Académique Documents
Professionnel Documents
Culture Documents
--
Prabhupāda:
oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
śrī-caitanya-mano-’bhīṣṭaṁ
dadāti sva-padāntikam
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
he kṛṣṇa karuṇā-sindho
dīna-bandho jagat-pate
gopeśa gopikā-kānta
rādhe vṛndāvaneśvari
vṛsa
̣ bhānu-sute devi
praṇamāmi hari-priye
vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
śrī-kṛṣṇa-caitanya
prabhu-nityānanda
śrī-advaita gadādhara
śrīvāsādi-gaura-bhakta-vṛnda
[Bg. 4.1 ]
evaṁ paramparā-prāptam
sa kāleneha mahatā
[ Bg. 4.2 ]
[Bg 4.3 ]
The idea is the Lord said to Arjuna that “This yoga , this system of yoga ,
Bhagavad-gītā , was first spoken by Me to the sun-god and the sun-god
explained to Manu. Manu explained to Ikṣvāku, and in that way, by disciplic
succession, one after another, this yoga system is coming, and in course of
time this system is now lost. And therefore, I am speaking to you the very
same yoga system again, the very same old yoga system of Bhagavad-gītā ,
or Gītopaniṣad. Because you are My devotee and you are My friend,
therefore it is possible for you only to understand.”
So Arjuna was a devotee in relationship with the Lord as a friend. The Lord
can become a friend. Of course, this friendship and the conception of
friendship which we have got in the mundane world, there is a gulf of
difference. This is transcendental friendship which… Not that everyone will
have the relationship with the Lord. Everyone has got a particular
relationship with the Lord and that particular relationship is evoked by the
perfection of devotional service. At the present status of our life we have not
only forgotten the Supreme Lord, but also we have forgotten our eternal
relationship with the Lord. Every living being, out of many, many millions and
billions of living beings, each and every living being has got a particular
relationship with the Lord eternally. That is called svarūpa. Svarūpa . And by
the process of devotional service one can revive that svarūpa of oneself. And
that stage is called svarūpa-siddhi , perfection of one’s constitutional
position. So Arjuna was a devotee and he was in touch with the Supreme
Lord in friendship.
Now, this Bhagavad-gītā was explained to Arjuna and how Arjuna accepted
it? That should also be noted. How Arjuna accepted the Bhagavad-gītā is
mentioned in the Tenth Chapter. Just like
arjuna uvāca
[ Bg. 10.12–13 ]
na hi te bhagavan vyaktiṁ
[ Bg. 10.14 ]
Now, Arjuna says, after hearing Bhagavad-gītā from the Supreme Personality
of Godhead, he accepts Kṛṣṇa as paraṁ brahma , the Supreme Brahman.
Brahman. Every living being is Brahman, but the supreme living being or the
Supreme Personality of Godhead is the Supreme Brahman or supreme living
being. And paraṁ dhāma . Paraṁ dhāma means He is the supreme rest of
everything. And pavitram . Pavitram means He is pure from material
contamination. And He’s addressed as puruṣam . Puruṣam means the
supreme enjoyer; śāśvatam , śāśvata means from very beginning, He’s the
first person; divyam , transcendental; devam , the Supreme Personality of
Godhead; ajam , never born; vibhum , the greatest.
Now one may doubt that because Kṛṣṇa was the friend of Arjuna, therefore
he might say all these things to his own friend. But Arjuna, just to drive out
this kind of doubts in the mind of the readers of Bhagavad-gītā , he
establishes his proposition by the authorities. He says that Lord Śrī Kṛṣṇa is
accepted as the Supreme Personality of Godhead not only by himself, Arjuna,
but He is so accepted by authorities like Nārada, Asita, Devala, Vyāsa. These
personalities are great personalities in distributing the Vedic knowledge.
They (are) accepted by all ācāryas . Therefore Arjuna says that “Whatever
You have spoken so far to me, I accept them as completely perfect.” Sarvam
etad ṛtaṁ manye [Bg. 10.14]. “I take it, I believe it that whatever You have
spoken, they are all right. And Your Personality, Your Personality of Godhead,
is very difficult to understand. And therefore You cannot be known by even
the demigods. You cannot be known even by the demigods.” That means the
Supreme Personality Godhead cannot be known even by greater
personalities than the human being, and how a human being can understand
Śrī Kṛṣṇa without becoming His devotee?
