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SB 2-01-04 VRN 1974-03-19 A Madman's So-called Soldiers
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ANNOUNCER: The following is a class
on the Śrīmad-Bhāgavatam, 2nd canto,
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1st chapter, text number 4,
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given by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupāda,
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recorded on the 19th of March,
1974, in Vṛndāvana, India.
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PRABHUPĀDA: dehāpatya-
kalatrādiṣv ātma-sainyeṣv asatsv api
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teṣāṁ pramatto nidhanaṁ paśyann
api na paśyati” Ātma-tattva.
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Apaśyatām ātma-tattvaṁ gṛheṣu
gṛha-medhinām [SB 2.1.2].
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This verse we have discussed.
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People are blind about the interest
of the soul, actually, his own person.
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The soul is the chief within this body.
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Neither the mind, nor the
body—they are simply covering.
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Just like we are covered by dress.
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Dress is not important.
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But I, the man who is putting
on the dress, I am important.
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That we cannot see.
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Everyone is busy to see the body.
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And the body, expansion of the body, is described here.
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Body, deha, then from the body
there are children, apatya.
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And then, through the wife, body
expands, strī. Strī means “which expands.”
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In this material world the point
of attraction is strī and puruṣa,
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man and woman, male and female.
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There is an attraction, natural.
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So the man wants woman, woman
wants man, because there is attraction.
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And when, by that attraction,
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the man and woman is united,
then the result is the children.
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puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
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Then the attraction for this material world increases.
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When one is alone, he’s not so much
attached with the material world.
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But, [splice] then he gets children,
and the attraction increases.
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The real business is that we have to
withdraw our attraction for this material…
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That they do not know.
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I am a spirit soul.
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Being attracted by this material nature,
I am now encaged within this body,
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and I am changing this body.
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Just like I am changing this body from
boyhood to childhood, childhood to,
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from childhood to boyhood, from youthhood.
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In this way, I have been entangled
in this transmigration of the soul.
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This is my problem.
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Bhagavān, Kṛṣṇa, says, “Real
problem is janma-mṛtyu-jarā-vyādhi.
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This is not problem.
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Nowadays they have discovered so many problems.
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But actual problem—janma-mṛtyu-jarā-
vyādhi—they are not very much serious.
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Therefore they have been
described here as pramattaḥ, mad.
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He does not know what is the real problem,
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but he is very busy with the superficial problems.
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Therefore śāstra says that these people, blind,
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they do not know what is the problem.
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Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31].
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My real self-interest is to go
back to home, back to Godhead.
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That is my real self-interest. They do not know.
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They want to live here, which is described
as duḥkhālayam aśāśvatam [Bg. 8.15],
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simply a place of miserable conditions
and repetition of birth, death,
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old age and disease.
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So apaśyatām ātma-tattvam [SB 2.1.2],
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those who are not very intelligent
to see about the truth of ātmā,
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they are entangled. How it is
entangle…? Now, deha-apatya.
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This body and the offspring, children,
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born out of this body through the wife,
dehāpatya-kalatrādiṣu ātma-sainyeṣu.
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Everyone is thinking that “I have got my good wife.
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I have got very nice children.
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I have got my nice society, nation,” and so on, so many.
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Dehāpatya-kalatrādiṣu.
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And he’s thinking that “They are my soldiers.”
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Here is this fight, struggle for existence.
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Everyone is struggling to exist, and
everyone is thinking, “They are my soldiers.
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These, my wife, children, society, friendship, nation,
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they’ll give me protection.”
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But nobody can give protection. Therefore
he’s explained here as pramattaḥ, pāgala.
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Nobody can give you protection.
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Not only will be able to give protection,
but they will be also finished.
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dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api,
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teṣāṁ pramatto nidhanam
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At any moment, you can be finished.
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Paśyann api na pa… He’s seeing that “My father died.
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My father’s father died. The uncle died.
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So they’ll also die. I’ll also die.”
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So how, all we are dead bodies,
how we can help one another?
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But because he’s mad, he does not see. [splice]
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He’s thinking that “These
things will give me protection.”
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No, that is not possible.
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You cannot get rid of the four principles
of material life, janma-mṛtyu-jarā-vyādhi,
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by these soldiers. That is not possible.
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They will die, you will die.
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Your… Formerly, your father
died. Your father’s father died.
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Everyone will die. This is called martya-loka.
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Everyone will die.
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But we are actually hankering after existing.
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We do not wish to die.
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That is our natural propensity, because we are eternal.
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“Oh, why shall I wish to die?”
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So the solution is not depending
on these so-called soldiers,
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but the solution is different.
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That is stated in the Bhagavad-gītā:
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Mām upetya kaunteya duḥkhālayam aśāśvatam
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nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ [Bg. 8.15].
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If you some way or other can reach
Kṛṣṇa, Viṣṇu, then you’ll be saved.
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Otherwise, mām upetya kaunteya.
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Then you’ll not have to come to this
material world again simply to suffer.
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This is Kṛṣṇa consciousness philosophy. [splice]
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Every living being, beginning from the Brahmā…
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It is not that… Brahmā has got very long duration of life.
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We cannot even calculate Brahmā’s one daytime.
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Forty-three lakhs of years, multiplied by one thousand,
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that is twelve hours of Brahmā.
So he will also die. [splice]
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…down to the microbial germs,
who live for a few seconds only,
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he’s struggling for existence.
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Therefore this life is a sort of fight with material nature,
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which imposes death upon all.
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This is struggle.
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Everyone wants to live, but… He may
live for some time—for few seconds,
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for few minutes, or for few years,
or for few millions of years.
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But death will come.
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And our struggle is how to overcome death.
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In the human form of life
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a living being is competent enough
to come to an understanding
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of this great struggle for existence,
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but being too attracted [splice] …society, country, etc.,
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he wants to win over the invincible material
nature by the aid of bodily strength,
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children, wife, relatives, etc.
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Although he is sufficiently experienced in the matter
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by dint of past experience and previous
examples of the diseased predecessors,
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he does not see that the countrymen
are all fallible in the great struggle.
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One should examine the fact that the
father or father’s father has already died,
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and therefore he himself is also sure to die.
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And similarly his children, who are
the would-be fathers of their children,
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will also die in due course.
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No one will survive in the struggle with material nature.
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Daivī hy eṣā guṇamayī mama
māyā duratyayā [Bg. 7.14].
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So our real problem is how to
revive our original, eternal life.
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That is struggle.
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The modern people, scientists,
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philosophers, they even do not know what
is our original constitutional position,
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and… Na hanyate hanyamāne śarīre [Bg. 2.20].
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I do not die, even after the destruction of this body.
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These things are unknown.
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And still, they are posing
themselves as leader of the society.
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Therefore the śāstra says, andhā
yathāndhair upanīyamānā.
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“One blind man is leading several other blind men.”
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te ’pīśa-tantryām uru-dāmni baddhāḥ
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“They do not know that they are bound
up by the laws of nature very tight,
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hands and legs.”
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There is no question of freedom.
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Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
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ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27].
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So real life is to know what is the value of my life,
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how I have to attain the original position.
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Na hanyate hanyamāne śarīre [Bg. 2.20].
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And now I am getting this śarīra, or body,
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and I am being annihilated one after another.
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And I am getting one body annihilated,
again getting another, next body.
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This great science is unknown
to the modern civilization,
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and therefore they are considered
as pramattaḥ, all madmen,
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hankering after some temporary happiness.
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Pramattaḥ. They are called pramattaḥ.
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Thank you very much.
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Subtitles by Gaurāṅga Sundara Dāsa, Causelessmercy.com