Bhagavad-gita 4.13-14
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
New York, August 1, 1966


…maya srstam guna-karma-vibhagasah tasya kartaram api mam viddhy akartaram avyayam

This verse was being discussed in our last meeting, that there are four divisions of men in the human society, and that division is natural. That is not artificial because the whole material nature is working under the influence of three modes of nature: goodness, passion and ignorance. You cannot classify the whole human race into one. So long we are in the material world, it is not possible to make everyone on the same standard. It is not possible because each and everyone is working under the influence of different modes of nature. Therefore there must be division, natural division. This point we have discussed.

But when we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Krsna consciousness. As soon as we become fully absorbed in Krsna consciousness, we are transcendental to these material modes of nature.

mam ca yo ’vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]

You’ll find in the Bhagavad-gita, in the Fourteenth Chapter: “Anyone who is fully engaged in the Krsna consciousness activities, he is at once in the transcendental position.”

Brahma-bhuyaya kalpate. We are, by nature, we are not matter. We are Brahman. Aham brahmasmi. The propaganda of Sankaracarya was mainly based on this understanding, that “We should not think that we are the products of this material nature.” We are not products of material nature. It is by some accident, by freaks of nature, by misfortune or some way or other, we are now in contact with it. But actually I am spirit, Brahman. So that Brahman nature has to be invoked, has to be…

We are… Actually, just like a diseased person, he has to be brought into the healthy condition of life, to cure the disease. So just a man, when he’s diseased and when he’s healthy, from external feature, the same. Just like I am now healthy. So my external feature—I have got two hands and two legs and face and so many things—the same body, when I am in the diseased condition, you’ll find the same hands, the same legs and mouth and everything, but the condition is different. I’ll speak something nonsense because the condition has changed in the diseased condition. Similarly, in our diseased condition… This material life is our diseased condition.

So when we are in the healthy condition, that is called Brahman. That is called Brahman condition, healthy. So that Brahman condition can at once be regained as soon as we engaged ourself fully, cent percent, in the activities of Krsna consciousness. That is clearly mentioned in the Bhagavad-gita, in the Fourteenth Chapter you’ll find. Mam ca yah avyabhicarena bhakti-yogena sevate: “Anyone who renders the transcendental loving service unto Me,” sa gunan samatitya etan, “that person immediately transcends the modes of material nature.” Samatitya. Sama. Samyag atitya, “perfectly transcending.” Samatitya.

Then, transcending the material nature, then he becomes zero? No. That is the real nature. Now, the philosophy which preaches that “After our liberation, after nirvana of this material existence, there is zero,” oh, that is very dangerous theory because we are not attracted by zero. That is our nature, living entity. Now, suppose I am suffering from some disease and there are so many ailments, and if some doctor comes: “Oh, let me finish your ailments by killing you,” oh, will you agree? You’ll say, “No, no, better let me suffer from the disease. I don’t want to be killed.” Is it not? Will you agree? Suppose you have got too much suffering, miseries of life, and I suggest, “All right, let me cut your throat and kill you, and everything will be finished.” “Oh, no, no, no, I’m not agreeable to that.” That is the sane man’s statement. “Oh, I am not going to be killed for ending my miseries.” That is the nature. So the theory that “After making end of all these material miseries, there is nothing, void,” oh, that is not attractive. That is not attractive at all.

And that is not the fact. Real fact is that I am sac-cid-ananda-vigraha [Bs. 5.1], part and parcel of the Supreme. The Supreme Lord is sac-cid-ananda-vigraha, and I am qualitatively one with Him. I am also, although I am small… Just like a particle of the sea water, that is also salty. That is also salty. The taste of a small drop of sea water is the same as the taste of the big, vast, big ocean of the, Atlantic Ocean. So the quality is the same. Similarly, I may be small. I may be a spiritual atom. My position is that I am spiritual atom, and the Supreme Spirit is all, the greatest, but that does not mean I am different from the quality. I am of the same quality. So I am not void. Na hanyate hanyamane sarire [Bg. 2.20]

If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he’s all right, he’s again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: “Why you have attempted suicide?” Similarly, in the laws of nature, if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.