Now out of so many human being who are actually inquiring about his
position as to what he is, why he is put into this awkward position of
suffering… Unless one is awakened to this position, that “Why I am
suffering? I do not want all these sufferings. I have tried to make a solution of
all these sufferings, but I have failed,” unless one is in that position, he is not
to be considered a perfect human being. Humanity begins when this sort of
inquiries are awakened in one’s mind. In the Brahma-sūtra this inquiry is
called brahma-jijñāsā. Athāto brahma jijñāsā . And every activity of the
human being is to be considered a failure without having this inquiry in his
mind. So persons who have awakened this inquiry into his mind as to “What I
am, why I am suffering, wherefrom I have come or where I shall go after
death,” when these inquiries come, are awakened in the mind of a sane
human being, then he is practically the right student for understanding
Bhagavad-gītā . And he must be śraddhāvān. Śraddhāvān . He must have
respect, a fond respect in the Supreme Personality of Godhead. Such a
person, as the ideal person was Arjuna.
So Lord Kṛṣṇa, He descends, yadā yadā hi dharmasya glānir bhavati [ Bg. 4.7
], just to establish the real purpose of life. When man forgets the real
purpose of life, the mission of human form of life, then it is called dharmasya
glāniḥ , the disturbance of the occupation of human being. So in that
circumstances, out of many, many human being, who awakens, one who
awakens the spirit of understanding his position, for him this Bhagavad-gītā
is spoken. We are just like swallowed by the tigress of nescience, and Lord,
being causelessly merciful upon the living entities, especially for the human
being, He spoke Bhagavad-gītā , making His friend Arjuna as the student.
Arjuna was certainly, being an associate of Lord Kṛṣna ̣ , he was above all
ignorance. But still, Arjuna was put into ignorance in the Battlefield of
Kurukṣetra just to question about the problems of life to the Supreme Lord so
that the Lord can explain them for the benefit of future generation of human
being to chalk out the plan of his life and act in that way so that his life, his
mission of human life, can be perfect.
Now out of these five subject matter, in the Bhagavad-gītā it establish that
the Supreme Godhead or Kṛṣṇa or Brahman or Paramātmā… You may call
whatever you like. But the supreme controller. There is a supreme controller.
So the supreme controller is the greatest of all. And the living beings, they
are in quality like the supreme controller. Just like the supreme controller,
the Lord, He has control over the universal affairs, over the material nature,
how the… It will be explained in the later chapters of Bhagavad-gītā that this
material nature is not independent. She is acting under the direction of the
Supreme Lord. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [ Bg. 9.10 ].
“This material nature is working under My direction,” mayādhyakṣeṇa ,
“under My superintendence.” So we, we are mistaken. When we see
wonderful things happening in the cosmic nature, we should know that
behind these wonderful manifestations, there is a controller. Nothing can be
manifested without being controlled. It is childish to, not to consider about
the controller. Just like a very nice motor car with very good speed and very
good engineering arrangement is running on the street. A child may think
that “How this motor car is running without the help of any horse or any
pulling agent?” But a sane man or an elderly person, he knows that in spite
of all engineering arrangements in the motor car, without the driver it cannot
move. That engineering arrangement of a motor car, or in electric
powerhouse… Now at the present moment it is the day of machinery, but we
should always know that behind the machinery, behind the wonderful
working of the machinery, there is a driver. So the Supreme Lord is the
driver, adhyakṣa. He is the Supreme Personality under whose direction
everything is working. Now these jīva , or the living entities, they have been
accepted by the Lord in this Bhagavad-gītā , as we’ll know it in later
chapters, that they are parts and parcels of the Supreme Lord. Mamaivāṁśo
jīva-bhūtaḥ [ Bg. 15.7 ]. Aṁśa means parts and parcels. Now as a particle of
gold is also particle, a drop of water of the ocean is also salty, similarly, we,
the living entities, being part and parcels of the supreme controller, īśvara ,
Bhagavān, or Lord Śrī Kṛṣṇa, we have got, I mean to say, qualitatively all the
qualities of the Supreme Lord in minute. Because we are minute īśvara ,
subordinate īśvara . We are also trying to control. We are just trying to
control over the nature. In the present days you are trying to control over the
space. You are trying to float imitation planets. So this tendency of
controlling or creating is there because partially we have got that controlling
tendency. But we should know that this tendency is not sufficient. We have
the tendency of controlling over the material nature, lording it over the
material nature, but we are not the supreme controller. So that thing is
explained in the Bhagavad-gītā .
