kascid bhagavams cikirsitam* .:! !ne kn!ws the purp!se !f -!ur appearance and disappearance.. Tavehamanasya nrnam vidambanam* the =!rd&s pastimes are bewi#dering. :! !ne can understand their rea# purp!se. The rea# purp!se !f the =!rd&s pastimes is 7is free wi##. 7e thinks% .=et $e g! and see.. 7e d!esn&t need t! c!me t! ki## the dem!ns. 7e has s! many agents in the materia# nature that can ki## them. 5!r e"amp#e% in a m!ment 7e can ki## th!usands !f dem!ns mere#y by a str!ng wind. :!r d!es 7e need t! c!me t! give pr!tecti!n t! the dev!tees% f!r 7e can d! everything simp#y by 7is wi##. But 7e descends t! en0!y p#easure pastimes. .=et $e g! and see.. S!metimes Krishna even wants t! en0!y the p#easure pastimes !f fighting. The fighting spirit is a#s! in Krishna% !therwise wherefr!m have we g!tten itB Because we are part and parce# !f Krishna% a## the 6ua#ities !f Krishna are present in minute 6uantity within us. )e are samp#es !f Krishna. )herefr!m d! we get the fighting spiritB t is present in Krishna. Theref!re% 0ust as a king s!metimes engages a wrest#er t! fight with him% Krishna a#s! engages #iving entities t! engage in fighting. The wrest#er is paid t! fight with the king. 7e is n!t the king&s enemy/ rather% he gives p#easure t! the king by m!ck fighting. But when Krishna wants t! fight% wh! wi## fight with 7imB :!t any!ne !rdinary. f a king wants t! practice m!ck fighting% he wi## engage s!me very 6ua#ified wrest#er. Simi#ar#y% Krishna d!es n!t fight with any!ne !rdinary% but rather with s!me !f 7is great dev!tees. Because Krishna wants t! fight% s!me !f 7is dev!tees c!me d!wn t! this materia# w!r#d t! bec!me 7is enemies and fight with 7im. 5!r e"amp#e% the =!rd descended t! ki## 7iranyakasipu and 7iranyaksa. Sh!u#d we think that these

were !rdinary #iving entitiesB :!% they were the great dev!tees >aya and 8i0aya% wh! came t! this w!r#d because Krishna wanted t! fight. n the 8aikuntha w!r#d% the spiritua# w!r#d% there is n! p!ssibi#ity !f fighting% because every!ne there engages in Krishna&s service. )ith wh!m wi## 7e fightB Theref!re 7e sends s!me dev!tee in the garb !f an enemy and c!mes here t! this materia# w!r#d t! fight with him. At the same time% the =!rd teaches us that bec!ming 7is enemy is n!t very pr!fitab#e and that it is better t! bec!me 7is friend. Kuntidevi theref!re says% na veda kascid bhagavams cikirsitam* .:! !ne kn!ws the purp!se !f -!ur appearance and disappearance.. Tavehamanasya nrnam vidambanam* .-!u are in this w!r#d 0ust #ike an !rdinary human being% and this is bewi#dering.. Because Krishna s!metimes appears #ike an !rdinary man% pe!p#e s!metimes cann!t be#ieve !r understand 7is activities. They w!nder% .7!w can ,!d bec!me an !rdinary pers!n #ike usB. But a#th!ugh Krishna s!metimes p#ays #ike an !rdinary pers!n% in fact 7e is n!t !rdinary% and whenever necessary 7e disp#ays the p!wers !f ,!d. )hen si"teen th!usand gir#s were kidnapped by the dem!n Bhaumasura% they prayed t! Krishna% and theref!re Krishna went t! the dem!n&s pa#ace% ki##ed the dem!n% and de#ivered a## the gir#s. But acc!rding t! the strict 8edic system% if an unmarried gir# #eaves her h!me even f!r !ne night% n! !ne wi## marry her. Theref!re when Krishna t!#d the gir#s% .:!w y!u can safe#y return t! y!ur fathers& h!mes%. they rep#ied% .Sir% if we return t! the h!mes !f !ur fathers% what wi## be !ur fateB :! !ne wi## marry us% because this man kidnapped us.. .Then what d! y!u wantB. Krishna asked. The gir#s rep#ied% .)e want -!u t! bec!me !ur husband.. And Krishna is s! kind that 7e immediate#y said yes and accepted them. :!w% when Krishna br!ught the gir#s back h!me t! 7is capita# city% it is n!t that each !f the si"teen th!usand wives had t! wait si"teen th!usand nights t! meet Krishna. Iather% Krishna e"panded 7imse#f int! si"teen th!usand f!rms% c!nstructed si"teen th!usand pa#aces% and #ived in each pa#ace with each wife. A#th!ugh this is described in Srimad;Bhagavatam% rasca#s cann!t understand this. nstead they critici<e Krishna. .7e was very #usty%. they say. .7e married si"teen th!usand wives.. But even if 7e is #usty% 7e is un#imited#y #usty. ,!d is un#imited. )hy si"teen th!usandB 7e c!u#d marry si"teen mi##i!n and sti## n!t reach the #imits !f 7is perfecti!n. That is Krishna. )e cann!t accuse Krishna !f being #usty !r sensu!us. :!. There are s! many dev!tees !f Krishna% and Krishna sh!ws fav!r t! a## !f them. S!me ask Krishna t! bec!me their husband% s!me ask Krishna t! bec!me their friend% s!me ask Krishna t! bec!me their s!n% and s!me ask Krishna t! bec!me their p#aymate. n this way% there are mi##i!ns and tri##i!ns !f dev!tees a## !ver the universe% and Krishna has t! satisfy them a##. 7e d!es n!t need any he#p fr!m these dev!tees% but because they want t! serve 7im in a particu#ar way% the =!rd recipr!cates. These si"teen th!usand dev!tees wanted Krishna as their husband% and theref!re Krishna agreed. Thus Krishna may s!metimes act #ike a c!mm!n man% but as ,!d 7e e"panded 7imse#f int! si"teen th!usand f!rms. Once the great sage :arada went t! visit Krishna and 7is wives. .Krishna has married si"teen th!usand wives%. he th!ught. .=et me see h!w 7e is dea#ing with them.. Then he f!und Krishna #iving different#y in each !f the si"teen th!usand pa#aces. n !ne pa#ace 7e was ta#king with 7is wife% in an!ther 7e was p#aying with 7is chi#dren% in an!ther 7e was arranging f!r the marriage !f 7is s!ns and daughters% and in this way 7e was engaged in varied pastimes in a## !f the si"teen th!usand pa#aces. Simi#ar#y% in 7is chi#dh!!d Krishna p#ayed 0ust #ike an !rdinary chi#d% but when 7is m!ther% -as!da% wanted 7im t! !pen 7is m!uth s! that she c!u#d see whether 7e had eaten dirt% within 7is m!uth 7e sh!wed her a## the universes. This is Krishna. A#th!ugh 7e p#ays 0ust #ike an !rdinary human being% when there is need 7e sh!ws 7is nature as ,!d. T! give an!ther e"amp#e% Krishna acted as the chari!t driver !f Ar0una% but when Ar0una wanted t! see Krishna&s universa# f!rm% Krishna immediate#y sh!wed him a c!smic f!rm with th!usands and mi##i!ns !f heads% #egs% arms% and weap!ns. This is Krishna. Krishna is c!mp#ete#y independent% and 7e has n! friends !r enemies% but 7e p#ays f!r the benefit !f b!th 7is friends and enemies% and when 7e acts f!r the benefit !f either% the resu#t is the same. That is Krishna&s abs!#ute nature.

Chapter Thirteen
The 8ita# 5!rce !f the 9niverse
janma karma ca visvatmann ajasyakartur atmanah tiryan-nrsisu yadahsu tad atyanta-vidambanam

Of course it is bewildering, O soul of the uni erse, that You wor$, though You are inacti e, and that You ta$e birth, though You are the ital force and the unborn. You Yourself descend among animals, men, sages, and aquatics. 'erily, this is bewildering. The transcendenta# pastimes !f the =!rd are n!t !n#y bewi#dering but a#s! apparent#y c!ntradict!ry. n !ther w!rds% they are a## inc!nceivab#e t! the #imited thinking p!wer !f the human being. The =!rd is the a##prevai#ing Supers!u# !f a## e"istence% and yet 7e appears in the f!rm !f a b!ar am!ng the anima#s% in the f!rm !f a human being as Iama% Krishna% etc.% in the f!rm !f a rsi #ike :arayana% and in the f!rm !f an a6uatic #ike a fish. -et it is said that 7e is unb!rn% and 7e has n!thing t! d!. n the sruti;mantra it is said that the Supreme Brahman has n!thing t! d!. :! !ne is e6ua# t! !r greater than 7im. 7e has manif!#d energies% and everything is perf!rmed by 7im perfect#y by aut!matic kn!w#edge% strength% and activity. A## these statements pr!ve with!ut any 6uesti!n that the =!rd&s activities% f!rms% and deeds are a## inc!nceivab#e t! !ur #imited thinking p!wer% and because 7e is inc!nceivab#y p!werfu#% everything is p!ssib#e in 7im. Theref!re n! !ne can ca#cu#ate 7im e"act#y/ every acti!n !f the =!rd is bewi#dering t! the c!mm!n man. 7e cann!t be underst!!d by the 8edic kn!w#edge% but 7e can be easi#y underst!!d by the pure dev!tees because they are intimate#y re#ated with 7im. The dev!tees theref!re kn!w that a#th!ugh 7e appears am!ng the anima#s% 7e is n!t an anima# !r a man !r a rsi !r a fish. 7e is eterna##y the Supreme =!rd% in a## circumstances. Kunti addresses Krishna as visvatman% the vita# f!rce !f the universe. n every!ne&s b!dy there is a vita# f!rce. That vita# f!rce is the atma;;the #iving being% the #iving entity% the s!u#. t is because !f the presence !f that vita# f!rce% the s!u#% that the wh!#e b!dy w!rks. Simi#ar#y% there is a supreme vita# f!rce. That supreme vita# f!rce is Krishna% the Supreme Pers!na#ity !f ,!dhead. Theref!re% where is the 6uesti!n !f 7is taking birthB n Bhagavad;gita 3?.G4 the =!rd says* 0anma karma ca me divyam evam y! vetti tattvatah tyaktva deham punar0anma naiti mam eti s! &r0una .One wh! kn!ws the transcendenta# nature !f $y appearance and activities d!es n!t% up!n #eaving the b!dy% take his birth again in this materia# w!r#d% but attains $y eterna# ab!de% O Ar0una.. n this verse the w!rd divyam especia##y indicates that the =!rd&s appearance and activities are spiritua#. And e#sewhere in the Bhagavad;gita it is said% a0! &pi sann avyayatma. The w!rd a0a means .unb!rn%. and avyayatma means .n!t sub0ect t! destructi!n.. This is the nature !f Krishna% wh!se transcendenta# nature is further described by Kuntidevi in her prayers t! the =!rd. n the beginning !f her prayers% Kuntidevi said t! the =!rd% .-!u are within% and -!u are with!ut% but sti## -!u are invisib#e.. Krishna is within every!ne&s heart 3isvarah sarva;bhutanam hrd;dese &r0una tisthati% sarvasya caham hrdi sannivistah4. ndeed% 7e is within everything% even within the at!m 3andantara;stha;paramanu; cayantara;stham4. Krishna is within and 7e is a#s! with!ut. Thus Krishna sh!wed Ar0una 7is e"terna# feature as the visva;rupa% the gigantic c!smic manifestati!n. This e"terna# b!dy !f Krishna is described in the Srimad;Bhagavatam. There the hi##s and m!untains are described as the b!nes !f the =!rd. Simi#ar#y% the great !ceans have been described as different h!#es in the =!rd&s universa# b!dy% and the p#anet kn!wn as Brahma#!ka has been described as the upper p!rti!n !f 7is sku##. Th!se wh! cann!t see ,!d have thus been advised t! see 7im in many ways in terms !f the materia# c!smic manifestati!n% acc!rding t! the instructi!ns given in the 8edic #iterature. There are th!se wh! can simp#y think !f ,!d as being great but d! n!t kn!w h!w great 7e is. )hen they think !f greatness% they think !f very high m!untains% the sky% and !ther p#anets. Theref!re the =!rd has been described in terms !f such materia# manifestati!ns s! that whi#e thinking !f these different manifestati!ns !ne can think !f the =!rd. That is a#s! Krishna c!nsci!usness. f !ne thinks% .This m!untain is the b!ne !f Krishna%. !r if !ne thinks !f the vast Pacific Ocean as Krishna&s nave#% !ne is in Krishna c!nsci!usness. Simi#ar#y% !ne may think !f the trees and p#ants as the hairs !n Krishna&s b!dy% !ne may think !f Brahma#!ka as the t!p !f Krishna&s sku##% and !ne may think !f the Pata#a#!ka p#anetary system as the s!#es !f Krishna&s feet. Thus !ne may think !f Krishna as greater than the greatest 3mahat! mahiyan4. Simi#ar#y% !ne may think !f Krishna as sma##er than the sma##est. That is a#s! a kind !f greatness. Krishna can manufacture this gigantic c!smic manifestati!n% and 7e can a#s! manufacture a sma## insect. n a b!!k !ne may s!metimes find a sma## running insect sma##er than a peri!d. This is Krishna&s craftsmanship. An!r aniyan mahat! mahiyan 3Katha 9p. '.D.D(4* 7e can create s!mething greater than the greatest and sma##er than the sma##est. :!w human beings have manufactured the @?@ airp#ane% which acc!rding t! their c!ncepti!n is very big. But can they pr!duce an airp#ane as sma## as a f#ying insectB That is n!t p!ssib#e. Actua# greatness% h!wever% is n!t !nesided. One wh! is actua##y great can bec!me greater than the greatest and sma##er than the

sma##est. But even the great things men can manufacture in the m!dern age are sti## n!t the greatest things man has created. )e have inf!rmati!n fr!m the Srimad;Bhagavatam that Kardama $uni% the father !f the great sage Kapi#adeva% manufactured a huge p#ane that resemb#ed a great city. t inc#uded #akes% gardens% streets% and h!uses% and the wh!#e city was ab#e t! f#y a## !ver the universe. n that p#ane% Kardama $uni trave#ed with his wife and sh!wed her a## the p#anets. 7e was a great y!gi% and his wife% +evahuti% was the daughter !f Svayambhuva $anu% a great king. Kardama $uni had desired t! marry% and +evahuti t!#d her father% .$y dear father% want t! marry that sage.. Thus Svayambhuva $anu br!ught his daughter t! Kardama $uni and said% .Sir% here is my daughter. P#ease accept her as y!ur wife.. She was a king&s daughter and was very !pu#ent% but when she 0!ined her austere husband% she had t! serve s! much that she became #ean and thin. n fact% even with insufficient f!!d she was w!rking day and night. Thus Kardama $uni became c!mpassi!nate. .This w!man wh! has c!me t! me is a king&s daughter%. he th!ught% .but under my pr!tecti!n she is n!t receiving any c!mf!rt. S! sha## give her s!me c!mf!rt.. Thus he asked his wife% .)hat wi## make y!u c!mf!rtab#eB. A w!man&s nature% !f c!urse% is that she wants a g!!d h!use% g!!d f!!d% fine garments% g!!d chi#dren% and a g!!d husband. These are a w!man&s ambiti!ns. Thus Kardama $uni pr!ved t! her that she had received the best husband. By y!gic p!wers he created f!r her this great airp#ane and gave her a big h!use with maidservants and a## !pu#ences. Kardama $uni was mere#y a human being% but he c!u#d perf!rm such w!nderfu# things by y!gic p!wers. Krishna% h!wever% is -!gesvara% the master !f a## y!gic p!wers. f we get a #itt#e mystic p!wer we bec!me imp!rtant% but Krishna is the master !f a## mystic p!wers. n Bhagavad;gita it is said that wherever there is -!gesvara% Krishna% the Supreme Pers!na#ity !f ,!dhead% the master !f a## mystic p!wers% and wherever there is Ar0una% wh! is a#s! kn!wn as Partha !r +hanur;dhara% everything is present. )e sh!u#d a#ways remember that if we can keep !urse#ves a#ways in c!mpany with Krishna% we sha## attain a## perfecti!n. And especia##y in this age% Krishna has incarnated as the h!#y name 3ka#i;ka#e nama;rupe Krishna; avatara% Cc. Adi. '@.DD4. Theref!re Caitanya $ahaprabhu says* namnam akari bahudha ni0a;sarva;saktis tatrarpita niyamitah smarane na ka#ah .$y dear =!rd% -!u are s! kind that -!u are giving me -!ur ass!ciati!n in the f!rm !f -!ur h!#y name% and this h!#y name can be chanted in any situati!n.. There are n! hard and fast ru#es f!r chanting 7are Krishna. One can chant 7are Krishna anywhere. Chi#dren% f!r e"amp#e% a#s! chant and dance. t is n!t at a## difficu#t. )hi#e wa#king% !ur students take their beads with them and chant. )here is the #!ssB But the gain is very great% f!r by chanting we ass!ciate with Krishna pers!na##y. Supp!se we were t! ass!ciate pers!na##y with the President. 7!w pr!ud we w!u#d fee#. .Oh% am with the President.. S! sh!u#d we n!t fee# very much pr!ud if we were t! ass!ciate with the supreme president% wh! is ab#e t! create many mi##i!ns !f presidents #ike th!se !f this w!r#dB This chanting is !ur !pp!rtunity t! d! s!. Theref!re Caitanya $ahaprabhu says% etadrsi tava krpa bhagavan mamapi* .$y dear =!rd% -!u are s! kind t! me that -!u are a#ways prepared t! give me -!ur ass!ciati!n.. +urdaivam idrsam iha0ani nanuragah* .But am s! unf!rtunate that d! n!t take advantage !f this !pp!rtunity.. Our Krishna c!nsci!usness m!vement is simp#y re6uesting pe!p#e% .Chant 7are Krishna.. There was a cart!!n in s!me newspaper that depicted an !#d #ady and her husband sitting face t! face. The #ady is re6uesting her husband% .Chant% chant% chant.. And the husband is answering% .Can&t% can&t% can&t.. S! in this same way% we are re6uesting every!ne% .P#ease chant% chant% chant.. But they are rep#ying% .Can&t% can&t% can&t.. This is their misf!rtune. Sti##% it is !ur duty t! make a## such unf!rtunate creatures f!rtunate. That is !ur missi!n. Theref!re we g! int! the street and chant. A#th!ugh they say .Can&t%. we g! !n chanting. That is !ur duty. And if s!meh!w !r !ther we p#ace s!me #iterature in s!me!ne&s hand% he bec!mes f!rtunate. 7e w!u#d have s6uandered his hard;earned m!ney in s! many nasty% sinfu# ways% but if he purchases even !ne b!!k% regard#ess !f the price% his m!ney is pr!per#y uti#i<ed. This is the beginning !f his Krishna c!nsci!usness. Because he gives s!me !f his hard;earned m!ney f!r the Krishna c!nsci!usness m!vement% he gets s!me spiritua# pr!fit. 7e is n!t #!sing/ rather% he is gaining s!me spiritua# pr!fit. Theref!re !ur business is s!meh!w !r !ther t! bring every!ne t! this Krishna c!nsci!usness m!vement s! that every!ne may spiritua##y pr!fit. )hen Krishna appeared !n earth% n!t every!ne knew that 7e was the Supreme Pers!na#ity !f ,!dhead. A#th!ugh when there was need 7e pr!ved 7imse#f the Supreme ,!dhead% 7e genera##y appeared t! be 0ust #ike an !rdinary human being. Theref!re Sukadeva ,!svami% whi#e describing h!w Krishna p#ayed as !ne !f the c!wherd b!ys% p!ints !ut Krishna&s identity. )h! is this c!wherd b!yB Sukadeva ,!svami says% ittham satam brahma;sukhanubhutya. The impers!na#ists meditate up!n the impers!na# Brahman and thus fee# s!me transcendenta# b#iss% but Sukadeva ,!svami p!ints !ut that the s!urce !f that transcendenta# b#iss is here;; Krishna. Krishna is the s!urce !f everything 3aham sarvasya prabhavah4% and theref!re the transcendenta# b#iss that

the impers!na#ists try t! e"perience by meditating !n the impers!na# Brahman in fact c!mes fr!m Krishna. Sukadeva ,!svami says% .7ere is the pers!n wh! is the s!urce !f brahma;sukha% the transcendenta# b#iss that c!mes fr!m rea#i<ati!n !f Brahman.. A dev!tee is a#ways prepared t! render service t! the =!rd 3dasyam gatanam para;daivatena4% but f!r th!se wh! are under the spe## !f i##us!ry energy% 7e is an !rdinary b!y 3mayasritanam nara;darakena4. -e yatha mam prapadyante tams tathaiva bha0amy aham* Krishna dea#s with different #iving entities acc!rding t! their c!ncepti!ns. 5!r th!se wh! regard Krishna as an !rdinary human being% Krishna wi## dea# #ike an !rdinary human being% whereas dev!tees wh! accept Krishna as the Supreme Pers!na#ity !f ,!dhead wi## en0!y the ass!ciati!n !f the Supreme Pers!na#ity !f ,!dhead. Of c!urse% the !b0ect !f the impers!na#ist is the brahma0y!ti% the impers!na# effu#gence !f the Supreme% but Krishna is the s!urce !f that effu#gence. Theref!re Krishna is everything 3brahmeti paramatmeti bhagavan iti sabdyate4. -et the c!wherd b!ys are ab#e t! p#ay with that same Krishna% the e"a#ted Pers!na#ity !f ,!dhead. 7!w have they bec!me s! f!rtunate that they are ab#e t! p#ay with 7imB ittham satam brahma;sukhanubhutya dasyam gatanam para;daivatena mayasritanam nara;darakena sardham vi0ahruh krta;punya;pun0ah 3SB. '(.'D.''4 The c!wherd b!ys p#aying with Krishna are a#s! n!t !rdinary% f!r they have attained the highest perfecti!n !f being ab#e t! p#ay with the Supreme Pers!na#ity !f ,!dhead. 7!w did they achieve this p!siti!nB Krta;punya; pun0ah* by many% many #ives !f pi!us activities. 5!r many% many #ives these b!ys underwent austerities and penances t! achieve the highest perfecti!n !f #ife% and n!w they have the !pp!rtunity t! p#ay with Krishna pers!na##y !n an e6ua# #eve#. They d! n!t kn!w that Krishna is the Supreme Pers!na#ity !f ,!dhead% f!r that is the nature !f vrndavana;#i#a% Krishna&s pastimes in the vi##age !f 8rndavana. :!t kn!wing Krishna&s identity% the c!wherd b!ys simp#y #!ve Krishna% and their #!ve is unending. This is true !f every!ne in 8rndavana. 5!r e"amp#e% -as!damata and :anda $ahara0a% Krishna&s m!ther and father% #!ve Krishna with parenta# affecti!n. Simi#ar#y Krishna&s friends #!ve Krishna% Krishna&s gir# friends #!ve Krishna% the trees #!ve Krishna% the water #!ves Krishna% the f#!wers% the c!ws% the ca#ves;;every!ne #!ves Krishna. That is the nature !f 8rndavana. S! if we simp#y #earn h!w t! #!ve Krishna% we can immediate#y transf!rm this w!r#d int! 8rndavana. This is the !n#y centra# p!int;;h!w t! #!ve Krishna 3prema pum;arth! mahan4. Pe!p#e are genera##y pursuing dharma% artha% kama% m!ksa;;re#igi!sity% ec!n!mic deve#!pment% sense gratificati!n% and #iberati!n. But Caitanya $ahaprabhu disregarded these f!ur things. .These are n!t what is t! be achieved in #ife%. 7e said. The rea# g!a# !f #ife is #!ve !f Krishna. Of c!urse% human #ife d!es n!t actua##y begin unti# there is s!me c!ncepti!n !f re#igi!n 3dharma4. But in the present age% Ka#i;yuga% dharma is practica##y ni#;;there is n! re#igi!n !r m!ra#ity% and there are n! pi!us activities;;and theref!re acc!rding t! 8edic ca#cu#ati!ns the present human civi#i<ati!n d!es n!t even c!nsist !f human beings. 5!rmer#y pe!p#e w!u#d care ab!ut m!ra#ity and imm!ra#ity% re#igi!n and irre#igi!n% but with the pr!gress !f Ka#i;yuga this is a## being van6uished% and pe!p#e can d! anything% with!ut caring what it is. Srimad; Bhagavatam says% and we can actua##y see% that in Ka#i;yuga ab!ut eighty percent !f the pe!p#e are sinfu#. ##icit se" #ife% int!"icati!n% meat;eating% and gamb#ing are the f!ur pi##ars !f sinfu# #ife% and theref!re we re6uest that !ne first break these f!ur pi##ars% s! that the r!!f !f sinfu# #ife wi## c!##apse. Then by chanting 7are Krishna !ne can remain estab#ished in a transcendenta# p!siti!n. t is a very simp#e meth!d. One cann!t rea#i<e ,!d if !ne&s #ife is sinfu#. Theref!re Krishna says* yesam tv anta;gatam papam 0ananam punya;karmanam te dvandva;m!ha;nirmukta bha0ante mam drdha;vratah .Pers!ns wh! have acted pi!us#y in previ!us #ives and in this #ife% wh!se sinfu# acti!ns are c!mp#ete#y eradicated% and wh! are freed fr!m the dua#ity !f de#usi!n engage themse#ves in $y service with determinati!n.. 3Bg. @.DA4 The w!rd anta;gatam means .finished.. One can engage in dev!ti!na# service if !ne has finished with his sinfu# #ife. )h! can finish with sinfu# #ifeB Th!se wh! engage in pi!us activities. One must have activities% and if !ne engages in pi!us activities !ne&s sinfu# activities wi## natura##y vanish. On !ne side% !ne sh!u#d v!#untari#y try t! break the pi##ars !f sinfu# #ife% and !n an!ther side !ne must engage himse#f in pi!us #ife.

f !ne has n! pi!us engagement% it is n!t that !ne can bec!me free fr!m sinfu# activities simp#y by the!retica# understanding. 5!r e"amp#e% the American g!vernment is spending mi##i!ns !f d!##ars t! st!p the use !f =S+ and !ther such int!"icants% but the g!vernment has fai#ed. 7!w is it that simp#y by passing #aws !r giving #ectures !ne can make pe!p#e give up these thingsB t is n!t p!ssib#e. One must give pe!p#e g!!d engagements% and then they wi## aut!matica##y give up the bad !nes. 5!r e"amp#e% we instruct !ur students% .:! int!"icati!n%. and they immediate#y give it up% even th!ugh the g!vernment has fai#ed t! st!p them. This is practica#. Param drstva nivartate. f s!me!ne isn&t given g!!d engagement% his bad engagements cann!t be st!pped. That is n!t p!ssib#e. Theref!re we have tw! sides;;pr!hibiti!n !f sinfu# activities% and engagement in g!!d activities. )e d!n&t simp#y say% .:! i##icit se"%. .:! int!"icati!n%. and s! !n. $ere negativity has n! meaning/ there must be s!mething p!sitive% because every!ne wants engagement. That is because we are #iving entities% n!t dead st!nes. By meditati!n the impers!na#ist phi#!s!phers try t! bec!me dead st!nes* .=et me think !f s!mething v!id !r impers!na#.. But h!w can !ne artificia##y make !nese#f v!idB The heart and mind are fu## !f activities% s! these artificia# meth!ds wi## n!t he#p human s!ciety. $eth!ds !f s!;ca##ed y!ga and meditati!n are a## rasca#d!m because they pr!vide !ne n! engagement. But in Krishna c!nsci!usness there is ade6uate engagement f!r every!ne. Fvery!ne rises ear#y in the m!rning t! !ffer w!rship t! the +eities. The dev!tees prepare nice f!!d f!r Krishna% they dec!rate the temp#e% make gar#ands% g! !ut chanting% and se## b!!ks. They are fu##y engaged twenty;f!ur h!urs a day% and theref!re they are ab#e t! give up sinfu# #ife. f a chi#d has in his hands s!mething that he is eating but we give him s!mething better% he wi## thr!w away the inferi!r thing and take the better thing. S! in Krishna c!nsci!usness we !ffer better engagement% better #ife% better phi#!s!phy% better c!nsci!usness;;everything better. Theref!re th!se wh! engage in dev!ti!na# service can give up sinfu# activities and pr!m!te themse#ves t! Krishna c!nsci!usness. Activities intended t! pr!m!te a## #iving entities t! Krishna c!nsci!usness are g!ing !n n!t !n#y in human s!ciety but even in anima# s!ciety a#s!. Because a## #iving entities here are part and parce# !f Krishna but are r!tting in this materia# w!r#d% Krishna has a p#an% a big p#an t! de#iver them. S!metimes 7e c!mes t! this w!r#d pers!na##y% and s!metimes 7e sends 7is very c!nfidentia# dev!tees. S!metimes 7e #eaves instructi!ns #ike th!se !f Bhagavad;gita. Krishna&s incarnati!n appears everywhere% and 7e appears am!ng anima#s% men% sages% and even a6uatics 3tiryan;nrsisu yadahsu4. 5!r e"amp#e% Krishna even appeared as a fish incarnati!n. Thus Krishna&s birth% appearance% and disappearance are a## bewi#dering 3tad atyanta;vidambanam4. )e c!nditi!ned #iving entities transmigrate fr!m !ne b!dy t! an!ther because we are f!rced t! d! s! by the #aws !f nature% but Krishna d!es n!t appear because 7e is f!rced. That is the difference. Th!se wh! are f!!#ish rasca#s think% . have taken my birth in this w!r#d% and Krishna has taken birth here a#s!. Theref!re am a#s! ,!d.. They d! n!t kn!w that they wi## have t! take birth again by the f!rce !f the #aws !f nature. One may have been given the chance t! have a very beautifu# b!dy in a c!untry where !ne can #ive in !pu#ence and receive a g!!d educati!n. But if !ne misuses a## this% !ne wi## get an!ther b!dy acc!rding t! !ne&s menta#ity. 5!r e"amp#e% at the present m!ment% despite s! many arrangements by the g!vernment f!r g!!d sch!!#s and universities% the civi#i<ed c!untries !f the w!r#d are pr!ducing hippies% y!ung pe!p#e wh! are s! frustrated that they even w!rship h!gs. But if !ne ass!ciates with the 6ua#ities !f the h!gs% !ne wi## actua##y bec!me a h!g in !ne&s ne"t birth. Prakrteh kriyamanani gunaih karmani sarvasah. :ature wi## give !ne a fu## !pp!rtunity* .A## right% sir% bec!me a h!g.. Such are nature&s arrangements. Prakrti% nature% has three m!des% and if !ne ass!ciates with !ne type !f m!de% !ne wi## receive his ne"t b!dy acc!rding#y. Krishna&s appearance and disappearance are meant t! put an end t! the #iving entities& transmigrati!n fr!m !ne b!dy t! an!ther% and theref!re !ne sh!u#d understand the greatness !f the p#an behind Krishna&s appearance and disappearance. t is n!t that Krishna c!mes whimsica##y. 7e has a great p#an% !therwise why sh!u#d 7e c!me hereB 7e is very much eager t! take us back h!me% back t! ,!dhead. That is Krishna&s business. Theref!re 7e says* sarva;dharman paritya0ya mam ekam saranam vra0a aham tvam sarva;papebhy! m!ksayisyami ma sucah .Aband!n a## varieties !f re#igi!n and 0ust surrender unt! $e. sha## de#iver y!u fr!m a## sinfu# reacti!n. +! n!t fear.. 3Bg. 'A.HH4 A## !f us are chi#dren !f Krishna% ,!d% and since we are unhappy because !f taking materia# b!dies f!r repeated birth% death% !#d age% and disease% 7e is m!re unhappy than we are. Our situati!n in the materia# b!dy is n!t at a## c!mf!rtab#e% but we are such f!!#ish rasca#s that we d! n!t care t! d! anything ab!ut this. )e are busy trying t! arrange f!r temp!rary c!mf!rts in this #ife% but we are neg#ecting the rea# disc!mf!rts !f birth% death% !#d age% and disease. This is !ur ign!rance and !ur f!!#ishness% and theref!re Krishna c!mes t! wake us up fr!m this ign!rance and take us back h!me% back t! ,!dhead.