In the Bhagavad-gita you have read—already we have discussed— param drstva nivartate. Param drstva nivartate: “One has to end this miserable life after finding out a life of bliss and knowledge and eternity.” That should be our… We should not be trying only to end these miseries of life, expecting something void. No. Therefore Lord Krsna… This catur-varnyam maya srstam [Bg. 4.13], these divisions of human society, is created by the Lord because to elevate ourself from the clutches of this deluding maya, or illusion. So just like one has to be educated from the lower class to the postgraduate class, similarly, this division of labor is there just to elevate one from the lowest stage of consciousness to the highest stage of Krsna consciousness. So that is a cooperation. That is a cooperation.

Just like my body. My body, there are different parts of my body. The head is the most important part of my body. The next important part is my arms. The next important part is my belly. And the next important part is my legs. But although the head is the most important part of my body, there is no question of neglecting the lowest part of my body, the legs. Similarly, although there are divisions in the human society, four divisions, according to the different modes of nature… The highest class is called the brahmana, or the most intellectual class. And the next class is called the ksatriya, just the administrative class. And the next is the vaisya, or the mercantile, productive class. And the next is the sudras, or the laborer class. So all of them, they are required. But if they cooperate for Krsna consciousness, so there is no strife between these higher and lower classes.

We find in the present social, I mean to say, status of our life, we are actually existing in four divisions, but there is no cooperation. Practically, everyone is dissatisfied. Take for example the strife between the capitalist class and the laborer class. They, they are trying in different way. There is no compromise. There is always friction. And especially in a country like India, oh, there is always friction, and other countries also. So they are not satisfied. Recently also, in your country also, there was strike by the bus drivers and the subway drivers and administration. So there is always strike. Why? This is due to lack of Krsna consciousness. This is due to lack of Krsna consciousness. There cannot be any cooperation unless there is Krsna consciousness. So Krsna consciousness is an essential fact for harmonizing even the present material society. That is required. Krsna consciousness is so important thing, that cooperation…

The same example can be said here also, that the leg, the hands, and the belly and the mouth—what they are? They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach. The brain is working, earning some money, the hand is fetching something and cooking, and the mouth is chewing, and the leg is going, but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they’ll become feeble and weak and there will be no capacity to work.

Similarly, Krsna consciousness means that in whatever division I may be… I may be the brahmana, I may be the ksatriya, I may be the vaisya, or the sudra. That doesn’t matter. But if we cooperate for Krsna consciousness, there will be perfect peace in the world. This is a fact. So this idea of Krsna consciousness is very important factor, although people are, I mean to say, they are unknown to this fact, although it is stated in the Bhagavad-gita.

In the world, Bhagavad-gita is very popular book. They are reading Bhagavad-gita. And in Dr. Radhakrishnan’s book we understand that Bhagavad-gita has been so important book throughout the whole world that there is a sect in Germany who are called Indo-German religious sect. Perhaps some of you may know. They are acting on the principle of Bhagavad-gita. So actually, in the Bhagavad-gita, the most important part is Krsna consciousness. In every verse, in every chapter, in every conclusion, you’ll find Krsna, the speaker of Bhagavad-gita is giving stress on His personal self.

Mam hi partha vyapasritya ye ’pi syuh… [Bg. 9.32]. Mam, this mam. Mam means “Me,” “Unto Me.” Krsna says, “Unto Me.” But there are many miscreants who are interpreting this mam as “everyone,” as “everyone.” Just like when I say, “I want a glass of water,” does it mean that you want a glass of water? No. My individuality, “I want a glass of water.” But they are making, by jugglery of words, that when I say, “I want a glass of water,” that means, “everyone wants a glass of water.” Is it a fact? Similarly, when Krsna says, “I,” they identify with the “I” themselves. That is their interpretation. That is misinterpretation.