Then what is this material nature? The nature is also explained. The nature,
material nature, is explained in the Bhagavad-gītā as inferior, inferior
prakṛti . Inferior prakṛti , and the living entities are explained as the superior
prakṛti . Prakṛti means which is controlled, which is under… Prakṛti , real
meaning of prakṛti is a woman or a female. Just like a husband controls the
activities of his wife, similarly, the prakṛti is also subordinate, predominated.
The Lord, the Supreme Personality of Godhead, is the predominator, and this
prakṛti , both the living entities and the material nature, they are different
prakṛtis , or predominated, controlled by the Supreme. So according to
Bhagavad-gītā , the living entities, although they are parts and parcels of the
Supreme Lord, they are taken as prakṛti . It is clearly mentioned in the
Seventh Chapter of the Bhagavad-gītā yes, apareyam itas tu viddhi aparā
[Bg. 7.5]. This material nature is aparā iyam. Itas tu , and beyond this there
is another prakṛti. And what is that prakṛti ? Jīva-bhūta , these…
So these things, īśvara , j īva , prakṛti , or the Supreme Lord, or the living
entity, the material nature, the eternal time, and our different activities,
these things are explained in the Bhagavad-gītā. Now out of these five, the
Lord, the living entities, and the material nature and time, these four items
are eternal. Now manifestation, manifestation of prakṛti may be temporary,
but it is not false. Some philosophers say that this manifestation of material
nature is false, but according to the philosophy of Bhagavad-gītā or
according to the philosophy of the Vaiṣṇavas, they do not accept the
manifestation of the world as false. They accept that the manifestation is
real, but it is temporary. It is just like a cloud takes place in the sky and the
rainy season begins, and after the rainy season there are so many new green
vegetation all over the field, we can see. And as soon as the rainy season is
finished, then the cloud is vanquished. Generally, gradually, all this
vegetation dry up and again the land becomes barren. Similarly, this
material manifestation takes place at a certain interval. We’ll understand it,
we’ll know it, from the pages of the Bhagavad-gītā . Bhūtvā bhūtvā pralīyate
[Bg. 8.19]. This manifestation becomes magnificent at a certain interval, and
again it disappears. That is the work of the prakṛti . But it is working
eternally; therefore prakṛti is eternal. It is not false. Because the Lord has
accepted, mama prakṛti , “My prakṛti .” Apareyam itas tu viddhi me prakṛtiṁ
parām [Bg. 7.5]. Bhinnā prakṛti, bhinnā prakṛti, aparā prakṛti , this material
nature is a separated energy of the Supreme Lord, and the living entities,
they are also energy of the Supreme Lord, but they are not separated. They
are eternally related. So the Lord, the living entity, the nature, material
nature, and time, they are all eternal. But the other item, karma , is not
eternal. The effects of karma or activity may be very old. We are suffering or
enjoying the results of our activities from a time immemorial, but still, we
can change the result of our karma , or activity. That will depend on our
perfect knowledge. We are engaged in various activities undoubtedly, but we
do not know what sort of activities we shall adopt that will give us relief from
the actions and reactions of all activities. That is also explained in the
Bhagavad-gītā .
Now the conscious īśvara , the supreme conscious īśvara , and difference
between the supreme conscious īśvara , or the Lord, and the living being is,
in the present circumstances, is like this. Consciousness, consciousness of,
both of the Lord and the living entities, they are, this consciousness is
transcendental. It is not that this consciousness is generated by the
association of this matter. That is a mistaken idea. The theory that
consciousness develops under certain circumstances of material combination
is not accepted in the Bhagavad-gītā . They cannot. Consciousness may be
pervertedly reflected by the cover of material circumstances, just like light
reflected through a colored glass may seem according to the color. Similarly,
the consciousness of Lord, it is not materially affected. The Supreme Lord,
just like Kṛṣṇa, He says that mayādhyakṣeṇa prakṛtiḥ [Bg. 9.10 ] . When He
descends in this material world, His consciousness is not materially affected.