Chapter 5!urteen
=!rd Krishna&s )!nderfu# Activities
gopy adade tvayi krtagasi dama tavad ya te dasasru-kalilanjana-sambhramaksam vaktram niniya bhaya-bhavanaya sthitasya sa mam vimohayati bhir api yad bibheti *y dear Krishna, Yasoda too$ up a rope to bind You when You committed an offense, and Your perturbed eyes o erflooded with tears, which washed the mascara from Your eyes. +nd You were afraid, though fear personified is afraid of You. /his sight is bewildering to me. 7ere is an!ther e"p#anati!n !f the bewi#derment created by the pastimes !f the Supreme =!rd. The Supreme =!rd is the Supreme in a## circumstances% as a#ready e"p#ained. 7ere is a specific e"amp#e !f the =!rd&s being the Supreme and at the same time a p#aything in the presence !f 7is pure dev!tee. The =!rd&s pure dev!tee renders service unt! the =!rd !ut !f una##!yed #!ve !n#y% and whi#e discharging such dev!ti!na# service the pure dev!tee f!rgets the p!siti!n !f the Supreme =!rd. The Supreme =!rd a#s! accepts the #!ving service !f 7is dev!tees m!re re#ishab#y when the service is rendered sp!ntane!us#y !ut !f pure affecti!n% with!ut anything !f reverentia# admirati!n. ,enera##y the =!rd is w!rshiped by the dev!tees in a reverentia# attitude% but the =!rd is meticu#!us#y p#eased when the dev!tee% !ut !f pure affecti!n and #!ve% c!nsiders the =!rd t! be #ess imp!rtant than himse#f. The =!rd&s pastimes in the !rigina# ab!de% ,!#!ka 8rndavana% are e"changed in that spirit. The friends !f Krishna c!nsider 7im !ne !f them. They d! n!t c!nsider 7im t! be !f reverentia# imp!rtance. The parents !f the =!rd 3wh! are a## pure dev!tees4 c!nsider 7im a chi#d !n#y. The =!rd accepts the chastisements !f the parents m!re cheerfu##y than the prayers !f the 8edic hymns. Simi#ar#y% 7e accepts the repr!aches !f 7is fiancees m!re pa#atab#y than the 8edic hymns. )hen =!rd Krishna was present in this materia# w!r#d t! manifest 7is eterna# pastimes !f the transcendenta# rea#m ,!#!ka 8rndavana as an attracti!n f!r the pe!p#e in genera#% 7e disp#ayed a uni6ue picture !f sub!rdinati!n bef!re 7is f!ster m!ther% -as!da. The =!rd% in 7is natura##y chi#dish p#ayfu# activities% used t! sp!i# the st!cked butter !f m!ther -as!da by breaking the p!ts and distributing the c!ntents t! 7is friends and p#aymates% inc#uding the ce#ebrated m!nkeys !f 8rndavana% wh! t!!k advantage !f the =!rd&s munificence. $!ther -as!da saw this% and !ut !f her pure #!ve she wanted t! make a sh!w !f punishment f!r her transcendenta# chi#d. She t!!k a r!pe and threatened the =!rd that she w!u#d tie 7im up% as is genera##y d!ne in the !rdinary h!useh!#d. Seeing the r!pe in the hands !f m!ther -as!da% the =!rd b!wed d!wn 7is head and began t! weep 0ust #ike a chi#d% and tears r!##ed d!wn 7is cheeks% washing !ff the b#ack !intment smeared ab!ut 7is beautifu# eyes. This picture !f the =!rd is ad!red by Kuntidevi because she is c!nsci!us !f the =!rd&s supreme p!siti!n. 7e is feared !ften by fear pers!nified% yet 7e is afraid !f 7is m!ther% wh! wanted t! punish 7im 0ust in an !rdinary manner. Kunti was c!nsci!us !f the e"a#ted p!siti!n !f Krishna% whereas -as!da was n!t. Theref!re -as!da&s p!siti!n was m!re e"a#ted than Kunti&s. $!ther -as!da g!t the =!rd as her chi#d% and the =!rd made her f!rget a#t!gether that her chi#d was the =!rd 7imse#f. f m!ther -as!da had been c!nsci!us !f the e"a#ted p!siti!n !f the =!rd% she w!u#d certain#y have hesitated t! punish the =!rd. But she was made t! f!rget this situati!n because the =!rd wanted t! make a c!mp#ete gesture !f chi#dishness bef!re the affecti!nate -as!da. This e"change !f #!ve between the m!ther and the s!n was perf!rmed in a natura# way% and Kunti% remembering the scene% was bewi#dered% and she c!u#d d! n!thing but praise the transcendenta# fi#ia# #!ve. ndirect#y m!ther -as!da is praised f!r her uni6ue p!siti!n !f #!ve% f!r she c!u#d c!ntr!# even the a##;p!werfu# =!rd as her be#!ved chi#d. This pastime presents an!ther !pu#ence !f Krishna;;7is !pu#ence !f beauty. Krishna has si" !pu#ences* a## wea#th% a## strength% a## inf#uence% a## kn!w#edge% a## renunciati!n% and a## beauty. The nature !f Krishna is that 7e is greater than the greatest and sma##er than the sma##est 3an!r aniyan mahat! mahiyan4. )e !ffer !beisances t! Krishna with awe and venerati!n% but n! !ne c!mes t! Krishna with a r!pe% saying% .Krishna% -!u have c!mmitted an !ffense% and n!w sha## bind -!u.. -et that is the prer!gative !f the m!st perfect dev!tee% and Krishna wants t! be appr!ached in that way. Thinking !f Krishna&s !pu#ence% Kuntidevi did n!t dare take the part !f -as!da% f!r a#th!ugh Kuntidevi was Krishna&s aunt% she did n!t have the privi#ege t! appr!ach Krishna the way 7e was appr!ached by -as!damayi% wh! was such an advanced dev!tee that she had the right t! chastise the Supreme Pers!na#ity !f ,!dhead. That was -as!damayi&s specia# prer!gative. Kuntidevi was simp#y thinking !f h!w f!rtunate was -as!damayi that she c!u#d threaten the Supreme Pers!na#ity !f ,!dhead% wh! is feared even by fear pers!nified 3bhir api yad bibheti4. )h! is n!t afraid !f KrishnaB :! !ne. But Krishna is afraid !f -as!damayi. This is the supere"ce##ence

!f Krishna. T! give an!ther e"amp#e !f such !pu#ence% Krishna is kn!wn as $adana;m!hana. $adana means Cupid. Cupid enchants every!ne% but Krishna is kn!wn as $adana;m!hana because 7e is s! beautifu# that 7e enchants even Cupid. :!nethe#ess% Krishna 7imse#f is enchanted by Srimati Iadharani% and theref!re Srimati Iadharani is kn!wn as $adana;m!hana;m!hini% .the enchanter !f the enchanter !f Cupid.. Krishna is the enchanter !f Cupid% and Iadharani is the enchanter !f that enchanter. These are very e"a#ted spiritua# understandings in Krishna c!nsci!usness. They are n!t ficti!na#% imaginary% !r c!nc!cted. They are facts% and every dev!tee can have the privi#ege t! understand and indeed take part in Krishna&s pastimes if he is actua##y advanced. )e sh!u#d n!t think that the privi#ege given t! m!ther -as!da is n!t avai#ab#e t! us. Fvery!ne can have a simi#ar privi#ege. f !ne #!ves Krishna as !ne&s chi#d% then !ne wif# have such a privi#ege% because the m!ther has the m!st #!ve f!r the chi#d. Fven in this materia# w!r#d% there is n! c!mparis!n t! a m!ther&s #!ve% f!r a m!ther #!ves her chi#d with!ut any e"pectati!n !f return. Of c!urse% a#th!ugh that is genera##y true% this materia# w!r#d is s! p!##uted that a m!ther s!metimes thinks% .$y chi#d wi## gr!w up and bec!me a man% and when he earns m!ney% sha## get it.. Thus there is sti## s!me desire t! get s!mething in e"change. But whi#e #!ving Krishna there are n! se#fish fee#ings% f!r that #!ve is una##!yed% free fr!m a## materia# gain 3anyabhi;#asita;sunyam4. )e sh!u#d n!t #!ve Krishna f!r s!me materia# gain. t is n!t that we sh!u#d say% .Krishna% give us !ur dai#y bread% and then sha## #!ve -!u. Krishna% give me this !r that% and then sha## #!ve -!u.. There sh!u#d be n! such mercanti#e e"changes% f!r Krishna wants una##!yed #!ve. )hen Krishna saw m!ther -as!da c!ming with a r!pe t! bind 7im% 7e immediate#y became very much afraid% thinking% .Oh% $!ther is g!ing t! bind $e.. 7e began t! cry% and the tears washed the mascara fr!m 7is eyes. =!!king at 7is m!ther with great respect% 7e appea#ed t! her with fee#ing% .-es% $!ther% have !ffended y!u. Kind#y e"cuse $e.. Then 7e immediate#y b!wed 7is head. Kuntidevi appreciated this scene% f!r this was an!ther !f Krishna&s perfecti!ns. A#th!ugh 7e is the Supreme Pers!na#ity !f ,!dhead% 7e puts 7imse#f under the c!ntr!# !f m!ther -as!da. n Bhagavad;gita 3@.@4 the =!rd says% mattah parataram nanyat kincid asti dhanan0aya* .$y dear Ar0una% there is n! !ne superi!r t! $e.. -et that Supreme Pers!na#ity !f ,!dhead% t! wh!m n! !ne is superi!r% b!ws d!wn t! m!ther -as!da% accepting% .$y dear $!ther% yes% am an !ffender.. )hen m!ther -as!da saw that Krishna had bec!me t!! much afraid !f her% she a#s! became disturbed. She did n!t actua##y want Krishna t! suffer by her punishment. That was n!t her purp!se. But it is a system% sti## current in ndia% that when a chi#d creates t!! much !f a disturbance% his m!ther may bind him up in !ne p#ace. That is a very c!mm!n system% s! m!ther -as!da ad!pted it. This scene is very much appreciated by pure dev!tees% f!r it sh!ws h!w much greatness there is in the Supreme Pers!n% wh! p#ays e"act#y #ike a perfect chi#d. )hen Krishna p#ays #ike a chi#d% 7e p#ays perfect#y% when 7e p#ays as the husband !f si"teen th!usand wives 7e p#ays perfect#y% when 7e p#ays as the #!ver !f the g!pis 7e p#ays perfect#y% and as the friend !f the c!wherd b!ys 7e a#s! p#ays perfect#y. The c!wherd b!ys a## depend !n Krishna. Once they wanted t! take fruit fr!m a f!rest !f pa#m trees% but there was a dem!n named ,ardabhasura wh! w!u#d n!t a##!w any!ne t! enter that f!rest. Theref!re Krishna&s c!wherd b!yfriends said t! Krishna% .Krishna% we want t! taste that fruit% if -!u can arrange f!r it.. Krishna immediate#y said yes% and 7e and Ba#arama went t! the f!rest where that dem!n was #iving with !ther dem!ns% wh! had a## taken the shape !f asses. )hen the ass dem!ns came t! kick Krishna and Ba#arama with their hind #egs% Ba#arama caught !ne !f them and threw him int! the t!p !f a tree% and the dem!n died. Then Krishna and Ba#arama ki##ed the !ther dem!ns the same way. Thus Their c!wherd friends were very much !b#iged t! Them. On an!ther !ccasi!n% the c!wherd b!ys were surr!unded by fire. :!t kn!wing any!ne e#se but Krishna% they immediate#y ca##ed f!r 7im% and Krishna was ready* .-es.. Thus Krishna immediate#y swa##!wed the wh!#e fire. There were many dem!ns that attacked the b!ys% and every day the b!ys w!u#d return t! their m!thers and say% .$!ther% Krishna is s! w!nderfu#%. and they w!u#d e"p#ain what had happened that day. And the m!thers w!u#d say% .-es% !ur Krishna is w!nderfu#.. They did n!t kn!w that Krishna is ,!d% the Supreme Pers!n. They !n#y knew that Krishna is w!nderfu#% that&s a##. And the m!re they perceived Krishna&s w!nderfu# activities% the m!re their #!ve increased. .Perhaps 7e may be a demig!d%. they th!ught. )hen :anda $ahara0a% Krishna&s father% ta#ked am!ng his friends% the friends w!u#d ta#k ab!ut Krishna and say% .Oh% :anda $ahara0a% y!ur chi#d Krishna is w!nderfu#.. And :anda $ahara0a w!u#d resp!nd% .-es% see that. $aybe 7e is s!me demig!d.. And even that was n!t certain;;.maybe.. Thus the inhabitants !f 8rndavana d! n!t care wh! is ,!d and wh! is n!t. They #!ve Krishna% that&s a##. Th!se wh! think !f first ana#y<ing Krishna t! determine whether 7e is ,!d are n!t first;c#ass dev!tees. The firstc#ass dev!tees are th!se wh! have sp!ntane!us #!ve f!r Krishna. 7!w can we ana#y<e KrishnaB 7e is un#imited% and theref!re it is imp!ssib#e. )e have #imited percepti!n% and !ur senses have #imited p!tency% s! h!w can we study KrishnaB t is n!t p!ssib#e at a##. Krishna revea#s 7imse#f t! a certain e"tent% and that much is sufficient. )e sh!u#d n!t be #ike the $ayavadi phi#!s!phers% wh! try t! find ,!d by specu#ative deducti!n. .:eti neti%.

they say. .,!d is n!t this% and ,!d is n!t that.. But what ,!d is they d! n!t kn!w. $ateria#istic scientists a#s! try t! find the u#timate cause% but their pr!cess is the same* .:!t this% n!t that.. As much as they advance% they wi## a#ways find .:!t this% n!t that.. But what the u#timate cause is% they wi## never find. That is n!t p!ssib#e. )hat t! speak !f finding Krishna% materia#istic scientists cann!t pr!per#y understand even materia# !b0ects. They are trying t! g! t! the m!!n% but actua##y they d! n!t kn!w what it is. f they understand what the m!!n is% why d! they c!me back hereB f they knew perfect#y what the m!!n is% they w!u#d have resided there by n!w. They have been trying f!r the #ast twenty years t! g! there and stay% but they are simp#y seeing% .:!t this% n!t that. There are n! #iving entities% and there is n! p!ssibi#ity !f !ur #iving here.. Thus they can rep!rt !n what is n!t !n the m!!n% but d! they kn!w what is thereB :!% they d! n!t kn!w. And this is !n#y !ne p#anet !r !ne star. Acc!rding t! the 8edic #iterature% the m!!n is regarded as a star. The scientists say that the stars are a## suns% but acc!rding t! Bhagavad;gita the stars are !f the same nature as the m!!n. n Bhagavad;gita 3'(.D'4 =!rd Krishna says% naksatranam aham sasi* .Of stars am the m!!n.. Thus the m!!n is 0ust #ike the many stars. )hat is the nature !f the m!!nB t is bright because it ref#ects #ight fr!m the sun. Theref!re a#th!ugh the scientists say that the stars are many suns% we d! n!t agree. Acc!rding t! the 8edic ca#cu#ati!n% there are innumerab#e suns% but in every universe there is !n#y !ne. )hat we see in this universe we are seeing imperfect#y% and !ur kn!w#edge is n!t perfect. )e cann!t c!unt h!w many stars !r p#anets there are. )e cann!t fu##y understand the materia# things e"isting a## ar!und us% and theref!re h!w can we understand the Supreme =!rd wh! created this universeB That is n!t p!ssib#e. Theref!re in the Brahma;samhita 3E.C?4 it is said* panthas tu k!ti;sata;vatsara;sampragmy! vay!r athapi manas! muni;pungavanam s! &py asti yat;prapada;simny avicintya;tattve g!vindam adi;purusam tam aham bha0ami Space is un#imited% and the Brahma;samhita suggests* Supp!se !ne trave#s by spacecraft f!r mi##i!ns !f years at the ve#!city !f the wind !r even the speed !f mind. Fvery!ne kn!ws that the mind is s! swift that in even !ne ten;th!usandth !f a sec!nd it can take us mi##i!ns !f mi#es. f we have seen s!mething mi##i!ns !f mi#es away% the mind can g! there immediate#y. But even if we can trave# at that speed !n a spacecraft manufactured by muni;pungavanam% the greatest scientists and m!st th!ughtfu# men% wi## that be perfecti!nB :!. The Brahma; samhita says% s! &py asti yat;prapada;simny avicintya;tattve* sti## this creati!n wi## remain inc!nceivab#e t! !ur understanding. And Krishna has created a## these things% s! h!w can we study KrishnaB f we cann!t understand the things Krishna has created% h!w can we understand KrishnaB t is n!t p!ssib#e at a##. Theref!re the menta#ity !f 8rndavana is the perfect status !f mind f!r dev!tees. The inhabitants !f 8rndavana have n! c!ncern with understanding Krishna. Iather% they want t! #!ve Krishna unc!nditi!na##y. t is n!t that they think% .Krishna is ,!d% and theref!re #!ve 7im.. n 8rndavana Krishna d!es n!t p#ay as ,!d/ 7e p#ays there as an !rdinary c!wherd b!y% and a#th!ugh at times 7e pr!ves that 7e is the Supreme Pers!na#ity !f ,!dhead% the dev!tees there d! n!t care t! kn!w it. Kuntidevi% h!wever% was n!t an inhabitant !f 8rndavana. She was an inhabitant !f 7astinapura% which is !utside 8rndavana. The dev!tees !utside 8rndavana study h!w great the inhabitants !f 8rndavana are% but the inhabitants !f 8rndavana d!n&t care t! kn!w h!w great Krishna is. That is the difference between them. S! !ur c!ncern sh!u#d be simp#y t! #!ve Krishna. The m!re we #!ve Krishna% the m!re we sha## bec!me perfect. t is n!t necessary t! understand Krishna and h!w 7e creates. Krishna e"p#ains 7imse#f in Bhagavad;gita% and we sh!u#d n!t try t! understand much m!re. )e sh!u#d n!t b!ther very much t! kn!w Krishna. That is n!t p!ssib#e. )e sh!u#d simp#y increase !ur una##!yed #!ve f!r Krishna. That is the perfecti!n !f #ife.

Chapter 5ifteen
Bey!nd Birth and +eath
kecid ahur ajam jatam punya-slokasya kirtaye yadoh priyasyan va vaye malayasyeva candanam S!me say that the 9nb!rn is b!rn f!r the g#!rificati!n !f pi!us kings% and !thers say that 7e is b!rn t! p#ease King -adu% !ne !f -!ur dearest dev!tees. -!u appear in his fami#y as sanda#w!!d appears in the $a#aya 7i##s.

Because the =!rd&s appearance in this materia# w!r#d is bewi#dering there are different !pini!ns ab!ut the birth !f the 9nb!rn. n the Bhagavad;gita the =!rd says that 7e takes 7is birth in the materia# w!r#d% a#th!ugh 7e is the =!rd !f a## creati!ns and 7e is unb!rn. S! there cann!t be any denia# !f the birth !f the 9nb!m% because 7e 7imse#f estab#ishes the truth. But sti## there are different !pini!ns as t! why 7e takes 7is birth. That is a#s! dec#ared in the Bhagavad;gita. 7e appears by 7is !wn interna# p!tency t! reestab#ish the princip#es !f re#igi!n and t! pr!tect the pi!us and annihi#ate the impi!us. That is the missi!n !f the appearance !f the 9nb!rn. Sti##% it is said that the =!rd is there t! g#!rify the pi!us King -udhisthira. =!rd Sri Krishna certain#y wanted t! estab#ish the kingd!m !f the Pandavas f!r the g!!d !f a## in the w!r#d. )hen there is a pi!us king ru#ing !ver the w!r#d% the pe!p#e are happy. )hen the ru#er is impi!us% the pe!p#e are unhappy. n the age !f Ka#i in m!st cases the ru#ers are impi!us% and theref!re the citi<ens are a#s! c!ntinu!us#y unhappy. But in the case !f dem!cracy% the impi!us citi<ens themse#ves e#ect their representative t! ru#e !ver them% and theref!re they cann!t b#ame any!ne f!r their unhappiness. $ahara0a :a#a was a#s! ce#ebrated as a great pi!us king% but he had n! c!nnecti!n with =!rd Krishna. Theref!re $ahara0a -udhisthira is meant here t! be g#!rified by =!rd Krishna% wh! had a#s! g#!rified King -adu by taking birth in his fami#y. 7e is kn!wn as -adava% -aduvira% -adunandana% etc.% a#th!ugh the =!rd is a#ways independent !f such !b#igati!ns. 7e is 0ust #ike the sanda#w!!d that gr!ws in the $a#aya 7i##s. Trees can gr!w anywhere and everywhere% yet because the sanda#w!!d trees gr!w m!st#y in the area !f the $a#aya 7i##s% the name sanda#w!!d and the $a#aya 7i##s are interre#ated. Theref!re% the c!nc#usi!n is that the =!rd is ever unb!rn #ike the sun% and yet 7e appears as the sun rises !n the eastern h!ri<!n. As the sun is never the sun !f the eastern h!ri<!n% s! the =!rd is n! !ne&s s!n% but is the father !f everything that be. n the Bhagavad;gita 3?.H4 the =!rd says* a0! &pi sann avyayatma bhutanam isvar! &pi san prakrtim svam adhisthaya sambha vamy atma;mayaya .A#th!ugh am unb!rn and $y transcendenta# b!dy never deteri!rates% and a#th!ugh am the =!rd !f a## sentient beings% sti## appear in every mi##ennium in $y !rigina#% transcendenta# f!rm.. Krishna is unb!rn% and we are a#s! unb!m% but the difference is that un#ike the =!rd we have been entang#ed in a materia# b!dy. Theref!re we cann!t keep !ur p!siti!n as unb!rn% but have t! take birth and transmigrate fr!m !ne b!dy t! an!ther% with n! guarantee !f what kind !f b!dy we sha## receive ne"t. Fven in this #ife% we are !b#iged t! accept !ne b!dy after an!ther. A chi#d gives up his chi#dh!!d b!dy and accepts the b!dy !f a b!y% and the b!y gives up his b!yh!!d b!dy t! accept a y!uthfu# b!dy% which he then gives up f!r an !#d b!dy. Theref!re it is natura# t! c!nc#ude that when !ne gives up !ne&s !#d b!dy% !ne wi## have t! accept an!ther b!dy/ again !ne wi## accept the b!dy !f a chi#d. This is a natura# cyc#e !f this materia# w!r#d. t is simi#ar t! changes !f seas!n. After spring c!mes summer% and after summer c!mes fa## and then winter% and then spring again. Simi#ar#y% after day c!mes night% and after night c!mes day. And 0ust as these cyc#ic changes take p#ace !ne after an!ther% we change fr!m !ne b!dy t! an!ther% and it is natura# t! c!nc#ude that after #eaving the present b!dy we sha## receive an!ther b!dy 3bhutva bhutva pra#iyate4. This c!nc#usi!n is very #!gica#% it is supp!rted by the sastra% the 8edic #iterature% and it is a#s! affirmed by the greatest auth!rity% Krishna 7imse#f. Theref!re why sh!u#d we n!t accept itB f !ne d!es n!t accept this;;if !ne thinks that there is n! #ife after death;;!ne is f!!#ish. There is #ife af#er death% and there is a#s! the chance t! free !nese#f fr!m the cyc#e !f repeated birth and death and attain a #ife !f imm!rta#ity. But because we have been accust!med t! accepting !ne b!dy after an!ther since time immem!ria#% it is difficu#t f!r us t! think !f a #ife that is eterna#. And the #ife !f materia# e"istence is s! tr!ub#es!me that !ne may think that if there is an etema# #ife% that #ife must be tr!ub#es!me a#s!. 5!r e"amp#e% a diseased man wh! is taking very bitter medicine and wh! is #ying d!wn in bed% eating there and passing st!!# and urine there% unab#e t! m!ve% may find his #ife s! int!#erab#e that he thinks% .=et me c!mmit suicide.. Simi#ar#y% materia#istic #ife is s! miserab#e that in desperati!n !ne s!metimes takes t! a phi#!s!phy !f v!idism !r impers!na#ism t! try t! negate his very e"istence and make everything <er!. Actua##y% h!wever% bec!ming <er! is n!t p!ssib#e% n!r is it necessary. )e are in tr!ub#e in !ur materia# c!nditi!n% but when we get !ut !f !ur materia# c!nditi!n we can find rea# #ife% eterna# #ife. Because we are part and parce# !f Krishna% wh! is a0a% bey!nd birth and death% we are a#s! a0a. 7!w c!u#d we be !therwiseB f my father is happy and am the s!n !f my father% why sh!u#d be unhappyB can natura##y c!nc#ude that sha## en0!y my father&s pr!perty 0ust as my father is en0!ying it. Simi#ar#y% ,!d% Krishna% is a##; p!werfu#% a##;beautifu#% a##kn!w#edgeab#e% and c!mp#ete in everything% and a#th!ugh may n!t be c!mp#ete% am part and parce# !f ,!d% and theref!re have a## the 6ua#ities !f ,!d t! a partia# e"tent.

,!d d!es n!t die% s! a#s! sha## n!t die. That is my p!siti!n. That is e"p#ained in Bhagavad;gita 3D*D(4* na 0ayate mriyate va kadacit. +escribing the s!u#% Krishna says that the s!u# is never b!rn 3na0ayate4% and if !ne is n!t b!rn h!w can he dieB There is n! 6uesti!n !f death 3mriyate va4. +eath is f!r !ne wh! has taken birth% and if !ne has n! birth he can a#s! have n! death. 9nf!rtunate#y% h!wever% we d! n!t kn!w this. )e are c!nducting scientific research% but we d! n!t kn!w that every #iving entity is a spiritua# s!u#% with n! birth and n! death. This is !ur ign!rance. The s!u# is eterna#% ever#asting% and primeva# 3nityah sasvat! &yam puran!4. The s!u# d!es n!t die with the annihi#ati!n !f the b!dy 3na hanyate hanyamane sarire4. But a#th!ugh the s!u# d!es n!t die% it accepts an!ther b!dy% and this is ca##ed bhava;r!ga% the materia# disease. Since Krishna is the supreme #iving entity 3nity! nityanam cetanas cetananam4% we are e"act#y #ike Krishna% the difference being that Krishna is vibhu% un#imited% whereas we are anu% #imited. Qua#itative#y% we are as g!!d as Krishna. Theref!re whatever pr!pensities Krishna has% we have a#s!. 5!r e"amp#e% Krishna has the pr!pensity t! #!ve s!me!ne !f the !pp!site se"% and theref!re we have this same pr!pensity. The beginning !f #!ve is present in the eterna# #!ve between Iadha and Krishna. )e are a#s! seeking eterna# #!ve% but because we are c!nditi!ned by the materia# #aws% !ur #!ve is interrupted. But if we can transcend this interrupti!n% we can take part in #!ving affairs simi#ar t! th!se !f Krishna and Iadharani. Our aim sh!u#d theref!re be t! g! back h!me% back t! Krishna% because since Krishna is eterna#% we sha## there receive an etema# b!dy. Kunti says% kecid ahur a0am 0atam* the supreme eterna#% the supreme unb!rn% has n!w taken 7is birth. But a#th!ugh Krishna takes birth% 7is birth is n!t #ike !urs. That we sh!u#d kn!w. The =!rd says in Bhagavad;gita 3?.G4* 0anma karma ca me divyam evam y! vetti tattvatah tyaktva deham punar 0anma naiti mam eti s! &r0una .One wh! kn!ws the transcendenta# nature !f $y appearance and activities d!es n!t% up!n #eaving the b!dy% take his birth again in this materia# w!r#d% but attains $y eterna# ab!de% O Ar0una.. t is described in Srimad;Bhagavatam that when Krishna first appeared% 7e did n!t take birth fr!m the w!mb !f +evaki/ rather% 7e first appeared in the ma0estic f!ur;armed f!rm !f 8isnu% and then 7e became a sma## chi#d !n +evaki&s #ap. Theref!re Krishna&s birth is transcendenta#% whereas !ur birth takes p#ace by f!rce% by the #aws !f nature. Krishna is n!t under the #aws !f nature/ the #aws !f nature w!rk under 7im 3mayadhyaksena prakrtih suyate sa;caracaram4. Prakrti% nature% w!rks under the !rder !f Krishna% and we w!rk under the !rder !f nature. Krishna is the master !f nature% and we are servants !f nature. Theref!re Kuntidevi says% kecid ahuh* .S!me!ne may say that the unb!rn has taken birth.. t may appear that 7e has taken birth 0ust #ike us% but in fact 7e has n!t. Kuntidevi distinct#y says% kecid ahuh* .s!me f!!#ish pers!ns may say that 7e has taken birth.. Krishna 7imse#f a#s! says in Bhagavad;gita 3G.''4% ava0ananti mam mudha manusim tanum asritam* .Because have appeared 0ust #ike a human being% th!se wh! are rasca#s think that am a#s! 0ust #ike an !rdinary human.. Param bhavam a0anantah* .They d! n!t kn!w the mystery behind ,!d&s taking birth #ike a human being.. Krishna is everywhere. The =!rd is situated in every!ne&s heart 3isvarah sarva;bhutanam hrd;dese &r0una tisthati4. And since 7e is within us and is a##;p!werfu#% why sh!u#d it be difficu#t f!r 7im t! appear bef!re usB )hen the great dev!tee +hruva $ahara0a was engaged in meditati!n !n the f!ur;handed f!rm !f 8isnu% a## !f a sudden his meditati!n br!ke% and he immediate#y saw bef!re him the same f!rm up!n which he had been meditating. )as it very difficu#t f!r Krishna t! appear in this wayB Of c!urse n!t. Simi#ar#y it was n!t difficu#t f!r 7im t! appear bef!re +evaki in the same f!ur;handed f!rm. Theref!re Krishna says% 0anma karma ca me divyam* .One must understand $y transcendenta# birth and activities.. Kuntidevi has this understanding. She kn!ws that a#th!ugh t! s!me f!!#s Krishna appears t! take birth% in fact 7e is unb!rn. But why sh!u#d Krishna perf!rm the pastime !f taking birthB Kuntidevi rep#ies% punya;s#!kasya kirtaye* t! g#!rify th!se wh! are very pi!us and very much advanced in spiritua# understanding. Krishna c!mes as the s!n !f +evaki t! g#!rify 7is dev!tee +evaki. Krishna bec!mes the s!n !f -as!da t! g#!rify -as!da. Simi#ar#y% Krishna appears in the dynasty !f $ahara0a -adu% 7is great dev!tee% 0ust t! g#!rify $ahara0a -adu. Thus Krishna is sti## kn!wn as -adava% the descendant !f $ahara0a -adu. Krishna has n! !b#igati!n t! take 7is birth in a particu#ar fami#y !r c!untry% but 7e takes birth t! g#!rify a certain pers!n !r a certain fami#y because !f their dev!ti!n. Theref!re 7is birth is ca##ed divyam% transcendenta#. The =!rd is n!t !b#iged t! take birth% but we are !b#iged t! d! s!. That is the distincti!n between !ur birth and the birth !f Krishna. f by !ur karma% !r activities% we are fit t! take birth in a g!!d fami#y in human s!ciety !r demig!d s!ciety% we sha## d! s!% but if !ur activities are #!w #ike th!se !f anima#s% we sha## have t! take birth in a fami#y !f anima#s. That is the f!rce !f karma. Karmana daiva;netrena 0ant!r deh! papattaye 3SB. C.C'.'4. )e deve#!p a certain type !f b!dy acc!rding t! !ur karma.

The human f!rm !f #ife is meant f!r understanding the Supreme% the Abs!#ute Truth 3athat! brahma;0i0nasa4. But if we d! n!t endeav!r f!r this% if we misuse this !pp!rtunity and simp#y remain #ike anima#s% we sha## return t! an anima# f!rm !f #ife. Theref!re the Krishna c!nsci!usness m!vement is trying t! save pe!p#e fr!m g!ing d!wn t! anima# #ife. The appearance !f =!rd Krishna is c!mpared t! the gr!wth !f sanda#w!!d trees in the $a#aya 7i##s 3ma#ayasyeva candanam4. There are tw! $a#ayas;;the $a#aya 7i##s and the part !f the w!r#d n!w kn!wn as $a#aysia. The candana tree% !r sanda#w!!d tree% can gr!w anywhere;;there is n! ru#e that it has t! gr!w in $a#aysia !r the $a#aya 7i##s;;but because this sanda#w!!d gr!ws in #arge 6uantities in th!se parts !f the w!r#d% it is kn!wn as ma#aya;candana. n the )estern c!untries there is scented water kn!wn as eau de c!#!gne. t can be manufactured anywhere% but because it was !rigina##y manufactured in the city !f C!#!gne% it is kn!wn as eau de c!#!gne. Simi#ar#y% sanda#w!!d can gr!w anywhere% but because it was !rigina##y very pr!minent in $a#aysia and the $a#aya 7i##s% it is kn!wn as $a#ayan sanda#w!!d. Kunti !ffered this prayer five th!usand years ag!% and this indicates that sanda#w!!d was gr!wing five th!usand years ag! in $a#aysia. $a#aysia is n!t a new name/ it was kn!wn th!usands and th!usands !f years ag! t! the f!##!wers !f the 8edic cu#ture. :!wadays% !f c!urse% $a#aysia is gr!wing rubber trees because there is a g!!d demand f!r rubber% but f!rmer#y $a#aysia grew sanda#w!!d !n a #arge sca#e because there was a great demand f!r sanda#w!!d% especia##y in ndia. Because ndia is a tr!pica# c!untry and sanda#w!!d is very c!!#ing pe!p#e in ndia use sanda#w!!d pu#p as a c!smetic. Fven n!w% during the very warm days !f the summer seas!n% th!se wh! can aff!rd t! d! s! app#y sanda#w!!d pu#p t! their b!dies and fee# c!!# a## day. n ndia it was the system that after bathing and sanctifying the b!dy by app#ying marks !f ti#aka% !ne w!u#d !ffer !beisances t! the +eity% take s!me candana;prasada fr!m the r!!m !f the +eity% and app#y it as a c!smetic t! the b!dy. This was ca##ed prasadhanam. But it is said that in Ka#i;yuga% the present age% snanam eva prasadhanam 3SB. 'D.D.E4* if !ne can even bathe nice#y% that is prasadhana. n ndia even the p!!rest man wi## take an ear#y m!rning bath every day% but when came t! America saw that even taking !ne&s dai#y bath may be a difficu#t thing and is !ften n!t the practice. n ndia we are accust!med t! see pe!p#e bathe thrice in a day% but in :ew -!rk have seen that !ne may have t! g! t! a friend&s h!use t! bathe because !ne may n!t have faci#ities t! d! s! at h!me. These are sympt!ms !f Ka#i;yuga. Snanam eva prasadhanam. n the Ka#i;yuga it wi## be very difficu#t even t! take a bath. An!ther sympt!m !f Ka#i;yuga is daksyam kutumba;bharanam 3SB. 'D.D.@4* !ne wi## be fam!us f!r his pi!us activities simp#y if he can maintain his fami#y. The w!rd daksyam% meaning .fam!us f!r pi!us activities%. c!mes fr!m daksa% which means .e"pert.. n Ka#i;yuga !ne wi## be c!nsidered e"pert if he can maintain a fami#y c!nsisting !f himse#f% his wife% and !ne !r tw! chi#dren. n ndia% !f c!urse% the traditi!na# fami#y is the 0!int fami#y% c!nsisting !f a man and his wife% their parents and chi#dren% their in;#aws% and s! !n. But in Ka#i;yuga it wi## be difficu#t t! maintain a simp#e fami#y !f !neseff% !ne&s wife% and a few chi#dren. )hen was #iving in :ew -!rk% am!ng the pe!p#e c!ming t! !ur c#asses was an !#d #ady wh! had a gr!wn s!n. asked her% .)hy d!esn&t y!ur s!n get marriedB. She rep#ied% .-es% he can marry when he can maintain a fami#y.. did n!t kn!w that maintaining a fami#y was such a difficu#t 0!b here. But this is described in the Bhagavatam* if !ne can maintain a fami#y% he wi## be c!nsidered a very g#!ri!us man% and if a gir# has a husband she wi## be c!nsidered very f!rtunate. t is n!t !ur business t! critici<e% but the sympt!ms !f Ka#i;yuga are very severe% and they wi## gr!w m!re severe. The durati!n !f Ka#i;yuga is we find s! many difficu#ties% and the m!re we gr!w int! this Ka#i;yuga% the m!re the times wi## be difficu#t. The best c!urse% theref!re% is t! c!mp#ete !ur Krishna c!nsci!usness and return h!me% back t! ,!dhead. That wi## save us. Otherwise% if we c!me back again f!r an!ther #ife in Ka#iyuga% we sha## find difficu#t days ahead% and we sha## have t! suffer m!re and m!re.

