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Lect LA 1968-02-02 Relish of Renunciation, Sweetness --etc
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ANNOUNCER: The
following is a lecture,
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given by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupāda,
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recorded on the 2nd of February,
1968, in Los Angeles, California.
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PRABHUPĀDA: Vairāgya-vidyā-nija-bhakti-yoga-
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śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
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śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye [Cc. Madya 6.254].
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This verse was composed by
Sārvabhauma Bhaṭṭācārya.
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You know Sārvabhauma Bhaṭṭācārya?
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You have not heard?
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DEVOTEES: Yes.
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Who was he?
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Who was Sārvabhauma Bhaṭṭācārya?
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NANDARĀṆĪ: He was
a great impersonalist
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who was converted by Lord
Caitanya to Vaiṣṇavism.
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Yes.
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And Nandarāṇī knows better than
you [laughter] So girls are intelligent.
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Yes.
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Sārvabhauma Bhaṭṭācārya was a great
impersonalist and a great logician.
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The impersonalist school, amongst them,
there are very, very learned scholars.
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Śaṅkarācārya himself,
he was unique scholar.
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At the age of eight years only, he studied all the Vedas.
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And not only he studied, he became
a critical student, Śaṅkarācārya.
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He was incarnation of Lord Śiva; therefore
nobody can be compared with him.
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So amongst the
impersonalist school,
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there are many great logicians
and high class scholars.
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But according to Vedic principles,
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God realization does not depend on
material intelligence or scholarship.
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It is stated in the Vedas, nāyam
ātmā pravacanena labhyaḥ [?]:
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“You cannot realize the self simply by
arguments or very scholarly speeches.”
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No.
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Nāyam ātmā pravacanena labhyo
na bahunā śrutena [?]:
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“Neither by studying many, many
different types of Vedic literatures.”
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Nāyam ātmā pravacanena labhyo
na bahunā śrutena na medhayā [?]:
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“Neither by sharp
brain or memory.”
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These are good
qualifications—to be scholarly,
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to be a very good speaker, and to
have very good memorizing power.
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These are materially
very good qualifications.
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But they are not qualification
for realizing God.
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Then what is the qualification
of realizing God?
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Yam evaiṣa vṛṇute tena labhyaḥ [?]:
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“God can be realized only
to whom He reveals.”
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You cannot oblige God to
become manifest before you
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because you are very good scholar
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or you are a very rich man or
you are very good looking
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or you have got very
good memorizing power.
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No.
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Yam evaiṣa vṛṇute.
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When He is pleased, then
He reveals unto the devotee.
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Therefore our business should be,
for God realization, to please Him.
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And that pleasing process
is this devotional service.
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Let us engage in His service, and
when He becomes pleased, “Yes.
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He’s very sincerely…” Just like the gopīs.
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They were village girls, not
even born of very high family.
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Cowherds, ordinary
agriculturists, cowherds men.
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So how much education you can…?
There was no education practically.
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In the village even men… In India
still, they are ninety-percent illiterate.
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And what to speak of the girls,
the men are not even literate.
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Because according
to Vedic civilization
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it was not necessary that
everyone should go to school.
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There was no necessity.
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Because things were being learned by śruti,
by aural reception.
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Knowledge from the perfect man, one
would hear, and he would become learned.
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There was no necessity of, I
mean to say, learning ABCD. No.
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Even in Vedic age, everything was
memorized. There was nothing in writing.
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People were so sharp in brain that
once heard from the spiritual master,
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they will never forget.
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The brahmacārī system made their brain so powerful
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that whatever they will hear
from the spiritual master,
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they will keep in the
brain and never forget.
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They will repeat verbatim.
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Smṛti. It is called retaining power.
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So God realization does not
depend on material opulence.
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Material opulence means to take birth in high family, janma.
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Janma means high parentage.
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Then… Janmaiśvarya, and wealthy, great riches.
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These are material opulences: high
parentage, great riches, and great learning,
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and great beauty.
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These four things are
material opulences.
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Janmaiśvarya-śruta-śrī.
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Janma means birth,
aiśvarya means wealth,
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and śruta means education,
and śrī means beauty.
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So for God realization these
things are not essential,
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but Kṛṣṇa consciousness
movement can utilize everything.
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So nothing is neglected.
That is another point.
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But if somebody thinks that “I
have got all these opulences;
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therefore God realization is very
easy for me,” no, that is not.
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So God realization depends
on God, because God,
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you cannot oblige
God by some force.
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Just like if you have got money,
oh, you can do anything nowadays.
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If you have got strength of wealth, you
can have any power, you can do anything.
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But that does not mean that
you can purchase God. No.
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That is not possible.
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If you have got beauty, you can conquer
over very stalwart, very strong men.
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Just like what is the… Cleopatra.
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You have heard
the Grecian history.
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She was very beautiful, and she
conquered many great warriors.
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So beauty sometimes can
conquer even the greatest man,
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but that does not mean
beauty can conquer God. No.
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That is not possible.
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So the vairāgya-vidyā-nija-bhakti-yoga [Cc. Madya 6.254].
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To conquer God is bhakti.
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If you are advanced in devotional
service, then you can conquer God.
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Just like the gopīs, as I was speaking,
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their parentage was not
very high, not at all high.
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Village, agriculturists, farmers, no
education, practical… No education at all.
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And they were not rich at all.
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Agriculturists, farmers,
they are not very rich.