Had His consciousness been materially affected, He was unfit to speak about
the transcendental subject matter in the Bhagavad-gītā . One cannot say
anything about the transcendental world without being free from the
materially contaminated consciousness. So the Lord was not materially
contaminated. But our consciousness, at the present moment, is materially
contaminated. So whole thing, as the Bhagavad-gītā teaches, we have to
purify the materially contaminated consciousness and in that pure
consciousness, the actions will be done. That will make us happy. We cannot
stop. We cannot stop our activity. The activities are to be purified. And these
purified activities are called bhakti . Bhakti means they are, they appear also
just like ordinary activity, but they are not contaminated activities They are
purified activities. So an ignorant person may see that a devotee is working
like an ordinary man, but a person with poor fund of knowledge, he does not
know that the activities of a devotee or the activities of the Lord, they are
not contaminated by the impure consciousness of matter, impurity of the
three guṇas , modes of nature, but transcendental consciousness. So our
consciousness is materially contaminated, we should know.
The whole Vedic knowledge is infallible. There are different examples how
we take Vedic knowledge as infallible. Take for example, so far the Hindus
are concerned, and how they accept the Vedic knowledge as complete, here
is an insignificant example. Just like the cow dung. The cow dung is the stool
of an animal. According to smṛti or Vedic wisdom, if one touches the stool of
an animal he has to take his bath to purify himself. But in the Vedic
scriptures the cow dung is as stated as pure. Rather, impure place or impure
things are purified by touch of the cow dung. Now if one argues how it is that
in one place it is said that the stool of the animal is impure and another place
it is said that the cow dung which is also the stool of an animal, it is pure, so
it is contradictory. But actually, it may appear to be contradictory, but
because it is Vedic injunction, therefore for our practical purposes we accept
it. And by that acceptance we are not committing mistake. It has been found
by modern chemists, modern science, one Dr. Lal Mohan Gosal, he has very
minutely analyzed the cow dung and he has found that cow dung is a
composition of all antiseptic properties. So similarly, he has also analyzed
the water of the Ganges out of curiosity. So my idea is that Vedic knowledge
is complete because it is above all doubts and all mistakes. So, and
Bhagavad-gītā is the essence of all Vedic knowledge. The Vedic knowledge is
therefore infallible. It comes down through the perfect disciplic succession.
budhā bhāva-samanvitāḥ
[Bg. 10.8 ]
Therefore in this world the human being is not meant for quarreling like the
cats and dogs. They must be intelligent enough to realize the importance of
the human life and refuse to act like ordinary animal. He should… A human
being should realize the aim of human life. This direction is given in all the
Vedic literature, and the essence is given in the Bhagavad-gītā . Vedic
literature are meant for the human being and not for the cats and dogs. The
cats and dogs can kill their eatable animals, and for that there is no question
of sin on their part. But if a man kills an animal for the satisfaction of his
uncontrolled taste, he must be responsible for breaking the laws of nature.
And in the Bhagavad-gītā it is clearly explained that there are three kinds of
activities according to the different modes of nature: the activities of
goodness, the activities of passion, the activities of ignorance. Similarly,
there are three kinds of eatables also: eatables in goodness, eatables on
passion, eatables on ignorance. They’re all clearly described, and if we
properly utilize the instructions of the Bhagavad-gītā , then our whole life will
become purified and ultimately we shall (be) able to reach the destination.
Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6 ] .
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
Now the description of that eternal sky… When we speak of sky, because we
have material conception of the sky, therefore we think of sky with sun,
moon, stars, like that. But the Lord says that the eternal sky, there is no
need of sun. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6 ] .