Chapter Si"teen
Ieturning t! Our :atura# C!nsci!usness
apare vasudevasya devakyam yacito 'bhyagat ajas tvam asya ksemaya vadhaya ca sura-dvisam Others say that since both 'asude a and (e a$i prayed for You, You ha e ta$en Your birth as their son. 2ndoubtedly You are unborn, yet You ta$e Your birth for their welfare and to $ill those who are en ious of the demigods.

t is a#s! said that 8asudeva and +evaki% in their previ!us birth as Sutapa and Prsni% underwent a severe type !f penance t! get the =!rd as their s!n% and as a resu#t !f such austerities the =!rd appeared as their s!n. t is a#ready dec#ared in the Bhagavad;gita that the =!rd appears f!r the we#fare !f a## pe!p#e in the w!r#d and t! van6uish the asuras% !r the materia#istic atheists. The =!rd says* yada yada hi dharmasya g#anir bhavati bharata abhyutthanam adharmasya tadatmanam sr0amy aham .)henever and wherever there is a dec#ine in re#igi!us practice% O descendant !f Bharata% and a pred!minant rise !f irre#igi!n;;at that time descend $yse#f.. 3Bg. ?.@4 The w!rds dharmasya g#anih mean .irregu#arities in re#igi!n.. )hen there are irregu#arities% re#igi!n bec!mes p!##uted. n human s!ciety there must be a pr!per ba#ance between spirit and matter. )e are actua##y spirit s!u#% but s!meh!w !r !ther we have been encaged within materia# b!dies% and as #!ng as we have these b!dies we have t! accept the b!di#y necessities !f eating% s#eeping% mating% and defending% a#th!ugh the s!u# itse#f d!es n!t need these things. The s!u# d!es n!t need t! eat anything/ whatever we eat is f!r the upkeep !f the b!dy. But a civi#i<ati!n that simp#y #!!ks after these b!di#y necessities and d!es n!t care f!r the necessities !f the s!u# is a f!!#ish% unba#anced civi#i<ati!n. Supp!se !ne mere#y washes !ne&s c!at but d!es n!t take care !f !ne&s b!dy. Or supp!se !ne has a bird in a cage but mere#y takes care !f the cage% n!t the bird within it. This is f!!#ishness. The bird is crying% .Ka% ka. ,ive me f!!d% give me f!!d.. f !ne !n#y takes care !f the cage% h!w can the bird be happyB S! why are we unhappyB n the )estern c!untries there is n! scarcity !f wea#th% n! scarcity !f f!!d% n! scarcity !f cars% and n! scarcity !f se". Fverything is avai#ab#e in fu## abundance. Then why is there sti## a secti!n !f pe!p#e wh! are frustrated and c!nfused% #ike the hippiesB They are n!t satisfied. )hyB Because there is n! ba#ance. )e are taking care !f the necessities !f the b!dy% but we have n! inf!rmati!n !f the s!u# and its necessities. The s!u# is the rea# substance% and the b!dy is !n#y a c!vering. Theref!re neg#ect !f the s!u# is a f!rm !f dharmasya g#anih% p!##uti!n !f duty. The w!rd dharma means .duty.. A#th!ugh the w!rd dharma is !ften trans#ated as .re#igi!n. and re#igi!n is genera##y defined as a kind !f faith% dharma is n!t in fact a kind !f faith. +harma means !ne&s actua# c!nstituti!na# duty. t is !ne&s duty t! kn!w the needs !f the s!u#% but unf!rtunate#y we have n! inf!rmati!n !f the s!u# and are simp#y busy supp#ying the necessities f!r b!di#y c!mf!rt. B!di#y c!mf!rt% h!wever% is n!t en!ugh. Supp!se a man is very c!mf!rtab#y situated. +!es it mean he wi## n!t dieB Of c!urse n!t. )e speak !f a strugg#e f!r e"istence and surviva# !f the fittest% but b!di#y c!mf!rts a#!ne cann!t enab#e any!ne t! e"ist !r survive permanent#y. Theref!re% taking care !f the b!dy !n#y is ca##ed dharmasya g#anih% !r p!##uti!n !f !ne&s duty. One must kn!w the necessities !f the b!dy and a#s! the necessities !f the s!u#. The rea# necessity in #ife is t! supp#y the c!mf!rts !f the s!u#% and the s!u# cann!t be c!mf!rted by materia# ad0ustments. Because the s!u# is a different identity% the s!u# must be given spiritua# f!!d% and that spiritua# f!!d is Krishna c!nsci!usness. )hen !ne is diseased% he must be given the pr!per diet and the pr!per medicine. B!th are re6uired. f he is simp#y given medicine but n!t a pr!per diet% the treatment wi## n!t be very successfu#. Theref!re the Krishna c!nsci!usness m!vement is meant t! give b!th the pr!per medicine and the pr!per diet f!r the s!u#. The diet is Krishna;prasada% f!!d that has first been !ffered t! Krishna% and the medicine is the 7are Krishna mantra. nivrtta;tarsair upagiyamanad bhavausadhac chr!tra;man!;&bhiramat ka uttamas#!ka;gunanuvadat puman vira0yeta vina pasu;ghnat 3Bhag '(.'.'?4 Pariksit $ahara0a said t! the great sage Sukadeva ,!svami% .The disc!urses !n Srimad;Bhagavatam that y!u are giving me are n!t !rdinary. These Bhagavata disc!urses are re#ishab#e f!r pers!ns wh! are nivrtta;trsna% free fr!m hankering.. Fvery!ne in this materia# w!r#d is hankering f!r en0!yment% but !ne wh! is free fr!m this hankering can taste h!w re#ishab#e the Bhagavatam is. The w!rd bhagavata refers t! anything in re#ati!nship t! Bhagavan% the Supreme =!rd% and the 7are Krishna mantra is a#s! bhagavata. Thus Pariksit $ahara0a said that the taste !f the Bhagavata can be re#ished by !ne wh! is free fr!m hankering t! satisfy materia# desires. And why sh!u#d this Bhagavata be tastedB Bhavausadhi* it is the medicine f!r !ur disease !f birth and death. At the present m!ment% we are in a diseased c!nditi!n. $ateria#ists d! n!t kn!w what is disease and what is

hea#th. They d! n!t kn!w anything% but sti## they are p!sing as great scientists and phi#!s!phers. They d! n!t in6uire% . d! n!t want t! die. )hy is death enf!rced up!n meB. :!r d! they have any s!#uti!n t! this pr!b#em. But sti## they ca## themse#ves scientists. )hat kind !f scientists are theyB Advancement in science sh!u#d bring ab!ut kn!w#edge by which misery can be minimi<ed. Otherwise% what is the meaning !f scienceB Scientists may pr!mise that they can he#p us in the future% but we may ask them% .)hat are y!u giving us right n!w% sirB. A rea# scientist wi## n!t say% .>ust g! !n suffering as y!u are suffering n!w% and in the future we sha## find s!me chemica#s t! he#p y!u.. :!. Atyantika;duhkha;nivrttih. The w!rd atyantika means .u#timate%. and duhkha means .sufferings.. The aim !f human #ife sh!u#d be t! put an end t! the u#timate sufferings% but pe!p#e d! n!t even kn!w what these u#timate sufferings are. These sufferings are p!inted !ut in Bhagavad;gita as 0anma;mrtyu;0ara; vyadhi* birth% death% !#d age% and disease. )hat have we d!ne t! nu##ify these sufferingsB There is n! remedy f!r them in the materia# w!r#d. The u#timate way t! re#in6uish a## kinds !f suffering is stated in Bhagavad;gita 3A.'E4% where the =!rd says* mam upetya punar0anma duhkha#ayam asasvatam napnuvanti mahatmanah samsiddhim paramam gatah .After attaining $e% the great s!u#s% wh! are y!gis in dev!ti!n% never return t! this temp!rary w!r#d% which is fu## !f miseries% because they have attained the highest perfecti!n.. Thus the =!rd says that !ne sh!u#d appr!ach 7im and g! back t! 7im% back h!me% back t! ,!dhead. But unf!rtunate#y pe!p#e have n! kn!w#edge !f what ,!d is% whether !ne can g! back h!me t! 7im !r n!t% and whether !r n!t it is practica#. Because they have n! kn!w#edge% they are simp#y #ike anima#s. They pray% .O ,!d% give us !ur dai#y bread.. But n!w supp!se we ask them% .)hat is ,!dB. Can they e"p#ainB :!. Then wh!m are they askingB Are they mere#y praying int! the airB f submit s!me petiti!n% there must be s!me pers!n t! wh!m the petiti!n is submitted. But they d! n!t kn!w wh! that pers!n is !r where the petiti!n is t! be submitted. They say that ,!d is in the sky. But there are a#s! s! many birds in the sky. Are they ,!dB Pe!p#e have imperfect kn!w#edge !r n! kn!w#edge at a##. :!nethe#ess% they p!se as scientists% phi#!s!phers% writers% and great thinkers% a#th!ugh their ideas are a## rubbish. The !n#y tru#y w!rthwhi#e b!!ks are th!se #ike Srimad;Bhagavatam and Bhagavad;gita. n the Bhagavatam 3'.E.'(;''4 it is said* na yad vacas citra;padam harer yas! 0agat;pavitram pragrnita karhicit tad vayasam tirtham usanti manasa na yatra hamsa niramanty usik;ksayah .Th!se w!rds which d! n!t describe the g#!ries !f the =!rd% wh! a#!ne can sanctify the atm!sphere !f the wh!#e universe% are c!nsidered by saint#y pers!ns t! be #ike unt! a p#ace !f pi#grimage f!r cr!ws. Since the a##; perfect pers!ns are inhabitants !f the transcendenta# ab!de% they d! n!t derive any p#easure there.. tad;vag;visarg! 0anatagha;vip#a v! yasmin prati;s#!kam abaddhavaty api namany anantasya yas! &nkitani yat srn vanti gayanti grnanti sadhavah .On the !ther hand% that #iterature which is fu## !f descripti!ns !f the transcendenta# g#!ries !f the name% fame% f!rms% pastimes% etc.% !f the un#imited Supreme =!rd is a different creati!n% fu## !f transcendenta# w!rds directed t!ward bringing ab!ut a rev!#uti!n in the impi!us #ives !f this w!r#d&s misdirected civi#i<ati!n. Such transcendenta# #iteratures% even th!ugh imperfect#y c!mp!sed% are heard% sung% and accepted by purified men wh! are th!r!ugh#y h!nest.. Any #iterature that has n! c!nnecti!n with ,!d is 0ust #ike a p#ace where cr!ws take en0!yment. )here d! cr!ws en0!yB n a fi#thy p#ace. But white swans take p#easure in nice c#ear waters surr!unded by gardens. S! even am!ng anima#s there are natura# divisi!ns. The cr!ws wi## n!t g! t! the swans% and the swans wi## n!t g! t! the cr!ws. Simi#ar#y% in human s!ciety there are men wh! are #ike cr!ws and men wh! are #ike swans. The swan#ike men wi## c!me t! centers !f Krishna c!nsci!usness% where everything is c#ear% where there is g!!d phi#!s!phy% g!!d transcendenta# f!!d% g!!d educati!n% g!!d inte##igence;;everything g!!d;;whereas cr!w#ike men wi## g! t! c#ubs% parties% naked dance sh!ws% and s! many !ther such things. S! the Krishna c!nsci!usness m!vement is meant f!r swan#ike men% n!t f!r men wh! are #ike cr!ws. But we

can c!nvert the cr!ws int! swans. That is !ur phi#!s!phy. Th!se wh! were cr!ws are n!w swimming #ike swans. That is the benefit !f Krishna c!nsci!usness. The materia# w!r#d is the w!r#d where swans have bec!me cr!ws. n the materia# w!r#d the #iving entity is encaged in a materia# b!dy% and he tries t! gratify his senses in !ne b!dy after an!ther. But the reestab#ishment !f dharma wi## gradua##y turn cr!ws int! swans. 5!r e"amp#e% a man may be i##iterate and uncu#tured% but he can be c!nverted int! an educated% cu#tured man by training. This training is p!ssib#e in the human f!rm !f #ife. cann!t train a d!g t! bec!me a dev!tee. That is difficu#t. Of c!urse% that a#s! can be d!ne% a#th!ugh may n!t be p!werfu# en!ugh t! d! it. )hen =!rd Caitanya $ahaprabhu was trave#ing thr!ugh the 0ung#es !f >harikhanda the tigers% the snakes% the deer% and a## the !ther anima#s became dev!tees. This was p!ssib#e f!r Caitanya $ahaprabhu because 7e is ,!d 7imse#f and can theref!re d! anything. But a#th!ugh we cann!t d! that% we can w!rk in human s!ciety. Iegard#ess !f h!w fa##en a man is% if he f!##!ws the instructi!ns !f Krishna c!nsci!usness he can return t! his !rigina# p!siti!n. Of c!urse% there are degrees !f understanding% but !ne&s !rigina# p!siti!n is that !ne is part and parce# !f ,!d. 9nderstanding !f this p!siti!n is ca##ed Brahman rea#i<ati!n% spiritua# rea#i<ati!n% and it is this rea#i<ati!n that Krishna 7imse#f c!mes t! this w!r#d t! reestab#ish. =!rd Krishna came t! this w!r#d at the re6uest !f 7is dev!tees 8asudeva and +evaki 3vasudevasya devakyam yacit! &bhyagat4. A#th!ugh in their f!rmer #ives 8asudeva and +evaki were married% they did n!t have any chi#dren. They engaged themse#ves in severe austerities% and when Krishna came bef!re them and asked them what they wanted% they said% .)e want a s!n #ike -!u. That is !ur desire.. But h!w is it p!ssib#e f!r there t! be an!ther ,!dB Krishna is ,!d% and ,!d is !ne/ 7e cann!t be tw!. S! h!w c!u#d there be an!ther ,!d t! bec!me the s!n !f 8asudeva and +evakiB Krishna theref!re said% . t is n!t p!ssib#e t! find an!ther ,!d% s! $yse#f sha## bec!me y!ur s!n.. S! s!me pe!p#e say that it is because 8asudeva and +evaki wanted Krishna as their s!n that 7e appeared. A#th!ugh Krishna actua##y c!mes t! satisfy 7is dev!tees #ike 8asudeva and +evaki% when 7e c!mes 7e perf!rms !ther activities a#s!. 8adhaya ca sura;dvisam. The w!rd vadhaya means .ki##ing%. and sura;dvisam refers t! the dem!ns% wh! are a#ways envi!us !f the dev!tees. Krishna c!mes t! ki## these dem!ns. An e"amp#e !f a dem!n is 7iranyakasipu. Because Prah#ada $ahara0a was a dev!tee% his father% 7iranyakasipu% was s! envi!us that he was prepared t! ki## his !wn s!n% a#th!ugh the #itt#e b!y&s !n#y fau#t was that he was chanting 7are Krishna. This is the nature !f dem!ns. >esus Christ a#s! was ki##ed by the sura; dvisam% th!se wh! were envi!us !f him. )hat was his fau#tB 7is !n#y fau#t was that he was preaching ab!ut ,!d. -et he had s! many enemies% wh! crue##y crucified him. Theref!re Krishna c!mes t! ki## such sura;dvisam. This ki##ing !f the envi!us% !f c!urse% can be d!ne with!ut the presence !f Krishna. By setting t! w!rk the natura# f!rces !f war% pesti#ence% famine% and s! !n% Krishna can ki## mi##i!ns !f pe!p#e. 7e d!es n!t need t! c!me here t! ki## these rasca#s% f!r they can be ki##ed simp#y by 7is directi!n% !r nature&s #aw. Srsti;sthiti;pra#aya; sadhana;saktir eka 3Brahma;samhita E.??4. :ature has s! much p!wer that it can create% maintain% and annihi#ate everything. Srsti means .creati!n%. sthiti means .maintenance%. and pra#aya means .destructi!n.. :ature can create% maintain% and a#s! destr!y. This materia# c!smic manifestati!n is being maintained by the mercy !f nature% by which we are getting sun#ight% air% and rain by which t! gr!w !ur f!!d s! that we can eat and gr!w nice#y. But nature is s! p!werfu# that at any time it can destr!y everything simp#y by !ne str!ng wind. :ature is w!rking under the directi!n !f Krishna 3mayadhyak;sena prakrtih suyate sa;caracaram4. Theref!re% if Krishna wants dem!ns ki##ed% 7e can ki## mi##i!ns !f them with mere#y !ne str!ng b#ast !f nature&s wind. S! t! ki## the dem!ns Krishna d!es n!t need t! c!me. )hen 7e c!mes% 7e d!es s! because 7e is re6uested by 7is dev!tees #ike 8asudeva and +evaki% as Kuntidevi indicates by using the w!rd yacitah% meaning .being prayed f!r.. Theref!re the rea# cause !f 7is c!ming is at the re6uest !f 7is dev!tees% but when 7e c!mes 7e simu#tane!us#y sh!ws that 7e is prepared t! ki## any!ne wh! is envi!us !f 7is dev!tees. Of c!urse% 7is ki##ing and maintaining are the same because 7e is abs!#ute. Th!se wh! are ki##ed by Krishna immediate#y attain sa#vati!n% which genera##y takes mi##i!ns !f years t! get. S! pe!p#e may say that Krishna has c!me f!r this purp!se !r that purp!se% but actua##y Krishna c!mes f!r the benefit !f 7is dev!tees. 7e a#ways #!!ks after the we#fare !f the dev!tees% and s! fr!m this instructi!n !f Kunti we sh!u#d understand that we sh!u#d a#ways be c!ncerned with h!w t! bec!me dev!tees. Then a## g!!d 6ua#ities wi## c!me up!n us. yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah 3SB. E.'A.'D4 f !ne simp#y deve#!ps !ne&s d!rmant% natura# dev!ti!n f!r Krishna% !ne wi## deve#!p a## g!!d 6ua#ities. Our dev!ti!n f!r Krishna is natura#. >ust as a s!n has natura# dev!ti!n t! his father and m!ther% we have natura# dev!ti!n t! Krishna. )hen there is danger% even materia#istic scientists pray t! ,!d. Of c!urse% when

they are n!t in danger they defy ,!d% and theref!re danger is re6uired in !rder t! teach these rasca#s that there is ,!d. >ivera svarupa haya;;krsnera Lnitya;dasa&. Our natura# p!siti!n is t! be dependent !n ,!d. Artificia##y we are trying t! banish ,!d% saying% .,!d is dead%. .There is n! ,!d%. !r . am ,!d.. But when we give up this rasca#d!m% Krishna wi## give us a## pr!tecti!n.

Chapter Seventeen
=ightening the Burden !f the )!r#d
bharavataranayanye bhuvo nava ivodadhau sidantya bhuri-bharena jato hy atma-bhuvarthitah Others say that the world, being o erburdened li$e a boat at sea, is much aggrie ed, and that !rahma, who is Your son, prayed for You, and so You ha e appeared to diminish the trouble. Brahma is direct#y the s!n !f the Supreme =!rd% the supreme father% and was n!t put int! the w!mb !f a m!ther. Theref!re he is kn!wn as atma;bhu. This Brahma is in charge !f further creati!ns in the universe% sec!ndari#y ref#ected by the p!tency !f the Omnip!tent. )ithin the ha#! !f the universe there is a transcendenta# p#anet kn!wn as Svetadvipa% which is the ab!de !f the Ksir!dakasayi 8isnu% the Paramatma feature !f the Supreme =!rd. )henever there is tr!ub#e in the universe that cann!t be s!#ved by the administrative demig!ds% they appr!ach Brahma0i f!r a s!#uti!n% and if it is n!t t! be s!#ved even by Brahma0i% then Brahma0i c!nsu#ts with and prays t! the Ksir!dakasayi 8isnu f!r an incarnati!n and s!#uti!n t! the pr!b#ems. Such a pr!b#em ar!se when Kamsa and !thers were ru#ing !ver the earth and the earth became t!! much !verburdened by the misdeeds !f the asuras. Brahma0i% a#!ng with !ther demig!ds% prayed at the sh!re !f the Ksir!daka Ocean% and they were advised !f the descent !f Krishna as the s!n !f 8asudeva and +evaki. S! s!me pe!p#e say that the =!rd appeared because !f the prayers !f Brahma0i. Kuntidevi is describing the different statements !f different pers!ns ab!ut why Krishna appears. S!me say that 7e appeared at the re6uest !f 8asudeva and +evaki% and s!me say 7e appeared at the re6uest !f Brahma. Bharavataranayanye bhuv! nava iv!dadhau* .S!me say that 7e appeared 0ust t! reduce the burden !f the w!r#d% which was !verburdened #ike a b!at at sea.. )hen the w!r#d is !verburdened% there must be war% pesti#ence% famine% epidemics% and s! !n. This is nature&s #aw. The earth f#!ats in space am!ng many mi##i!ns !f !ther p#anets% a## !f them bearing huge m!untains and !ceans. t f#!ats because Krishna enters int! it% as stated in Bhagavad;gita 3gam avisya4% 0ust as 7e enters the at!m. The earth is certain#y n!t weight#ess/ rather% it is very heavy. But it f#!ats because the Supreme Spirit is within it. Fverything is #ightened by the presence !f spirit. One&s b!dy wi## f#!at in water as #!ng as !ne is a#ive% but as s!!n as the spirit s!u# #eaves% the b!dy immediate#y sinks. As #!ng as a chi#d is a#ive we can take it a#!ng by !ne hand% but when the chi#d is dead it is heavy. S! n!w we are heavy% but when we are spiritua##y advanced we wi## be free fr!m impediments. :!w we cann!t f#y in the air% but the spirit s!u# is s! #ight that when freed fr!m the b!dy it can g! within a sec!nd t! 8aikuntha#!ka% the spiritua# w!r#d 3tyaktva deham punar0anma naiti mam eti4. )hy then d!es the w!r#d bec!me !ver#!adedB t bec!mes !ver#!aded due t! the presence !f dem!ns% th!se wh! are against dev!ti!na# service. )hen m!ther earth fee#s this #!ad t! be t!! heavy% Krishna c!mes 0ust t! unburden the earth. f a ship is !ver#!aded% its p!siti!n is very danger!us% f!r it may sink at any m!ment. Theref!re when m!ther earth fe#t t!! unc!mf!rtab#e because !f being !ver#!aded with dem!ns 3sidantya bhuri; bharena4% she appr!ached Brahma% the chief #iving being within this universe. )hen there is a need% the chief pers!na#ities in the universe appr!ach Brahma% wh! appr!aches 8isnu t! ask that 7e reduce whatever the burden is. Then 8isnu !r Krishna appears as an incarnati!n% as stated in Bhagavad;gita 3?.@4* yada yada hi dharmasya g#anir bhavati bharata abhyutthanam adharmasya tadatmanam sr0amy aham .)henever and wherever there is a dec#ine in re#igi!us practice% O descendant !f Bharata% and a pred!minant rise !f irre#igi!n;;at that time descend $yse#f..

)hen there is t!! much #aw#essness and there are t!! many crimina#s% the state bec!mes !verburdened and disturbed% and the state administrat!rs are pu<<#ed ab!ut what t! d!. Simi#ar#y% when the w!r#d is !verrun by dem!ns and atheists% they create a burden% and the demig!ds% the pi!us administrat!rs !f the universe% bec!me perp#e"ed. )hen the pe!p#e !f a state abide by the #aws% administrati!n is easy% but if pe!p#e are crimina#s they !verburden the state administrat!rs. A simi#ar situati!n s!metimes upsets the ba#ance !f the c!smic affairs !f this materia# w!r#d. B!th the dem!ns and the demig!ds a#ways e"ist% but when the dem!niac p!wer increases% the w!r#d is !verburdened. t is then that the demig!ds appr!ach =!rd Brahma f!r assistance. =!rd Brahma is !ne !f the twe#ve auth!rities kn!wn as dvadasa;maha0ana 3svayambhur naradah sambhuh kaumarah kapi#! manuhJ prah#ad! 0anak! bhism! ba#ir vaiyasakir vayam% SB. H.C.D(4. )e have t! f!##!w the maha0anas% the great auth!rities% if we want t! receive transcendenta# kn!w#edge. The 8edic in0uncti!n is% tad; vi0nanartham sa gurum evabhigacchet* if !ne wants t! be in kn!w#edge !f everything% !ne must appr!ach a guru% a b!na fide auth!rity% a spiritua# master. The !rigina# guru is Krishna. As Krishna taught Ar0una% 7e a#s! taught Brahma% as stated in Srimad;Bhagavatam 3tene brahma hrda ya adi;kavaye4. The Srimad;Bhagavatam describes the !rigina# s!urce !f the creati!n% and this sh!u#d be the actua# sub0ect matter !f !ur research w!rk. )hat is the !rigina# s!urce !f creati!nB >anmady asya yatah* the !rigina# s!urce !f everything is the s!urce !f 0anma% sthiti% and pra#aya;;creati!n% mainenance% and diss!#uti!n. Our b!dy has taken birth at a certain date% it #asts f!r s!me years;;ten years% twenty years% fifty years% !r whatever% acc!rding t! the b!dy;;and then it wi## be finished. )here did this b!dy c!me fr!m% and when it is destr!yed where wi## it g!B There are scientific #aws c!ncerning the c!nservati!n !f energy. )hat is the s!urce !f that energyB There is a s!urce 3yat! va imani bhutani0ayante4% and that s!urce is identified in the Srimad;Bhagavatam. That s!urce is n!t b#ind. Iasca#s think that everything has c!me fr!m n!thing. But h!w can s!mething c!me !ut !f n!thingB There is n! pr!!f that such a thing happens% but f!!#s c#aim that it d!es% and theref!re they are b#ind. )hat is the nature !f the !rigina# s!urce fr!m wh!m everything has c!me% in wh!m everything e"ists% and within wh!m everything wi## enterB The Bhagavatam 3'.'.'4 says% 0anmady asya yat! &nvayad itaratas carthesv abhi0nah. The w!rd abhi0nah indicates that the s!urce !f everything is c!mp#ete#y c!nsci!us. The w!rd 0na means .kn!w#edge%. and abhi means .specific.. )e have inade6uate kn!w#edge !f where we have c!me fr!m and where we sha## g! after death% and theref!re we are n!t abhi0na% supreme#y c!nsci!us. But the supreme s!urce is abhi0na. 7e is n!t a st!ne !r a v!id. 7!w c!u#d 7e beB The creati!n itse#f is evidence !f the c!nsci!usness !f the Supreme. Fvery!ne can appreciate the c!smic manifestati!n and h!w nice#y it is w!rking. The sun and m!!n rise e"act#y !n time% with!ut deviating even !ne ten;th!usandth !f a sec!nd% and the seas!ns change in the same way% bringing with them fruits and f#!wers. n this way the entire c!smic manifestati!n is g!ing !n in a very !rder#y% systematic way. S! un#ess there is s!me abhi0na;;s!me very c#ever inte##igence wh! kn!ws everything;;h!w c!u#d a## this have been createdB S!me pe!p#e say that a## this has c!me fr!m n!thing. )hat is this n!nsenseB Can such a creati!n c!me fr!m n!thingB +!es this idea sh!w very g!!d reas!ningB The Bhagavatam says n!. The Bhagavatam te##s us that everything c!mes fr!m the pers!n wh! is abhi0na% very inte##igent and e"perienced% and that !rigina# inte##igent pers!n transmitted kn!w#edge t! adi;kavi% the !rigina# created being% =!rd Brahma 3tene brahma hrda ya adi;kavaye4. Brahma% the !rigina# created being% has an !rigina# s!urce% and he is in c!ntact with that s!urce. )e understand that we get kn!w#edge fr!m an!ther pers!n with wh!m we are face t! face. But when Brahma was created he was a#!ne. Theref!re% h!w did he receive kn!w#edgeB That is e"p#ained in the Bhagavatam* tene brahma hrda. The w!rd hrda means .thr!ugh the heart.. The Supreme Pers!n% Paramatma% is within the heart !f every #iving being% inc#uding Brahma. Theref!re a#th!ugh Brahma was a#!ne% he received kn!w#edge dictated by the Supreme. The w!rd brahma means .8edic kn!w#edge.. Thus the 8edic kn!w#edge was given first t! =!rd Brahma. The 8edic kn!w#edge is given t! every!ne because Krishna is within every!ne&s heart 3sarvasya caham hrdi sannivistah4% but !ne must be 6ua#ified t! receive that kn!w#edge. Krishna he#ps us by giving us kn!w#edge b!th fr!m within as the Supers!u# 3caitya;guru4 and fr!m with!ut as the spiritua# master. Brahma receives kn!w#edge fr!m Krishna and distributes that 8edic kn!w#edge% and theref!re he is an auth!rity. There are f!ur sampradayas% !r chains !f discip#ic successi!n% thr!ugh which 8edic kn!w#edge is distributed;;!ne fr!m Brahma% !ne fr!m =aksmi% !ne fr!m =!rd Siva% and !ne fr!m the f!ur Kumaras. )e have t! appr!ach an auth!ritative representative !f Krishna appearing in !ne !f these sampradayas% and then we can receive rea# kn!w#edge. Thus the earth pers!nified appr!ached Brahma% wh! prayed t! the Supreme Pers!na#ity !f ,!dhead% .The w!r#d is n!w !verburdened with dem!ns% and theref!re re6uest -!u t! appear.. S!me say% theref!re% that the =!rd appeared at the re6uest !f Brahma that 7e #ighten the burden !f the w!r#d. )hen Krishna appears% 7e pr!tects the dev!tees and ki##s the dem!ns. Theref!re Krishna in 7is :arayana f!rm has f!ur hands. n tw! hands 7e h!#ds a disc and c#ub with which t! ki## the dem!ns% and in the !ther tw! hands 7e h!#ds the c!nchshe## and #!tus with which t! b#ess and pr!tect the dev!tees. The =!rd says% kaunteya prati0anih na me bhaktah pranasyati. Thus Krishna bug#es with 7is c!nchshe##% .$y dev!tees wi## never be van6uished.. And with the #!tus f#!wer 7e e"tends 7is b#essings. The #!tus f#!wer% which s!metimes a#s!

appears in the hand !f =aksmi% is a symb!# !f b#essings. :!w s!me may say that Krishna appeared f!r this purp!se !r that purp!se% but the rea# c!nc#usi!n is that Krishna appears f!r 7is !wn p#easure% n!t because 7e is b!und by any !ther cause. )e take !ur birth because we are b!und by !ur karma% but Krishna% being fu##y independent% d!es n!t c!me because !f s!me!ne e#se&s re6uest !r because !f karma. Iather% 7e c!mes by 7is !wn free wi## 3atma;mayaya4. )e are c!mpe##ed t! take birth because !f Krishna&s e"terna#% materia# energy% but Krishna is n!t c!ntr!##ed by the maya% !r energy% !f any!ne e#se% and theref!re 7e d!es n!t take birth in such a c!nditi!n. $aya% the i##us!ry energy% is under the c!ntr!# !f Krishna% s! h!w c!u#d maya c!ntr!# 7imB One wh! thinks that Krishna% #ike us% is c!ntr!##ed by maya is described in Bhagavad;gita as mudha% a f!!# 3ava0ananti mam mudha manusim tanum asritam4. Krishna is the !rigina# :arayana% the !rigina# s!urce !f the entire c!smic manifestati!n. Brahma% !r the first #iving being b!rn 0ust after the creati!n% is the direct s!n !f :arayana% wh! as ,arbh!dakasayi 8isnu first entered the materia# universe. )ith!ut spiritua# c!ntact% matter cann!t create. Th!se wh! are seeking the !rigina# cause !f the materia# creati!n sh!u#d kn!w that the creati!n takes p#ace when the spirit s!u# is present. $atter is activated by the spirit s!u#/ it is n!t that the s!u# is created by matter. Acc!rding t! the Buddhist the!ry% the #iving f!rce;;the #iving energy we a## have;;is created by materia# c!nditi!ns. At the present m!ment% the entire w!r#d is inf#uenced by this Buddhist the!ry. The actua# fact% h!wever% is that matter deve#!ps because !f the presence !f the #iving f!rce. )e can understand this very easi#y. After a chi#d is b!rn% he gr!ws% and his b!dy deve#!ps% but if the chi#d is b!rn dead;;if the spirit s!u# is n!t present;;the b!dy wi## n!t deve#!p. Theref!re the spirit is the basis f!r the deve#!pment !f matter% and n!t vice versa. )hy d!es a dead chi#d n!t gr!wB Because the spirit is n!t present. A tree gr!ws as #!ng as there is #ife in it. f we s!w the sma## seed !f a banyan tree in g!!d s!i# and fav!r it with water% it wi## gr!w because the spirit s!u# is present. But if we were t! fry such a seed in fire and then s!w it% it w!u#d fai# t! gr!w because the spirit s!u# w!u#d n!t be there. $atter gr!ws and deve#!ps because !f the presence !f the spirit s!u#% and this princip#e has been f!##!wed fr!m the very beginning !f the creati!n. At the beginning !f creati!n the Supreme Spirit entered the universe% and the first #iving being% Brahma% was b!rn !n a #!tus f#!wer gr!wn fr!m the transcendenta# abd!men !f 8isnu. Accepting that the #!tus !n which Brahma was b!rn is matter% we sh!u#d understand that it is a#s! gr!wn fr!m spirit. Theref!re spirit is the basis !f creati!n. Because the #!tus f#!wer !n which =!rd Brahma is b!rn is gr!wn fr!m the nave# !f 8isnu% =!rd 8isnu is kn!wn as Padmanabha. Brahma is kn!wn as atma;bhu because he was beg!tten direct#y fr!m the father% :arayana% !r 8isnu% with!ut the c!ntact !f m!ther =aksmi0i. =aksmi0i was present near :arayana% engaged in the service !f the =!rd% but sti##% with!ut c!ntact with =aksmi0i% :arayana beg!t Brahma. That is the !mnip!tency !f the =!rd. )hen we want t! beget a chi#d% we need the he#p !f a wife because we cann!t beget a chi#d a#!ne. But Krishna% =!rd 8isnu% pr!duced =!rd Brahma with!ut the he#p !f 7is wife% =aksmi% a#th!ugh she was present% because 7e is n!t dependent !n anything. One wh! f!!#ish#y c!nsiders :arayana t! be #ike !ther #iving beings sh!u#d take a #ess!n fr!m this. The 8edic #iterature f!rbids !ne t! think that !ther #iving beings are !n an e6ua# #eve# with :arayana. yas tu narayanam devam brahma;rudradi;daivataih samatvenaiva vikseta sa pasandi bhaved dhruvam S!me!ne has invented the w!rd daridra;narayana% trying t! sh!w that :arayana has bec!me p!!r and that the begger wh! c!mes t! my d!!r t! beg is a#s! :arayana. This is n!t auth!ri<ed in the 8edic #iterature. :arayana is the master !f =aksmi% the g!ddess !f f!rtune% and !n#y f!!#s think that 7e s!meh!w bec!mes p!verty;stricken. Iasca#s say that :arayana% Brahma% Siva% a## the demig!ds% y!u% % and every!ne e#se are a## !n the same #eve#. This is f!!#ishness. :arayana is asamaurdhva. This means that n! !ne can be e6ua# t! !r greater than 7im. Theref!re Krishna 7imse#f% the !rigina# :arayana% says in Bhagavad;gita% mattah parataram nanyat* .There is n! !ne superi!r t! $e.. :!r is any!ne e6ua# t! 7im. The w!rd asama means that n! !ne is e6ua# t! 7im% and anurdhva means that n! !ne is greater than 7im. This is the p!siti!n !f the =!rd. :arayana is n!t an !rdinary #iving being. 7e is the Pers!na#ity !f ,!dhead 7imse#f% and 7e has a## the p!tencies !f a## the senses in a## parts !f 7is transcendenta# b!dy. An !rdinary #iving being begets a chi#d by se"ua# interc!urse and has n! !ther means t! beget a chi#d than the !ne designed f!r him. But :arayana is a##; p!werfu#% and theref!re 7e can beget a chi#d fr!m 7is nave#. Fvery part !f 7is b!dy has fu## p!tency% as e"p#ained in the Brahma;samhita 3E.CD4% anganiyasya saka#endriya;vrttimanti. 5!r e"amp#e% can see with my eyes% but Krishna can a#s! eat with 7is eyes. 5!!#ish rasca#s wi## say% .-!u are !ffering f!!d t! Krishna% but what has 7e eatenB t is sti## here. 7e has n!t eaten anything.. Such pe!p#e d! n!t kn!w that Krishna can eat 0ust by seeing% f!r 7e can d! anything with any part !f 7is transcendenta# b!dy. )hen a washerman refused t! supp#y

c#!th t! Krishna in $athura% =!rd Krishna disp#ayed 7is transcendenta# p!tency by cutting !ff the man&s head with 7is hand. 7!w was this p!ssib#eB t was p!ssib#e by the =!rd&s !mnip!tence. The =!rd is c!mp#ete and independent t! d! anything and everything by 7is vari!us p!tencies. This is e"p#ained in the beginning !f Srimad;Bhagavatam by the w!rds abhi0nah svarat. The w!rd sva;rat indicates that 7e is se#f;sufficient% n!t dependent !n any!ne. That is the 6ua#ificati!n !f ,!d. :!wadays there are s! many se#f;pr!c#aimed incarnati!ns !f ,!d% but as s!!n as they have s!me t!!thache they immediate#y say% .O!!!!!h% d!ct!r% he#p me. Save me.. f y!u are ,!d% save y!urse#f. )hy g! t! a d!ct!rB Such pe!p#e are rasca#s% and they make it very difficu#t t! spread Krishna c!nsci!usness. The wh!#e w!r#d is n!w !verburdened by such rasca#s and dem!ns% and theref!re the at!m b!mb is waiting f!r them by the wi## !f the Supreme.