Bhagavad-gita… Therefore, although Bhagavad-gita is very popular in the world, due to this misinterpretation of so many scholars, they have been not properly understood. That is a fact. The Bhagavad-gita explains, very nicely explains, that this catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13], that this division of human society into four classes, that is established by Krsna. But He is out of it. He’s not one of us. He does not belong to this catur-varnyam. Suppose when Krsna comes in incarnation, in His body, it does not mean that He belongs to either of these classes, either to the brahmanas…

Just like Krsna appeared Himself as the son of Devaki or Vasudeva. Vasudeva was belonging to the royal family, ksatriya. So Krsna played the part just like a ksatriya. Ksatriya means administrative class. But that does not mean that Krsna belongs to the ksatriya class. It is to be understood. There are dasa-avataras. There are many incarnations of Krsna. Just like the first avatara, incarnation, is called Matsyavatara.

pralaya-payodhi-jale dhrtavan asi vedam vihita-vahitra-caritram akhedam kesava dhrta-mina-sarira jaya jagadisa hare **

Kesava, Krsna, appeared just like a fish. He appeared Himself in the fish community. Oh, but that does not mean that He was fish. If you say, if you think that, taking a fish, “Oh, it is the generation of Krsna…” Of course, everything is Krsna, from another point of view.

So similarly, Krsna… Because in the previous verse we have discussed. Simply by knowing the transcendental nature of Krsna, one becomes liberated. How you can understand Krsna? By His transcendental nature. That is being described in this verse. Tasya kartaram api. Tasya kartaram api mam viddhi: “Although I have established these divisions of the human society into four classes, so I am not one of them.” This has to be understood. Means as soon as we make it a mistake that “Oh, Krsna, He appeared in the royal family of Vasudeva, so He belonged to the ksatriya community, or the administrative class,” no. Then you can understand the transcendental nature of Krsna.

And if you have got any doubt, you can ask, you can understand. But as soon as you understand it rightly, you become a liberated person. That is the secret. As soon as you understand the fact as it is, the transcendental nature of Krsna, oh, you step forward to your liberation. So similarly, these things are being described one after another. The next sloka,

na mam karmani limpanti na me karma-phale sprha iti mam yo ’bhijanati karmabhir na sa badhyate [Bg. 4.14]

Just see. Na mam karmani limpanti. Karmani. Just like we are acting something. Anything we are doing, there is some reaction. There is some reaction. In every action there is some reaction.

Just like I am speaking here. This vibration is being recorded all over the universe, this sound vibration. You know the radio message, how it is transmitted in the modern world. Similarly, as I am speaking, so whatever I am doing, that is immediately recorded and there will be some reaction. Just like the sound vibration, it reacts who has got some radio machine, there is reacting, similarly, every, any action, either good action or bad action, it will have reaction. That is the law of nature. You cannot be free from the reaction of my action.

But here Krsna says, na mam karmani limpanti. There is no reaction of the activities of Krsna. Just like Krsna was commanding over Arjuna in the battlefield of Kuruksetra, and practically He was ordering that “You must fight. You must kill the enemy.” Now, this act of Krsna’s has no reaction on Him. One should understand it. Na mam karmani limpanti.

If there is any difficulty to understand, we may consult persons who are in the understanding. We may consult books. We may consult authorities. That we can do because inquiry is always allowed. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34] The, I mean to say, the transcendental inquiry is never forbidden. A sincere person, one can make inquiry. But fact is this. If I cannot understand in my present condition, that is my misunderstanding. But the fact is this that Krsna, when He comes, He is not any, like any one of us. He’s transcendental. Neither any act which He does, it has got reaction. And He says, na me karma-phale sprha, “I have no desire for any fruitive activities.”

Just like we want to do something. Suppose I want to do some business. And what is the idea? Because I want to make some profit out of the business, and if there is sufficient profit, I shall be gainer, I shall be rich man, I shall be able to enjoy life and so on, so on, so many things, I have got background. So I have my desires whenever I do something. We conditioned souls, whenever we do something, there is some desire behind it. And what is that desire? For enjoyment. That’s all.