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So how they conquered Kṛṣṇa?
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Kṛṣṇa was just a play
toy in their hands.
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Gopī-bhāva-rasāmṛtābdhi-laharī [?].
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They conquered Kṛṣṇa simply
by devotional service. That’s all.
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They did not know
anything except Kṛṣṇa.
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They did not, I mean
to say, care anything.
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always they were
thinking of Kṛṣṇa.
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The one instance of their absorption
in Kṛṣṇa consciousness is explained,
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that when Kṛṣṇa was going
on the pasturing ground,
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the gopīs were crying at home.
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Why?
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They were thinking that “Kṛṣṇa’s
body is so delicate, so soft,
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that we, when we take His lotus feet
and place on our breast or chest,
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we think it is hard,
very hard for Him.
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So Kṛṣṇa is walking in the forest.
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There are so many
particles of stones.
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They are pricking, and how
much Kṛṣṇa is feeling pain.”
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This thinking made, caused their
crying, “How Kṛṣṇa is feeling pain.”
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And the whole day, they
will think of Kṛṣṇa like that,
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and when Kṛṣṇa will come back
from the pasturing ground,
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then they will be relieved that
“Kṛṣṇa has now come back.”
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This was their business.
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Now, this sort of thinking of Kṛṣṇa
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does not require any riches or any high
parentage or any beauty or any education.
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So we have to develop
such Kṛṣṇa consciousness.
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Our, this Gauḍīya-sampradāya,
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Caitanya Mahāprabhu’s, in Caitanya
Mahāprabhu’s descendants,
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our line of God realization is that
separation, feeling of separation.
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Not that we have got
Kṛṣṇa within our hand. No.
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The feeling of separation,
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worship of Kṛṣṇa by
feeling of separation
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is better than the worship
by directly meeting.
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Vipralambha-sevā.
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So this vairāgya-vidyā, renunciation…
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Vairāgya-vidyā-nija-bhakti-yoga [Cc. Madya 6.254].
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Bhakti-yoga means vairāgya-vidyā.
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Vairāgya-vidyā means no more attachment for this material world.
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That is vairāgya.
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So bhakti-yoga
means vairāgya-vidyā.
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So this Sārvabhauma Bhaṭṭācārya said,
vairāgya-vidyā-nija-bhakti-yogam [?].
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This vairāgya-vidyā means bhakti-yogam…,
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ [?].
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So Kṛṣṇa, the supreme
original personality,
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He has come down to teach us this vairāgya-vidyā.
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Vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ [?],
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śrī-kṛṣṇa-caitanya-śarīra-dhārī [Cc. Madya 6.254].
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Śrī-kṛṣṇa-caitanya.
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Śrī Kṛṣṇa has appeared in the
form of Lord Śrī Kṛṣṇa Caitanya.
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So Sārvabhauma Bhaṭṭācārya says,
“My respectful obeisances unto Him.”
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So naturally this context came into my mind—these boys’ vairāgya.
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So one who becomes advanced
in Kṛṣṇa consciousness,
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naturally they
become disinterested
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for any material pompous
name.[?] They do not care. So vairāgya.
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This bhakti-yoga
means vairāgya-vidyā.
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You can chant Hare Kṛṣṇa [break]
KARANDHARA: …Vaiṣṇava earlier.
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Oh. What is the price of this?
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GARGAMUNI: No charge.
No. What do they sell?
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Oh. This drum was broken,
but he gave it to us free.
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I do not know what
the… It was, it is broken?
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It was broken, but we fixed it.
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Oh.
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All right.
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When they give in charity,
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they give something
broken [laughter] [Bengali]
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Khana goruke brāhmaṇake dana [?].
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In India there is a…, charity is given to the brāhmaṇas.
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So a man saw that his cow is blind.
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“All right, give it in charity.”
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So charity means… Charity should be
the first-class thing if it is really charity.
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But nowadays people give
in charity just for name.
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“Oh, I am giving something.”
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This charity… You have read Bhagavad-gītā.
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There are three kinds of
charity: sattvic, rajasic, tamasic.
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Sattvic, charity in goodness,
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is with due consideration that
“Here should be given the charity.”
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Just like the Vedic injunction is to give charity to the brāhmaṇas.
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Why?
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That is the worthy place, to give charity in the hands of brāhmaṇas and Vaiṣṇava.
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Real brāhmaṇas.
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I don’t say caste brāhmaṇa.
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Because they will employ
whatever you give them
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in the service of the Lord. [splice]
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There is no question
of profit or name.
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But, “Charity should be given here.
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Here is something, God’s
service.” That is sattvic.
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And rajasic means
for the sake of name.
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“Oh, people will say I am so
charitable.” That is rajasic.
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And tamasic, one who does not
know where the money is going…
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Just like in the
Bowery Street some,
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that drunkard comes and polishes the
motorcar, and somebody gives five dollars,
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and he immediately goes to drink.
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That means this charity means
give him impetus for drinking.
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So if charity creates such drunkard,
oh, that is very dangerous.
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He has to suffer, the man
who is giving in charity.
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Therefore in charity also
there must be consideration.
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It must be sattvic.
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So anyway, it has come
here. So it is sattvic.
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Whatever his mind may be, anyway, he
has given to this temple; so it is sattvic.
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Chant [end]
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Subtitles by Gaurāṅga Sundara Dāsa, Causelessmercy.com