Chapter Fighteen
=iberati!n fr!m gn!rance and Suffering
bhave 'smin klisyamananam a vidya-kama-karmabhih sra vana-smaranarhani karisyann iti kecana +nd yet others say that You appeared to re0u enate the de otionai ser ice of hearing, remembering, worshiping, and so on, in order that the conditioned souls suffering from material pangs might ta$e ad antage and gain liberation. n the Srimad Bhagavad;gita the =!rd asserts that 7e appears in every mi##ennium 0ust t! reestab#ish the way !f re#igi!n. The way !f re#igi!n is made by the Supreme =!rd. :! !ne can manufacture a new path !f re#igi!n% as is the fashi!n f!r certain ambiti!us pers!ns. The factua# way !f re#igi!n is t! accept the =!rd as the supreme auth!rity and thus render service unt! 7im in sp!ntane!us #!ve. A #iving being cann!t he#p but render service because he is c!nstituti!na##y made f!r that purp!se. The !n#y functi!n !f the #iving being is t! render service t! the =!rd. The =!rd is great% and #iving beings are sub!rdinate t! 7im. Theref!re% the duty !f the #iving being is 0ust t! serve 7im !n#y. 9nf!rtunate#y the i##usi!ned #iving beings% !ut !f misunderstanding !n#y% bec!me servants !f the senses by materia# desire. This desire is ca##ed avidya% !r nescience. And !ut !f such desire the #iving being makes different p#ans f!r materia# en0!yment centered ab!ut a perverted se" #ife. 7e theref!re bec!mes entang#ed in the chain !f birth and death by transmigrating int! different b!dies !n different p#anets under the directi!n !f the Supreme =!rd. 9n#ess% theref!re% !ne is bey!nd the b!undary !f this nescience% !ne cann!t get free fr!m the threef!#d miseries !f materia# #ife. That is the #aw !f nature. The =!rd% h!wever% !ut !f 7is cause#ess mercy% because 7e is m!re mercifu# t! the suffering #iving beings than they can e"pect% appears bef!re them and ren!vates the princip#es !f dev!ti!na# service% c!mprised !f hearing% chanting% remembering% serving% w!rshiping% praying% c!!perating% and surrendering unt! 7im. Ad!pti!n !f a## the ab!vementi!ned items% !r any !ne !f them% can he#p a c!nditi!ned s!u# get !ut !f the tang#e !f nescience and thus bec!me #iberated fr!m a## materia# sufferings created by the #iving being i##usi!ned by the e"terna# energy. This particu#ar type !f mercy is best!wed up!n the #iving being by the =!rd in the f!rm !f =!rd Sri Caitanya $ahaprabhu. n this very imp!rtant verse the w!rds bhave &smin mean .in this materia# w!r#d.. The w!rd bhava a#s! means .gr!w%. and it refers t! that which has taken birth. n the materia# w!r#d there are si" kinds !f changes. 5irst there is birth% then gr!wth% and then that which has been b!rn and has gr!wn stays f!r s!me time% pr!duces s!me by; pr!ducts% and then dwind#es and fina##y vanishes. These si" changes are ca##ed sad;vikara. The b!dy% f!r e"amp#e% takes birth at a certain date% and then it gr!ws and stays f!r s!me time. 5r!m the b!dy c!me s! many bypr!ducts in the f!rm !f s!ns and daughters% and then the b!dy bec!mes !#d and weak% and fina##y when it is very !#d it dies. But when the b!dy is finished% am n!t finished. )hen the gr!ss b!dy c!mes t! an end% am sti## present within the subt#e b!dy !f mind% inte##igence% and fa#se eg!% and this subt#e b!dy carries me t! an!ther gr!ss b!dy. A#th!ugh every!ne has t! accept a subt#e b!dy% the scientists and medica# men cann!t see it. have a mind% and

y!u have a mind% but cann!t see y!ur mind% and y!u cann!t see mine. have inte##igence% and y!u have inte##igence% but y!u cann!t see my inte##igence% n!r can see y!urs% because they are very subt#e. Simi#ar#y% the spirit s!u# is sti## m!re subt#e% s! what wi## the materia#istic scientists see !f itB They cann!t see the mind% inte##igence% !r fa#se eg!% what t! speak !f the s!u#. Theref!re they say% .The b!dy is everything% and there is n!thing m!re.. Actua##y% h!wever% that is n!t a fact. The fact is that the spirit s!u# is very% very sma##. Ba#agra;sata;bhagasya satadha ka#pitasya ca 3Svetasvatara 9p. E.G4. The s!u# is !ne ten;th!usandth the si<e !f the tip !f a hair. Supp!se we were t! take a hair and divide it int! a hundred parts. C!u#d we d! itB :!. That is n!t p!ssib#e. But if we c!u#d d! it and then divide it again int! an!ther !ne hundred parts% each part w!u#d be the si<e !f the spirit s!u#. Of c!urse% this is n!t p!ssib#e t! understand by e"perimenta# kn!w#edge% s! h!w can it be #earnedB One must #earn !f this fr!m an auth!rity. Our kn!w#edge is s! imperfect that it cann!t dea# with such subt#e affairs% and because rasca#s cann!t dea# with such things% they think that matter is the cause !f #ife. :!nethe#ess% they have n!t been ab#e t! dem!nstrate that #ife c!mes fr!m matter. =et them take chemica#s in their #ab!rat!ry and pr!duce even a sma## insect with hands% #egs% and eyes. Fvery night we see many !f such sma## insects with #egs and eyes with which they appr!ach the #ight. 5r!m such sma## insects up t! Brahma there are A%?((%((( different f!rms !f #ife% am!ng which we are trave#ing fr!m b!dy t! b!dy% #eaving !ne b!dy and entering an!ther% as stated by Krishna in Bhagavad;gita 3tatha dehantara;praptih4. Theref!re% either we must re0ect Krishna&s w!rd !r re0ect a## the s!;ca##ed scientific the!ries that #ife c!mes fr!m matter. But we are p#edged t! Krishna c!nsci!usness% and theref!re we cann!t re0ect Krishna&s w!rd. )e accept Krishna when 7e says that we have t! trave# fr!m !ne b!dy t! an!ther. Fvery #iving entity within this materia# w!r#d is under the inf#uence !f avidya% ign!rance. Avidya;karma; sam0nanya trtiya saktir isyate. ,!d% Krishna% has many mi##i!ns !f p!tencies 3parasya saktir vividhaiva sruyate4% and they have been summari<ed int! three categ!ries;;the e"terna# p!tency% the interna# p!tency% and the margina# p!tency. The margina# p!tency and the interna# p!tency are !f the same spiritua# 6ua#ity% but the third p!tency% the e"terna# p!tency% is inferi!r. visnu;saktir para pr!kta ksetra0nakhya tatha para avidya;karma;sam0nanya trtiya saktir isyate 38isnu Purana H.@.H'4 n this materia# w!r#d% every!ne is in ign!rance 3avidya4. Fven Brahma was ign!rant unti# he was given kn!w#edge by Krishna. Theref!re n! !ne sh!u#d be pr!ud !f his kn!w#edge. Fvery!ne in this materia# w!r#d is a rasca#. A particu#ar #iving entity desires% . f can get the !pp!rtunity t! !btain the p!st !f Brahma% then can create a big universe.. Thus he receives the b!dy !f Brahma. And the sma## insect thinks% . f can create a sma## h!#e within this r!!m% then can #ive very peacefu##y and eat.. Thus Brahma desires t! create a universe% we desire t! create a skyscraper% and an ant desires t! create a h!#e in a r!!m% but the 6ua#ity !f the w!rk is the same. )e are a## f!!#s% h!wever% because we d! n!t rea#i<e that because these things are materia# they wi## n!t #ast. Because !f ign!rance we think% .This wi## be very nice. That wi## be very nice.. Kama;karmabhih. )e create s!me desire 3kama4% and then we w!rk acc!rding#y. This resu#ts in s! many difficu#ties 3k#isyanti4. T! bec!me Brahma is n!t a very easy thing. Brahma is such a big p!st% and it is given t! a very 6ua#ified #iving entity wh! is high#y advanced in austerities and penance. But he is a#s! a #iving entity #ike us. n America there are many citi<ens% and President 5!rd is a#s! a citi<en% but by dint !f his ardent #ab!r and dip#!macy he captured the p!st. Sti##% he is an !rdinary citi<en. President :i"!n% f!r e"amp#e% has n!w been dragged d!wn and is n! #!nger President. This is because he was an !rdinary citi<en. Simi#ar#y% if we #ike% we may a#s! bec!me Brahma. Theref!re Bhaktivin!da Thakura says* kita;0anma ha! yatha tuya dasa bahirmukha brahma 0anme nahi asa .=et me bec!me an insect in a p#ace where -!ur dev!tee is present% because if fa## d!wn in the dust !f the feet !f a dev!tee my #ife wi## be successfu#.. Bhaktivin!da Thakura says% bahirmukha brahma;0anme nahi asa* . w!u#d n!t want t! be a Brahma and n!t be a dev!tee !f Krishna.. Because we are in ign!rance% maya% at any time we may f!rget Krishna. Theref!re we must a#ways engage in Krishna c!nsci!usness s! that we sha## n!t f!rget 7im. That is indicated by Kuntidevi by the w!rds sravana; smaranarhani. The w!rd sravana means .hearing%. smarana means .remembering%. and arhana means .w!rshiping the +eity !f Krishna.. One sh!u#d a#ways engage !nse#f in hearing ab!ut% remembering% and w!rshiping Krishna. A## the centers !f the Krishna c!nsci!usness m!vement are !pened !n#y f!r this purp!se;;t!

faci#itate chanting% dancing% and w!rshiping s! that we sha## n!t f!rget Krishna. Sada tad;bhava;bhavitah* if we a#ways think !f Krishna% there is a chance that we sha## remember Krishna at the end !f #ife 3ante narayana; smrtih4. Fverything takes practice. 5!r e"amp#e% if !ne wants t! dance !n the stage% !ne has t! perf!rm many rehearsa#s t! practice h!w t! dance. Then if !ne bec!mes an e"pert dancer% when !ne dances !n stage !ne wi## receive acc#aim* .Ah% a very g!!d dancer.. But !ne cann!t say% . sha## g! immediate#y t! the stage and bec!me a g!!d dancer.. That is n!t p!ssib#e. One may say% .:!% n!% n!. sha## n!t attend the rehearsa#. >ust give me the stage% and sha## perf!rm.. But the direct!r wi## n!t a##!w this% f!r !ne cann!t bec!me a g!!d dancer with!ut practice. The rea# purp!se !f #ife is t! remember Krishna when !ne&s #ife c!mes t! an end 3ante narayana; smrtih4. f at the time !f death !ne can remember Krishna% !ne&s #ife is successfu#. n this materia# w!r#d !ne must suffer fr!m materia# miseries% but rasca#s d! n!t care t! understand this% f!r they are abs!rbed in ign!rance. A smugg#er may g! !n with his w!rk% even th!ugh he kn!ws that he wi## be arrested and punished. A thief may kn!w that he wi## be arrested and punished f!r crimina# acts% and he may even have been punished severa# times% but sti## he wi## c!mmit the same crime again 3punah punas carvita; carvananam4. )hyB gn!rance. 7e is s! much abs!rbed in ign!rance that he d!es n!t think% . am repeated#y stea#ing and being repeated#y arrested and sent t! 0ai# t! be punished. )hy am d!ing thisB The resu#t is n!t g!!d.. A pers!n wh! is t!! much se"ua##y inc#ined may suffer many times fr!m venerea# disease and have t! underg! treatment% but sti## he wi## g! t! a pr!stitute again. This is avaidha stri;sanga% i##egitimate se". But even #egitimate se" inv!#ves s! many difficu#ties. After se"% a w!man bec!mes pregnant and has t! suffer f!r ten m!nths% and at the time !f de#ivery there is a#s! s!metimes very great danger. And the father% after the chi#d is b!rn% must take care !f the chi#d and w!rk hard t! pr!vide f!r its educati!n. Theref!re the 8edic #iterature says% bahu;duhkha;bha0ah* after se"% #egitimate !r i##egitimate% there are s! many tr!ub#es. Trpyanti neha krpanah* but !ne wh! is an ign!rant rasca# wi## n!t be satisfied. nstead% he wi## d! the same things again and again 3punah punas carvita;carvananam4. This is ca##ed bhava;r!ga% the disease !f materia# e"istence. yan maithunadi;grhamedhi;sukham hi tuccham kanduyanena karay!r iva duhkha;duhkham 3SB. @.G.?E4 n the 8edic civi#i<ati!n% theref!re% sma## b!ys are trained t! remain brahmacari% ce#ibate% and n!t inv!#ve themse#ves in the tr!ub#es !f se". But if !ne is unab#e t! remain brahmacari% he is a##!wed t! marry. After being trained in the beginning as a brahmacari% he wi## n!t stay f!r many years in fami#y #ife% but wi## very s!!n bec!me vanaprastha 3retired4 and then accept sannyasa% the ren!unced !rder !f #ife. n this materia# w!r#d every!ne is suffering;;the birds% the beasts% the trees% the anima#s% the p#ants% and even Brahma and ndra. ndra is a#s! n!t safe/ he is a#ways in an"iety ab!ut c!mpetit!rs wh! may c!me. tat sadhu manye &sura;varya dehinam sada samudvigna;dhiyam asad;grahat 3SB. @.E.E4 )hy is every!ne in this materia# w!r#d a#ways in an"ietyB Avidya;kama;karmabhih* because they are rasca#s. Theref!re Krishna stresses% .-!u rasca#% give up a## y!ur n!nsense and surrender unt! $e.. This is Krishna&s very g!!d mercy. 7e is the supreme father. Theref!re 7e direct#y says% sarva;guhyatamam* .This is the m!st c!nfidentia# kn!w#edge.. Sarva;dharman paritya0ya mam ekam saranam vra0a* .-!u rasca#% give up everything and simp#y surrender unt! $e.. Theref!re Kunti says% .-!u have c!me t! teach rasca#s #ike this and engage them in hearing% remembering% and w!rship.. This is bhakti. Sravanam kirtanam visn!h* !ne sh!u#d hear and chant ab!ut 8isnu% Krishna. But as s!!n as dev!tees begin t! hear and chant ab!ut 8isnu% s!me rasca# svamiwi## say% .:!% hearing !r chanting any name wi## d!. )hy 8isnuB )hy n!t Ka#iB. n Benga# there is a gr!up !f pe!p#e wh! have invented .ka#i;kirtana%. chanting the name !f the demig!ddess Ka#i. )hat is this n!nsenseB n the 8edic #iterature there is n! such thing as .ka#i;kirtana.. Kirtana means sravanam kirtanam visn!h;;hearing and chanting ab!ut 8isnu% Krishna. The 8edic #iterature rec!mmends harer nama% chanting !f the h!#y name !f 7ari% Krishna% and n! !ne e#se. This sravanam kirtanam% hearing and chanting% was described very nice#y by Sukadeva ,!svami in the Sec!nd Cant! !f Srimad;Bhagavatam 3D.?.'E4. 7e said* yat;kirtanam yad;smaranam yad;iksanam yad;vandanam yat;sravanam yad;arhanam #!kasya sady! vidhun!ti ka#masam tasmai subhadra;sravase nam! namah

Bef!re speaking Srimad;Bhagavatam% Sukadeva ,!svami !ffered his !beisances t! Krishna with this verse. 7e said% . !ffer my !beisances unt! 7im% f!r simp#y hearing !f 7im is subhadra% auspici!us.. The entire Bhagavatam is g#!rificati!n !f Krishna% and this is g#!rificati!n by Sukadeva ,!svami. 7e says that !ne can be perfect#y purified if !ne either g#!rifies Krishna% meditates up!n 7im% !r simp#y sits bef!re the +eity !f Krishna and sees 7im% thinking% .7!w nice#y dressed is Krishna. 7!w nice#y dressed is Iadharani.. f !ne has n! abi#ity t! chant !r if !ne&s mind is s! disturbed that !ne cann!t fi" it up!n Krishna% !ne is given this chance* .7ere is the +eity. Simp#y see 7im.. f !ne is engaged in the service !f the +eity% there is a g!!d chance !f a#ways seeing 7im% twenty;f!ur h!urs a day. )hi#e c#eansing the f#!!r !f the temp#e% whi#e dressing the +eity% whi#e bathing the +eity% !r whi#e !ffering 7im f!!d% !ne wi## a#ways see 7im. This is the pr!cess !f dev!ti!na# service% but pe!p#e are such fa##en rasca#s that they d! n!t even g! see the +eity. .Oh%. they think% .what is this +eity w!rshipB t is id!# w!rship.. They may w!rship the statue !f ,andhi !r s!me!ne e#se% but when asked t! c!me see the w!rship !f the +eity they wi## say% .:!% this is id!# w!rship.. have seen that in Ca#cutta in Chaurangi S6uare there is a statue !f Sir Asut!sa $ukher0i. Thr!ugh!ut the year the cr!ws pass st!!# !n his face% and the st!!# bec!mes caked !n. S! !n !ne day a year the !rdinary sweepers c#eanse the statue with their brush in the m!ming% and in the evening s!me big men c!me and gar#and him with f#!wers. Then after that evening they g! away% and again the ne"t m!rning the cr!ws c!me t! pass st!!# !n his face. S! this kind !f w!rship is accepted;;sweeping the face !f Sir Asut!sa $ukher0i with the municipa# brush;;but if we insta## the +eity !f Krishna and w!rship 7im nice#y% pe!p#e wi## say that this is id!# w!rship. S! pe!p#e are embarrassed by being entang#ed in avidya% ign!rance% and the meth!d by which t! educate them and rescue them fr!m the c#utches !f this ign!rance is dev!ti!na# service. As e"p#ained by Sukadeva ,!svami% !ne may chant the name !f Krishna !r meditate up!n Krishna% !r if !ne cann!t meditate !ne may simp#y sit d!wn and see Krishna. Fven a chi#d can see% .7ere is Krishna. 7ere is Iadharani.. Fven a sma## chi#d !r even an anima# can d! this and benefit% !r if !ne is m!re inte##igent !ne may !ffer prayers% and if !ne is e"pert and has been trained by a spiritua# master !ne may perf!rm appr!priate w!rship. Christians and $us#ims are a#s! 8aisnavas% dev!tees% because they !ffer prayers t! the =!rd. .O ,!d%. they say% .give us !ur dai#y bread.. Th!se wh! !ffer this prayer may n!t kn!w very much and may be at a #!wer stage% but this is a beginning% because they have appr!ached ,!d. ,!ing t! a church !r m!s6ue is a#s! pi!us 3catur;vidha bha0ante mam 0anah sukrtin! &r0una4. Theref!re th!se wh! begin in this way wi## !ne day bec!me pure 8aisnavas. But the atheistic pr!paganda that !ne sh!u#d n!t g! t! a church% temp#e% !r m!s6ue is very danger!us t! human s!ciety. One may n!t be very advanced% but !ne sh!u#d try at #east t! d! s!mething t! understand ,!d. A chi#d is sent t! sch!!#% and a#th!ugh he may simp#y #earn ABC+% if he is interested he may !ne day bec!me a very g!!d sch!#ar. Simi#ar#y% !ne day a pi!us man may bec!me a pure dev!tee. )hy sh!u#d !ne give up re#igi!n a#t!gether% bec!me c!mp#ete#y secu#ar% and simp#y !pen a fact!ry in which t! manufacture nuts and b!#ts and w!rk very hard and drink% and eat meatB )hat kind !f civi#i<ati!n is thisB t is because !f this s!;ca##ed civi#i<ati!n that pe!p#e are suffering. t is by ign!rance that pe!p#e think that by !pening fact!ries they wi## be happy. )hy sh!u#d they !pen fact!riesB There is n! need. There is s! much #and% and !ne can pr!duce !ne&s !wn f!!d grains and eat sumptu!us#y with!ut any fact!ry. $i#k is a#s! avai#ab#e with!ut a fact!ry. The fact!ry cann!t pr!duce mi#k !r grains. The present scarcity !f f!!d in the w!r#d is #arge#y due t! such fact!ries. )hen every!ne is w!rking in the city t! pr!duce nuts and b!#ts% wh! wi## pr!duce f!!d grainsB Simp#e #iving and high thinking is the s!#uti!n t! ec!n!mic pr!b#ems. Theref!re the Krishna c!nsci!usness m!vement in engaging dev!tees in pr!ducing their !wn f!!d and #iving se#f;sufficient#y s! that rasca#s may see h!w !ne can #ive very peacefu##y% eat the f!!d grains !ne has gr!wn !nese#f% drink mi#k% and chant 7are Krishna. The pr!cess !f Krishna c!nsci!usness sh!u#d be very vig!r!us#y pr!pagated a## !ver the w!r#d. Simp#y by seeing the +eity !r simp#y by 0!ining in chanting !f the 7are Krishna mantra% pe!p#e wi## derive tremend!us benefit. f !ne perf!rms kirtana% chanting% !ne wi## be ab#e t! think !f Krishna. One may think% . danced f!r tw! h!urs and chanted 7are Krishna. )hat is the meaning !f thisB. This is smarana% thinking !f Krishna. One may even think% . f!!#ish#y chanted LKrishna% Krishna& f!r tw! h!urs.. But that a#s! is smarana. Because the Krishna c!nsci!usness m!vement is spreading% pe!p#e are purchasing !ur b!!ks ab!ut Krishna. Because they are curi!us they say% .)hat is this KrishnaB =et us see the b!!k.. Then they immediate#y see a picture !f Iadha and Krishna% and if they !pen the b!!k they wi## see m!re. n the b!!k there are many prayers g#!rifying Krishna. S! s!me wi## hear ab!ut Krishna% and !thers wi## read% and if they are f!rtunate en!ugh they wi## bec!me Krishna c!nsci!us and engage in the w!rship !f the +eity. These meth!ds !f dev!ti!na# service;;hearing% chanting% remembering Krishna% and s! !n;;are s! perfect that as s!!n as !ne takes t! them 3either a## !f them% s!me !f them% !r even !ne !f them4 !ne bec!mes purified. Theref!re Sukadeva ,!svami prays% . !ffer my w!rship t! the Supreme Pers!na#ity !f ,!dhead% f!r simp#y by remembering 7im% simp#y by g#!rifying 7im% !r simp#y by

seeing 7im% s! many benefits f!##!w.. Sukadeva ,!svami is !ne !f twe#ve imp!rtant spiritua# auth!rities% and these are the auth!rities we must f!##!w 3maha0an! yena gatah sa panthah4. 7e affirms that by perf!rming these meth!ds !f dev!ti!na# service !ne wi## be c#eansed !f materia# c!ntaminati!n. )henB Sadyah* immediate#y% with!ut waiting. This is the great benefit !f the Krishna c!nsci!usness m!vement.

Chapter :ineteen
Cr!ssing Bey!nd ##usi!ns Currents
srn vanti gayanti grnanty abhiksnasah smaranti nandanti tavehitam janah ta eva pasyanty acirena tavakam bha va-pra vahoparamam padambujam O Krishna, those who continuously hear, chant, and repeat Your transcendental acti ities, or ta$e pleasure in others3 doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death. The Supreme =!rd% Sri Krishna% cann!t be seen by !ur present c!nditi!na# visi!n. n !rder t! see 7im% !ne has t! change his present visi!n by deve#!ping a different c!nditi!n !f #ife% fu## !f sp!ntane!us #!ve !f ,!dhead. )hen Sri Krishna was pers!na##y present !n the face !f the g#!be% n!t every!ne c!u#d see 7im as the Supreme Pers!na#ity !f ,!dhead. $ateria#ists #ike Iavana% 7iranyakasipu% Kamsa% >arasandha% and Sisupa#a were high#y 6ua#ified pers!na#ities by ac6uisiti!n !f materia# assets% but they were unab#e t! appreciate the presence !f the =!rd. Theref!re% even th!ugh the =!rd may be present bef!re !ur eyes% it is n!t p!ssib#e t! see 7im un#ess we have the necessary visi!n. This necessary 6ua#ificati!n is deve#!ped by the pr!cess !f dev!ti!na# service !n#y% beginning with hearing ab!ut the =!rd fr!m the right s!urces. The Bhagavad;gita is !ne !f the p!pu#ar #iteratures which are genera##y heard% chanted% repeated% etc.% by the pe!p#e in genera#% but in spite !f such hearing% etc.% s!metimes it is e"perienced that the perf!rmer !f such dev!ti!na# service d!es n!t see the =!rd face t! face. The reas!n is that the first item% sravana% is very imp!rtant. f hearing is fr!m the right s!urces% it acts very 6uick#y. ,enera##y pe!p#e hear fr!m unauth!ri<ed pers!ns. Such unauth!ri<ed pers!ns may be very #earned by academic 6ua#ificati!ns% but because they d! n!t f!##!w the princip#es !f dev!ti!na# service% hearing fr!m them bec!mes a sheer waste !f time. S!metimes the te"ts are interpreted fashi!nab#y t! suit their !wn purp!ses. Theref!re% first !ne sh!u#d se#ect a c!mpetent and b!na fide speaker and then hear fr!m him. )hen the hearing pr!cess is perfect and c!mp#ete% the !ther pr!cesses bec!me aut!matica##y perfect in their !wn way. There are different transcendenta# activities !f the =!rd% and each and every !ne !f them is c!mpetent t! best!w the desired resu#t% pr!vided the hearing pr!cess is perfect. n the Bhagavatam the activities !f the =!rd begin fr!m 7is dea#ings with the Pandavas. There are many !ther pastimes !f the =!rd in c!nnecti!n with 7is dea#ings with the asuras and !thers. And in the Tenth Cant! the sub#ime dea#ings with 7is c!n0uga# ass!ciates% the g!pis% as we## as with 7is married wives at +varaka are menti!ned. Since the =!rd is abs!#ute% there is n! difference in the transcendenta# nature !f each and every dea#ing !f the =!rd. But s!metimes pe!p#e% in an unauth!ri<ed hearing pr!cess% take m!re interest in hearing ab!ut 7is dea#ings with the g!pis. Such an inc#inati!n indicates the #usty fee#ings !f the hearer% s! a b!na fide speaker !f the dea#ings !f the =!rd never indu#ges in such hearings. One must hear ab!ut the =!rd fr!m the very beginning% as in the Srimad;Bhagavatam !r any !ther scriptures% and that wi## he#p the hearer attain perfecti!n by pr!gressive deve#!pment. One sh!u#d n!t% theref!re% c!nsider that 7is dea#ings with the Pandavas are #ess imp!rtant than 7is dea#ings with the g!pis. )e must a#ways remember that the =!rd is a#ways transcendenta# t! a## mundane attachment. n a## the ab!ve; menti!ned dea#ings !f the =!rd% 7e is the her! in a## circumstances% and hearing ab!ut 7im !r ab!ut 7is dev!tees !r c!mbatants is c!nducive t! spiritua# #ife. t is said that the 8edas and Puranas% etc.% are a## made t! revive !ur #!st re#ati!n with 7im. 7earing !f a## these scriptures is essentia#. n the previ!us verses% Kuntidevi has e"p#ained that th!se wh! have c!me t! this materia# w!r#d are w!rking very hard #ike asses and have such a hard burden that they cann!t bear it. Because their #usty desires have created heavy w!rk that puts them a#ways in tr!ub#e% Krishna c!mes t! intr!duce the system by which !ne can get re#ief fr!m this c!ntinu!us#y tr!ub#es!me #ife. Ie#igi!n c!nsists !f the #aws !f ,!d. Pe!p#e wh! d! n!t kn!w this think that re#igi!n means faith. But a#th!ugh y!u may have faith in s!mething and may have faith in s!mething% and a#th!ugh may be#ieve y!u and y!u may !r may n!t be#ieve me% that is n!t re#igi!n. There is even a supp!sed#y re#igi!us missi!n that says%

.-!u can manufacture y!ur !wn way.. -ata mata tata patha* .)hatever y!u think is right% that is right.. This is their phi#!s!phy. But that is n!t science. Supp!se am a madman. s whatever think a## rightB 7!w c!u#d this beB .Tw! p#us tw! e6ua#s f!ur. is science. f be#ieve that tw! p#us tw! e6ua#s five !r three% d!es it bec!me trueB :!. S! there are #aws !f ,!d% and when there is dharmasya g#anih% deviati!n fr!m these #aws% we suffer. >ust as we might suffer by vi!#ating the #aws !f the state% as s!!n as we vi!#ate the #aws !f ,!d we are sub0ected t! s! many tribu#ati!ns. :!w% h!w are we t! get free fr!m these tribu#ati!nsB Krishna c!mes t! free us fr!m them by giving us bhakti; y!ga. Krishna rec!mmends% .+! this%. and if we d! it we sha## get re#ief. Prah#ada $ahara0a menti!ns that this bhakti;y!ga c!nsists !f nine items* sravanam kirtanam visn!h smaranam pada;sevanam arcanam vandanam dasyam sakhyam atma;nivedanam iti pumsarpita visnau bhaktis cen nava;#aksana kriyeta bhagavaty addha tan manye &dhitam uttamam .7earing and chanting ab!ut the transcendenta# h!#y name% f!rm% 6ua#ities% parapherna#ia% and pastimes !f =!rd 8isnu% remembering them% serving the #!tus feet !f the =!rd% !ffering the =!rd respectfu# w!rship% !ffering prayers t! the =!rd% bec!ming 7is servant% c!nsidering the =!rd !ne&s best friend% and surrendering everything unt! 7im 3in !ther w!rds% serving 7im with the b!dy% mind% and w!rds4;;these nine pr!cesses are accepted as pure dev!ti!na# service. One wh! has dedicated his #ife t! the service !f Krishna thr!ugh these nine meth!ds sh!u#d be underst!!d t! be the m!st #earned pers!n% f!r he has ac6uired c!mp#ete kn!w#edge.. 3SB. @.E.DC;D?4 .7earing. means hearing ab!ut s!me!ne&s activities% f!rm% 6ua#ities% ent!urage% and s! !n. f want t! hear ab!ut s!me!ne% he must have s!me activities. )e hear ab!ut hist!ry% and what is hist!ryB t is but the rec!rd !f the activities !f different pers!ns in different ages. As s!!n as there is a 6uesti!n !f hearing% we must ask what sub0ect matter we sh!u#d hear ab!ut. Sravanam kirtanam visn!h* we sh!u#d hear ab!ut the activities !f =!rd 8isnu% !r =!rd Krishna% n!t ab!ut the news in the newspaper. Brahma;0i0nasa* we sh!u#d in6uire and hear ab!ut Brahman% the Supreme. These are the statements !f the 8edas. n !ur Krishna c!nsci!usness m!vement% we a#s! hear and chant% but what is the sub0ect matterB The sub0ect matter is Krishna. )e are n!t hearing ab!ut market rep!rts and the price !f this share !r that share. :!. )e are heanng ab!ut Krishna. And when there is hearing% there must a#s! be speaking !r chanting. S! we speak and chant ab!ut Krishna 3sravanam kirtanam visn!h4. And as s!!n as !ne bec!mes e"pert in hearing and chanting% the ne"t stage is smaranam% thinking !r meditati!n. )hatever we speak !r hear we sha## #ater c!ntemp#ate !r meditate up!n. 5irst !ne must begin with sravanam% hearing% !therwise h!w can there be meditati!nB f !ne d!es n!t kn!w the sub0ect matter !f meditati!n% where is the 6uesti!n !f meditati!nB Theref!re there must be hearing and chanting ab!ut =!rd 8isnu 3sravanam kirtanam visn!h4. Actua# meditati!n in y!ga aims at seeing the f!ur;armed 8isnu murti% which is the f!rm !f the =!rd within the heart. That is rea# meditati!n. :!w rasca#s have manufactured !ther meth!ds they ca## meditati!n% but these are n!t actua##y meditati!n. The senses are very rest#ess% g!ing this way and that way with the mind% but by the astanga;y!ga system% which regu#ates !ne&s sitting p!sture% !ne&s breath% and s! !n% !ne can c!ntr!# the senses and c!ncentrate the mind !n the f!rm !f 8isnu. This c!ncentrati!n is ca##ed samadhi% and it is the rea# g!a# !f y!ga. Thus the astanga;y!ga system aims at c!ming t! the p!int !f smaranam% !r remembering the Supreme =!rd. The ne"t pr!cess !f dev!ti!na# service is arcanam% w!rship !f the +eity% the f!rm !f Krishna in the temp#e. sri;vigraharadhana;nitya;nana; srngara;tan;mandira;mar0anadau 3Sri;gurv;astaka C4 t is n!t that !ne sh!u#d w!rship Krishna !nce a week !r !nce a m!nth. Iather% !ne sh!u#d w!rship Krishna twenty;f!ur h!urs a day 3nitya4. The +eity sh!u#d have a new dress every day !r twice !r f!ur times a day;;as many times as p!ssib#e. This is ca##ed srngara. Krishna is the m!st !pu#ent en0!yer% and we sh!u#d supp#y 7im things by which 7e can en0!y. 5!r instance% if s!me!ne gives me new c#!thing% say% .Oh% this new c#!thing is very nice%. and this is my en0!yment. Simi#ar#y% we sh!u#d try t! satisfy Krishna every day with g!rge!us c#!thing. The dress f!r the +eity sh!u#d be first c#ass% the f!!d !ffered t! 7im must be first c#ass% and the p#ace where 7e is situated in the temp#e must be first c#ass !r even m!re than first c#ass. 5urtherm!re% the temp#e sh!u#d a#ways

be as c#ean as g#ass. Fvery!ne remarks that the temp#es !f the Krishna c!nsci!usness m!vement are very c#ean% and they must be very c#ean. The m!re !ne c#eanses the temp#e% the m!re !ne&s heart bec!mes c#eansed. This is the pr!cess !f dev!ti!na# service. The m!re we dress Krishna% the m!re satisfied we bec!me. At the present m!ment we are accust!med t! seeing and appreciating !ur !wn c#!thing. think% .)hat c!st#y c#!thing have%. and in this way bec!me satisfied. But when we dress Krishna we sha## fee# spiritua# satisfacti!n. yuktasya bhaktams ca niyun0at! &pi vande gur!h sri;caranara vindam t is the duty !f the spiritua# master t! engage his discip#es a#ways in w!rshiping the +eity in this way% and it is t! such a guru% !r spiritua# master% that we !ffer !ur !beisances. By the w!rd srnvanti Kuntidevi indicates that !ur first c!ncern sh!u#d be t! hear ab!ut Krishna. One must be eager t! hear. )hy d! we pay a c!##ege fee and g! t! c!##egeB T! hear. By sitting d!wn and hearing fr!m the #earned pr!fess!r% we get kn!w#edge. Theref!re a dev!tee a#ways engages in hearing ab!ut Krishna. 5!r th!se wh! are cu#tivating Krishna c!nsci!usness% the first business is hearing. And if !ne has actua##y heard ab!ut Krishna% !ne&s ne"t engagement in bhakti;y!ga wi## be t! chant 3gayanti4. The preachers !f the Krishna c!nsci!usness m!vement g! fr!m t!wn t! t!wn% vi##age t! vi##age. )hyB )hat is their purp!seB T! preach% t! chant% s! that pe!p#e may get the !pp!rtunity t! hear this phi#!s!phy and take it seri!us#y 3grnanti4. The w!rd abhiksnasah indicates that these engagements sh!u#d g! !n c!ntinu!us#y% twenty; f!ur h!urs a day with!ut st!pping. Caitanya $ahaprabhu theref!re rec!mmends% kirtaniyah sada harih* !ne sh!u#d engage in chanting twenty;f!ur h!urs a day. That is the business !f Krishna c!nsci!us dev!tees. One may perf!rm a## the meth!ds !f dev!ti!na# service !r may accept !n#y !ne. Simp#y hearing is en!ugh. Pariksit $ahara0a did n!t d! anything e#se but sit d!wn bef!re Sukadeva ,!svami and hear f!r the #ast seven days !f his #ife. f !ne simp#y hears% with!ut d!ing anything e#se% if !ne simp#y sits d!wn in the temp#e and whenever there is ta#k !f Bhagavad;gita !ne g!es !n hearing% that wi## be en!ugh. Fven if y!u d! n!t understand% p#ease hear. The vibrati!n% the mantra% wi## he#p y!u. ,rammatica# !r sch!#ar#y understanding is n!t very imp!rtant. One may n!t kn!w Sanskrit grammar% but bhakti is apratihata% unimpedab#e. :!thing can check the pr!gress !f bhakti. Theref!re !ne sh!u#d simp#y ad!pt this pr!cess !f hearing% as rec!mmended by Caitanya $ahaprabhu. After Caitanya $ahaprabhu accepted the ren!unced !rder !f #ife% he was critici<ed by Sarvabhauma Bhattacarya% wh! had been a sch!!#friend !f :i#ambara Cakravarti% the father;in;#aw !f Caitanya $ahaprabhu&s father% >agannatha $isra. By this re#ati!nship% Sarvabhauma Bhattacarya was !n the #eve# !f Caitanya $ahaprabhu&s grandfather. Thus he said t! Caitanya $ahaprabhu% .-!u are a b!y !n#y twenty;f!ur years !#d% and n!w -!u have taken sannyasa. Sannyasa is very difficu#t t! keep% because f!r a y!ung man the w!r#d has s! many attracti!ns. S! -!u sh!u#d hear 8edanta;sutra.. Sarvabhauma Bhattacarya be#!nged t! the $ayavada sch!!#% and this indicates that hearing is imp!rtant even am!ng the $ayavadis% wh! stress the imp!rtance !f hearing 8edanta;sutra. The 8aisnavas% the dev!tees !f Krishna% a#s! hear 8edanta;sutra% but n!t fr!m the $ayavadis% wh! fa#se#y interpret it and sp!i# the pr!cess !f hearing. The 8aisnavas actua##y hear 8edanta;sutra% because they d! n!t interpret it. )hen Krishna says% . am the Supreme%. the 8aisnavas accept it% and that is the pr!per way !f hearing. f !ne specu#ative#y interprets the 8edanta;sutra !r Bhagavad;gita% saying% .The w!rd Krishna means this% and kuruksetra means that%. !ne is simp#y wasting !ne&s time. One sh!u#d hear this #iterature as it is. Thus a#th!ugh Caitanya $ahaprabhu agreed t! hear 8edanta fr!m Sarvabhauma Bhattacarya% 7e simp#y went !n hearing it f!r many days but did n!t ask any 6uesti!ns. 5ina##y Sarvabhauma Bhattacarya said t! 7im% . $y dear b!y% -!u are hearing% but -!u d! n!t ask any 6uesti!ns. )hy is thisB s it that -!u can&t understandB )hat is the reas!n -!u are si#entB. Caitanya $ahaprabhu answered% .-es% understand. But am si#ent because -!u are e"p#aining the 8edanta;sutra in a specu#ative way. Theref!re am simp#y #istening t! the verses !f 8edanta;sutra but n!t actua##y #istening t! y!u.. Thus 7e indirect#y said% .-!u are e"p#aining the meaning f!!#ish#y.. =ater 7e said% .The verses !f 8edanta;sutra are 0ust #ike sunshine% but y!ur e"p#anati!ns are #ike c#!uds that c!ver them.. :! !ne needs a #amp t! see the sun. Fvery!ne can see it. But if the sun is c!vered by a c#!ud% it is very difficu#t t! see. Simi#ar#y% the 8edanta;sutra is #ike the sun% but the $ayavada interpretati!ns c!ver the rea# meaning. The $ayavadis never accept the direct meaning. Fven big p!#itica# #eaders wh! are inf#uenced by the $ayavada phi#!s!phy c!ver the meaning !f the 8edic #iterature by specu#ating% .Kuruksetra means this% and dharma;ksetra means that.. Our p!#icy% theref!re% sh!u#d be t! hear the !rigina#% as it is. Then it wi## be effective. Sravanam kirtanam visn!h* 8isnu sh!u#d be heard as 7e is. Then !ne can meditate up!n 8isnu and remember 7im 3smaranti4. n this way !ne bec!mes 0ubi#ant 3nandanti4. The w!rd nandana means .p#easing%. and !ne c!mes in t!uch with the reserv!ir !f p#easure in this way.