But Krsna says, na me karma-phale sprha. Because He has nothing to desire. He is the Supreme Personality of Godhead. He is full with everything. Now, sometimes Krsna is misunderstood that Krsna, in His boyhood, He had so many girlfriends. Perhaps you may know, who has written, gone through Krsna’s life. Or in His youthhood, He married sixteen thousand wives. This is described in the Srimad-Bhagavatam. He had 16,108 wives. So sometimes who does not understand Krsna, they think, “Oh, Krsna was so sensuous. Oh, He kept sixteen thousand wives.” No, that is not the fact. What was the fact? The fact is Krsna, the Supreme Lord… We have got different relationship with the Supreme Lord constitutionally, every one of us.

The relationship, as we experience in this material world… Just like you are my brother, or she is my sister, or he is my father, he is my, so many relationship we have got. So all these relationships are calculated into five. There are… Practically, there are twelve relationships. Seven relationships are contra, against. Just like you are my enemy. I want to kill you. You want to kill me. That is also one of the relationships, but this is contra. This is not favorable. This is called vivarta. Hasya, something I see in you, I begin to laugh, or something you see in me, you begin to laugh. So there are different… Altogether, there are twelve relationships in every activities of our life. Out of that, five relationships is very favorable. Not five exactly, but… Yes, five.

Just like I am sitting here on this dais. So I have got some relationship. What is that relationship? That this dais is giving me service silently. There is relationship. I am comfortably sitting here. So this is one relationship. The next relationship is that one wants to serve me or I want to serve him. Out of love, I want… Oh. Just like some of you: “Swamiji, I have brought some fruits for you.” This is out of love. That means you want to serve me. So this relationship with the dais and that relationship, to come, and that relationship, to come and bring forth some fruit for me, that is higher. That is called dasya, or friendship. So the silent relationship, the servitude relationship, the friendly relationship, then paternal relationship, then conjugal relationship.

So these relationships which we find here in this material world, they are reflections of the original relationship with Krsna. Because in the Vedanta-sutra you find, janmady asya yatah: [Bhag. 1.1.1] “Everything, whichever you find in this material world, that is born from the Absolute Truth.” So in the Absolute Truth, there is the relationships, these relationships, which we are experiencing here. But they are perverted. Perverted. Because suppose I accept somebody as master, and I am serving, and as soon as the salary stops, my service is also stopped. Therefore it is perverted. Or I am… There is a girl I love, or there is a man I love. Oh, as soon as there is some misunderstanding, we break. So that relationship, that conjugal relationship, that paternal relationship, that friendly relationship.

Just like you’ll find in the Bhagavad-gita that Krsna and Arjuna, they are in relationship of friendship. Now, when Krsna, when Krsna says that “I told this yoga, Bhagavad-gita yoga to the sun-god, say, some millions of years before,” and Arjuna, just to represent our interest, he said, “Oh, Krsna, You are my contemporary. How is that You spoke Bhagavad-gita forty millions of years before to sun-god?” So Krsna answered that bahuni me janmani tava carjuna: “Both you and Myself, we were born many times, but you have forgotten. I remember.” That is the distinction.

Now, here we see that the friendship of Krsna is going on not in this birth, but perpetually that friendship is there. But in the material world, the friendship, it will exist for few years and then break. Therefore it is reflection. It is not real. If you make your friendship with Krsna, that will never break. If you make your master Krsna, you’ll never be cheated. If you love Krsna as your son, He’ll never die. Similarly, if you love Krsna as your lover or husband, He will be the best husband, the best lover. There will be no divorce. That is Krsna consciousness. So similarly, there are many… Because Krsna is the Supreme Lord, He has unlimited… He is unlimited, and He has unlimited number of devotees. Now, some of them are trying to love Him as lover or husband.

Now, what Krsna will do? In the previous verse we have read that ye yatha mam prapadyante tams tathaiva bhajamy aham: [Bg. 4.11] “Anyone who wants Me in some sort of relationship, I accept that. I accept that.” So the fact is that these wives of Krsna—that is the real fact—in their previous life they made tremendous penance to achieve Krsna as their husband. Just like in the Bhagavata there is a verse. Sukadeva Gosvami’s describing… These things are very sublime things. Of course, if you kindly hear them attentively, you’ll feel sublime pleasure undoubtedly.

