r Brahma

Brahma--sahit
sahit,, Verse 32

New York, July 26, 1971

Prabhupda:

agni yasya sakalendriya-vtti-manti

payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
govindam di-purua tam aha bhajmi
[Bs. 5.32]

(aside:) Why not sit comfortably? Please. There is ample space in the front.
You can move. So Govinda, agni yasyasakalendriya-vtti-man-
ti. Agni, agni means the limbs of the body. Just like hands, legs, ear, no-
se, they're different parts of our body. The distinction between this material
body and spiritual body is that just like this hand is made for particular pur-
poseyou can pick up something, you can touch something, but you cannot
taste something. If you want to taste something, then the hand will bring that
food to your mouth and will touch your tongue. Then you can know that it is
bitter or sweet. But simply by touching the hand it is not possible to unders-
tand what is the nature of that particular... Therefore God's body is described
here that agni yasya sakalendriya-vtti-manti. Each and every part of the
body has got the capacity for other parts of the body. Just like if you want to
eat, we have to taste it through the tongue, through the mouth, but Ka, or
God, if He simply sees only, He can eat, simply by seeing. This is spiritual
body. Agni yasya sakalendriya-vtti-manti, payanti pntikalayan-
ti cira jaganti [Bs. 5.32]. In another sense, this whole cosmic manifestation
is also the body of God; therefore you cannot hide anything from God's vision.
In the Brahma..., the same Brahma-sahit, it is said that yac-cakur ea savi-
t sakala-grahm. Savit. Savit means the sun, the sun-god, or the sun pla-
net, is the eye, one eye of God. And the other eye is the moon. So He can see
all things, what is happening within this universein daytime with His eye ca-
lled the sun, and at night with moon. And in the Bhagavad-gt it is confir-
med. Ka says, prabhsmi ai-sryayo. Prabhsmi ai-sryayo: "I am
the sunshine and the moonshine." So people who deny existence of God, they
say that "Can you show me God?" You are seeing God. Why you are denying?
God says that "I am the sunshine. I am the moonshine." And who has not seen
the sunshine and moonshine? Everyone has seen. As soon as there is mor-
ning, there is sunshine. So if sunshine is God, then you have seen God. Why
do you deny? You cannot deny. Ka says, raso 'ham apsu kaunte-
ya: [Bg. 7.8] "I am the taste of the water." So who has not tasted water? We
are drinking, daily, gallons of water. We are thirsty, and the good taste which
quench our thirst, that is Ka.

So you have to see God, or Ka, in this way. Then you'll advance, make
advance. This is Ka consciousness. We have to see in everything, Ka. As
soon as we see living entity... Never mind whether he's a human being or ani-
mal or insect or bird or plant or aquatic; they're all living entities. In the sea,
there are nine hundred thousand species of living entities. Jalaj nava-
laki. These are the statements in the Vedic scriptures. Exactly stated: jala-
j nava-laki. It does not say ten hundred thousand; it says nine hundred
thousand. Exact calculation. Now bring any biologist to calculate how many
species are there in the water. They cannot say. But here, in the Pad-
ma Pura, Vedic literature, you get exact information how many species of li-
ving entities are there within the water. Everyone knows that there are living
entities, full of living entities. We are catching fish, but small fishes. We have
not seen. Even if we have seen the biggest fish, that is, whale... Sometimes
they are as big as one big ship. But there are other fishes, we get information,
they are called timigila. The big fish, the whale fish, and timigila means the-
re is another big fish which swallows this timigila, this whale just like anyt-
hing. These informations are there. And in Calcutta Museum, in our child-
hoodit may be still existingwe saw one skeleton of a fish that is bigger
than this room, a skeleton. It is hanging on the ceiling. So there are very, very
big, big fishes. Jalaj nava-laki. You get immediately information, without
being a biologist, scientist, you can get information. The Darwin's theory, in
most perfection, there is in the Padma Pura: jva-jatiu.The evolutionary
theory is there. But Darwin is missing the real point: Who is, who is evolving?
He's missing the spirit soul. He cannot explain. That is imperfect.