Theref!re th!se wh! are cu#tivating Krishna c!nsci!usness have t! hear ab!ut Krishna% speak ab!ut Krishna% and dea# !n#y in re#ati!nship with Krishna. .By this pr!cess%. Kuntidevi te##s the =!rd% .!ne wi## !ne day c!me t! see -!u.. And when !ne sees ,!d% Krishna% what is the effectB Bhava;pravah!paramam. The w!rd pravaha means .current.. )hen there are very f!rcefu# currents in the river and s!me anima# is thr!wn in% it wi## be washed away. Simi#ar#y% we are being washed away by the currents !f materia# nature% which c!me !ne after an!ther #ike big waves in the Pacific Ocean. Because we are under the grip !f the three m!des !f materia# nature 3prakrteh kriyamanani gunaih karmani sarvasah4% we are being washed away. Theref!re Bhaktivin!da Thakura says% mayara vase yaccha bhese&* .-!u are being washed away% carried away% by the currents !f materia# nature.. These are the currents !f hunger and thirst% !f birth% death% and !#d age% the currents !f i##usi!n. )e are spirit s!u#s% but because we have been put int! the materia# !cean% the currents are carrying us away. 7!wever% if we engage twenty;f!ur h!urs a day in hearing% chanting% and seri!us#y serving Krishna% the current wi## st!p. )here wi## the current st!pB Kuntidevi says t! the =!rd% padambu0am* . t wi## st!p at -!ur #!tus feet.. One has t! #earn h!w t! see Krishna&s #!tus feet and !ffer a #itt#e tu#asi and sanda#w!!d pu#p at the #!tus feet !f the =!rd% and then this current !f materia# #ife wi## st!p. There may be currents in the !cean% but if !ne gets a g!!d b!at% !ne can cr!ss !ver these currents very nice#y. As menti!ned in an!ther verse !f Srimad;Bhagavatam 3'(.'?.EA4% samasrita ye pada;pa##ava;p#avam. A #!tus peta# is s!mething #ike a sma## b!at% and theref!re this verse says that if !ne takes she#ter !f the peta# b!at !f the #!tus feet !f Krishna% the great !cean !f birth and death bec!mes as insignificant as the water c!ntained in the h!!fprint !f a ca#f. n ndia during the rainy seas!n the r!ads bec!me muddy% and when the c!ws and ca#ves wa#k they create h!#es in which water c!##ects. But !f c!urse !ne can easi#y 0ump !ver a d!<en !f such pudd#es at any time. Simi#ar#y% a#th!ugh f!r !thers the w!r#d !f birth and death is #ike a great !cean% f!r a dev!tee it is #ike such a pudd#e 3bhavambudhir vatsa;padam4% and he can 0ump !ver it very easi#y. n this way the dev!tee attains param padam% the supreme ab!de. Then what ab!ut this materia# w!r#dB Padam padam yad vipadam* this is a p#ace n!t f!r dev!tees but f!r pe!p#e wh! are suffering. Theref!re Kuntidevi suggests% .This Krishna c!nsci!usness is the medicine f!r y!ur suffering. Take it and be happy..

Chapter Twenty
5u## Surrender
apy adya nas tvam sva-krtehita prabho jihasasi svit suhrdo 'nujivinah yesam na canyad bhavatah padambujat parayanam rajasu yojitamhasam O my &ord, You ha e executed all duties Yourself. +re You lea ing us today, though we are completely dependent on Your mercy and ha e no one else to protect us, now when all $ings are at enmity with us% The Pandavas are m!st f!rtunate because with a## g!!d #uck they were entire#y dependent !n the mercy !f the =!rd. n the materia# w!r#d% t! be dependent !n the mercy !f s!me!ne e#se is the utm!st sign !f misf!rtune% but in the case !f !ur transcendenta# re#ati!n with the =!rd% it is the m!st f!rtunate case when we can #ive c!mp#ete#y dependent !n 7im. The materia# disease is due t! thinking !f bec!ming independent !f everything. But the crue# materia# nature d!es n!t a##!w us t! bec!me independent. The fa#se attempt t! bec!me independent !f the stringent #aws !f nature is kn!wn as materia# advancement !f e"perimenta# kn!w#edge. The wh!#e materia# w!r#d is m!ving !n this fa#se attempt at bec!ming independent !f the #aws !f nature. Beginning fr!m Iavana% wh! wanted t! prepare a direct staircase t! the p#anets !f heaven% d!wn t! the present age% they are trying t! !verc!me the #aws !f nature. They are trying n!w t! appr!ach distant p#anetary systems by e#ectr!nic mechanica# p!wer. But the highest g!a# !f human civi#i<ati!n is t! w!rk hard under the guidance !f the =!rd and bec!me c!mp#ete#y dependent !n 7im. The highest achievement !f perfect civi#i<ati!n is t! w!rk with va#!r but at the same time depend c!mp#ete#y !n the =!rd. The Pandavas were the idea# e"ecut!rs !f this standard !f civi#i<ati!n. 9nd!ubted#y they were c!mp#ete#y dependent !n the g!!d wi## !f =!rd Sri Krishna% but they were n!t id#e parasites !f the =!rd. They were a## high#y 6ua#ified b!th by pers!na# character and by physica# activities. Sti## they a#ways #!!ked f!r the mercy !f the =!rd because they knew that every #iving being is dependent by c!nstituti!na# p!siti!n. The perfecti!n !f #ife is% theref!re% t! bec!me dependent !n the wi## !f the =!rd% instead !f bec!ming fa#se#y independent in the materia# w!r#d. Th!se wh! try t! bec!me fa#se#y independent !f the =!rd are ca##ed anatha% !r with!ut any guardian% whereas th!se wh! are c!mp#ete#y

dependent !n the wi## !f the =!rd are ca##ed sanatha% !r th!se having s!me!ne t! pr!tect them. Theref!re we must try t! be sanatha% s! that we can a#ways be pr!tected fr!m the unfav!rab#e c!nditi!n !f materia# e"istence. By the de#uding p!wer !f the e"terna#% materia# nature we f!rget that the materia# c!nditi!n !f #ife is the m!st undesirab#e perp#e"ity. The Bhagavad;gita 3@.'G4 theref!re directs us that af#er many% many births !ne f!rtunate pers!n bec!mes aware !f the fact that 8asudeva% Krishna% is a## in a## and that the best way !f #eading !ne&s #ife is t! surrender unt! 7im c!mp#ete#y. That is the sign !f a mahatma. A## the members !f the Pandava fami#y were mahatmas in h!useh!#d #ife. $ahara0a -udhisthira was the head !f these mahatmas% and Queen Kuntidevi was the m!ther. The #ess!ns !f the Bhagavad;gita and a## the Puranas% specifica##y the Bhagavata Purana% are theref!re inevitab#y c!nnected with the hist!ry !f the Pandava mahatmas. 5!r them% separati!n fr!m the =!rd was 0ust #ike the separati!n !f a fish fr!m water. Srimati Kuntidevi% theref!re% fe#t such separati!n #ike a thunderb!#t% and the wh!#e prayer !f the Queen is t! try t! persuade the =!rd t! stay with them. After the Batt#e !f Kuruksetra% a#th!ugh the inimica# kings were ki##ed% their s!ns and grands!ns were sti## there t! dea# with the Pandavas. t is n!t !n#y the Pandavas wh! were put int! the c!nditi!n !f enmity/ a## !f us are a#ways in such a c!nditi!n% and the best way !f #iving is t! bec!me c!mp#ete#y dependent !n the wi## !f the =!rd and thereby !verc!me a## difficu#ties !f materia# e"istence. After the Batt#e !f Kuruksetra ended and the Pandavas were estab#ished in their kingd!m% Krishna% bef!re g!ing back h!me t! +varaka% was taking #eave !f 7is aunt and bidding her farewe##. t was at that time that Kunti !ffered this prayer. :!w she direct#y asks% . s it a fact that after finishing -!ur duty -!u are g!ing away and #eaving us a#!neB. This is the dev!tee& s p!siti!n. Kuntidevi says% yesam na canyad bha vatah padambu0at* .)e have n! means !f pr!tecti!n !ther than -!ur #!tus feet.. This is fu## surrender. n the pr!cess !f surrender 3saranagati4 there are si" items. The first is that !ne sh!u#d c!mp#ete#y depend !n Krishna% and the ne"t is that !ne sh!u#d accept everything fav!rab#e f!r Krishna&s service 3anuku#yasya sanka#pah4. Anuku#yena Krishnanusi#anam bhaktir uttama* a sympt!m !f first;c#ass bhakti% dev!ti!na# service% is that !ne accepts everything fav!rab#e f!r that service. An!ther item !f surrender is pratiku#ya;vivar0anam% re0ecting everything unfav!rab#e t! the pr!cedures !f Krishna c!nsci!usness. S!metimes the spiritua# master says% .+!n&t d! this%. f!rbidding s!mething unfav!rab#e% and he a#s! rec!mmends that which is fav!rab#e* .+! this. Chant 7are Krishna.. 5u## surrender% theref!re% entai#s giving up unfav!rab#e things and accepting that which is fav!rab#e 3anuku#yasya sanka#pah pratiku#ya;vivar0anam4. 5urtherm!re% !ne sh!u#d be#ieve with fu## faith% .Krishna wi## give me pr!tecti!n%. and !ne sh!u#d c!unt !nese#f as !ne !f the servants !f Krishna. These are s!me !f the items !f saranagati% fu## surrender. :!w Kuntidevi says% .$y dear Krishna% if -!u think that we are we## estab#ished n!w that we have !ur kingd!m back% and if -!u theref!re want t! #eave us% that is n!t a very g!!d pr!p!sa#. )e are n!t free yet. Because we have ki##ed s! many kings% a## their friends and re#atives are p#anning t! c!me fight with us again. S! d!n&t think that we are free fr!m a## dangers. )e are n!t. And we have n! pr!tecti!n !ther than -!ur #!tus feet. That is !ur p!siti!n.. Thus she indirect#y says t! Krishna% .+! n!t #eave us. +!n&t think that we are n!w safe. )ith!ut -!ur pr!tecti!n% we are a#ways unsafe.. This sh!u#d be the p!siti!n !f a dev!tee. )e sh!u#d kn!w that we are actua##y in danger in this materia# w!r#d. $aya% i##usi!n% may catch us at any time% as s!!n as we are a #itt#e inattentive% thinking% .:!w have d!ne my duty. =et me take a #itt#e rest.. :!% there is n! rest. )e must be a#ways a#ert. There is a verse in which Sri#a Iupa ,!svami says% avyartha;ka#atvam* a dev!tee sh!u#d be very much carefu# t! see whether his time is being spent unnecessari#y. 7e sh!u#d ask himse#f% .Am n!w engaged in maya&s service !r Krishna&s serviceB. This is a sympt!m !f an advanced dev!tee. :ama;gane sada rucih* such a dev!tee is never tired !f chanting% singing% !r dancing. The w!rd sada means .a#ways%. and ruci means .taste.. A dev!tee a#ways has a taste f!r chanting 7are Krishna* .Oh% very nice. 7are Krishna% 7are Krishna% Krishna Krishna% 7are 7areJ 7are Iama% 7are Iama% Iama Iama% 7are 7are.. This is taste. Of c!urse% this taste takes time t! awaken% but when Iupa ,!svami was chanting he was thinking% . have !n#y !ne t!ngue and tw! ears. )hat can appreciate !f chantingB f c!u#d have mi##i!ns !f t!ngues and tri##i!ns !f ears% then c!u#d re#ish s!mething by chanting and hearing.. Of c!urse% we sh!u#d n!t imitate him% but the dev!tees !f the Krishna c!nsci!usness m!vement must at #east be very carefu# t! c!mp#ete their si"teen r!unds% their minimum am!unt !f prescribed chanting. :ama;gane sada rucih* we have t! increase !ur taste f!r singing and chanting 7are Krishna. 5urtherm!re% we sh!u#d a#s! increase !ur inc#inati!n t! #ive in a p#ace where Krishna #ives 3pritis tad;vasati; stha#e4. n the visi!n !f higher dev!tees% Krishna actua##y #ives everywhere% but because we are in a #!wer c!nditi!n% we sh!u#d kn!w that f!r us Krishna #ives in the temp#e. Because we d! n!t see Krishna everywhere% we sh!u#d c!me t! the temp#e t! see Krishna% wh! kind#y appears there% by 7is mercy% in a manner in which we can see 7im. Krishna has a c!mp#ete#y spiritua# b!dy 3sac;cid;ananda;vigraha4% but we d! n!t have the eyes t! see what that spiritua# b!dy is. )e are accust!med t! seeing materia#% gr!ss things 30ada4. )e can see st!ne% meta#% w!!d% and !ther e#ements% and because Krishna is everything% t! be visib#e t! !ur imperfect eyes 7e appears in

a f!rm !f these e#ements. t is n!t that Krishna is st!ne !r that we are w!rshiping st!ne. )e are w!rshiping Krishna% but because we cann!t see anything e"cept materia# e#ements #ike st!ne% Krishna kind#y appears in a f!rm carved fr!m st!ne. Theref!re !ne sh!u#d be very much inc#ined t! #ive within the circ#e !f a temp#e envir!nment in which the f!rm !f Krishna is w!rshiped. $!re!ver% !ne sh!u#d a#ways think !nese#f dependent !n Krishna. This is Krishna c!nsci!usness. One sh!u#d a#ways think% .)ith!ut Krishna my #ife is use#ess% and am in danger.. Theref!re% whi#e !ffering her prayers t! Krishna% Kunti says% .Krishna% -!u are thinking that n!w we are safe% but d!n&t think we are safe. )e are a#ways in danger. f -!u think we are safe% wh! wi## give us pr!tecti!nB )e have n! pr!tecti!n !ther than -!ur #!tus feet. )e are encirc#ed by s! many enemies because the s!ns !f th!se wh! have died in the fight are n!w preparing t! fight with us.. :!w% a#th!ugh Krishna had c!me t! Kuntidevi t! take the dust !f the feet !f 7is superi!r% 7is aunt% Kuntidevi addresses 7im as Prabhu% the =!rd% n!t as her be#!ved nephew. She kn!ws% .A#th!ugh Krishna is p#aying the part !f my nephew% my br!ther&s s!n% 7e is sti## the supreme master.. The sympt!ms !f a rea##y Krishna c!nsci!us pers!n are that he kn!ws that Krishna is the supreme master% he a#ways thinks himse#f in danger with!ut Krishna% and by taking she#ter !f Krishna&s #!tus feet he a#ways fee#s safe. Krishna says% kaunteya prati0an ihi na me bhaktah pranasyati* .-!u may dec#are t! the w!r#d that $y dev!tee is never van6uished.. 3Bg. G.C'4 f !ne bec!mes a pure dev!tee !f Krishna% there is n! 6uesti!n !f danger. Of c!urse% Krishna gives pr!tecti!n t! every!ne% f!r with!ut 7is pr!tecti!n n! !ne can #ive even f!r a sing#e m!ment. But !ne sh!u#d n!t think% . f Krishna is giving pr!tecti!n t! every!ne% what is the use !f bec!ming a dev!teeB. A king gives pr!tecti!n t! every !ne !f his citi<ens% f!r that is his duty% but he especia##y pr!tects his !wn circ#e !f men. This is n!t unnatura#. f !ne direct#y engages in the service !f the President% when !ne is in s!me difficu#ty he is especia##y pr!tected. A#th!ugh the President gives pr!tecti!n t! a## the citi<ens% th!se wh! pers!na##y ass!ciate with him% giving him service% receive specia# c!nsiderati!n. That is n!t actua##y partia#ity. That is natura#. )hen a gent#eman #!ves a## chi#dren but has specia# #!ve f!r his !wn chi#dren% n! !ne wi## say% .Oh% why are y!u #!ving y!ur !wn chi#dren m!re than !thersB. :!% that is natura#. Simi#ar#y% Krishna says in Bhagavad;gita% sam! &ham sarva;bhutesu* . am e6ua# t! every!ne.. Krishna% being ,!d% #!ves every!ne because every!ne is part !f 7im. :!nethe#ess% 7e takes specia# care !f 7is dev!tees. Theref!re 7e says% kaunteya prati0anihi na me bhaktah pranasyati* .$y dev!tee wi## never be van6uished.. Krishna a#ways sees t! the c!mf!rts !f 7is dev!tees% and the dev!tees are a#ways busy seeing that Krishna is satisfied. The dev!tees dress Krishna% supp#y 7im f!!d% and a#ways engage in serving 7im% and simi#ar#y Krishna a#ways sees t! the happiness !f 7is dev!tees. This is the intimate re#ati!nship between the dev!tee and Krishna. Fvery #iving entity has a re#ati!nship with Krishna% but when !ne bec!mes a dev!tee the re#ati!nship bec!mes intimate. Theref!re Kuntidevi says t! Krishna% .7!w can -!u #eave usB )e are -!ur intimate friends. )e are simp#y #iving by -!ur care% by -!ur mercy. +!n&t think that we are safe and that -!u can theref!re #eave us. Our #ife is a#ways under -!ur mercy% f!r we have n! she#ter !ther than -!ur #!tus feet. Kind#y d!n&t #eave us.. This is Kunti&s prayer. Simi#ar#y% :ar!ttama dasa Thakura sings* ha ha prabhu nanda;suta vrsabhanu;suta;yuta karuna karaha ei;bara .Krishna% :anda;suta% -!u are present with Iadharani% the daughter !f King 8rsabhanu. :!w fu##y surrender unt! -!u. P#ease sh!w me -!ur mercy.. )ith!ut Krishna c!nsci!usness !ne thinks% . sha## pr!tect myse#f% !r my s!ciety% c!mmunity% !r state wi## give me pr!tecti!n. have s! many pr!tect!rs. )hy sh!u#d care f!r ,!dB )hy sha## g! t! KrishnaB Th!se rasca#s wh! have n! pr!tecti!n can g! t! Krishna.. But the fact is that un#ess Krishna gives !ne pr!tecti!n !ne cann!t be pr!tected. This is stated in the Srimad;Bhagavatam 3@.G.'G4* ba#asya neha saranam pitarau nrsimha. )hen Prah#ada $ahara0a !ffered prayers t! Krishna as :rsimhadeva% he said% .$y dear =!rd% !ne sh!u#d n!t think that because a chi#d has a father and m!ther he has fu## pr!tecti!n.. f Krishna did n!t pr!tect a chi#d% the chi#d c!u#d n!t be pr!tected% even if he were t! have th!usands !f fathers and m!thers. Prah#ada a#s! says% nartasya cagadam udanvati ma00at! nauh* . t is n!t that a g!!d physician !r g!!d medicine can pr!tect !ne fr!m disease.. Supp!se a rich man is suffering fr!m s!me disease and he hires a first;c#ass physician and takes first;c#ass medicine. +!es it mean that his #ife is guaranteedB :!. f Krishna d!es n!t give him pr!tecti!n% despite g!!d medica# treatment and a g!!d supp#y !f medicine he wi## die. .Simi#ar#y%. Prah#ada c!ntinues% .!ne may have a g!!d b!at% but this d!es n!t guarantee that he wi## n!t dr!wn in the !cean. f -!u d! n!t pr!tect him he may dr!wn at any m!ment.. :ature !ffers s! many difficu#ties% and a#th!ugh scientists may try t! invent s!mething t! check these difficu#ties in the strugg#e f!r e"istence% un#ess Krishna gives !ne pr!tecti!n !ne&s inventi!ns wi## be !f n! use. Kuntidevi kn!ws this% and theref!re a#th!ugh she is the m!ther !f the great warri!rs Ar0una and Bhima% she sti## thinks% .A#th!ugh my s!ns are great warri!rs% they are n!t sufficient t! give us pr!tecti!n. :!thing can give

us pr!tecti!n but -!ur #!tus feet.. This verse i##ustrates the p!siti!n !f a surrendered s!u# seeking the pr!tecti!n !f Krishna. f we remain in this p!siti!n% kn!wing that !ur !n#y pr!tect!r is Krishna and that !ur !n#y duty is t! serve Krishna% then !ur #ife is successfu#.

Chapter Twenty;!ne
)hat s Our Actua# 8a#ueB
ke vayam nama-rupabhyam yadubhih saha pandavah bhavato 'darsanam yarhi hrsikanam ivesituh +s the name and fame of a particular body is finished with the disappearance of the li ing spirit, similarly, if You do not loo$ upon us, all our fame and acti ities, along with the 1anda as and Yadus, will end at once. Kuntidevi is 6uite aware that the e"istence !f the Pandavas is due t! Sri Krishna !n#y. The Pandavas are und!ubted#y we## estab#ished in name and fame and are guided by the great King -udhisthira% wh! is m!ra#ity pers!nified% and the -adus are und!ubted#y great a##ies% but with!ut the guidance !f =!rd Krishna a## !f them are n!nentities% as much as the senses !f the b!dy are use#ess with!ut the guidance !f c!nsci!usness. :! !ne sh!u#d be pr!ud !f his prestige% p!wer% and fame with!ut being guided by the fav!r !f the Supreme =!rd. The #iving beings are a#ways dependent% and the u#timate dependab#e !b0ect is the =!rd 7imse#f. )e may% theref!re% invent by !ur advancement !f materia# kn!w#edge a## s!rts !f c!unteracting materia# res!urces% but with!ut being guided by the =!rd a## such inventi!ns end in fiasc!% h!wever str!ng and st!ut the reacti!nary e#ements may be. As s!!n as an imp!rtant man dies% his name and f!rm bec!me unimp!rtant% even th!ugh he may have been a big scientist% p!#itician% !r phi#!s!pher. As #!ng as we are a#ive !ur name% f!rm% and activities are g#!ri!us% but as s!!n as the #ife is g!ne the b!dy is but a #ump !f matter. )hen an imp!rtant man is a#ive he may have s! many guards% and n! !ne can g! bef!re him !r t!uch him% but when the same man is dead and #ying !n the f#!!r% !ne may kick him in the face% and practica##y n! !ne wi## care. After the disappearance !f the s!u#% the b!dy !f the imp!rtant man has n! va#ue. And what is that s!u#B t is the energy !f Krishna% and theref!re it is part and parce# !f Krishna. S! when the energy is withdrawn;;that is% when Krishna is n!t there;;the b!dy bec!mes unimp!rtant. Krishna&s energy and Krishna 7imse#f are n!t different 3sakti;saktimat!r abhedah4. The sun% f!r e"amp#e% is energetic% and the sunshine is energy. As #!ng as the sunshine is present the sun is present% and if the sun were n!t present the sun&s energy w!u#d a#s! n!t be there. The energy and the energetic must b!th e"ist. A#th!ugh the $ayavadi phi#!s!phers d! n!t accept the energetic but !n#y the impers!na# energy% we must accept b!th the energy and the energetic. )hi#e the energy w!rks% the energetic remains a#!!f% 0ust as the sunshine spreads everywhere whi#e the sun itse#f remains apart. Simi#ar#y% there is energy w!rking thr!ugh!ut the c!smic manifestati!n. The c!smic manifestati!n c!nsists !f earth% water% fire% air% ether% mind% inte##igence% and fa#se eg!. These eight materia# e#ements are separated materia# energies 3me bhinna prakrtir astadha4% and we can understand that behind these energies there must be an energetic s!urce. 5!r e"amp#e% we are using e#ectric p!wer% but behind this p!wer are the p!werh!use and the engineer. Iasca#s d! n!t understand this. They simp#y see the p!wer !f this c!smic manifestati!n% but they d! n!t understand that behind this p!wer is the p!wermaker% the s!urce !f p!wer. Theref!re Krishna c!mes and says% . am the p!wermaker. am behind this p!wer.. Krishna 7imse#f pers!na##y c!mes because we d! n!t have the eyes t! see Krishna and cann!t understand 7im. )hen we c!ntemp#ate the f!rm !f ,!d% we think that because ,!d created mi##i!ns and mi##i!ns !f years ag!% 7e must be a very !#d man. Theref!re ,!d pers!na##y c!mes bef!re us s! that we can see what 7e is. This is 7is kindness. The =!rd says in Bhagavad;gita 3?.@4* yada yada hi dharmasya g#anir bhavati bharata abhyutthanam adharmasya tadatmanam sr0amy aham .)henever and wherever there is a dec#ine in re#igi!us practice% O descendant !f Bharata% and a

pred!minant rise !f irre#igi!n;;at that time descend $yse#f.. ,!d c!mes t! this w!r#d in pers!n% 7e #eaves behind 7is instructi!ns #ike th!se !f Bhagavad;gita% and 7e #eaves behind 7is dev!tees wh! can e"p#ain wh! ,!d is% but sti## we are s! stubb!rn that we d! n!t accept ,!d. This is f!!#ishness. n Bhagavad;gita th!se wh! d! n!t accept ,!d are ca##ed mudhah;;rasca#s and f!!#s. ,!d e"ists% and ,!d&s energy a#s! e"ists% s! if we cann!t see ,!d we can at #east see 7is energy. )e may n!t see the e#ectric p!werh!use and the engineer within it generating p!wer% but we use e#ectricity in s! many ways. Theref!re we sh!u#d in6uire where this e#ectricity c!mes fr!m. This is inte##igence% and if !ne in6uires in this way he wi## eventua##y find the p!werh!use itse#f. Simi#ar#y% if !ne studies further t! find !ut wh! is running the p!werh!use% !ne wi## find a human being. A#th!ugh the e#ectricity is impers!na# and even the p!werh!use is impers!na#% the man behind everything is a pers!n. Simi#ar#y% ,!d is a pers!n. This is a #!gica# c!nc#usi!n. 7!w can 7e be impers!na#B That which is impers!na# has n! inte##igence. )e have invented s! many very w!nderfu# machines% but the machines are n!t inte##igent. The inte##igence be#!ngs t! the !perat!r. Theref!re Krishna says% mayadhyaksena prakrtih suyate sa;caracaram* .-!u are seeing the energy disp#ayed in the w!nderfu# acti!ns and reacti!ns !f this materia# c!smic manifestati!n% but d!n&t think that they are w!rking independent#y. :!% am behind them.. Krishna further says* maya tatam idam sarvam 0agad avyakta;murtina mat;sthani sa rva;bhutani na caham tesv avasthitah .By $e% in $y unmanifested f!rm% this entire universe is pervaded. A## beings are in $e% but am n!t in them.. 3Bg. G.?4 That which is avyakta% unmanifested% a#s! has murti% a f!rm. The sky% f!r e"amp#e% is avyakta% unmanifest% but it a#s! has a f!rm;;the r!und f!rm !f the universe. f we g! t! the !cean% there a#s! we sha## find a f!rm% #ike that !f a big circ#e. )ith!ut f!rm there is n!thing/ everything has f!rm% even that which is supp!sed#y impers!na#. Theref!re the idea that everything is <er! !r impers!na# is f!!#ish. Behind the impers!na# feature and the s!; ca##ed v!idness is the supreme f!rm;;Krishna. svarah paramah Krishnah sac;cid;ananda;vigrahah. The w!rd isvara means .c!ntr!##er.. :ature is n!t c!ntr!##ing itse#f/ the rea# c!ntr!##er is Krishna. cchanurupam api yasya ca cestate sa. The Brahma;samhita 3E.??4 says that Prakrti% !r +urga;;the deity !f materia# nature;;is w!rking under the directi!n !f ,!vinda% Krishna. 7!w is she w!rkingB >ust #ike a shad!w. Be#!w !ur hand is its shad!w% and as !ur hand m!ves% the shad!w m!ves. Behind a## manifestati!ns there is m!ti!n. have s!metimes given the e"amp#e !f the shunting !f the big cars in a rai#way #ine. The engine gives the m!ti!n and pushes !ne car% which then pushes an!ther and an!ther% and s! !n. Simi#ar#y% wh! set up the m!ti!n !f the c!smic manifestati!nB That !rigina# m!ti!n;giver is Krishna. :!w Kuntidevi says% .)e Pandavas have bec!me fam!us% and pe!p#e say that we are very imp!rtant. )hyB Because -!u are !ur friend.. Krishna was the friend !f the Pandavas and specifica##y the friend !f Ar0una% and theref!re Ar0una was a great and va#!r!us warri!r. But Kuntidevi knew% .Pe!p#e say% LOh% the Pandavas are such great warri!rs and her!es%& but what is the va#ue !f my s!ns% the PandavasB. Simi#ar#y% the -adu dynasty was fam!us because Krishna t!!k 7is birth in that fami#y. But Kuntidevi says% ke vayam* .)hat are weB )hat is !ur va#ueB. Ke vayam nama;rupabhyam* .)e have !ur name and f!rm% but with!ut -!u it is a## use#ess. t has n! va#ue.. Pe!p#e d! n!t understand this. They are very pr!ud !f having a nice b!dy and a nice name. They think% . am American%. . am ndian%. . am ,erman%. and s! !n. But what is a## thisB These are simp#y b!gus names and b!gus f!rms with n! va#ue. f we subtract Krishna% everything is <er!. This is a fact% but pe!p#e are such rasca#s that they d! n!t understand this fact. But wh! can deny itB The American b!dy !r ndian b!dy may have a g!!d name% but if it has n! c!nsci!usness% what is its va#ueB :! va#ue. Theref!re it is said* bhaga vad;bhakti;h inasya 0atih sastram 0apas tapah apranasyeva dehasya mandanam #!ka;ran0anam .5!r a pers!n dev!id !f dev!ti!na# service t! Krishna% his birth in a great fami#y !r nati!n% his kn!w#edge !f revea#ed scripture% his perf!rmance !f austerities and penance% and his chanting !f 8edic mantras are a## #ike !rnaments !n a dead b!dy. Such !rnaments simp#y serve the c!nc!cted p#easures !f the genera# p!pu#ace.. 37ari;bhakti;sudh!daya C.''4

)e a## have c!nsci!usness% but what is this c!nsci!usnessB t is Krishna c!nsci!usness. )e have f!rg!tten Krishna% and theref!re we simp#y say .c!nsci!usness%. but rea##y .c!nsci!usness. means Krishna c!nsci!usness% because with!ut Krishna we cann!t have c!nsci!usness. )ith!ut the sun% h!w can there be sunshineB Theref!re we say .sunshine%. and n!t 0ust .shine.. Simi#ar#y% .c!nsci!usness. means Krishna c!nsci!usness. This re6uires a #itt#e inte##igence t! understand% but dev!tees #ike Kunti have this inte##igence and understanding. Theref!re Kunti says% .The Pandavas and -adus are s! imp!rtant% but what is actua##y !ur va#ueB Because Krishna is bidding farewe##% Kunti #aments% .-!u wi## g!% and we sha## n!t be ab#e t! see -!u. )hat then wi## be the va#ue !f !ur name and fameB. Bhavat! &darsanam yarhi hrsikanam ivesituh. She gives the e"amp#e that with!ut Krishna they w!u#d be #ike the senses with!ut #ife. n this materia# w!r#d we desire sense en0!yment% but with!ut Krishna !r with!ut Krishna c!nsci!usness there is n! p!ssibi#ity !f sense en0!yment. )e may have str!ng arms and #egs% but when there is n! c!nsci!usness;;when there is n! Krishna c!nsci!usness;; we cann!t even uti#i<e them. An inte##igent pers!n% theref!re% kn!ws that with!ut Krishna his senses have n! va#ue% and theref!re he bec!mes a dev!tee. 7e right#y c!nc#udes that because there is an intimate re#ati!nship between the senses and Krishna% as #!ng as the senses are active it is !ne&s duty t! use the senses in the service !f Krishna. This is bhakti. T! use an e"amp#e have given many times% supp!se in an assemb#y !ne finds a hundred;d!##ar n!te that has fa##en fr!m s!me!ne&s p!cket. f !ne takes that n!te and puts it in !ne&s !wn p!cket% !ne is a thief because that n!te d!es n!t be#!ng t! him. This is ca##ed bh!ga% fa#se en0!yment. Then again% s!me!ne e#se may think% .Oh% why sha## t!uch itB t be#!ngs t! s!me!ne e#se. =et it remain there. have n!thing t! d! with it.. This is ca##ed tyaga% renunciati!n. S! a#th!ugh the hundred;d!##ar n!te is the same% !ne pers!n is trying t! en0!y it whi#e an!ther is trying t! give it up. But b!th !f them;;the bh!gi and the tyagi;;are f!!#s. The bh!gis are the karmis% th!se wh! are w!rking very hard t! e"p#!it the res!urces !f the materia# nature% #ike the scientists% f!r e"amp#e% wh! are d!ing research t! further such e"p#!itati!n. Their intenti!n% actua##y% is t! stea#. On the !ther hand% the tyagis% th!se wh! are unab#e t! stea#% have a .s!ur grapes. phi#!s!phy* .Oh% these things are use#ess. There is n! need !f them.. $!st#y% !f c!urse% pe!p#e are bh!gis/ that is% they are trying t! use everything t! en0!y sense gratificati!n. But sti## there are th!se wh! are baff#ed in sense gratificati!n and wh! theref!re say% .:!% n!% we d!n&t need these things.. C!ntinuing the e"amp#e% h!wever% when a hundred;d!##ar n!te is f!und% the pers!n wh! acts m!st pr!per#y is the !ne wh! takes it and says% .S!me!ne has #!st this n!te. =et me find its !wner.. 9p!n returning that n!te% !ne renders rea# service. One wh! takes the n!te f!r himse#f and !ne wh! #eaves the n!te where it is are b!th use#ess. Simi#ar#y% the bh!gi and tyagi are b!th use#ess. But the bhakta% the dev!tee% kn!ws that everything be#!ngs t! Krishna and sh!u#d theref!re be !ffered t! Krishna. This is rea# service. Fverything be#!ngs t! Krishna. )hat is the b!dyB t is a c!mbinati!n !f materia# e#ements;;earth% water% fire% air% and the subt#e% psych!#!gica# e#ements mind% inte##igence% and fa#se eg!. Krishna c#aims% .A## these eight e#ements are $y separated energy.. Then h!w are the b!dy and mind !ursB A#th!ugh c#aim that the b!dy is mine% d! n!t even kn!w h!w it is w!rking. A tenant in an apartment may pay rent and s!meh!w !r !ther !ccupy the apartment and en0!y its uti#ities% a#th!ugh he may n!t actua##y kn!w h!w the heat and tap water are w!rking. Simi#ar#y% a#th!ugh we d! n!t kn!w the detai#s !f h!w the b!dy w!rks% we are using this b!dy% which actua##y be#!ngs n!t t! us but t! Krishna. This is the rea# fact. The b!dy c!nsists !f the senses and the mind% and theref!re the senses and mind a#s! be#!ng t! Krishna. am a spiritua# s!u#% but have been given the !pp!rtunity t! uti#i<e a certain type !f materia# b!dy. Because wanted it% Krishna is s! kind that 7e has given it t! me. -e yatha mam prapadyante tams tathaiva bha0amy aham. f !ne wants the b!dy !f a king% Krishna wi## give it/ if !ne f!##!ws the prescribed meth!d% !ne wi## get the b!dy !f a king. And if !ne wants the b!dy !f a h!g s! that !ne may eat st!!#% Krishna wi## give !ne that kind !f b!dy a#s!. But n!w% in the human f!rm !f #ife% !ne sh!u#d understand% .Fverything be#!ngs t! Krishna% s! why am hankering t! satisfy this b!dy which is supp!sed#y mineB Iather% n!w that have this b!dy% #et me serve Krishna.. This is inte##igence% and this is bhakti. 7rsikena hrsikesa;sevanam bhaktir ucyate* bhakti means t! use hrsika% the senses% in the service !f 7rsikesa% Krishna% the master !f the senses 3tvaya hrsikesena hrdi sthitasya yatha kar!mi4. Because wanted s!me sense gratificati!n% f!rgetting that everything actua##y be#!ngs t! Krishna% have been given this b!dy% which is a faci#ity f!r sense gratificati!n. But the senses have n! va#ue with!ut Krishna% and theref!re the natura# c!nc#usi!n is that the senses be#!ng t! Krishna. Theref!re% since have these senses% why n!t use them f!r Krishna&s satisfacti!nB This is bhakti.