Neither in that eternal sky there is need of moon. pāvakaḥ means neither
there is necessity of electricity or fire for illuminating because the spiritual
sky is already illuminated by the brahmajyoti. Brahmajyoti, yasya prabhā
[Bs. 5.40] , the rays of the supreme abode. Now in these days when people
are trying to reach other planets, it is not very difficult to understand the
abode of the Supreme Lord. The abode of the Supreme Lord is in the spiritual
sky, and it is named as Goloka. In the Brahmā-saṁhitā it is very nicely
described, goloka eva nivasaty akhilātma-bhūtaḥ [ Bs. 5.37] . The Lord,
although resides eternally in His abode, Goloka, still He is akhilātma-bhūtaḥ ,
He can be approached from here also. And the Lord therefore comes to
manifest His real form, sac-cid-ānanda-vigraha [ Bs. 5.1 ] , so that we may
not have to imagine. There is no question of imagination. The Lord’s
presence, by His causeless mercy He presents Himself in His Śyāmasundara-
rūpa. Unfortunately, people with less intelligence deride at Him. Avajānanti
māṁ mūḍhā . Because the Lord comes as one of us and just like plays with
us as a human being, therefore we need not consider that Lord is one of us.
It is His omnipotency that He presents Himself with His real form before us
and displays His pastimes, just the prototype of His abode. So that abode of
Lord, there are innumerable planets also in that brahmajyoti . Just like we
have got innumerable planets floating on the sun rays, similarly, in the
brahmajyoti , which is emanating from the abode of the Supreme Lord,
Kṛṣna
̣ loka, Goloka, ānanda-cinmaya-rasa-pratibhāvitābhis , all those planets
are spiritual planets. They are ānanda-cinmaya ; they are not material
planets. So the Lord says,
[Bg. 15.6 ]
Now anyone who can approach that spiritual sky will not be required to come
back again in this material sky. So long we are in the material sky, what to
speak of approaching the moon planet.… The moon planet, of course, is the
nearest planet, but even we approach the highest planet, which is called
Brahmaloka, there also we have the same miseries of material life, I mean to
say, the miseries of birth, death, old age, and diseases. No planets in the
material universe is free from the four principles of material existence. The
Lord therefore says in the Bhagavad-gītā , ābrahma-bhuvanāl lokāḥ punar
āvartino ’rjuna [Bg. 8.16] . The living entities are traveling from one planet to
another. It is not that we can simply go to other planets by the mechanical
arrangement of the sputnik. Anyone who desires to go to other planet, there
is process. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25 ] . If
anyone wants to go to any other planet, say, moon planet, we need not try
to go by the sputnik. The Bhagavad-gītā instructs us, yānti deva-vratā
devān . These moon planets or sun planets or the planets above this
Bhūloka, they are called Svargaloka. Svargaloka. Bhūloka, Bhuvarloka,
Svargaloka. There are different status of planets. So Devaloka, they are
known just like that. The Bhagavad-gītā gives a very simple formula that you
can go to the higher planets, Devaloka. Yānti deva-vratā devān . Yānti deva-
vratā devān. Deva-vratā , if we practice the process of worshiping the
particular demigod, then we can go to that particular planet also. We can go
to the sun planet even, we can go to the moon planet, we can go to the
heavenly planet, but Bhagavad-gītā does not advise us to go to any one of
these planets in the material world because even we go to the Brahmaloka,
the highest planet, which is calculated by the modern scientist that we can
reach the highest planet by traveling with sputniks for 40,000 years. Now it
is not possible to live 40,000 years and reach the highest planet of this
material universe. But if one devotes his life in the worshipment of the
particular demigod he can approach the particular planet, as it is stated in
the Bhagavad-gītā : yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg.
9.25 ] . Similarly, there is Pitṛloka. Similarly, one who likes to approach the
supreme planet, supreme planet… The supreme planet means the Kṛṣṇaloka.
In the spiritual sky there are innumerable planets, sanātana planets, eternal
planets, which are never destroyed, annihilated. But of all those spiritual
planets there is one planet, the original planet, which is called Goloka
Vṛndāvana. So these informations are there in the Bhagavad-gītā and we are
given the opportunity for leaving this material world and get our eternal life
in the eternal kingdom. Now in the 15th Chapter of the Bhagavad-gītā , the
real picture of this material world is given. It is said there that
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit
[ Bg. 15.1 ]
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
( Bg. 15.5 )
That padam avyayam , that eternal kingdom, can be reached by one who is
nirmāna-mohā . Nirmāna-mohā . Nirmāna means we are after designations.