But in the Vedic scripture you have got perfect knowledge, how a living en-
tity is developing different types of body. Jalaj nava-laki. First of all,
nine lakhs' species of living entities within water. In the water, the living seeds
are there. The other day I was showing our other devotees how from the stone
the grass is coming. There is a crack in the stone, and the grass is coming out.
How it is? Nobody has gone to put some seeds within the cracking of the sto-
ne. How the grass is coming? The grass is coming because the water penetra-
tes within the crack, and as soon as it gets in touch with the earth, it sprouts.
That means within water there are seeds of living entities. Some of them fall
down from the higher planetary system. That is stated in the Bhagavad-
gt: kine puye martya-loka vianti [Bg. 9.21]. As soon as their period of
enjoyment is finished, they are again brought down on this earthly planet.
Just like in your country the immigrationevery countrythe immigration
department, if somebody has come, he has got a visa for six months or one
year, or something like that. As soon as it is finished, immediately the immi-
gration department notifies: "Please get out. Please get out." Similarly, in ot-
her planets also, there are higher planetary systems where material comforts
are many thousand times better than in your USA. Your United States is con-
sidered to have the best facilities, comfortable materialistic way of life. That is
the calculation outside. So supposing that you have got the best facilities for
material enjoyment. In higher planetary system there are many thousand ti-
mes better facilities. You can go there. The living entities are therefore ca-
lled sarva-gata. A living entity can go anywhere he likes, but he requires qua-
lification. Any country, when one is admitted, he must have visa, he must ha-
ve passport, he must have required money to stay in a foreign country. So
many rules and regulations are there. Similarly, in the higher planetary
system also, where you get ten thousand years of duration of life, and their
one year is far, far greater than ours. That is scientific.

So these, this material world is also the vir-rpa,universal form, of the

Lord. Agni yasya sakalendriya-vtti-manti [Bs. 5.32]. I'm just trying to ex-
plain what is the body of the Supreme Lord. Just like in the Bhagavad-
gt, Arjuna was shown the vir-rpa, the universal form of the Lord. Now
why Arjuna wanted to see the universal form of Ka? The reason is that Ar-
juna knew it very well... Because in the Tenth chapter Arjuna ac-
cepts Ka that para brahmapara dhma pavitra parama bha-
vn: [Bg. 10.12] "You are the Supreme Lord, para brahma, and pavitra, the
purest." So Ka..., Arjuna knew that Ka is the Supreme Lord, and still, in
the Eleventh Chapter he requested Kathat "If You'll kindly show me Your
universal form." Try to understand. Arjuna knew it very well that Ka is the
Supreme Lord. Why he wanted to examine Ka? Not for himself, but for ot-
hers. Because Arjuna knew it very well that in future so many false Gods
would appear: "I am God." So before accepting anyone as God, imita-
ting Ka, one should inquire from him "Whether you can lift a hill? Whet-
her you can show the universal form? Whether you can kill such and such de-
mons? Then I shall accept." That is intelligence. Don't accept a foolish man,
declaring himself as God, and you accept also God. God is not so cheap. You
should know what is God. These descriptions are there. No more, no man, no
living entity is greater than God. Therefore God is said: "God is great." Great
means nobody can be greater than Him, nobody can be equal to Him. That is
greatness. Six opulences. That is analytical study what is God.

So these things are being taught from authoritative scripture and..., what is
God, what is our relationship with Him, and what is our function in that rela-
tionship. We should know it. Unless we try to know it, simply we waste our ti-
me in frivolous activities, that is not proper utilization of human form of life.
We are simply requesting people that "You don't waste your valuable time."
Our time is so valuable. It has been calculated by Cakya Paita.
Cakya Paitawas a great politician, prime minister, in India, about three
thousand years ago, when Candragupta was the emperor. It was about con-
temporary to Alexander the Great in the Greek history. So
Cakya Paita was there. He was a great diplomat. He has calculated the
value of our life. He says... It is very practical. Anyone can calculate.

yua kaa eko 'pi

na labhya svara-koibhi
na cet nirarthaka (nti)
k ca hnis tato 'dhik

He says, yua kaa. Even one moment of your life cannot be returned even
you spend millions of dollars. One of our friends in India, he was at that time
fifty-four years old, but he was dying. So he was requesting the doctor, "Doc-
tor, kindly give some medicine so that I may live for another four years. I have
got so many things to do." Just see, the crazy fellow. You see. This is called ig-
norance. He does not know that "What to call..., what to say of four years, the
doctor cannot give me four minutes prolongation of life." When the life is en-
ded, it is ended. Nobody can... Any medicine, any physical, physiological treat-
ment will not help. That is not possible. You have got a duration of life, say,
fifty years, sixty years, seventy yearsa hundred years, utmost. You cannot in-
crease it by paying money. What to speak of four years; you cannot increase
four seconds. So just try to understand how much our life is valuable. A se-
cond of our life we cannot purchase by paying millions of dollars. And if that
second is wasted without any utilization, then how much money we are lo-
sing. This is the calculation.