Chapter Twenty;tw!
Beauty in Krishna&s Presence

neyam sobhisyate tatra yathedan im gadadhara tvat-padair ankita bhati sva-laksana-vilaksitah O 4adadhara ,Krishna-, our $ingdom is now being mar$ed by the impressions of Your feet, and therefore it appears beautiful. !ut when You iea e, it will no longer be so. There are certain particu#ar marks !n the feet !f the =!rd which distinguish the =!rd fr!m !thers. The marks !f a f#ag% thunderb!#t% and instrument t! drive an e#ephant% and a#s! an umbre##a% #!tus% disc% etc.% are !n the b!tt!m !f the =!rd&s feet. These marks are impressed up!n the s!ft dust !f the #and where the =!rd traverses. The #and !f 7astinapura was thus marked whi#e =!rd Sri Krishna was there with the Pandavas% and the kingd!m !f the Pandavas thus f#!urished by such auspici!us signs. Kuntidevi p!ints !ut these distinguished features and is afraid !f i## #uck in the absence !f the =!rd. n the Canakya;s#!ka% the instructi!ns !f the great m!ra#ist Canakya Pandita% there is this very nice verse* prthivi;bhusanam ra0a narinam bhusanam patih sarvari;bhusanam candr! vidya sarvasya bhusanam Fverything #!!ks beautifu# when !ne is intimate#y re#ated with it. The sky% f!r e"amp#e% bec!mes beautifu# in re#ati!nship with the m!!n. The sky is a#ways present% but !n the fu##;m!!n night% when the m!!n and stars shine bri##iant#y% it #!!ks very nice. Simi#ar#y% the state #!!ks very we## if there is a g!!d g!vernment% with a g!!d king !r president. Then every!ne is happy% and everything g!es !n we##. A#s!% a#th!ugh gir#s are natura##y beautifu#% a gir# #!!ks especia##y beautifu# when she has a husband. 8idya sarvasya bhusanam* but if a pers!n% h!wever ug#y% is a #earned sch!#ar% that is his beauty. Simi#ar#y% everything wi## #!!k beautifu# when Krishna is present. Theref!re Kuntidevi thinks% .As #!ng as Krishna is with us% everything in !ur kingd!m and !ur capita#% 7astinapura% is beautifu#. But when Krishna is absent !ur kingd!m wi## n!t be beautifu#.. She says% .Krishna% -!u are n!w wa#king in !ur kingd!m% and the impressi!ns !f -!ur f!!tprints are making everything beautifu#. There is sufficient water and fruit% and everything #!!ks beautifu#% but when -!u #eave us it wi## n!t #!!k beautifu#.. t is n!t that this app#ied !n#y when Krishna was present and Kunti was speaking. Iather% the truth is a#ways the same. +espite the advancement !f !ur civi#i<ati!n% if we cann!t bring Krishna and Krishna c!nsci!usness int! the center !f everything% !ur civi#i<ati!n wi## never bec!me beautifu#. Th!se wh! have 0!ined the Krishna c!nsci!usness m!vement were beautifu# bef!re they 0!ined% but n!w that they have bec!me Krishna c!nsci!us they #!!k especia##y beautifu#. Theref!re the newspapers !ften describe the dev!tees as .bright;faced. Their c!untrymen remark% 7!w 0!yfu# and beautifu# these b!ys and gir#s have bec!me.. At the present time in America% many !f the y!unger generati!n are c!nfused and h!pe#ess% and theref!re they appear m!r!se and b#ack;faced. )hyB Because they are missing the p!int/ they have n! aim in #ife. But the dev!tees% the Krishnaites% #!!k very beautifu# because !f the presence !f Krishna. Theref!re% what was a fact five th!usand years ag!% during the time !f the Pandavas% is sti## a fact n!w. )ith Krishna in the center% everything bec!mes beautifu#% and Krishna can bec!me the center at any time. Krishna is a#ways present% and we simp#y have t! invite 7im% .$y =!rd% p#ease c!me and be in the center.. That&s a##. T! give the same e"amp#e have given bef!re% <er! has n! va#ue% but if we bring the number !ne and p#ace it by the side !f <er!% the <er! bec!mes ten. S! !ne need n!t st!p whatever !ne is d!ing. )e never say% .St!p everything materia#.. One simp#y has t! add Krishna. Of c!urse% we have t! give up anything which is against Krishna c!nsci!usness. t is n!t that because we d! n!t st!p materia# duties% we sh!u#d n!t st!p meat;eating. )e must st!p it% f!r this is c!ntrary t! advancement in Krishna c!nsci!usness. One cann!t c!mmit sinfu# activities and at the same time advance in Krishna c!nsci!usness. But Krishna says% aham tvam sarva;papebhy! m!ksayisyami* .Surrender unt! $e% and sha## rescue y!u by giving y!u #iberati!n fr!m a## kinds !f sinfu# reacti!ns.. Fvery !ne !f us% #ife after #ife% is kn!wing#y !r unkn!wing#y c!mmitting sinfu# activities. may kn!wing#y ki## an anima#% and that is certain#y sinfu#% but even if d! it unkn!wing#y% it is a#s! sinfu#. )hi#e wa#king !n the street we unkn!wing#y ki## s! many ants% and in the c!urse !f !ur !ther !rdinary dea#ings;;whi#e c!!king% whi#e taking water% whi#e using a m!rtar and pest#e t! crush spices;;we ki## s! many #iving beings. 9n#ess we remain Krishna c!nsci!us% we are #iab#e t! be punished f!r a## these unkn!wing#y c!mmitted sinfu# acts.

f a chi#d unkn!wing#y t!uches fire% d!es it mean that the fire wi## e"cuse the chi#d and n!t burnB :!. :ature&s #aw is s! strict% s! stringent% that there is n! 6uesti!n !f an e"cuse. Fven in !rdinary #aw% ign!rance is n! e"cuse. f we g! t! c!urt and say% . did n!t kn!w that this acti!n was crimina#%. this p#ea d!es n!t mean that we sha## be e"cused. Simi#ar#y% ign!rance is n! e"cuse f!r transgressing nature&s #aws. Theref!re% if we actua##y want t! be free fr!m the reacti!ns !f sinfu# #ife% we must be Krishna c!nsci!us% f!r then Krishna wi## free us fr!m a## sinfu# reacti!ns. t is theref!re rec!mmended% kirtaniyah sada harih;;!ne sh!u#d a#ways chant 7are Krishna% 7are Krishna% Krishna Krishna% 7are 7areJ 7are Iama% 7are Iama% Iama Iama% 7are 7are% s! that Krishna wi## save us. )e sh!u#d a#ways keep Krishna within !ur minds% f!r Krishna is #ike the sun. This is the m!tt! !f !ur Back t! ,!dhead maga<ine* Krishna;;surya sama/ maya haya andhakara yahan Krishna% tahan nahi mayara adhikara 3Cc. $adhya DD.C'4 Krishna is 0ust #ike the bri##iant sun% and maya% ign!rance% is 0ust #ike darkness. )hen the sun is present% there cann!t be darkness. S! if we keep !urse#ves in Krishna c!nsci!usness a#ways% we cann!t be inf#uenced by the darkness !f ign!rance/ rather% we sha## a#ways wa#k very free#y in the bright sunshine !f Krishna. Kuntidevi theref!re prays that Krishna c!ntinue t! be present with her and the Pandavas. n fact% h!wever% Krishna was n!t #eaving the Pa;ndavas% 0ust as 7e never #eft 8rndavana. n the sastra% the 8edic #iterature% it is said% vrndavanam parita0ya n! padam ekam gacchati* Krishna never g!es even !ne step fr!m 8rndavana. 7e is s! much attached t! 8rndavana. 7!w is it% then% that we see that Krishna #ef# 8rndavana and went t! $athura and then far away t! 7astinapura and did n!t return f!r many yearsB Actua##y% Krishna did n!t #eave% f!r a## the inhabitants !f 8rndavana% after Krishna #eft% were a#ways thinking !f 7im and crying. The !n#y engagement !f m!ther -as!da% :anda $ahara0a% Iadharani% and a## the g!pis% c!ws% ca#ves% and c!wherd b!ys was t! think !f Krishna and cry% and in this way they fe#t Krishna t! be present% because Krishna&s presence can be fe#t m!re str!ng#y in separati!n fr!m 7im. That is Caitanya $ahaprabhu&s teaching* t! #!ve Krishna in separati!n. Sunyayitam 0agat sarvam g!vinda;virahena me. Caitanya $ahaprabhu th!ught% .Fverything is vacant with!ut ,!vinda% with!ut Krishna.. Fverything was vacant% but Krishna c!nsci!usness was there. )hen we see everything as n!thing% but have !n#y Krishna c!nsci!usness% we sha## have attained the highest perfecti!n. Theref!re the g!pis are s! e"a#ted. 7aving attained this perfecti!n% they c!u#d n!t f!rget Krishna even f!r a sing#e m!ment. )hen Krishna went t! the f!rest with 7is c!ws and ca#ves% the minds !f the g!pis at h!me were disturbed. .Oh% Krishna is wa#king baref!!t%. they th!ught. .There are s! many st!nes and nai#s !n the path% and they must be pricking Krishna&s #!tus feet% which are s! s!ft that we think !ur breasts hard when Krishna puts 7is #!tus feet up!n them.. Thus they w!u#d cry% abs!rbed in these th!ughts. The g!pis were s! an"i!us t! see Krishna back h!me in the evening that they w!u#d stand !n the path% #!!king t! see Krishna returning with 7is ca#ves and c!ws. This is Krishna c!nsci!usness. Krishna cann!t be absent fr!m a dev!tee when the dev!tee is intense#y abs!rbed in Krishna th!ught. 7ere Kuntidevi is very much an"i!us% thinking that Krishna wi## be absent% but the actua# effect !f Krishna&s physica# absence is that 7e bec!mes m!re intense#y present within the mind !f the dev!tee. Theref!re Caitanya $ahaprabhu% by the e"amp#e !f 7is actua# #ife% taught vipra#ambha;seva% service !f Krishna in separati!n. Tears w!u#d c!me fr!m 7is eyes #ike t!rrents !f rain% f!r 7e w!u#d fee# everything t! be vacant f!r want !f Krishna. There are tw! stages !f meeting Krishna. Being pers!na##y present with Krishna% pers!na##y meeting 7im% pers!na##y ta#king with 7im% and pers!na##y embracing 7im is ca##ed sambh!ga% but there is an!ther way t! be with Krishna;;in separati!n fr!m 7im;;and this is ca##ed vipra#ambha. A dev!tee can benefit fr!m Krishna&s ass!ciati!n in b!th ways. Because we are n!w in the materia# w!r#d% we d! n!t see Krishna direct#y. :!nethe#ess% we can see 7im indirect#y. 5!r e"amp#e% if !ne sees the Pacific Ocean !ne can remember Krishna immediate#y% if !ne is advanced in spiritua# #ife. This is ca##ed meditati!n. One may think% .The Pacific Ocean is such a vast mass !f water% with many #arge waves% but a#th!ugh am standing !n#y a few yards fr!m it% am c!nfident that am safe% h!wever p!werfu# this !cean may be and h!wever fearfu# its waves. am sure that it wi## n!t g! bey!nd its #imits. 7!w is this happeningB By the !rder !f Krishna. Krishna !rders% L$y dear Pacific Ocean% y!u may be very big and p!werfu#% but y!u cann!t c!me bey!nd this #ine..& n this way !ne can immediate#y remember Krishna% !r ,!d% wh! is s! p!werfu# that even the Pacific Ocean abides by 7is !rder. n this way !ne can think !f Krishna% and that is Krishna c!nsci!usness. Simi#ar#y% when !ne sees the sunrise !ne can immediate#y remember Krishna% f!r Krishna says in Bhagavad; gita 3@.A4% prabhasmi sasi;suryay!h* . am the shining !f the sun and the m!!n.. f !ne has #earned h!w t! see Krishna% !ne can see 7im in the sunshine. Our scientists have n!t created the sun% and a#th!ugh they may 0ugg#e w!rds% it is bey!nd their abi#ity t! kn!w what the sun actua##y is. But the 8edanta;sutra 3'.'.C4 says%

sastra;y!nitvat* !ne can kn!w everything thr!ugh the sastra% the 8edic #iterature. 5!r e"amp#e% if !ne studies the 8edic #iterature !ne can kn!w what the sun is% f!r the sun is described in the Brahma;samhita 3E.E.D4* yac;caksur esa savita saka#a;grahanam ra0a samasta;sura;murtir asesa;te0ah yasya0naya bhramati sambhrta ;ka#a;cakr! g!vindam adi;purusam tam aham bha0ami This verse describes the sun as the eye !f a## the p#anets% and if !ne meditates up!n this !ne can understand that this is a fact% f!r at night% bef!re the sun rises% !ne cann!t see. The sun is a#s! described as the eye !f the =!rd. The sun is !ne !f 7is eyes% and the m!!n is the !ther. n the 9panisads% theref!re% it is said that !n#y when Krishna sees can we see. The sun is a#s! described as asesa;te0ah% un#imited#y h!t. And what is its functi!nB -asya0naya bhramati sambhrta;ka#a;cakrah. The sun has its !rbit. ,!d has !rdered the sun% .-!u 0ust trave# within this !rbit% and n!t anywhere e#se.. The scientists say that if the sun were t! m!ve a #itt#e t! !ne side the wh!#e universe w!u#d be ab#a<e% and if it m!ved t! the !ther side the wh!#e universe w!u#d free<e. But by the !rder !f the Supreme it d!es n!t m!ve even !ne ten;th!usandth !f an inch fr!m where it sh!u#d be. t a#ways rises e"act#y at the c!rrect time. )hyB There must be s!me discip#ine% s!me !bedience% s!me !rder. The Brahma;samhita theref!re says% yasya0naya bhramati sambhrta;ka#a;cakr! g!vindam adi;purusam tam aham bha0ami* . w!rship that !rigina# pers!n% by wh!se !rder the sun m!ves in its !rbit. t is 7e wh! gives directi!n even t! the sun% the !cean% and the m!!n. Fverything takes p#ace under 7is !rder.. S! where is the difficu#ty in understanding ,!dB There is n! difficu#ty. f !ne is actua##y sane% if !ne has a brain that is n!t made !f st!!#% !ne can understand ,!d at every step. The =!rd says* ras! &ham apsu kaunteya prabhasmi sasi;suryay!h pranavah sarva;vedesu sabdah khe paurusam nrsu .O s!n !f Kunti 1Ar0una2% am the taste !f water% the #ight !f the sun and the m!!n% the sy##ab#e !m in the 8edic mantras/ am the s!und in ether and abi#ity in man.. 3Bg. @.A4 )hy then d! pe!p#e say% . have n!t seen ,!d.B )hy d!n&t they see ,!d as ,!d directs them t! see 7imB )hy d! they manufacture their !wn wayB One cann!t see ,!d by !ne&s !wn way. That is n!t p!ssib#e. f !ne tries t! d! s!% !ne wi## a#ways remain b#ind. At the present m!ment s!;ca##ed phi#!s!phers and scientists are trying t! see ,!d in their !wn way% but that is n!t p!ssib#e. One has t! see ,!d by ,!d&s way. Then !ne can see 7im. f want t! see the President !f the 9nited States% can see him in my !wn wayB f n!t% then h!w can e"pect t! see ,!d in my !wn wayB s it n!t rasca#d!mB cann!t see even an !rdinary man in an imp!rtant p!siti!n in my !wn way/ have t! make an app!intment with his secretary and make the !ther appr!priate arrangements. But a#th!ugh ,!d is s! much greater than !rdinary men% rasca#s supp!rt the view that !ne can see ,!d in !ne&s !wn way. .As many ways as y!u invent%. they say% .they are a## b!na fide.. This is rasca#d!m. The w!r#d is fu## !f rasca#s and f!!#s% and theref!re ,!d c!nsci!usness% Krishna c!nsci!usness% has bec!me a vague idea. Otherwise% if !ne wants t! see ,!d% if !ne wants 7im t! be a#ways present% as Kuntidevi is re6uesting that 7e be% !ne can keep ,!d a#ways within !ne s heart. )e simp#y have t! app#y !ur mind and senses in Krishna c!nsci!usness% as d!ne by $ahara0a Ambarisa. Sa vai manah Krishna;padaravinday!r vacamsi vaikuntha;gunanuvarnane 3SB. G.?.'A4. 5irst we must fi" !ur minds !n the #!tus feet !f Krishna% f!r the mind is the center !f a## sens!ry activities. f the mind were absent% in spite !f having eyes we c!u#d n!t see% and in spite !f having ears we c!u#d n!t hear. Theref!re the mind is c!nsidered the e#eventh sense. There are ten senses;;five w!rking senses and five kn!w#edge;ac6uiring senses% and the center !f the senses is the mind. The Bhagavad;gita 3C.?D4 says* indriyani parany ahur indriyebhyah param manah manasas tu para buddhir y! buddheh paratas tu sah n this verse Krishna e"p#ains that a#th!ugh we c!nsider the senses t! be very pr!minent% bey!nd the senses is s!mething superi!r;;the mind;;bey!nd the mind is the inte##igence% and bey!nd the inte##igence is the s!u#. 7!w can we appreciate the e"istence !f the s!u# if we cann!t understand even the psych!#!gica# m!vements !f the mindB Bey!nd the mind is the inte##igence% and by specu#ati!n !ne can at the utm!st appr!ach the inte##ectua# p#atf!rm. But t! understand the s!u# and ,!d% !ne must g! bey!nd the inte##ectua# p#atf!rm. t is

p!ssib#e t! understand everything% but we must gain understanding thr!ugh the right channe#. Theref!re the 8edic in0uncti!n is* tad;vi0nanartham sa gurum evabhigacchet samit;panih sr!triyam brahma;nistham f !ne is actua##y seri!us ab!ut understanding supernatura#% transcendenta# sub0ect matters% !ne must appr!ach a b!na fide spiritua# master.. 3$undaka 9p. '.D.'D4

Chapter Twenty;three
:atura# Pr!sperity
ime jana-padah svrddhah supakkausadhi-virudhah vanadri-nady-udan vanto hy edhante tava viksitaih +ll these cities and illages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the ri ers are flowing, the hills are full of minerals, and the oceans full of wealth. +nd this is all due to Your glancing o er them. 7uman pr!sperity f#!urishes by natura# gifts and n!t by gigantic industria# enterprises. The gigantic industria# enterprises are pr!ducts !f a g!d#ess civi#i<ati!n% and they cause the destructi!n !f the n!b#e aims !f human #ife. The m!re we g! !n increasing such tr!ub#es!me industries t! s6uee<e !ut the vita# energy !f the human being% the m!re there wi## be unrest and dissatisfacti!n !f the pe!p#e in genera#% a#th!ugh a few !n#y can #ive #avish#y by e"p#!itati!n. The natura# gifts such as grains and vegetab#es% fruits% rivers% the hi##s !f 0ewe#s and minera#s% and the seas fu## !f pear#s are supp#ied by the !rder !f the Supreme% and as 7e desires% materia# nature pr!duces them in abundance !r restricts them at times. The natura# #aw is that the human being may take advantage !f these g!d#y gifts by nature and satisfact!ri#y f#!urish !n them with!ut being captivated by the e"p#!itative m!tive !f #!rding it !ver materia# nature. The m!re we attempt t! e"p#!it materia# nature acc!rding t! !ur whims !f en0!yment% the m!re we sha## bec!me entrapped by the reacti!n !f such e"p#!itative attempts. f we have sufficient grains% fruits% vegetab#es% and herbs% then what is the necessity !f running a s#aughterh!use and ki##ing p!!r anima#sB A man need n!t ki## an anima# if he has sufficient grains and vegetab#es t! eat. The f#!w !f river waters ferti#i<es the fie#ds% and there is m!re than what we need. $inera#s are pr!duced in the hi##s% and the 0ewe#s in the !cean. f the human civi#i<ati!n has sufficient grains% minera#s% 0ewe#s% water% mi#k% etc.% then why sh!u#d we hanker after terrib#e industria# enterprises at the c!st !f the #ab!r !f s!me unf!rtunate menB But a## these natura# gifts are dependent !n the mercy !f the =!rd. )hat we need% theref!re% is t! be !bedient t! the #aws !f the =!rd and achieve the perfecti!n !f human #ife by dev!ti!na# service. The indicati!ns by Kuntidevi are 0ust t! the p!int. She desires that ,!d&s mercy be best!wed up!n them s! that natura# pr!sperity be maintained by 7is grace. Kuntidevi menti!ns that the grains are abundant% the trees fu## !f fruits% the rivers f#!wing nice#y% the hi##s fu## !f minera#s% and the !ceans fu## !f wea#th% but she never menti!ns that industry and s#aughterh!uses are f#!urishing% f!r such things are n!nsense that men have deve#!ped t! create pr!b#ems. f we depend !n ,!d&s creati!n% there wi## be n! scarcity% but simp#y ananda% b#iss. ,!d&s creati!n pr!vides sufficient grains and grass% and whi#e we eat the grains and fruits% the anima#s #ike the c!ws wi## eat the grass. The bu##s wi## he#p us pr!duce grains% and they wi## take !n#y a #itt#e% being satisfied with what we thr!w away. f we take fruit and thr!w away the skin% the anima# wi## be satisfied with the skin. n this way% with Krishna in the center% there can be fu## c!!perati!n between the trees% anima#s% human beings% and a## #iving entities. This is 8edic civi#i<ati!n% a civi#i<ati!n !f Krishna c!nsci!usness. Kuntidevi prays t! the =!rd% .This pr!sperity is due t! -!ur g#ance.. )hen we sit in the temp#e !f Krishna% Krishna g#ances !ver us% and everything is nice. )hen sincere s!u#s try t! bec!me Krishna&s dev!tees% Krishna very kind#y c!mes bef!re them in 7is fu## !pu#ence and g#ances up!n them% and they bec!me happy and beautifu#. Simi#ar#y% the wh!#e materia# creati!n is due t! Krishna&s g#ance 3sa aiksata4. n the 8edas it is said that 7e g#anced !ver matter% thus agitating it. A w!man in t!uch with a man bec!mes agitated and bec!mes pregnant and then gives birth t! chi#dren. The

wh!#e creati!n f!##!ws a simi#ar pr!cess. Simp#y by Krishna&s g#ance% matter bec!mes agitated and then bec!mes pregnant and gives birth t! the #iving entities. t is simp#y by 7is g#ance that p#ants% trees% anima#s% and a## !ther #iving beings c!me f!rth. 7!w is this p!ssib#eB :!ne !f us can say% .Simp#y by g#ancing !ver my wife% can make her pregnant.. But a#th!ugh this is imp!ssib#e f!r us% it is n!t imp!ssib#e f!r Krishna. The Brahma; samhita 3E.CD4 says% angani yasya saka#endriya;vrttimanti* every part !f Krishna&s b!dy has a## the capabi#ities !f the !ther parts. )ith !ur eyes we can !n#y see% but Krishna% mere#y by seeing% can make !thers pregnant. There is n! need !f se"% f!r simp#y by g#ancing% Krishna can create pregnancy. n Bhagavad;gita 3G. '(4 =!rd Krishna says% mayadhyaksena prakrtih suyate sa;caracaram* .By $y supervisi!n% materia# nature gives birth t! a## m!ving and n!nm!ving beings.. The w!rd aksa means .eyes%. s! aksena indicates that a## #iving entities take birth because !f the =!rd&s g#ance. There are tw! kinds !f #iving entities;;the m!ving beings% #ike insects% anima#s% and human beings% and the n!nm!ving beings% #ike trees and p#ants. n Sanskrit these tw! kinds !f #iving entities are ca##ed sthavara 0angama% and they b!th c!me f!rth fr!m materia# nature. Of c!urse% what c!mes fr!m materia# nature is n!t the #ife% but the b!dy. The #iving entities accept particu#ar types !f b!dies fr!m materia# nature% 0ust as a chi#d takes its b!dy fr!m its m!ther. 5!r ten m!nths the chi#d&s b!dy deve#!ps fr!m the b#!!d and nutrients !f the m!ther&s b!dy% but the chi#d is a #iving entity% n!t matter. t is the #iving entity that has taken she#ter in the w!mb !f the m!ther% wh! then supp#ies the ingredients f!r that #iving entity&s b!dy. This is nature&s way. The m!ther may n!t kn!w h!w fr!m her b!dy an!ther b!dy has been created% but when the b!dy !f the chi#d is fit% the chi#d takes birth. t is n!t that the #iving entity takes birth. As stated in Bhagavad;gita 3D.D(4% na0ayate mriyate va* the #iving entity neither takes birth n!r dies. That which d!es n!t take birth d!es n!t die/ death is meant f!r that which has been created% and that which is n!t created has n! death. The ,ita says% na0ayate mriyate va kadacit. The w!rd kadacit means .at any time.. At n! time d!es the #iving entity actua##y take birth. A#th!ugh we may see that a chi#d is b!rn% actua##y it is n!t b!rn. :itah sasvat! &yam puranah. The #iving entity is eterna# 3sasvata4% a#ways e"isting% and very% very !#d 3purana4. :a hanyate hanyamane sarire* d!n&t think that when the b!dy is destr!yed the #iving entity wi## be destr!yed/ n!% the #iving entity wi## c!ntinue t! e"ist. A scientist friend was asking me% .)hat is the pr!!f !f eternityB. Krishna says% na hanyate hanyamane sarire* The s!u# is n!t ki##ed when the b!dy is ki##ed.. This statement in itse#f is pr!!f. This type !f pr!!f is ca##ed sruti% the pr!!f estab#ished by that which is heard thr!ugh the discip#ic successi!n fr!m the Supreme. One f!rm !f pr!!f is pr!!f by #!gic 3nyaya;prasthana4. One can get kn!w#edge by #!gic% arguments% and phi#!s!phica# research. But an!ther f!rm !f pr!!f is sruti% pr!!f estab#ished by hearing fr!m auth!rities. A third f!rm !f pr!!f is smrti% pr!!f estab#ished by statements derived fr!m the sruti. The Bhagavad;gita and the Puranas are smrti% the 9panisads are sruti% and the 8edanta is nyaya. Of these three the sruti;prasthana% !r the evidence fr!m the sruti% is especia##y imp!rtant. Prataksa% the pr!cess !f receiving kn!w#edge thr!ugh direct percepti!n% has n! va#ue% because !ur senses are a## imperfect. 5!r e"amp#e% every day we see the sun t! be 0ust #ike a sma## disc% perhaps twe#ve inches in diameter% but in fact it is a hundred times #arger than the earth. S! what is the va#ue !f !ur direct percepti!n thr!ugh !ur eyesB )e have s! many senses thr!ugh which we can e"perience kn!w#edge;;the eyes% the ears% the n!se% and s! !n;;but because these senses are imperfect% whatever kn!w#edge we get by e"ercising these senses is a#s! imperfect. Because scientists try t! understand things by e"ercising their imperfect senses% their c!nc#usi!ns are a#ways imperfect. Svarupa +am!dara% a scientist am!ng !ur discip#es% in6uired fr!m a fe##!w scientist wh! says that #ife c!mes fr!m matter% . f give y!u the chemica#s with which t! pr!duce #ife% wi## y!u be ab#e t! pr!duce itB. The scientist rep#ied% .That d! n!t kn!w.. This is imperfect kn!w#edge. f y!u d! n!t kn!w% then y!ur kn!w#edge is imperfect. )hy then have y!u bec!me a teacherB That is cheating. Our c!ntenti!n is that t! bec!me perfect !ne must take #ess!ns fr!m the perfect. Krishna is perfect% s! we take kn!w#edge fr!m 7im. Krishna says% na hanyate hanyamane sarire* .The s!u# d!es n!t die when the b!dy dies.. Theref!re this understanding that the s!u# is eterna# is perfect. Kuntidevi says% ime 0ana;padah svrddhah supakkausadhi;virudhah* .The grains are abundant% the trees fu## !f fruits% the rivers f#!wing% the hi##s fu## !f minera#s% and the !cean fu## !f wea#th.. )hat m!re sh!u#d !ne wantB The !yster pr!duces pear#s% and f!rmer#y pe!p#e dec!rated their b!dies with pear#s% va#uab#e st!nes% si#k% g!#d% and si#ver. But where are th!se things n!wB :!w% with the advancement !f civi#i<ati!n% there are s! many beautifu# gir#s wh! have n! !rnaments !f g!#d% pear#s% !r 0ewe#s% but !n#y p#astic bang#es. S! what is the use !f industry and s#aughterh!usesB By ,!d&s arrangement !ne can have en!ugh f!!d grains% en!ugh mi#k% en!ugh fruits and vegetab#es% and nice c#ear river water. But n!w have seen% whi#e trave#ing in Fur!pe% that a## the rivers there have bec!me nasty. n ,ermany% in 5rance% and a#s! in Iussia and America have seen that the rivers are nasty. By nature&s way the water in the !cean is kept c#ear #ike crysta#% and the same water is transferred t! the rivers% but with!ut sa#t% s! that !ne may take nice water fr!m the river. This is nature&s way% and nature&s way means Krishna&s way. S! what is the use !f c!nstructing huge waterw!rks t! supp#y waterB

:ature has a#ready given us everything. f we want wea#th we may c!##ect pear#s and bec!me rich/ there is n! need t! bec!me rich by starting s!me huge fact!ry t! pr!duce aut! b!dies. By such industria# enterprises we have simp#y created tr!ub#es. Otherwise% we need !n#y depend !n Krishna and Krishna&s mercy% because by Krishna&s g#ance 3tava viksitaih4% everything is set right. S! if we simp#y p#ead f!r Krishna&s g#ance% there wi## be n! 6uesti!n !f scarcity !r need. Fverything wi## be c!mp#ete. The idea !f the Krishna c!nsci!usness m!vement% theref!re% is t! depend !n nature&s gifts and the grace !f Krishna. Pe!p#e say that the p!pu#ati!n is increasing% and theref!re they are checking this by artificia# means. )hyB The birds and bees are increasing their p!pu#ati!ns and have n! c!ntraceptives% but are they in need !f f!!dB +! we ever see birds !r anima#s dying f!r want !f f!!dB Perhaps in the city% a#th!ugh n!t very !ften. But if we g! t! the 0ung#e we sha## see that a## the e#ephants% #i!ns% tigers% and !ther anima#s are very st!ut and str!ng. )h! is supp#ying them f!!dB S!me !f them are vegetarians% and s!me !f them are n!nvegetarians% but n!ne !f them are in want !f f!!d. Of c!urse% by nature&s way the tiger% being a n!nvegetarian% d!es n!t get f!!d every day. After a##% wh! wi## face a tiger t! bec!me its f!!dB )h! wi## say t! the tiger% .Sir% am a phi#anthr!pist and have c!me t! y!u t! give y!u f!!d% s! take my b!dy.B :! !ne. Theref!re the tiger has difficu#ty finding f!!d. And as s!!n as the tiger is !ut% there is an anima# that f!##!ws it and makes a s!und #ike .fay!% fay!%. s! that the !ther anima#s wi## kn!w% .:!w the tiger is !ut.. S! by nature&s way the tiger has difficu#ty% but sti## Krishna supp#ies it f!!d. After ab!ut a week% the tiger wi## get the chance t! catch an anima#% and because it d!es n!t get fresh f!!d dai#y% it wi## keep the carcass in s!me bush and eat a #itt#e at a time. Since the tiger is very p!werfu#% pe!p#e want t! bec!me #ike a #i!n !r a tiger% but that is n!t a very g!!d pr!p!siti!n% because if !ne actua##y bec!mes #ike a tiger !ne w!n&t get f!!d dai#y% but wi## have t! search f!r f!!d with great #ab!r. f !ne bec!mes a vegetarian% h!wever% !ne wi## get f!!d every day. The f!!d f!r a vegetarian is avai#ab#e everywhere. :!w in every city there are s#aughterh!uses% but d!es this mean that the s#aughterh!uses can supp#y en!ugh s! that !ne can #ive by eating !n#y meatB :!% there wi## n!t be an ade6uate supp#y. Fven meat;eaters have t! eat grains% fruits% and vegetab#es a#!ng with their s#ice !f meat. Sti##% f!r that dai#y s#ice !f meat they ki## s! many p!!r anima#s. 7!w sinfu# this is. f pe!p#e c!mmit such sinfu# activities% h!w can they be happyB This ki##ing sh!u#d n!t be d!ne% and theref!re pe!p#e are unhappy. But if !ne bec!mes Krishna c!nsci!us and simp#y depends !n Krishna&s g#ance 3tava viksitaih4% Krishna wi## supp#y everything% and there wi## be n! 6uesti!n !f scarcity. S!metimes there appears t! be scarcity% and s!metimes we find that grains and fruits are pr!duced in such a huge 6uantity that pe!p#e cann!t finish eating them. S! this is a 6uesti!n !f Krishna&s g#ance. f Krishna #ikes% 7e can pr!duce a huge 6uantity !f grains% fruits% and vegetab#es% but if Krishna desires t! restrict the supp#y% what g!!d wi## meat d!B -!u may eat me% !r may eat y!u% but that wi## n!t s!#ve the pr!b#em. 5!r rea# peace and tran6ui##ity and a sufficient supp#y !f mi#k% water% and everything e#se we need% we simp#y have t! depend !n Krishna. This is what Bhaktivin!da Thakura teaches us when he says% marabi rakhabi;;y! iccha t!hara* .$y dear =!rd% simp#y surrender unt! -!u and depend !n -!u. :!w if -!u #ike -!u may ki## me% !r e#se -!u may give me pr!tecti!n.. And Krishna says in rep#y% .-es. Sarva;dharman parita0ya mam ekam saranam vra0a* simp#y surrender e"c#usive#y unt! $e.. 7e d!es n!t say% .-es% depend !n $e% and a#s! depend !n y!ur s#aughterh!uses and fact!ries.. :!. 7e says% .+epend !n#y !n $e. Aham tvam sarva;papebhy! m!ksayisyami* wi## rescue y!u fr!m the resu#ts !f y!ur sinfu# activities.. Because we have #ived s! many years with!ut being Krishna c!nsci!us% we have #ived !n#y a sinfu# #ife% but Krishna assures us that as s!!n as !ne surrenders t! 7im 7e immediate#y s6uares a## acc!unts and puts an end t! a## !ne&s sinfu# activities s! that !ne may begin a new #ife. )hen we initiate discip#es we theref!re te## them% .:!w the acc!unt is s6uared. :!w d!n&t c!mmit sinfu# activities any m!re.. One sh!u#d n!t think that because the h!#y name !f Krishna can nu##ify sinfu# activities% !ne may c!mmit a #itt#e sinfu# activity and chant 7are Krishna t! nu##ify it. That is the greatest !ffense 3namn! ba#ad yasya hi papa; buddhih4. The members !f s!me re#igi!us !rders g! t! church and c!nfess their sins% but then they again c!mmit the same sinfu# activities. )hat then is the va#ue !f their c!nfessi!nB One may c!nfess% .$y =!rd% !ut !f my ign!rance c!mmitted this sin%. but !ne sh!u#d n!t p#an% . sha## c!mmit sinfu# activities and then g! t! church and c!nfess them% and then the sins wi## be nu##ified% and can begin a new chapter !f sinfu# #ife.. Simi#ar#y% !ne sh!u#d n!t kn!wing#y take advantage !f the chanting !f the 7are Krishna mantra t! nu##ify sinfu# activities s! that !ne may then begin sinfu# acts again. )e sh!u#d be very carefu#. Bef!re taking initiati!n% !ne pr!mises t! have n! i##icit se"% n! int!"icants% n! gamb#ing% and n! meat;eating% and this v!w !ne sh!u#d strict#y f!##!w. Then !ne wi## be c#ean. f !ne keeps !nese#f c#ean in this way and a#ways engages in dev!ti!na# service% his #ife wi## be a success% and there wi## be n! scarcity !f anything he wants.