Artificially we want some designations. Somebody wants to become sir,
somebody wants to become lord, somebody wants to become the president,
or somebody wants to become a rich man, somebody wants to become
something else, king. All these designations, so long we’ll have attachment
for all these designations… Because after all these designations belong to
the body, and we are not this body. This is the first conception of spiritual
realization. So one has no attraction for designation. And jita-saṅga-doṣā ,
saṅga-doṣā . Now we are associated with the three modes of material
qualities, and if we become detached by devotional service of the Lord… So
long we are not attracted by devotional service of the Lord, we cannot be
detached from the three modes of material nature. Therefore the Lord says,
vinivṛtta-kāmāḥ , these designations or these attachments are due to our
lust, desire. We want to lord it over the material nature. So, so long we do
not give up this propensity of lording it over the material nature, up to that
time there is no possibility of going back to the kingdom of the Supreme, the
sanātana-dhāma . Dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gacchanty
amūḍhāḥ, amūḍhāḥ padam avyayaṁ tat [ Bg. 15.5] . That eternal kingdom,
which is never destructible like this material world, can be approached by
amūḍhāḥ . Amūḍhāḥ means nonbewildered, one who is not bewildered by
the attraction of this false enjoyment. And one is situated in the supreme
service of the Lord, he is the right person to approach that eternal kingdom.
And that eternal kingdom does not require any sun, any moon, or any
electricity. That is a glimpse idea of approaching of the eternal kingdom. In
another place in the Bhagavad-gītā it is also said that
Anta-kāle , at the end of life, at the time of death. Anta-kāle ca mām eva ,
one who thinks of Kṛṣna ̣ , smaran , if he can remember. A dying person, at
the time of death, if he remembers the form of Kṛṣna ̣ and while remembering
in that way, if he quits the present body, then surely he approaches the
spiritual kingdom, mad-bhāvam . Bhāvam means the spiritual nature. Yaḥ
prayāti sa mad-bhāvaṁ yāti . Mad-bhāvam means just like the nature or the
transcendental nature of the Supreme Being. As we have described above,
that the Supreme Lord is sac-cid-ānanda-vigraha [ Bs. 5.1 ] . He has His form,
but His form is eternal, sat ; and full of knowledge, cit ; and full of bliss,
ānanda . Now just we can compare our present body, whether this body is
sac-cid-ānanda . No. This body is asat. Instead of being sat it is asat .
Antavanta ime dehā [ Bg. 2.18 ] , Bhagavad-gītā says that this body is
antavat , perishable. And… Sac-cid-ānanda. Instead of becoming sat , it is
asat , just the opposite. And instead of becoming cit , full of knowledge, it is
full of ignorance. We have no knowledge of the spiritual kingdom, neither we
have got any perfect knowledge of this material world. So many things
unknown to us, therefore this body is ignorant. Instead of becoming full of
knowledge it is ignorant. The body is perishable, full of ignorance, and
nirānanda . Instead of becoming full of bliss, it is full of miseries. All the
miseries that we experience in this material world, it is all due to this body.
The Lord says that anta-kāle ca mām eva smaran muktvā kalevaram [Bg.
8.5]. One who quits this material body, simply by remembering Lord Kṛṣna ̣ ,
the Supreme Personality of Godhead, he at once gets the spiritual body of
sac-cid-ānanda-vigraha [ Bs. 5.1 ] . The process of quitting this body and
getting another body in the material world is also organized. A man dies
after it has been decided what form of body he will have in the next life. But
that is decided by higher authorities. Just like according to our service we are
promoted or degraded. Similarly, according to our acts we are… Acts of this
life, the activities of this life are preparation ground for the next life. We are
preparing for our next life by our activities of this life. So if we can prepare
our this life for getting promotion to the kingdom of God, then surely, after
leaving, after quitting this material body… The Lord says yaḥ prayāti , one
who goes, sa mad-bhāvaṁ yāti [Bg. 8.5 ] , mad-bhāvam , he gets the same
spiritual body as the Lord has or the same spiritual nature. Now, there are
different kinds of transcendentalists as we have already explained above.