In the Bhagavata, when Krsna was playing with boys… Just like boys play, Krsna, when He was playing just like a boy… So the Sukadeva Gosvami describes that attitude: ittham satam brahma-sukhanubhutya dasyam gatanam para-daivatena. The purport is that, that “Here is a thing, these boys, these boys who are playing with Krsna, that for many, many lives they undergone penances to have Krsna as their playmate. Now they are enjoying life.” So the playmates of Krsna, they are not ordinary persons. They underwent many, many births’ tapasya, or penances. Just like one has to seek the favor of the Supreme Lord by penances, by tapasya, so they desired like that, and Krsna has accepted, “All right. Come on. Let us play.” And what is that play? Krsna is playing with the boys just like boys play. They say, sometimes make some one body’s defeated. So when the, he became, he has to carry the other boy on his shoulder, so many manufactured playing things.

So similarly, sometimes Krsna was being defeated. So He has to carry other boy on His shoulder. These things were being done. Because we have no idea of Krsna consciousness, therefore we take it as trifling. But Krsna consciousness is so sublime that all perfection of our desires are there. Whatever we are desiring, whatever desires we have got constitutionally, all those desires will be perfectly fulfilled when we are in Krsna consciousness. You see? So Krsna, here He says that na me karma-phale sprha. Krsna did not require any friend to play with Him.

Neither Krsna had any desire of having a single wife. We require wife. Why do we take the responsibility of wife? Because we have got some desire to fulfill. That’s all. But He is complete in Himself, purna. A poor man can desire that “Oh, if I would have bank balance, say, one thousand dollars in the bank, I would have been happy.” But a rich man, who has got millions of dollars in the bank, does he desire for one hundred dollars in the bank? He has no such desire.

Similarly, if Krsna is the Supreme Personality of Godhead, why He should have desire for His? He is full. Rather, He fulfills others’ desires. That is the thing. “Man proposes; God disposes.” Why God should have desire? Otherwise He’s imperfect. So Krsna has… Here He says, na me karma-phale sprha: “Oh, I have no desire to fulfill.” Because He is full. Whatever He wants… Parasya sakti… In the Vedic literature, you’ll find. Parasya saktir vividhaiva sruyate, svabhaviki jnana-bala-kriya ca. The Supreme Brahman, He has got different, diverse energies. As soon as He desires, everything is done immediately.

If I have to manufacture this stand, oh, I’ll have to arrange for so many things. I’ll have to go to the brass smith and ask him and give him some money and so many things. But the parasya saktir… If I have got… Even a, even a yogi, even a yogi, there is a prapti-siddhi. You have heard the name of yoga. The yoga system is not so plaything as we have got so many branches in America. They are playthings.

Actually, the yoga system is so perfect that they get eight kinds of perfection before achieving the real perfection. And what is that perfection, the eight kinds of…? Anima, laghima-siddhi, prapti, isita, vasita, like that. Anima-siddhi means when a yogi is, is not exactly perfect, when he’s on the way of perfection, he gets this opportunity. He becomes… He can become the smallest. If you pack a yogi in a room and lock him, he’ll come out. He’ll come out.

In Benares, India, there was a Trailinga Swami, yogi. He was sitting on the street naked. So government took objection, “Oh, you are sitting… It is obscene. You cannot.” “Oh, I’ll sit.” Then he was put into the custody. So he came out. He was locked. That is not a very old story, say, about hundred years before, that Trailinga Swami. So thrice, four times, he was put into the custody, and he came out. So this is the first siddhi, first perfection.

Similarly, a yogi also, if he wants… Perhaps I cited this story. In my childhood I had my teacher and he had his spiritual master, a great yogi. So my teacher used to narrate the story of his spiritual master, that one day he went to the spiritual master, and the spiritual master asked him, “Well, what do you want to eat?” And they replied that “I want fresh pomegranates from Afghanistan.” “All right, sit.” So in the room they saw the, a branch of pomegranates just with juices just like somebody has snatched the branch from the tree, and it was there. Yogis, they can perform such wonderful things. If I want this thing, I have to endeavor for it, but a yogi can at once make it. These are some of the preliminary perfections of yogi.