Chapter Twenty;f!ur
Cutting Off Ties !f Affecti!n

atha visvesa visvatman visva-murte svakesu me sneha-pasam imam chindhi drdham pandusu vrsnisu O &ord of the uni erse, soul of the uni erse, O personality of the form of the uni erse, please, therefore, se er my tie of affection for my $insmen, the 1anda as and the 'rsnis. A pure dev!tee !f the =!rd is ashamed t! ask anything in se#f;interest fr!m the =!rd. But the h!useh!#ders are s!metimes !b#iged t! ask fav!rs fr!m the =!rd% being b!und by the tie !f fami#y affecti!n. Srimati Kuntidevi was c!nsci!us !f this fact% and theref!re she prayed t! the =!rd t! cut !ff the affecti!nate tie fr!m her !wn kinsmen% the Pandavas and the 8rsnis. The Pandavas are her !wn s!ns% and the 8rsnis are the members !f her paterna# fami#y. Krishna was e6ua##y re#ated t! b!th fami#ies. B!th the fami#ies re6uired the =!rd&s he#p because b!th were dependent dev!tees !f the =!rd. Srimati Kuntidevi wished Sri Krishna t! remain with her s!ns% the Pandavas% but by 7is d!ing s! her paterna# h!use w!u#d be bereft !f the benefit. A## these partia#ities tr!ub#ed the mind !f Kunti% and theref!re she desired t! cut !ff the affecti!nate tie. A pure dev!tee cuts !ff the #imited ties !f affecti!n f!r his fami#y and widens his activities !f dev!ti!na# service f!r a## f!rg!tten s!u#s. The typica# e"amp#e is the band !f si" ,!svamis% wh! f!##!wed the path !f =!rd Caitanya. A## !f them be#!nged t! the m!st en#ightened and cu#tured rich fami#ies !f the higher castes% but f!r the benefit !f the mass !f p!pu#ati!n they #eft their c!mf!rtab#e h!mes and became mendicants. T! cut !ff a## fami#y affecti!n means t! br!aden the fie#d !f activities. )ith!ut d!ing this% n! !ne can be 6ua#ified as a brahmana% a king% a pub#ic #eader% !r a dev!tee !f the =!rd. The Pers!na#ity !f ,!dhead% as an idea# king% sh!wed this by e"amp#e. Sri Iamacandra cut !ff the tie !f affecti!n f!r 7is be#!ved wife t! manifest the 6ua#ities !f an idea# king. Such pers!na#ities as a brahmana% a dev!tee% a king% !r a pub#ic #eader must be very br!ad;minded in discharging their respective duties. Srimati Kuntidevi was c!nsci!us !f this fact% and being weak she prayed t! be free fr!m such b!ndage !f fami#y affecti!n. The =!rd is addressed as the =!rd !f the universe% !r the =!rd !f the universa# mind% indicating 7is a##;p!werfu# abi#ity t! cut the hard kn!t !f fami#y affecti!n. affinity t!ward a weak dev!tee% breaks the fami#y affecti!n by f!rce !f circumstances arranged by 7is a##;p!werfu# energy. By d!ing s! 7e causes the dev!tee t! bec!me c!mp#ete#y dependent !n 7im and thus c#ears the path f!r his g!ing back t! ,!dhead. Kunti was the daughter !f the 8rsni fami#y and the wife and m!ther !f the Pandava fami#y. ,enera##y a w!man has affecti!n f!r b!th her father&s fami#y and husband&s fami#y% and theref!re Kunti prays t! Krishna% . am a w!man% and w!men are genera##y attached t! their fami#ies% s! kind#y cut !ff my attachment s! that may be th!r!ugh#y attached t! -!u. )ith!ut -!u% b!th fami#ies are <er!. am fa#se#y attached t! these fami#ies% but my rea# purp!se in #ife is t! be attached t! -!u.. This is bhakti. Bhakti inv!#ves bec!ming free fr!m the attachments !f this materia# w!r#d and bec!ming attached instead t! Krishna. One cann!t bec!me unattached% f!r !ne must be attached t! s!mething% but in !rder t! bec!me attached t! Krishna !r enter int! the dev!ti!na# service !f the =!rd% !ne has t! bec!me detached fr!m materia# affecti!n. Pe!p#e !rdinari#y g! t! Krishna t! maintain their attachment t! this materia# w!r#d. .O ,!d%. they pray% .give us !ur dai#y bread.. They have attachment t! this materia# w!r#d% and t! #ive in this materia# w!r#d they pray f!r supp#ies !f materia# things s! that they can maintain their status 6u!. This is ca##ed materia# attachment. A#th!ugh in !ne sense% !f c!urse% it is g!!d that pe!p#e g! t! ,!d t! secure their materia# p!siti!n% that is n!t actua##y desirab#e. Iather than w!rship ,!d t! increase !ne&s !pu#ence in the materia# w!r#d% !ne sh!u#d bec!me free fr!m materia# attachment. 5!r bhakti;y!ga% theref!re% we sh!u#d be detached. Our suffering is due t! !ur attachment. Because we are materia##y attached% we desire s! many materia# things% and theref!re Krishna gives us the !pp!rtunity t! en0!y whatever materia# faci#ities we want. Of c!urse% !ne must deserve these faci#ities. 5irst deserve% then desire. Supp!se want t! bec!me king. must have pi!us activities behind me s! that can bec!me king. Krishna can give us whatever we want% even mukti% #iberati!n% but bhakti is a specia# c!nsiderati!n because when 7e gives s!me!ne bhakti 7e bec!mes purchased by the bhakta and bec!mes a t!!# in the hands !f the bhakta% even th!ugh 7e is the supreme p!werfu#. Iadharani% the symb!# !f the t!pm!st bhakti% is s! p!werfu# that She has purchased Krishna. Theref!re 8aisnavas take she#ter !f the #!tus feet !f Iadharani% f!r if She rec!mmends% .Oh% here is a nice dev!tee%. Krishna must accept him. T! bec!me a dev!tee !f the =!rd% !ne must be c!mp#ete#y c#eansed !f a## materia# attachment. This 6ua#ificati!n is ca##ed vairagya. 9p!n bec!ming a student !f Sri Caitanya $ahaprabhu% Sarvabhauma Bhattacarya wr!te !ne hundred verses praising 7im. Tw! !f th!se verses are menti!ned in the Caitanya;

caritamrta% and !ne !f them is this statement* vairagya;vidyd;ni0a;bhakti;y!ga; siksartham ekah purusah puranah sri;Krishna;caitanya;sarira;dhari krpambudhir yas tam aham prapadye .=et me take she#ter !f the Supreme Pers!na#ity !f ,!dhead% Sri Krishna% wh! has descended in the f!rm !f =!rd Caitanya $ahaprabhu t! teach us rea# kn!w#edge% 7is dev!ti!na# service% and detachment fr!m whatever d!es n!t f!ster Krishna c!nsci!usness. 7e has descended because 7e is an !cean !f transcendenta# mercy. =et me surrender unt! 7is #!tus feet.. 3Cc. $adhya H.DE?4 Sarvabhauma Bhattacarya thus !ffered his prayer t! the Supreme Pers!na#ity !f ,!dhead% wh! had n!w assumed the f!rm !f Caitanya $ahaprabhu 0ust t! teach pe!p#e h!w t! deve#!p kn!w#edge% bec!me detached% and bec!me pure dev!tees !f Krishna. A#th!ugh when Caitanya $ahaprabhu was !n#y twenty;f!ur !r twentyfive years !#d 7e had a #!vab#e% beautifu# wife and a dev!ted% affecti!nate m!ther% 7e gave up everything and t!!k sannyasa% the ren!unced !rder !f #ife. )hen Caitanya $ahaprabhu was a grhastha% a h!useh!#der% 7e was s! much h!n!red that mere#y by the directi!n !f 7is finger 7e was ab#e t! en#ist th!usands !f pe!p#e t! 0!in 7im in a civi# dis!bedience m!vement. n :adia% the city where 7e #ived% 7is p!siti!n was very respectab#e% and physica##y 7e was very beautifu#. -et 7e gave up 7is y!ung% faithfu#% beautifu# wife% 7is affecti!nate m!ther% 7is p!siti!n% and everything e#se. This is ca##ed vairagya% renunciati!n. f s!me!ne wh! has n!thing t! p!ssess says% . have ren!unced everything%. what is the meaning !f his renunciati!nB But if !ne has s!mething and then ren!unces it% his renunciati!n is meaningfu#. S! Caitanya $ahaprabhu&s renunciati!n is uni6ue. :! !ne e#se c!u#d give up such a happy h!me% such h!n!r% and such affecti!n fr!m m!ther% wife% friends% and students. Fven Advaita Prabhu% a#th!ugh the age !f Caitanya $ahaprabhu&s father% h!n!red Caitanya $ahaprabhu. -et sti## Sri Caitanya $ahaprabhu gave up everything. )hyB >ust t! teach us 3apani acari% prabhu 0ivere sikhaya4. 7e pers!na##y taught the wh!#e w!r#d h!w !ne must detach !nese#f and bec!me a dev!tee !f Krishna. Theref!re when Iupa ,!svami resigned his p!st as a g!vernment minister and met Caitanya $ahaprabhu at Prayaga% he fe## f#at bef!re Sri Caitanya $ahaprabhu and !ffered !beisances with this prayer* nam! maha;vadanyaya Krishna;prema;pradaya te Krishnaya Krishna;caitanya; namne gaura;tvise namah .-!u are m!st magnanim!us%. he prayed% .f!r -!u are distributing #!ve !f Krishna.. =!ve !f Krishna is n!t an easy thing t! !btain% because by this #!ve !ne can purchase Krishna% but Caitanya $ahaprabhu distributed this #!ve !f Krishna t! any!ne and every!ne% even t! the tw! drunkards >agai and $adhai. :ar!ttama dasa Thakura has theref!re sung* dina;hina yata chi#a hari;name uddhari#a% ta &ra saksi0agai;madhai .Caitanya $ahaprabhu is s! magnanim!us that 7e de#ivered a## kinds !f sinfu# men simp#y by a##!wing them t! chant the 7are Krishna mantra. The evidence !f this is >agai and $adhai.. At that time% !f c!urse% there were tw! >agais and $adhais% but at the present m!ment% by the grace !f Caitanya $ahaprabhu and 7is pr!cess !f teaching% s! many >agais and $adhais are being de#ivered. f Caitanya $ahaprabhu is p#eased% 7e can give Krishna;prema% #!ve !f Krishna% t! any!ne% regard#ess !f that pers!n&s 6ua#ificati!n. f a pers!n is giving charity% he can se#ect any!ne t! take it. )ith!ut the mercy !f Caitanya $ahaprabhu% understanding Krishna is very% very difficu#t. $anusyanam sahasresu kascid yatati siddhaye 3Bg. @.C4* !ut !f many mi##i!ns !f pe!p#e% hard#y !ne tries t! make his #ife spiritua##y successfu#. Pe!p#e simp#y w!rk #ike anima#s% n!t kn!wing h!w t! make a success !f human #ife. One&s human #ife is successfu# when !ne understands Krishna/ !therwise !ne remains an anima#. Any!ne wh! is n!t Krishna c!nsci!us% wh! d!es n!t kn!w wh! Krishna is% is n! better than an anima#. But Caitanya $ahaprabhu gave this c!ncessi!n t! the fa##en s!u#s !f this age* .Simp#y chant the 7are Krishna maha;mantra and y!u wi## be de#ivered.. This is Caitanya $ahaprabhu&s specia# c!ncessi!n 3kirtanad eva Krishnasya mukta;sangah param vra0et% SB. 'D.C.E'4. :!w% Kunti was n!t an !rdinary dev!tee. She had bec!me !ne !f the re#atives !f Krishna% and theref!re Krishna had c!me t! !ffer her respects. But sti## she said% .Krishna% have bec!me attached t! tw! fami#ies% my

father&s fami#y and my husband&s fami#y. Kind#y he#p me bec!me detached fr!m these fami#ies.. Thus she i##ustrated that !ne must bec!me detached fr!m s!ciety% friendship% and #!ve% a## !f which wi## !therwise entang#e us. As #!ng as think% . be#!ng t! this fami#y%. . be#!ng t! this nati!n%. . be#!ng t! this re#igi!n%. . be#!ng t! this c!#!r%. and s! !n% there is n! p!ssibi#ity !f bec!ming Krishna c!nsci!us. As #!ng as !ne thinks that !ne is American% ndian% !r African% that !ne be#!ngs t! this fami#y !r that fami#y% !r that !ne is the father% m!ther% husband% !r wife !f this !r that pers!n% !ne is attached t! materia# designati!ns. am spirit s!u#% and a## these attachments be#!ng t! the b!dy% but am n!t this b!dy. This is the essence !f understanding. f am n!t this b!dy% then wh!se father !r wh!se m!ther am B The supreme father and m!ther is Krishna. )e are simp#y p#aying the parts !f father% m!ther% sister% !r br!ther% as if !n stage. $aya% the materia# nature% is causing us t! dance% te##ing us% .-!u are a member !f this fami#y and a member !f this nati!n.. Thus we are dancing #ike m!nkeys. n the Bhagavad;gita 3C.D@4 it is said* prakrteh kriyamanani gunaih karmani sarvasah ahankara;vimudhatma kartaham iti manyate This verse indicates that because the #iving entity has ass!ciated with a certain 6ua#ity !f nature% nature is making him dance acc!rding t! that 6ua#ity% and thus !ne is thinking% . am this. !r . am that.. This inf!rmati!n pr!vided in Bhagavad;gita is the basic princip#e !f understanding% and it wi## give !ne freed!m. The m!st essentia# educati!n is that which enab#es !ne t! bec!me free fr!m the b!di#y c!ncept !f #ife% but unf!rtunate#y scientists% phi#!s!phers% p!#iticians% and !ther s!;ca##ed #eaders are mis#eading pe!p#e s! that they bec!me m!re attached t! the b!dy. t is the human #ife that !ffers the !pp!rtunity t! bec!me Krishna c!nsci!us% but these rasca#s are st!pping that !pp!rtunity by a##uring pe!p#e t! b!di#y designati!ns% and theref!re they are the greatest enemies !f human civi#i<ati!n. One attains a human b!dy after ev!#ving thr!ugh A%?((%((( #ife;f!rms% fr!m a6uatics t! p#ants% and then t! trees% insects% birds% beasts% and s! !n. :!w% pe!p#e d! n!t kn!w what is the ne"t step in ev!#uti!n% but that is e"p#ained in Bhagavad;gita 3G.DE4. -anti deva;vrata devan. As the ne"t step in ev!#uti!n% !ne may% if !ne desires% g! t! a higher p#anetary system. A#th!ugh every night pe!p#e see s! many p#anets and stars% they d! n!t kn!w what these higher p#anetary systems are. But fr!m the sastra% the 8edic #iterature% we can understand that !n these higher p#anetary systems% materia# c!mf!rts are avai#ab#e that are many% many times greater than th!se !n this p#anet. On this p#anet we may #ive f!r at m!st !ne hundred years% but !n the higher p#anetary systems !ne can #ive f!r a #ifetime we cann!t even ca#cu#ate. 5!r e"amp#e% the #ifetime !f Brahma% wh! #ives !n the highest p#anet% is stated in Bhagavad;gita 3A.'@4* sahasra;yuga;paryantam ahar yad brahman! viduh. )e cann!t ca#cu#ate even twe#ve h!urs !f Brahma with !ur mathematica# figures% but even Brahma has t! die. Fven th!ugh !ne may have a #!ng durati!n !f #ife% n! !ne can #ive permanent#y in this materia# w!r#d. :!nethe#ess% if !ne prepares !nese#f !ne may g! t! the higher p#anetary systems% !r simi#ar#y !ne may g! t! the Pitr#!kas. There !ne may meet !ne&s f!refathers% if they have been e#igib#e t! g! there. Simi#ar#y% if !ne desires% !ne may a#s! remain here !n earth. Or yanti mad;ya0in! &pi mam* if !ne bec!mes a dev!tee !f Krishna% !ne can g! t! 7im. One may g! t! he##% !ne may g! t! heaven% !r !ne may g! back h!me% back t! ,!dhead% as !ne #ikes. Theref!re an inte##igent pers!n sh!u#d think% . f have t! prepare f!r my ne"t #ife% why n!t prepare t! g! back h!me% back t! ,!dheadB. One&s present b!dy wi## be finished% and then !ne wi## have t! accept an!ther b!dy. )hat kind !f b!dy !ne wi## accept is stated in Bhagavad;gita 3'?.'A4. 9rdhvam gacchanti sattva;sthah* th!se wh! are in the m!de !f g!!dness% av!iding the f!ur princip#es !f sinfu# #ife% wi## #ive their ne"t #ife !n a higher p#anetary system. Fven if !ne d!es n!t bec!me a pure dev!tee !f the =!rd% if !ne f!##!ws the regu#ative princip#es f!r av!iding sinfu# #ife !ne wi## remain in g!!dness and get this !pp!rtunity. 7uman #ife is meant f!r this purp!se. But if we waste !ur #ife 0ust #iving #ike cats and d!gs% eating% s#eeping% mating% and defending% then we sha## #!se this !pp!rtunity. Iasca#s% h!wever% d! n!t kn!w this. They d! n!t be#ieve that there is a ne"t #ife. n Iussia a pr!fess!r% Pr!fess!r K!t!vsky% t!#d me% .Svami0i% after this b!dy is finished% everything is finished.. 7e is a big pr!fess!r% yet sti## he said that. Such men may p!se as scientists and phi#!s!phers% but actua##y they have n! kn!w#edge% and they simp#y mis#ead !thers. This is !ur greatest s!urce !f grief% and theref!re have re6uested the members !f the Krishna c!nsci!usness m!vement t! cha##enge and defeat these rasca#s% wh! are mis#eading the entire human s!ciety. Pe!p#e sh!u#d n!t think that the dev!tees !f Krishna are mere sentimenta#ists. On the c!ntrary% the dev!tees are the greatest phi#!s!phers and the greatest scientists. Krishna has tw! engagements* paritranaya sadhunam vinasaya ca duskrtam;;giving pr!tecti!n t! the sadhus% the dev!tees% and ki##ing the dem!ns. Krishna gave pr!tecti!n t! the Pandavas and 8rsnis because they were

dev!tees% and 7e a#s! ki##ed dem!ns #ike Kamsa% Aghasura% and Bakasura. Of the tw! engagements% 7is ki##ing !f the dem!ns was 7is ma0!r !ccupati!n. f we e"amine h!w much time 7e dev!ted t! ki##ing and h!w much time 7e dev!ted t! pr!tecting% we sha## find that 7e dev!ted m!re time t! ki##ing. Simi#ar#y% th!se wh! are Krishna c!nsci!us sh!u#d a#s! ki##;;n!t by weap!ns but by #!gic% by reas!ning% and by educati!n. f !ne is a dem!n% we can use #!gic and arguments t! ki## his dem!niac pr!pensities and turn him int! a dev!tee% a saint#y pers!n. Fspecia##y in this present age% Ka#i;yuga% pe!p#e are a#ready p!vertystricken% and physica# ki##ing is t!! much f!r them. They sh!u#d be ki##ed by argument% reas!ning% and scientific spiritua# understanding. Kunti addresses Krishna as visvesa% the =!rd !f the universe 3visva means .universe%. and isa means .#!rd. !r .c!ntr!##er.4. The universa# affairs are g!ing !n s! nice#y% with the sun rising 0ust !n time% the seas!ns changing% and the seas!na# fruits and f#!wers making their appearance. Thus there is n! mismanagement. But h!w are these things g!ing !n s! nice#y if there is n! c!ntr!##erB f we see any estab#ishment g!ing !n very we##% we immediate#y understand that the manager% direct!r% !r c!ntr!##er !f the instituti!n is e"pert. Simi#ar#y% if we see the universa# affairs g!ing !n nice#y% we must kn!w that behind them is a g!!d c!ntr!##er. And wh! is that c!ntr!##erB That c!ntr!##er is Krishna% as stated in Bhagavad;gita 3mayadhyaksena prakrtih suyate sa; caracaram4. Theref!re Kunti addresses 7im as visvesa% the c!ntr!##er !f the universe. Pe!p#e are interested !n#y in pictures !f Krishna embracing Iadharani that depict the dea#ings !f Iadha and Krishna t! be #ike th!se !f !rdinary b!ys and gir#s. They d!n&t understand Krishna. Such !bn!"i!us pictures sh!u#d be av!ided. Krishna is the supreme c!ntr!##er. =et there be a picture sh!wing h!w Krishna is c!ntr!##ing the wh!#e universe. That kind !f picture is wanted% n!t these cheap pictures. 9n#ess the #iving f!rce is present within the b!dy% the b!dy cann!t m!ve !r w!rk nice#y% and simi#ar#y within the universe% the c!smic manifestati!n% Krishna is present as the #iving f!rce;;Ksir!dakasayi 8isnu% !r Paramatma. Theref!re Kunti addresses Krishna as visvatma% the s!u# !f the universe. Iasca#s d! n!t kn!w h!w this w!r#d is m!ving and h!w this universe is acting% and theref!re they sh!u#d #earn fr!m Srimad;Bhagavatam. Kuntidevi a#s! addresses Krishna as visva;murti% the pers!na#ity !f the f!rm !f the universe. )hen Ar0una wanted t! see Krishna&s universa# f!rm% Krishna immediate#y manifested it. This is an!ther !f Krishna&s !pu#ences 3vibhuti4. The !rigina# f!rm !f the =!rd% h!wever% is Krishna with tw! hands% p#aying !n the f#ute. Because Ar0una was a dev!tee and wanted t! see the universa# f!rm% Krishna sh!wed it t! him% but that was n!t 7is actua# f!rm. A pers!n may dress himse#f as a king% but his rea#% natura# appearance is sh!wn at h!me. Simi#ar#y% Krishna&s rea# f!rm is seen at h!me in 8rndavana% and a## !ther f!rms are e"pansi!ns !f 7is p#enary p!rti!ns. As stated in the Brahma;samhita% advaitam acyutam anadim ananta;rupam* 7e can e"pand 7imse#f in mi##i!ns and mi##i!ns !f f!rms 3ananta;rupam4% but 7e is !ne 3advaita4% and 7e is infa##ib#e 3acyuta4. 7is rea# f!rm% h!wever% is the dvi;bhu0a mura#i;dhara;;the f!rm with tw! hands h!#ding a f#ute. Theref!re Kuntidevi says% .-!u have -!ur universa# f!rm% but the f!rm in which -!u are standing bef!re me is -!ur rea# f!rm.. Kuntidevi prays% .P#ease sever my tie !f affecti!n f!r my kinsmen.. )e are thinking% .This is my !wn% that is my !wn%. but this is m!ha% i##usi!n 30anasya m!h! &yam aham mameti4. 7!w d!es this i##usi!n c!me int! e"istenceB t begins with the natura# attracti!n between man and w!man. A ma#e seeks a fema#e% and a fema#e seeks a ma#e. This is true n!t !n#y in human s!ciety% but a#s! in bird s!ciety% beast s!ciety% and s! !n. This is the beginning !f materia# attachment. )hen a man finds a w!man and they unite% this attachment bec!mes even m!re firm#y estab#ished 3tay!r mith! hrdaya;granthim ahuh4. :!w% after the attachment increases t! s!me degree% the man and w!man #!!k f!r an apartment in which t! #ive t!gether% and then% !f c!urse% the man needs t! earn m!ney. )hen they are we## sett#ed% they must have chi#dren and a#s! s!me friends t! c!me and praise them* .Oh% y!u have such a nice apartment and such nice chi#dren.. n this way !ne&s attachment increases. A student&s educati!n% theref!re% sh!u#d begin with brahmacarya% which means freed!m fr!m se"ua# attachment. f he can% he sh!u#d try t! av!id a## this n!nsense. f n!t% he can marry and then after s!me time enter vanaprastha% retired #ife. At that time !ne thinks% .:!w that have en0!yed this attachment s! much% #et me #eave h!me.. Then the man trave#s a## !ver t! vari!us p#aces !f pi#grimage t! bec!me detached% and the wife g!es with him as an assistant. After tw! !r three m!nths he again c!mes h!me t! see that his chi#dren are d!ing nice#y and then again g!es away. This is the beginning !f detachment. )hen the detachment is c!mp#ete% the man te##s his wife% .:!w g! #ive with y!ur chi#dren% and sha## take sannyasa% the ren!unced !rder !f #ife.. This is fina# detachment. The wh!#e 8edic way !f #ife is meant f!r detachment% and theref!re Kunti prays% .Kind#y he#p detach me fr!m this fami#y attracti!n.. This is Kuntidevi&s instructi!n.

Chapter Twenty;five
9na##!yed +ev!ti!n
tvayi me 'nanya-visaya

matir madhu-pate 'sakrt ratim udvahatad addha gangevaugham udanvati O &ord of *adhu, as the 4anges fore er flows to the sea without hindrance, let my attraction be constantly drawn unto You, without being di ided to anyone else. Perfecti!n !f pure dev!ti!na# service is attained when a## attenti!n is diverted t!ward the transcendenta# #!ving service !f the =!rd. T! cut !ff the tie !f a## !ther affecti!ns d!es n!t mean c!mp#ete negati!n !f the hner e#ements% #ike affecti!n f!r s!me!ne e#se. This is n!t p!ssib#e. A #iving being% wh!ever he may be% must have this fee#ing !f affecti!n f!r !thers because this is a sympt!m !f #ife. The sympt!ms !f #ife% such as desire% anger% hankerings% and fee#ings !f attracti!n% cann!t be annihi#ated. On#y the !b0ective has t! be changed. +esire cann!t be negated% but in dev!ti!na# service the desire is changed !n#y f!r the service !f the =!rd in p#ace !f desire f!r sense gratificati!n. The s!;ca##ed affecti!n f!r fami#y% s!ciety% c!untry% etc.% c!nsists !f different phases !f sense gratificati!n. )hen this desire is changed f!r the satisfacti!n !f the =!rd% it is ca##ed dev!ti!na# service. n the Bhagavad;gita we can see that Ar0una desired n!t t! fight with his br!thers and re#ati!ns 0ust t! satisfy his !wn pers!na# desires. But when he heard the message !f the =!rd% Srimad Bhagavad;gita% he changed his decisi!n and served the =!rd. And f!r his d!ing s!% he became a fam!us dev!tee !f the =!rd% f!r it is dec#ared in a## the scriptures that Ar0una attained spiritua# perfecti!n by dev!ti!na# service t! the =!rd in friendship. The fighting was there% the friendship was there% Ar0una was there% and Krishna was there% but Ar0una became a different pers!n by dev!ti!na# service. Theref!re% the prayers !f Kunti a#s! indicate the same categ!rica# changes in activities. Srimati Kunti wanted t! serve the =!rd with!ut diversi!n% and that was her prayer. This una##!yed dev!ti!n is the u#timate g!a# !f #ife. Our attenti!n is usua##y diverted t! the service !f s!mething which is n!ng!d#y !r n!t in the pr!gram !f the =!rd. )hen the pr!gram is changed int! the service !f the =!rd% that is t! say when the senses are purified in re#ati!n with the service !f the =!rd% it is ca##ed pure% una##!yed dev!ti!na# service. Srimati Kuntidevi wanted that perfecti!n and prayed f!r it fr!m the =!rd. 7er affecti!n f!r the Pandavas and the 8rsnis is n!t !ut !f the range !f dev!ti!na# service% because the service !f the =!rd and the service !f the dev!tees are identica#. S!metimes service t! the dev!tee is m!re va#uab#e than service t! the =!rd. But here the affecti!n !f Kuntidevi f!r the Pandavas and the 8rsnis was due t! fami#y re#ati!n. This tie !f affecti!n in terms !f materia# re#ati!n is the re#ati!n !f maya% because the re#ati!ns !f the b!dy !r the mind are due t! the inf#uence !f the e"terna# energy. Ie#ati!ns !f the s!u#% estab#ished in re#ati!n with the Supreme S!u#% are factua# re#ati!ns. )hen Kuntidevi wanted t! cut !ff the fami#y re#ati!n% she meant t! cut !ffthe re#ati!n !f the skin. The skin re#ati!n is the cause !f materia# b!ndage% but the re#ati!n !f the s!u# is the cause !f freed!m. This re#ati!n !f the s!u# t! the s!u# can be estab#ished by the via medium !f the re#ati!n with the Supers!u#. Seeing in the darkness is n!t seeing. But seeing by the #ight !f the sun means seeing the sun and everything e#se which was unseen in the darkness. That is the way !f dev!ti!na# service. n the previ!us verse !f Srimad;Bhagavatam Queen Kunti prayed that the =!rd kind#y cut !ff her attracti!n f!r her kinsmen% the Pandava and 8rsni fami#ies. 7!wever% giving up !ne&s attracti!n f!r materia# things is n!t sufficient. The $ayavadi phi#!s!phers say% brahma satam 0agan mithya* .This w!r#d is fa#se% and Brahman 1spirit2 is truth.. )e admit this% but 6ua#ify it. As #iving entities% we want en0!yment. Fn0!yment means variety. t is n!t p!ssib#e t! en0!y anything with!ut variety. )hy has ,!d created s! many c!#!rs and s! many f!rmsB n !rder t! create en0!yment !ut !f variety% f!r variety is the m!ther !f en0!yment. $ayavadi phi#!s!phers% impers!na#ists% want t! negate this variety% but what is the resu#tB Because they d! n!t engage in dev!ti!na# service% they simp#y undertake the hard #ab!r !f austerities and penances with!ut achieving any permanent resu#t. This is e"p#ained by a prayer in Srimad;Bhagavatam 3'(.D.CD4* ye &nye &ravindaksa vimukta;maninas tvayy asta;bhavad avisuddha;buddhayah aruhya krcchrena param padam tatah patant adh! &nadrta;yusmad;anghrayah .O #!tus;eyed =!rd% th!se wh! think they are #iberated in this #ife but d! n!t render dev!ti!na# service t! -!u must be !f impure inte##igence. A#th!ugh they accept severe austerities and penances and rise t! the spiritua# p!siti!n% t! impers!na# Brahman rea#i<ati!n% they fa## d!wn again because they neg#ect t! w!rship -!ur #!tus feet.. The human f!rm !f #ife is meant f!r reestab#ishing !ur re#ati!nship with ,!d and acting acc!rding t! that re#ati!nship. Fven in !rdinary dea#ings% !ne businessman wh! intends t! d! business with an!ther must first estab#ish s!me re#ati!nship with him% and then transacti!ns can take p#ace. Simi#ar#y% a husband and wife estab#ish a re#ati!nship by marriage% and then they #ive t!gether. n a simi#ar way% human #ife is meant f!r

reestab#ishing !ur re#ati!nship with ,!d. The materia# w!r#d means f!rgetfu#ness !f this re#ati!nship. There is n! Krishna c!nsci!usness in this materia# w!r#d% f!r as s!!n as there is Krishna c!nsci!usness% as s!!n as there is acti!n !n the basis !f Krishna% it is n! #!nger the materia# w!r#d but the spiritua# w!r#d. As a w!man% Kuntidevi had a re#ati!nship with tw! fami#ies. That was her attachment. Theref!re she prayed t! Krishna t! cut !ff these re#ati!nships and free her. But after bec!ming free% what sh!u#d she d!B That is the 6uesti!n. One may be emp#!yed in s!me business and% fee#ing inc!nvenience% resign. That resignati!n may be a## right% but if by resigning !ne bec!mes unemp#!yed and has n! engagement% then what is the va#ue !f resigningB Th!se wh! are frustrated and c!nfused want t! negate this materia# w!r#d. They kn!w what they d!n&t want% but they d! n!t kn!w what they d! want. Pe!p#e are a#ways saying% . d!n t want this.. But what d! they wantB That they d! n!t kn!w. )hat !ne sh!u#d actua##y want is e"p#ained by Kuntidevi. She says% .=et my fami#y re#ati!nships cease% but #et my re#ati!nship with -!u be c!nfirmed.. n !ther w!rds% she d!es n!t want t! be attracted t! anything but Krishna. This is perfecti!n% and this is actua##y wanted. The w!rd ananya;visaya means ananya;bhakti% undeviating dev!ti!na# service. )e must simp#y be attached t! Krishna twenty;f!ur h!urs a day with!ut deviati!n. n this way !ur renunciati!n can be perfect. f we think we can be attached t! Krishna and materia# things at the same time% we are mistaken. )e cann!t ignite a fire and at the same time p!ur water !n it. f we d!% the fire wi## n!t act. The $ayavadi sannyasis ren!unce this w!r#d 3brahma satam 0agan mithya4. t is very g!!d t! preach renunciati!n !f the w!r#d% but side by side we must have attracti!n f!r s!mething% !therwise !ur renunciati!n wi## n!t remain. )e see many $ayavadi sannyasis wh! say brahma satam0agan mithya% but after they take sannyasa they return t! the materia# w!r#d t! !pen h!spita#s and d! phi#anthr!pic w!rk. )hyB f they have #eft this w!r#d% c!nsidering it mithya% fa#se% why d! they return t! take up p!#itics% phi#anthr!py% and s!ci!#!gyB Actua##y this is b!und t! happen% f!r we are #iving entities and are active. f !ut !f frustrati!n we try t! bec!me inactive% we sha## fai# in !ur attempt. )e must engage in activities. The supreme activity% the Brahman 3spiritua#4 activity% is dev!ti!na# service. 9nf!rtunate#y the $ayavadis d! n!t kn!w this. They think that the spiritua# w!r#d is v!id. 7!wever% the spiritua# w!r#d is e"act#y #ike the materia# w!r#d in that it has varieties. n the spiritua# w!r#d there are a#s! h!uses% trees% r!ads% chari!ts;;everything is there% but with!ut the materia# inebrieties. As described in Brahma;samhita 3E.DG4* cintamani;prakara;sadmasu ka#pa;vrksa; #aksavrtesu surabhir abhtpa#ayantam #aksmi;sahasra;sata;sambhrama;sevyamanam g!vindam adi;purusam tam aham bha0ami . w!rship ,!vinda% the primeva# =!rd% the first pr!genit!r% wh! is tending the c!ws% yie#ding a## desires% in ab!des bui#t with spiritua# gems% surr!unded by mi##i!ns !f purp!se trees% and a#ways served with great reverence and affecti!n by hundreds !f th!usands !f g!ddesses !f f!rtune% !r g!pis.. n the spiritua# w!r#d there are ka#pa;vrksa trees% which yie#d whatever type !f fruit we desire. n the materia# w!r#d a mang! tree cann!t supp#y grapes% n!r can a grapevine supp#y mang!es. n the spiritua# w!r#d% h!wever% if we take a mang! fr!m a tree and at the same time desire grapes% the tree wi## supp#y them. This is ca##ed a .desire tree.. These are s!me !f the actua#ities !f the spiritua# w!r#d. n this materia# w!r#d we re6uire sun#ight and m!!n#ight% but in the spiritua# w!r#d there is n! need !f sun#ight and m!!n#ight because everything and every!ne is effu#gent. n Krishna;#i#a% Krishna st!#e butter% and the neighb!rh!!d friends !f m!ther -as!da c!mp#ained. Actua##y they were n!t c!mp#aining% but were 0ust en0!ying the b!di#y features and the fun !f Krishna. They t!#d m!ther -as!da% .-!ur s!n c!mes t! !ur h!use and stea#s butter. )e try t! c!ncea# it in the dark s! that 7e cann!t see it% but s!meh!w 7e sti## finds it !ut. -!u had better take away a## 7is !rnaments because we think that the #ight !f 7is 0ewe#s he#ps 7im find the butterp!t.. $!ther -as!da rep#ied% .-es% wi## take !ff a## 7is !rnaments.. But the neighb!rs w!u#d rep#y% .:!% n!. t is use#ess. S!meh!w this b!y has an effu#gence that c!mes !ut !f 7imse#f. 7e can find the butter even with!ut the !rnaments.. Thus the transcendenta# b!dy is effu#gent. t is because !f the effu#gence !f Krishna&s transcendenta# b!dy that there is #ight. )hatever #ight we see is simp#y b!rr!wed #ight fr!m Krishna&s effu#gence. As stated in the Brahma;samhita 3E.?(4* yasya prabha prabhavat! 0agadanda;k!ti; k!tisv asesa;vasudhadi;vibhuti;bhinnam tad brahma niska#am anantam asesa;bhutam g!vindam adi;purusam tam aham bha0ami