The brahmavādī , paramātmavādī and the devotees. In spiritual sky or in the
brahmajyoti there are spiritual planets, innumerable spiritual planets, we
have already discussed. And the number of those planets are far, far greater
than all the universes of this material world. This material world is ekāṁśena
sthito jagat. This is one-fourth part manifestation of the whole creation.
Three-fourths part of the creation is the spiritual world and in the one-fourth
part of this creation there are millions of universes like this which we are
experiencing at the present moment. And in one universe there are millions
and billions of planets. So there are millions and billions of suns and stars
and moons in all this material world, but all this material world consti t ute
only one-fourth manifestation of the whole creation. The three-fourths
manifestation is in the spiritual sky. Now, this mad-bhāvam , one who desires
to merge into the existence of the Supreme Brahman, they merge in the
brahmajyoti of the Supreme Lord. Mad-bhāvam means that brahmajyoti as
well as the spiritual planets in the brahmajyoti. And the devotees, who want
to enjoy in the association of the Lord, they enter into the planets, Vaikuṇṭha
planets. There are innumerable Vaikuṇṭha planets, and the Lord, Supreme
Lord Śrī Kṛṣṇa, by His plenary expansion as Nārāyaṇa with four hands with
different names, Pradyumna, Aniruddha, and Mādhava, Govinda… There are
many innumerable names of this four-handed Nārāyaṇa. So one of the
planets, that is also mad-bhāvam , that is also within the spiritual nature. So
any transcendentalist who at the end of life, either he thinks of the
brahmajyoti or meditates upon the Paramātmā or thinks of the Supreme
Personality of Godhead Śrī Kṛṣṇa, in either case, they enter into the spiritual
sky. But only the devotees, those who have practiced personal touch with
the Supreme Lord, they enter into the Vaikuṇṭha planets or in the Goloka
Vṛndāvana planet. The Lord says, yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra
saṁśayaḥ [Bg. 8.5] . There is no doubt. One should not disbelieve. That is
the question. So you are reading Bhagavad-gītā t hroughout the whole life,
but when the Lord speaks something which does not tally with our
imagination, we reject it. That is not the process of Bhagavad-gītā reading.
Just like Arjuna said that sarvam etaṁ ṛtam manye, “ I believe in everything,
whatever You have said.” Similarly, hear, hearing. The Lord says that at the
time of death, whoever thinks of Him, either as Brahman or Paramātmā or
the Personality of Godhead, certainly he enters into the spiritual sky and
there is no doubt about it. One should not disbelieve it. And the process is,
general rule is also stated in the Bhagavad-gītā, how one can, how it is
possible to get into the spiritual kingdom simply by thinking of the Supreme
at the time of death. Because the general process is also mentioned:
sadā tad-bhāva-bhāvitaḥ
[ Bg. 8.6 ]
There are different bhāvas. Now, this material nature is also one of the
bhāvas, as we have already explained, that this material nature is also the
display of one of the energies of the Supreme Lord. In the Viṣṇu Purāṇa the
total energies of the Supreme Lord have been summarized.