So our, this Ka consciousness movement is only to remind people that

"Please do not waste your time, valuable time, life. Utilize it. This is the oppor-
tunity to make a solution of all the problems of life." There is means, there are
ways, how to do it. That we are describing. Yesterday we discussed tapas, by
austerity; brahmacaryea, by celibacy; amena, by controlling the mind; da-
mena, by controlling the senses; tygena, by giving in charity your money.
That is called tyga. Suppose you have got millions of dollars. Don't keep it.
So long it is within your jurisdiction, spend it for Ka. Yes. That is the pro-
per utilization. Because actually the money is not yours, because you cannot
carry this money with your death. As soon as you quit this body, or death, so
your money and everything, what you collected with this body, with the finis-
hing of this body, everything is finished. But you go. You are spirit soul. You
transmigrate to another body. So your money which you earned previously, in
your previous body, that you do not know where it is kept, or how it is being
spent up. During your lifetime, you may make very nice deed, how the money
should be spent by your sons or by your heirs, but now, suppose you left in
your last life ten thousand millions of dollars somewhere, but you have not-
hing, no claim for that money. Therefore so long it is in your hand, spend
it. Tygena, tygena. Spend for good purpose, not for... This money, if you
spend for bad purposes, then you become entangled. If you spend for good
purposes, then you get good return. That's a fact.

These things are very nicely, clearly stated in the Bhagavad-gt. This dha-
na, charitythe Bhagavad-gt says there are three kinds of charities. One
charity is in the mode of goodness, one charity is in the mode of passion, and
one charity is in the mode of ignorance. So mode of goodness charity means
you should know where charity is to be given. Dtavyam: here charity is to be
given. So where charity is given? First-class charity, in goodness? That is sta-
ted in the Bhagavad-gt. Ka says, yad karoi yad ansi yattapasyasi dad-
si yat, tat kuruva mad-arpaam: [Bg. 9.27] "Whatever you are eating, whate-
ver you are undergoing, austerity, whatever you are doing, whatever you are
giving in charity, give it to Me." Ka's not in want of money, because He's
the original proprietor of everything, vsyam idasarvam [o man-
tra 1]. But still He's asking from you money. Just like Ka went to beg so-
mething from Bali Mahrja in the shape of a Vmana, a dwarf brhmaa. So
He is the sarva-loka-mahevaram [Bg. 5.29]. He's the proprietor of all the pla-
nets. And still He's saying that dadsi yat kuruvamad-arpaam: "Whatever
you are giving in charity, please give it to Me." Why? It is for your interest, be-
cause the sooner you return Ka's money to Ka, you are better situated.
In, in, of course, it will not be very palatable to hear, but actually we are all
thieves. We have stolen God's property. That is material life. Anyone who has
got anything without sense of God, it is to be understood that he has stolen
the property. If you very cool-headed think over this matter, that you are... If
we do not understand God, if we do not understand whose property we are
using, and if you come to the real knowledge: without Ka consciousness,
whatever we possess, that is stolen property, stolen property... Ste-
na eva sa ucyate [Bg. 3.12]. It is clearly said in the Bhagavad-gt. If one does
not expend his money for yaja, then he is to be understood... Just like there
is many, many instances... Just like you have earned so much money. If you
hide income tax, then you are criminal. You can say, "I have earned money.
Why shall I pay income tax, government?" No. You must pay. And there is a li-
mit, that if you have earned so much money, practically the whole money will
be taken as income tax, super tax. So as everything you earn, it is the property
of the government, similarly, why not everything, whatever you got, it is
Ka's or God's? Is it very difficult to understand? Actually it is so. Suppose
you have constructed a very nice building. So the building requires so many
stone, wood, earth. Wherefrom you have got it? You have not produced the
wood. It is God's property. You have not produced the metal; you have taken
it from the mine. That is God's property. The earth, also, the bricks also,
which you have made you have simply given your labor. That labor is also
God's property, because you work with your hand, but it is not your hand; it is
God's hand. If it is your hand, then when it is paralyzed, you cannot use it.
When the power of using your energy of the hand is withdrawn by God, you
cannot work.