So Krsna is called Yogesvara. He is the… You’ll find in the Bhagavad-gita, He’s described as Yogesvara. He’s the master of all yogic principles. So for Him, why there shall be desire for enjoyment. He’s so perfect that He hasn’t got to marry, He hasn’t got to keep a girlfriend. He’s so perfect. So this is the nature of Krsna we have to understand. Then why He married? He married just to fulfill the desires of His devotees. Those devotees who wanted Krsna as their husband, so He accepted them. And when He played the part of a husband, He played very perfectly. Just like when He played the part of a friend, of the boyfriend, He played it very perfectly. When He played the part of a small boy of Yasoda, He played it perfectly.

Just like He was creating disturbances, when He was, say, three years old. Just like children, two year, two years old, they create always disturbance with mother. They don’t leave the company of mother. At the same time, they create disturb. So Krsna was doing that. Now, the mother decided, “Now, I shall bind You with ropes. You are creating so much disturbance.” And he took, she took a stick, and: “If You create disturbance, then I’ll beat You.” Oh, Krsna began to cry. So there is description in the Bhagavata by Kunti that “The person who is the object of frightening for everyone, He was afraid of the stick of Yasoda.” Why? He was perfectly playing the childhood.

So this is the Krsna’s life. So one has to understand this thing. He was not need. Here just exactly the same thing, as He says, that na me karma-phale sprha: “I have no desire. I no…” Why He shall be desire? He is full. Desire, a needy person has desire. But a man who is full, why he shall be desire? Na mam karmani limpanti na me ka… iti mam yo ’bhijanati [Bg. 4.14].

Now, just to… I have tried to explain a little portion of the Krsna’s activities. When He appeared in this world, He showed His activities just to attract us, that “You are frustrated in friendship? Come on. Make friendship with Me. Oh, you are frustrated in getting a good master? Come on. Serve Me. I am, I become your good master. Oh, you are frustrated in the love of your sons? Oh, have Me as your son.” Because here we are frustrated with our sons and daughters. We expect something, but when they are grown up, they go in their own way. We are frustrated.

So accept Krsna as son, and He’ll be most obedient son just like He was playing the part before Yasoda. Similarly, accept Krsna as husband or lover. You’ll never be frustrated. That is the whole philosophy. Anything, whatever desire you have got, you can establish a relationship with Krsna in that desire and you’ll be happy, perfectly happy, never to be cheated. So na mam karma… iti mam yo ’bhijanati. Anyone who understands this philosophy, this transcendental nature of Krsna, then what is the result? Karmabhir na sa badhyate. Because every act… We are bound up by the reaction of our past deeds. So as soon as we understand the transcendental activities of Krsna, at once we become free from all reactions.

Because I cannot understand Krsna’s transcendental activities unless I am actually dovetailed with Krsna. Why I shall be interested with your activities unless I have got some specific purpose? So similarly, let us develop this Krsna consciousness and gradually we shall have… Now, that is called svarupa-siddhi. Now, every living entity has got an eternal relationship with Krsna because we are part and…

Just like my parts and part of the body, it has got a specific relationship with my body. Just like this hand is the part and parcel of my body. It has got a specific position in the body. My ear is the part and parcel of my body. It has got a specific position in this.

Similarly, every living entity has got a specific position in relationship with Krsna. Now, at the present moment, we are covered. We do not know what is our relationship. But as we make advance in Krsna consciousness and we develop, “Oh, I have got this relationship with my Krsna, as my, as a friend, as a conjugal lover, paternal relationship, master and servant,” so many, just like we have got experience. And that is called svarupa-siddhi. Svarupa-siddhi means perfection of one’s original, constitutional position. Svarupa-siddhi. That we shall realize. As we make advance in the Krsna consciousness, so we gradually…

Just like a man who is diseased. He is diseased, and as he is being cured by treatment, he gets gradually his healthy condition. He can feel, “Yes, I am feeling well. Now I am feeling hunger. Now I am taking food nicely. Oh, yes, I am getting some strength.” Similarly, as we make progress in the matter of Krsna consciousness, then our original constitutional position becomes revealed. And as soon it is fully revealed, I am free from all these material obligations. Oh, my place is reserved there.