. n the mi##i!ns and mi##i!ns !f universes there are innumerab#e p#anets% and each !f them is different fr!m the !thers by its c!smic c!nstituti!n. A## !f these p#anets are situated within the spiritua# effu#gence ca##ed the brahma0y!ti. This brahma0y!ti is the b!di#y effu#gence !f the Supreme Pers!na#ity !f ,!dhead% wh!m w!rship.. The b!di#y effu#gence !f Krishna generates mi##i!ns !f universes. n this s!#ar system the sun pr!duces many p#anets% and because !f sunshine the p#anets are warm and the seas!ns change. Because !f the sun there are trees% green f!#iage% fruits% and f#!wers. Simi#ar#y% whatever we see in creati!n is a## due t! Krishna&s b!di#y effu#gence. The $ayavadis simp#y see the effu#gence% which is impers!na#. They cann!t see anything m!re. )e may see an airp#ane rise in the sky% but after a whi#e it passes !ut !f !ur sight due t! the da<<#ing sunshine. The airp#ane is there% but we cann!t see it. Simi#ar#y% if we simp#y try t! see the effu#gent brahma0y!ti% we are unab#e t! see within it. One !f the mantras in the s!panisad theref!re petiti!ns the =!rd t! wind up 7is effu#gence s! that 7e can be seen pr!per#y. The $ayavadi phi#!s!phers cann!t see the pers!na# activities !f Krishna n!r the p#anet where Krishna is pers!na##y active. The Bhagavatam says% aruhya krcchrena param padam tatah patant adh! &nadrta;yusmad; anghrayah* because they d! n!t see the #!tus feet !f Krishna% they have t! return t! this materia# w!r#d% despite a## their seri!us penances and austerities. Thus renunciati!n in itse#f wi## n!t he#p us. )e may artificia##y ren!unce% but again we sha## bec!me s!;ca##ed en0!yers. Such renunciati!n and en0!yment is #ike a pendu#um that g!es this way and that. On !ne side we bec!me fa#se renunciants% and !n the !ther we bec!me fa#se en0!yers. The remedy% h!wever% is here. f we rea##y want t! bec!me detached fr!m this materia# w!r#d% we must increase !ur attachment f!r Krishna c!nsci!usness. Ienunciati!n a#!ne wi## n!t he#p us. Theref!re Kuntidevi prays% tvayi me &nanya;visaya. She prays that her attracti!n be c!nstant#y drawn unt! Krishna with!ut being diverted t! anything e#se. This is bhakti% pure dev!ti!na# service% f!r as menti!ned by Iupa ,!svami% dev!ti!na# service sh!u#d be una##!yed 3anyabhi#asita;sunyam 0nana;karmady;anavrtam4. n this materia# w!r#d there are 0nanis and karmis. The karmis are f!!#s wh! unnecessari#y w!rk very hard% and the0nanis are th!se wh!% when a #itt#e e#evated% think% .)hy w!rk s! hardB S! many things are n!t re6uired. )hy accumu#ate s! much m!ney and f!!d and s! much fa#se prestigeB. The 0nanithinks in this way. The bhakta% h!wever% is bey!nd the karmi and the 0nani. The karmi has many desires% and the0nanitries t! get rid !f a## desires% but desire#essness can be p!ssib#e !n#y when we desire t! serve Krishna. Otherwise it is n!t p!ssib#e t! get rid !f desires. >nana;karmady;anavrtam. As bhaktas% we sh!u#d have n! desires f!r 0nana and karma. )e sh!u#d be with!ut attachment f!r materia# things% but we must have attachment f!r Krishna. n this way !ur detachment wi## be fi"ed. )e must cu#tivate Krishna c!nsci!usness fav!rab#y 3anuku#yena Krishna;nusi#anam4. This means thinking !f h!w Krishna wi## be satisfied. )e must a#ways think !f Krishna% 0ust #ike the g!pis. The Krishna c!nsci!usness !f the g!pis was perfect because they had n! desire !ther than t! try t! p#ease Krishna. That is perfecti!n. Theref!re Caitanya $ahaprabhu rec!mmends% ramya kacid upasana vra0a;vadhu;vargena ya ka#pita* there is n! better pr!cess by which t! w!rship the Supreme Pers!na#ity !f ,!dhead than that meth!d ad!pted by the g!pis. The g!pis had n! desire !ther than t! satisfy Krishna. A## the g!pis tried t! satisfy 7im% inc#uding the e#der g!pis% -as!da and her friends% and s! a#s! did the e#der#y g!pas #ike :anda $ahara0a and his friends. The b!ys and gir#s !f 8rndavana wh! were !f the same age as Krishna a#s! tried t! satisfy 7im. Fvery!ne tried t! satisfy Krishna;;even the c!ws% the f#!wers% the fruits% and the water !f 8rndavana. This is because everything in 8rndavana is spiritua#/ n!thing is materia#. )e sh!u#d understand the difference between spiritua# and materia#. That which is materia# has n! #iving sympt!ms% and that which is spiritua# has a## #iving sympt!ms. B!th the trees in the spiritua# w!r#d and th!se in the materia# w!r#d are #iving entities% but in trees here the #iving sympt!ms are absent. A human being is a #iving entity% and the dev!tees in the spiritua# w!r#d are a#s! #iving entities% but in the human beings wh! are n!t Krishna c!nsci!us the rea# sympt!ms !f #ife are absent. Actua##y there is n! !ther c!nsci!usness but Krishna c!nsci!usness. And that c!nsci!usness is spiritua#. Thus even whi#e in this materia# w!r#d% if we simp#y increase !ur Krishna c!nsci!usness we sha## #ive in the spiritua# w!r#d. f we #ive in the temp#e% we #ive in the spiritua# w!r#d because in the temp#e there is n! business !ther than Krishna c!nsci!usness. There are s! many engagements carried !ut f!r Krishna. Th!se wh! strict#y f!##!w the regu#ati!ns !f Krishna c!nsci!usness actua##y #ive in the spiritua# w!r#d% n!t the materia# w!r#d. )e may think we are #iving in :ew -!rk% =!s Ange#es% !r e#sewhere% but we are actua##y #iving in 8aikuntha. t is a 6uesti!n !f c!nsci!usness. A bug may sit !n the same seat with the spiritua# master% but because the spiritua# master has deve#!ped c!nsci!usness and the bug d!es n!t% they are different. They may be sitting in the same p#ace% but the bug remains a bug% and the spiritua# master remains the spiritua# master. The p!siti!n in space may remain the same% 0ust as we remain in the materia# w!r#d !r the spiritua# w!r#d% but if !ur Krishna c!nsci!usness is str!ng% we are n!t in the materia# w!r#d. Thus renunciati!n by itse#f% the simp#e giving up !f w!r#d#y things% is n!t sufficient. Ienunciati!n may be a he#pfu# pr!cess% but it wi## n!t he#p abs!#ute#y. )hen we increase !ur attachment f!r Krishna% !ur renunciati!n

wi## be perfect. As we increase attachment f!r Krishna% attachment f!r this materia# w!r#d wi## aut!matica##y diminish. Attachment f!r Krishna and the materia# w!r#d cann!t g! hand in hand. f a w!man is attached t! tw! men;;her husband and her param!ur;;she cann!t maintain her attachment f!r b!th. 7er attachment wi## increase f!r her param!ur. A#th!ugh she may w!rk at her husband&s h!me very nice#y% her mind wi## be attached t! her param!ur% and she wi## think% .)hen sha## meet him t!nightB. n the same way% if we increase !ur attachment f!r Krishna% detachment !r renunciati!n !f this materia# w!r#d wi## aut!matica##y c!me 3bhaktih paresanubhav! viraktir anyatra ca% SB. ''.D.?D4. Thus Kuntidevi prays t! Krishna that 7e may grant her 7is mercy by which she can bec!me attached t! 7im. )e cann!t increase !ur attachment f!r Krishna with!ut Krishna&s mercy. )e cann!t bec!me dev!tees with!ut Krishna&s mercy/ theref!re we simp#y have t! serve Krishna% f!r by service Krishna is satisfied. Krishna d!es n!t re6uire any!ne&s service% f!r 7e is perfect in 7imse#f. 7!wever% if we give 7im service wh!#ehearted#y and sincere#y% then% by 7is mercy% we sha## make advancement. Sev!nmukhe hi0ihvadau svayam eva sphurat adah. ,!d wi## revea# 7imse#f t! us. )e cann!t see ,!d with !ur b#unt eyes. 7!w then can we see 7imB Preman0ana;cchurita;bhakti;vi#!canenaJ santah sadaiva hrdayesu vi#!kayanti 3Brahma;samhita E.CA4. )e have t! smear !ur eyes with the !intment !f #!ve/ then Krishna wi## revea# 7imse#f. Krishna wi## actua##y c!me in fr!nt !f us. )hen +hruva $ahara0a was underg!ing penance and meditating up!n the f!rm !f 8isnu within his heart% the 8isnu f!rm sudden#y disappeared% and his meditati!n br!ke. 9p!n !pening his eyes% +hruva $ahara0a immediate#y saw 8isnu bef!re him. =ike +hruva $ahara0a% we sh!u#d a#ways think !f Krishna% and when we attain perfecti!n we sha## see Krishna bef!re us. This is the pr!cess. )e sh!u#d n!t be t!! hasty. )e sh!u#d wait f!r the mature time. Of c!urse% it is g!!d t! be eager t! see Krishna% but we sh!u#d n!t bec!me disc!uraged if we d! n!t see 7im immediate#y. f a w!man gets married and wants a chi#d immediate#y% she wi## be disapp!inted. t is n!t p!ssib#e t! have a chi#d immediate#y. She must wait. Simi#ar#y% we cann!t e"pect that 0ust because we engage !urse#ves in Krishna c!nsci!usness we can see Krishna immediate#y. But we must have faith that we wi## see 7im. )e must have firm faith that because we are engaged in Krishna c!nsci!usness we sha## be ab#e t! see Krishna face t! face. )e sh!u#d n!t be disapp!inted. )e sh!u#d simp#y g! !n with !ur Krishna c!nsci!us activities% and the time wi## c!me when we wi## see Krishna% 0ust as Kuntidevi sees 7im face t! face. There is n! d!ubt ab!ut this. n the Bhagavad;gita it is stated that even if !ne is s!metimes f!und t! be s!mewhat misbehaved% he is t! be c!nsidered saint#y if he engages steadi#y in the service !f Krishna. S!metimes American !r Fur!pean dev!tees may be critici<ed because they make mistakes and fa## sh!rt !f the system f!r w!rshiping the +eity as practiced in ndia% but sti##% acc!rding t! Bhagavad;gita% they must be c!nsidered saint#y. )e must fi" !ur minds up!n serving Krishna sincere#y and seri!us#y% and then% even if there is s!me mistake% Krishna wi## e"cuse it. Iupa ,!svami says% tasmat kenapy upayena manah krsne nivesayet* we sh!u#d first fi" !ur minds up!n Krishna% and then the abi#ity t! f!##!w the !ther ru#es and regu#ati!ns wi## aut!matica##y f!##!w. n the beginning we sh!u#d try !ur best t! fi" !ur minds up!n the #!tus feet !f Krishna% and then everything e#se wi## aut!matica##y bec!me c!rrect. Kuntidevi addresses Krishna as $adhupati. Krishna has th!usands !f names% and the name $adhupati indicates that 7e ki##ed the dem!n $adhu. Krishna c!nsci!usness is #ikened t! a river% but n!t an !rdinary river. t is #ike the Iiver ,anges% which is very pure and direct#y c!nnected t! Krishna. Kuntidevi prays that 0ust as the Iiver ,anges f#!ws t!ward the sea% her attracti!n wi## f#!w incessant#y t!ward Krishna&s #!tus feet. This is ca##ed ananya;bhakti% una##!yed dev!ti!n. Thus Kuntidevi prays that her attracti!n f!r Krishna wi## f#!w with!ut hindrance.

Chapter Twenty;si"
Fnchantment by Krishna&s ,#!ries
sri-Krishna Krishna-sakha vrsny-rsabhavani-dhrugrajanya-vamsa-dahananapa varga-virya govinda go-dvija-surarti-ha ravatara yogesvarakhila-guro bhagavan namas te O Krishna, O friend of +r0una, O chief among the descendants of 'rsni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess ne er deteriorates. You are the proprietor of the transcendental abode, and You descend to relie e the distresses of the cows, the brahmanas, and the de otees, You possess all mystic powers, and You are the preceptor of the entire

uni erse. You are the almighty 4od, and I offer You my respectful obeisances. A summary !f the Supreme =!rd% Sri Krishna% is made herein by Srimati Kuntidevi. The a#mighty =!rd has 7is eterna#% transcendenta# ab!de% where 7e is engaged in keeping surabhi c!ws. 7e is served by hundreds and th!usands !f g!ddesses !f f!rtune. 7e descends !n the materia# w!r#d t! rec#aim 7is dev!tees and t! annihi#ate the disturbing e#ements in gr!ups !f p!#itica# parties and kings wh! are supp!sed t! be in charge !f administrati!n w!rk. 7e creates% maintains% and annihi#ates by 7is un#imited energies% and sti## 7e is a#ways fu## with pr!wess and d!es n!t deteri!rate in p!tency. The c!ws% the brahmanas% and the dev!tees !f the =!rd are a## !b0ects !f 7is specia# attenti!n because they are very imp!rtant fact!rs f!r the genera# we#fare !f #iving beings. Kunti addresses =!rd Krishna as Krishna;sakha because she kn!ws that a#th!ugh Ar0una% wh! is a#s! kn!wn as Krishna% is her s!n and theref!re sub!rdinate t! her% =!rd Krishna is m!re intimate#y re#ated with Ar0una than with her. Krishna is a#s! a name !f +raupadi% and s! the w!rd Krishna;sakha a#s! indicates =!rd Krishna&s re#ati!nship with +raupadi% wh!m 7e saved fr!m being insu#ted when +ury!dhana and Karna attempted t! strip her naked. Kunti a#s! addresses =!rd Krishna as vrsni;rsabha% the chi#d !f the dynasty !f 8rsni. t was because Krishna appeared in the 8rsni dynasty that this dynasty became fam!us% 0ust as $a#aysia and the $a#aya 7i##s became fam!us because !f the sanda#w!!d that gr!ws there. Kuntidevi a#s! addresses =!rd Krishna as the destr!yer !f the p!#itica# parties !r r!ya# dynasties that disturb the earth. n every m!narchy% the king is h!n!red very g!rge!us#y. )hyB Since he is a human being and the !ther citi<ens are a#s! human beings% why is the king s! h!n!redB The answer is that the king% #ike the spiritua# master% is meant t! be the representative !f ,!d. n the 8edic #iterature it is said% acaryam mam vi0aniyan navamanyeta karhicit 3SB. ''.'@.D@4* the spiritua# master sh!u#d n!t be regarded as an !rdinary human being. Simi#ar#y% a king !r president is a#s! n!t treated #ike an !rdinary human being. n the Sanskrit #anguage the king is a#s! ca##ed naradeva% which means .,!d in human f!rm.. 7is duty is #ike that !f Krishna. As ,!d is the supreme #iving being in the universe and is the maintainer !f a## !ther #iving beings% the king is the supreme citi<en in the state and is resp!nsib#e f!r the we#fare !f a## !thers. >ust as we are a## #iving beings% Krishna% ,!d% is a#s! a #iving being. Krishna is n!t impers!na#. Because we are a## individua# pers!ns but !ur kn!w#edge and !pu#ence are #imited% the impers!na#ists cann!t ad0ust t! the idea that the Supreme% the !rigina#% un#imited cause !f everything% can a#s! be a pers!n. Because we are #imited and ,!d is un#imited% the $ayavadis% !r impers!na#ists% with their p!!r fund !f kn!w#edge% think that ,!d must be impers!na#. $aking a materia# c!mparis!n% they say that 0ust as the sky% which we think !f as un#imited% is impers!na#% if ,!d is un#imited 7e must a#s! be impers!na#. But that is n!t the 8edic instructi!n. The 8edas instruct that ,!d is a pers!n. Krishna is a pers!n% and we are a#s! pers!ns% but the difference is that 7e is t! be w!rshiped whereas we are t! be w!rshipers. The king !r president is a pers!n% and the citi<ens are a#s! pers!ns% but the difference is that the president !r king is an e"a#ted pers!n wh! sh!u#d be !ffered a## respect. :!w% why sh!u#d s! many pers!ns w!rship !ne pers!nB Because that !ne pers!n pr!vides f!r the !thers. Fk! bahunam y! vidadhati kaman. ,!d is !ne% and we are many% but 7e is w!rshiped because 7e pr!vides f!r every!ne. t is ,!d wh! pr!vides f!!d and a## the !ther necessities !f #ife. )e need water% and ,!d has nice#y arranged f!r !ceans !f water% with sa#t mi"ed in t! preserve it a## nice#y. Then% because we need drinking water% by ,!d&s arrangement the sunshine evap!rates the water fr!m the !cean% takes it high in the sky% and then distributes c#ear% disti##ed water. >ust see h!w ,!d is pr!viding everything that every!ne needs. Fven in !rdinary #ife the state has a heating department% #ighting department% p#umbing department% and s! !n. )hyB Because these are amenities we re6uire. But these arrangements are sub!rdinate/ the first arrangement is that !f ,!d. t is ,!d wh! !rigina##y supp#ies heat% #ight% and water. t is ,!d wh! supp#ies the rainwater that fi##s !ur we##s and reserv!irs. Theref!re the !rigina# supp#ier is ,!d. ,!d is an inte##igent pers!n wh! kn!ws that we need heat% #ight% water% and s! !n. )ith!ut water we cann!t pr!duce f!!d. Fven th!se wh! eat anima#s cann!t d! s! with!ut ,!d&s arrangement% f!r the anima# a#s! must be pr!vided with grass bef!re !ne can take it t! the s#aughterh!use. Thus it is ,!d wh! is supp#ying f!!d% but sti## we are creating rebe##i!n against 7im. The w!rd dhruk means .rebe##i!us.. Th!se rasca#s wh! are g!ing against the #aw !f ,!d are rebe##i!us. The king&s duty is t! act as the representative !f Krishna% !r ,!d. Otherwise what right d!es he have t! take s! much h!n!r fr!m the citi<ensB $!narchy was f!rmer#y present in every c!untry% but because the kings rebe##ed against ,!d and vi!#ated 7is #aws% because they tried t! usurp the p!wer !f ,!d and did n!t act as 7is representatives% the m!narchies !f the w!r#d have near#y a## disappeared. The kings th!ught that their kingd!ms were their pers!na# pr!perty. . have s! much pr!perty% such a big kingd!m%. they th!ught. . am ,!d. am the #!rd !f a## survey.. But that is n!t actua##y the fact. That fact is that everything be#!ngs t! ,!d 3isavasyam idam sarvam4. Theref!re the representative !f ,!d must be very !bedient t! ,!d% and then his p!siti!n wi## be #egitimate.

,reedy% se#f;interested kings are #ike fa#se spiritua# masters wh! pr!c#aim that they themse#ves are ,!d. Because such fa#se masters are rebe##i!us% they have n! p!siti!n. A spiritua# master is supp!sed t! act n!t as ,!d but as the m!st c!nfidentia# servant !f ,!d by spreading ,!d c!nsci!usness% Krishna c!nsci!usness. 8isvanatha Cakravarti Thakura says% saksad;dharitvena samasta;sastrair uktah* a## the sastras% the 8edic #iteratures% state that the spiritua# master is t! be h!n!red as the Supreme Pers!na#ity !f ,!dhead. Thus the idea that the spiritua# master is as g!!d as ,!d is n!t b!gus. t is stated in the sastras% and theref!re th!se wh! are advanced in spiritua# #ife accept this spiritua# in0uncti!n 3uktas tatha bhavyata eva sadbhih4. Then is the spiritua# master as g!!d as ,!dB Kintu prabh!r yah priya eva tasya* the spiritua# master is n!t ,!d% but is the c!nfidentia# representative !f ,!d. The distincti!n is that between sevya;bhagavan 3he wh! is w!rshiped4 and sevaka;bhagavan 3he wh! is the w!rshiper4. The spiritua# master is ,!d% and Krishna is ,!d% but Krishna is the w!rshipab#e ,!d whereas the spiritua# master is the w!rshiper ,!d. The $ayavadis cann!t understand this. They think% .Because the spiritua# master has t! be accepted as ,!d and because have bec!me a spiritua# master% have bec!me ,!d.. This is rebe##i!us. Th!se wh! are given a p!siti!n by ,!d but wh! want t! usurp 7is p!wer% which they actua##y cann!t d!% are rebe##i!us f!!#s and rasca#s wh! re6uire punishment. Theref!re Kuntidevi says% a vani;dhrug;ra0anya;vamsa;dahana* .-!u descend t! ki## a## these rasca#s wh! rebe##i!us#y c#aim -!ur p!siti!n.. )hen vari!us kings !r #andh!#ders are sub!rdinate t! an emper!r% they s!metimes rebe# and refuse t! pay ta"es. Simi#ar#y% there are rebe##i!us pers!ns wh! deny the supremacy !f ,!d and dec#are themse#ves ,!d% and Krishna&s business is t! ki## them. The w!rd anapavarga indicates that Krishna&s pr!wess is with!ut deteri!rati!n. This w!rd is the !pp!site !f the w!rd pavarga% which refers t! the path !f materia# tribu#ati!n. Acc!rding t! Sanskrit #inguistics% the w!rd pa; varga a#s! refers t! the Sanskrit #etters pa% pha% ba% bha% and ma. Thus when the w!rd pavarga is used t! refer t! the path !f materia# tribu#ati!n% its meaning is underst!!d thr!ugh w!rds beginning with these five #etters. The #etter pa is f!r parisrama% which means .#ab!r.. n this materia# w!r#d% !ne must w!rk very hard t! maintain !nese#f. n Bhagavad;gita 3C.A4 it is said% sarira;yatrapi ca te na prasiddhyed akarmanah* .!ne cann!t even maintain !ne&s !wn b!dy with!ut w!rk.. Krishna never advised Ar0una% . am y!ur friend% and sha## d! everything. -!u 0ust sit d!wn and sm!ke gan0a.. Krishna was d!ing everything% but sti## 7e t!#d Ar0una% .-!u must fight.. :!r did Ar0una say t! Krishna% .-!u are my great friend. Better f!r -!u t! fight and #et me sit d!wn and sm!ke gan0a.. :!% that is n!t Krishna c!nsci!usness. A ,!d c!nsci!us pers!n d!es n!t say% .,!d% -!u p#ease d! everything f!r me and #et me sm!ke gan0a.. Iather% a ,!d c!nsci!us pers!n must w!rk f!r ,!d. But even if !ne d!es n!t w!rk f!r the sake !f ,!d% !ne must w!rk% f!r with!ut w!rk !ne cann!t even maintain !ne&s b!dy. This materia# w!r#d% theref!re% is meant f!r parisrama% hard #ab!r. Fven a #i!n% a#th!ugh king !f the beasts% must sti## #!!k f!r its !wn prey in the 0ung#e. t is said% na hi suptasya simhasya pravisanti mukhe mrgah. A #i!n cann!t think% .Since am king !f the f!rest% #et me s#eep% and a## the anima#s wi## c!me int! my m!uth.. That is n!t p!ssib#e. .:!% sir. A#th!ugh y!u are a #i!n% y!u must g! search f!r y!ur f!!d.. Thus even the #i!n% a#th!ugh s! p!werfu#% must endeav!r with great difficu#ty t! find an!ther anima# t! eat% and simi#ar#y every!ne in this materia# w!r#d must w!rk with great difficu#ty t! c!ntinue his #ife. Thus pa indicates parisrama% #ab!r% and pha is f!r pheni#a% which means .f!am.. )hi#e w!rking very hard a h!rse f!ams at the m!uth% and simi#ar#y human beings must a#s! w!rk hard in this way. Such hard #ab!r% h!wever% is vyartha% futi#e% and this is what is indicated by the #etter ba. And bha indicates bhaya% fear. +espite w!rking s! hard% !ne is a#ways s!mewhat fearfu# that things wi## n!t be d!ne as he desires. The nature !f the b!dy is that it inv!#ves eating% s#eeping% mating% and fearing 3ahara;nidra;bhaya;maithunam ca4. A#th!ugh !ne may eat very nice#y% !ne must c!nsider whether !ne is !vereating% s! that he wi## n!t fa## sick. Thus even eating inv!#ves fear. A bird% whi#e eating% #!!ks this way and that way% fearfu# that s!me enemy may be c!ming. And f!r a## #iving entities% everything fina##y ends in death% mrtu% and this is what is indicated by the #etter ma. Thus pavarga and its c!mp!nent #etters pa% pha% ba% bha% and ma indicate hard #ab!r 3parisrama4% f!am at the m!uth 3pheni#a4% frustrati!n 3vyartha4% fear 3bhaya4% and death 3mrtu4. This is ca##ed pavarga% the path !f materia# tribu#ati!n. Apavarga% h!wever% indicates 0ust the !pp!site;;the spiritua# w!r#d% where there is n! #ab!r% n! f!am% n! frustrati!n% n! fear% and n! death. Thus Krishna is kn!wn as anapavarga;virya% f!r 7e sh!ws the path t! the spiritua# w!r#d. )hy sh!u#d !ne suffer fr!m these five kinds !f tribu#ati!nB Because !ne has a materia# b!dy. As s!!n as !ne accepts a materia# b!dy;;whether it is that !f a president !r a c!mm!n man% a demig!d !r a human being% an insect !r a Brahma;;!ne must g! thr!ugh these tribu#ati!ns. This is ca##ed materia# e"istence. Krishna c!mes% theref!re% t! sh!w !ne the path t! apavarga% freed!m fr!m these tribu#ati!ns% and when Krishna sh!ws this path% we sh!u#d accept it. Krishna says very c#ear#y% .Surrender unt! $e. sha## give y!u apavarga.. Aham tvam sarva;papebhy! m!ksayisyami* . sha## give y!u pr!tecti!n.. And Krishna has the p!wer with which t! fu#fi## this guarantee. Kuntidevi addresses Krishna as ,!vinda because 7e is the giver !f p#easure b!th t! the c!ws and t! the senses. ,!vindam adi;purusam tam aham bha0ami. ,!vinda% Krishna% is the adi;purusa% the !rigina# pers!n. Aham adir hi devanam 3Bg. '(.D4* 7e is the !rigin even !f demig!ds #ike Brahma% 8isnu% and Siva. Pe!p#e

sh!u#d n!t think that Brahma% 8isnu% and Siva are the !rigin !f everything. :!. Krishna says% aham adir hi devanam* . am the !rigin even !f these demig!ds.. Theref!re we repeated#y emphasi<e that we w!rship n! !ne but the !rigina# pers!n 3g!vindam adi;purusam tam aham bha0ami4. )hen Kunti prays% g!;dvi0a;surarti;haravatara% she indicates that ,!vinda% Krishna% descends t! this w!r#d especia##y t! pr!tect the c!ws% the brahmanas% and the dev!tees. The dem!niac in this w!r#d are the greatest enemies !f the c!ws% f!r they maintain hundreds and th!usands !f s#aughterh!uses. A#th!ugh the inn!cent c!ws give mi#k% the m!st imp!rtant f!!d% and a#th!ugh even after death the c!ws give their skin f!r sh!es% pe!p#e are such rasca#s that they ki## the c!ws% but sti## they want t! be happy in this w!r#d. 7!w sinfu# they are. )hy is c!w pr!tecti!n s! much adv!catedB Because the c!w is the m!st imp!rtant anima#. There is n! in0uncti!n that !ne sh!u#d n!t eat the f#esh !f tigers !r !ther such anima#s. n the 8edic cu#ture th!se wh! are meat;eaters are rec!mmended t! eat the f#esh !f g!ats% d!gs% h!gs% !r !ther #!wer anima#s% but never the f#esh !f c!ws% the m!st imp!rtant anima#s. )hi#e #iving% the c!ws give imp!rtant service by giving mi#k% and even after death they give service by making avai#ab#e their skin% h!!ves% and h!rns% which may be used in many ways. :!nethe#ess% the present human s!ciety is s! ungratefu# that they need#ess#y ki## these inn!cent c!ws. Theref!re Krishna c!mes t! punish them. Krishna is w!rshiped with this prayer* nam! brahmanya;devaya g!;brahmana;hitaya ca 0agad;dhitaya Krishnaya g!vindaya nam! namah .$y =!rd% -!u are the we##;wisher !f the c!ws and the brahmanas% and -!u are the we##;wisher !f the entire human s!ciety and w!r#d.. 5!r perfect human s!ciety there must be pr!tecti!n !f g!;dvi0a;;the c!ws and the brahmanas. The w!rd dvi0a refers t! the brahmana% !r !ne wh! kn!ws Brahman 3,!d4. )hen the dem!niac give t!! much tr!ub#e t! the brahmanas and the c!ws% Krishna descends t! reestab#ish re#igi!us princip#es. As the =!rd says in Bhagavad;gita 3?.@4* yada yada hi dharmasya g#anir bhavati bharata abhyutthanam adharmasya tadatmanam sr0amy aham .)henever and wherever there is a dec#ine in re#igi!us practice% O descendant !f Bharata% and a pred!minant rise !f irre#igi!n;;at that time descend $yse#f.. n the present age% Ka#i;yuga% pe!p#e are very much sinfu# and are c!nse6uent#y suffering great#y. Theref!re Krishna has incarnated in the f!rm !f 7is name% as f!und in the maha;mantra* 7are Krishna% 7are Krishna% Krishna Krishna% 7are 7areJ 7are Iama% 7are Iama% Iama Iama% 7are 7are. Queen Kunti prayed t! the =!rd 0ust t! enunciate a fragment !f 7is g#!ries. The =!rd% up!n hearing her prayers% which were c!mp!sed in ch!ice w!rds f!r 7is g#!rificati!n% resp!nded by smi#ing% and 7is smi#e was as enchanting as 7is mystic p!wer. The c!nditi!ned s!u#s% wh! are engaged in trying t! #!rd it !ver the materia# w!r#d% are a#s! enchanted by the =!rd&s mystic p!wers% but 7is dev!tees are enchanted in a different way by the g#!ries !f the =!rd. Thus a## the dev!tees w!rship the =!rd by ch!sen w!rds. :! am!unt !f ch!sen w!rds are sufficient t! enumerate the =!rd&s g#!ry% yet 7e is satisfied by such prayers% 0ust as a father is satisfied even by the br!ken #inguistic attempts !f a gr!wing chi#d. Thus the =!rd smi#ed and accepted the prayers !f Queen Kunti.