So these are the things to be studied in Kaconsciousness. Don't be frivo-

lous. Don't waste your time. This is the greatest opportunity, human form of
life. We have to understand all these things. They are mentioned in the autho-
ritative books, Vedic knowledge. Just we are reading, rmad-Bhgava-
tam, before you. So ukadeva Gosvm's recommending that pryacitta vi-
maranam. Real atonement is to be thoughtful, sober, think over... That is ca-
lled meditation. You think over whether your body, or if you are something el-
se, transcendental to body, what is God. So if you want to know all this know-
ledge, then you have to practice austerity, tapasya. And the beginning of ta-
pasya is brahmacarya. I've explained yesterday: brahmacarya,celibacy, or res-
tricted sex life. Not unrestricted. That's not good. Then you forget yourself.
This material attraction is sex life. Not only human societyin animal society,
in bird society, everywhere. You have seen the sparrows, the pigeons, they're
having sex life three hundred times daily, you see, although they are very ve-
getarian. Yes. And the lion is not vegetarian, but it has got sex life only once in
a year. So it is not the question of vegetarian or nonvegetarian. It is the ques-
tion of understanding higher standard of knowledge. When one comes to the
standard of high elevated knowledge, naturally he becomes vegetarian. Becau-
se pait sama-darina [Bg. 5.18]. Paita means one who is very highly
learned, paita. Sama-darina. Sama-darina means he does not distin-
guish between a man, learned man...

vidy-vinaya-sampanne
brhmae gavi hastini
uni caiva va-pke ca
pait sama-darina
[Bg. 5.18]

A paita is sama-dar. He sees equally, who? A very learned scho-

lar, brhmaa; and a elephant; and a dog; and a cow. How he's sama-dar-
? How his vision is equal to all of them? Because he does not see the body;
he sees the soul. Brahma-bhta. He sees the Brahman, spark, that "Here is a
dog, but it is also a living entity. By his past karma, he has become a dog. And
here is a learned scholar. He's also living spark. But he has got this nice oppor-
tunity for his past karma." So he does not see the body. He sees the spirit soul,
spark. So when one comes to that position, he does not make any distinction
between this living entity to that living entity.
 So our proposition: If you inquire, "Then why you restrict, "No meat-ea-
ting'?" The answer is that actually we do not make any distinction between the
meat-eaters and the vegetable eaters, because the cow or the goat or the lamb
has got life, and the grass, it has also got life. But we follow the Vedic instruc-
tion. What is that? Now, vsyam idasarva yat kicit jagaty jagat, te-
na tyaktena bhujth:[o mantra 1] everything is the property of the Supre-
me Lord, and you can enjoy whatever is allotted to you. Mgdha kas-
ya svid dhanam. You cannot touch others' body, others' property. You cannot
touch. That is Vedic life. So in all scriptures it is stated that man should live
on fruits and vegetables. Their teeth are made in that way. They can eat very
easily and digest. Although jvo jvasya jvanam: one has to live by eating
another living entity. Jvo jvasya... That is nature's law. So the vegetarian also
eating another living entity. And the meat-eater, they're also eating another...
But there is discretion. Discretion means that these things are made for hu-
man being. Just like fruits, flowers, vegetables, rice, grains, milkthe animals
do not come to claim that "I shall eat this." No. It is meant for man. Just like
milk. Milk is an animal product. It is the blood of the cow changed only. But
the milk is not drunk by the cow. She is delivering the milk, but she's not ta-
king, because it is not allotted for it. By nature's way. So you have to take.
Milk is made for man, so you take the milk. Let her live and supply you milk
continually. Why should you kill? Follow nature's law. Then you'll be
happy. Tena tyaktena bhujth [o mantra 1].Whatever is allotted to you, ta-
ke. You live comfortably. So our, in temple, in this temple, we take fruits, flo-
wers, milk because they're allotted,
and Ka says: patra pupaphala toya yo me bhakty prayaccha-
ti [Bg. 9.26]. Kadoes not say that "You give Me meat." Ka says, "You gi-
ve Me fruits, flowers, vegetables, milk." So we prepare nice preparations out
of these things, we offer it to Ka, and we take it. If Ka would have said
that "Give Me eggs and meat," then we would have given and eaten it. But be-
cause we are Ka conscious, we do not take anything which is not accepted
by Ka.

So in this way, this is called ama dama. We have to learn this art of eleva-
tion. Tapasya. That is called austerity, regulative princi-
ple; brahmacaryea, by celibacy, or by restricted sex life; amena, by contro-
lling the mind; damena,by controlling the senses; tygena, by giving charity.
The charity... Charitable disposition of mind is there in everyone's heart, but
one does not know how to make the best use of charity. Best use of... Not only
charitywhatever you spend, you must spend for Ka. That is the best way
of spending. You are not loser. Just like you are spending for Ka, earning
for Ka. Suppose we are offering nice dishes to Ka. Ka is so kind. He
keeps it as it is: you eat. It is for you. But simply by offering to Ka you beco-
me Ka's devotee. That's all. For nothing. You don't spend anything, not a
farthing even. Everything is Ka's, but if you offer it to Ka, you elevate.
That's all.

Thank you very much. (end)