avidyā-karma-saṁjñānyā
All the energies, potencies of the…, parāsya śaktir vividhaiva śrūyate. The
Supreme Lord has diverse energies , innumerable energies, which we cannot
conceive. But great learned sages, liberated souls, they have studied and
they have summarized the whole energies into three parts, into three
headings. The first is… All the energies are viṣṇu-śakti. All the energies, they
are different potencies of the Lord Viṣṇu. Now, that energy is parā,
transcendental. And kṣetra-jñākhyā tathā parā , and the living entities,
kṣetra-jña , they are also belonging to the group of that superior energy, as it
is confirmed in the Bhagavad-gītā also. We have already explained. And the
other energies, the material energy is tṛtīyā karma-saṁjñānyā . The other
energy is in the mode of ignorance. So that is material energy. So material
energy is also bhagavad- (indistinct). So at the time of death, either we can
remain in the material energy, or this material world, or we can transfer into
the spiritual world. That is the criterion. So the Bhagavad-gītā says,
sadā tad-bhāva-bhāvitaḥ
[ Bg. 8.6 ]
smaraṇaṁ pāda-sevanam
sakhyam ātma-nivedanam
[SB 7.5.23 ]
abhyāsa-yoga-yuktena
cetasā nānya-gāminā
yāti pārthānucintayan
[ Bg. 8.8 ]
[ Bg. 9.32 ]
[Bg. 9.33 ]
The Lord says that even a human being in the lowest status of life, lowest
status of life, or even a fallen woman, or a mercantile man, or a laborer class
of man… The mercantile class of men, the laborer class of men, and the
woman class, they are counted in the same category because their
intelligence is not so developed. But the Lord says, they also, or even lower
than them, māṁ hi pārtha vyapāśritya ye ’pi syuḥ [Bg. 9.32], not only they
or lower than them, or anyone, it does not matter who is he, or who is she,
anyone who accepts this principle of bhakti-yoga and accepts the Supreme
Lord as the summum bonum of life, the highest target, highest goal of life,
māṁ hi pārtha vyapāśritya ye ’pi syuḥ , te ’pi yānti parāṁ gatim , that
parāṁ gatim in the spiritual kingdom and the spiritual sky, everyone can
approach. Simply one has to practice the system. That system is hinted in
the Bhagavad-gītā very nicely and one can adopt it and make his life perfect
and make a permanent solution of life. That is the sum and substance of the
whole Bhagavad-gītā . Therefore, the conclusion is that Bhagavad-gītā is a
transcendental literature which one should read very carefully. Gītā-śāstram
idaṁ puṇyaṁ yaḥ paṭhet prayataḥ pumān . And the result will be, if he
properly follows the instruction, then he can be freed from all miseries of life,
all anxieties of life. Bhaya-śokādi-varjitaḥ . All fears of life, in this life, as well
as he’ll get a spiritual life in the next life.
gītādhyāyana-śīlasya
prāṇāyama-parasya ca
naiva santi hi pāpāni
pūrva-janma-kṛtāni ca
sakṛd gītāmṛta-snānam
saṁsāra-mala-nāśanam
One cleanses oneself daily by taking bath in the water, but one who takes
once bath in the sacred Ganges water of Bhagavad-gītā , his, the dirty
material life is altogether vanquished.
yā svayaṁ padmanābhasya
mukha-padmād viniḥsṛtā
bhāratāmṛta-sarvasvaṁ
viṣṇu-vaktrād viniḥsṛtam
gītā-gaṅgodakaṁ pītvā
As it is said that one who drinks the water of the Ganges, he also gets
salvation, then what to speak of Bhagavad-gītā ? Bhagavad-gītā is the nectar
in the whole Mahābhārata , and is spoken by Viṣṇu. Lord Kṛṣṇa is the original
Viṣṇu. Viṣṇu-vaktrād viniḥsṛtam . It is coming out of the mouth of the
Supreme Personality of Godhead. And gaṅgodakaṁ , the Ganges is said to
be emanated from the lotus feet of the Lord, and Bhagavad-gītā is emanated
from the mouth of the Lord. Of course, there is no difference between the
mouth and the feet of the Supreme Lord. Still, from neutral position we can
study that Bhagavad-gītā is even more important than the Ganges water.
sarvopaniṣado gāvo
dogdhā gopāla-nandana
Just… This Gītopaniṣad is just like a cow, and the Lord is famous as cow boy,
and He was milking this cow. Sarvopaniṣado . And it is the essence of all
Upaniṣads and represented as the cow. And the Lord being expert cow boy,
He is milking the cow. And pārtho vatsaḥ . And Arjuna is just like the calf.
And su-dhīr bhoktā . And learned scholars and pure devotees, they are to
take this milk. Su-dhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat . The nectar, the
milk of Bhagavad-gītā , is meant for learned devotees.
ekaṁ śāstraṁ devakī-putra-gītam
Now the world should learn from the Bhagavad-gītā , the lesson. Evaṁ
śāstraṁ devakī-putra-gītam . There is one scripture only, one common
scripture for the whole world, for the people of the whole world, and that is
this Bhagavad-gītā . Devo devakī-putra eva . And there is one God for the
whole world, is Śrī Kṛṣṇa. And eko mantras tasya nāmāni . And one hymn