Thank you very much. Now if there is any question, you can ask. [break] …become the smallest, anima-siddhi. And the laghima-siddhi. Laghima-siddhi is you can become the lightest. You become so light that you can walk over the water. You can fly in the air. That is laghima-siddhi. Prapti-siddhi. Prapti-siddhi means you can get anything you desire immediately. Isita. Isita means you can have control over so many persons and anything you want to control. You can get that. Vasita. There are so many siddhis. But these siddhis are, according to, I mean to say, those who are after Krsna consciousness… They do not care for all these siddhis.

I’ll cite one story, interesting story, that one person, he was out of home for ten years, and he went to the Himalayas to find out some yogi to get some perfection. Now, after ten years, that particular man came back to his village. That is quite natural, that any person who achieves some success, he wants to show it before his friends and relatives and countrymen. That is quite natural. So he came back to his village, and all the villagers, they assembled, and they were very much anxious to know: “Oh, my dear friend, you have been ten years to learn yoga perfections. So what you have learned, please let us know.” So he said that “I am finished the laghima-siddhi perfection. That means I have learned how to become the lightest.” And what is the result? He said, “Oh, I can walk over the river.” So everyone was very anxious because people are very inquisitive and curious. So all of them requested him, “All right, let us have some demonstration. Please show that you’ll walk over the river.” So there were, all the villagers came and requested him. “All right, I shall show tomorrow morning.”

So there was an old man. He said, “My dear such-and-such, oh, after working for ten years, you have learned something who is two cents worth.” Oh, that man was very angry. “Oh, it is two cent worth, do you think?” “Yes, I think it is two cent worth.” “Why?” “Now because you’ll walk over the river. All right. But I shall pay to the boatman two cents. I shall walk over the river.” (laughter)

So these things are two cents worth in comparison to Krsna consciousness. Don’t be after them. Suppose you’ll learn something to play wonderful. What you’ll do with that? How it will help you? Your problem is how to get out this, get out of this material entanglement. Suppose if you play something wonderful in the… There are so many wonderful men here. They are showing. So a man who is after Krsna consciousness, they are not after these wonderful things. Because they know it perfectly well that “All this display will not save me.” What is that? If I get anything I desire? That may be something wonderful for you, but how do I benefit. Oh, what I want here? I want simply to get myself, get free from these miseries of material existence. That can be done only by Krsna consciousness. Not by playing all these wonderful…

So one who is serious about Krsna consciousness, all these wonderful things, they do not captivate. You see? For them, two cents worth. Two cents. Suppose you can fly in the air. What is that? A rich man pay something to the aeroplane and, say, hundred dollars. He can fly from one place to another. Modern science, modern, has made everything cheap. So don’t be after this perfection, material perfection. Any kind of material perfection will not solve our real problem. Our real problem is how to get rid of this material entanglement, the threefold miseries, birth after birth, I am going, repeating transmigration of, repetition of, getting one birth after… These are the problems.

So Krsna says, tyaktva deham punar janma naiti mam eti kaunteya: [Bg. 4.9] “After leaving this body, no more birth in this miserable world. He comes unto Me.” We should stick to that point. And that will make us successful in our Krsna consciousness. Anything, any more questions? [break] …very ideal prayer to follow. What to ask from Krsna? That is the goal of every living being. What is that? He says,

na dhanam na janam na sundarim kavitam va jagad-isa kamaye mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi

Lord Caitanya prays, “My Lord, Jagadisvara…” Jagadisvara means the Lord of the Universe. “I pray unto You. I don’t want any wealthy condition. I don’t want any wealth.” Na dhanam. Dhanam means wealth. Na janam. “I don’t want any number of followers.” Here, in this material existence, we aspire after money, after followers and after woman. That is… These are our desires. And Lord Caitanya says that, “I don’t want wealth. I don’t want any number of followers, neither I want any beautiful wife.” Then what is the use of your coming to God? Oh, mama janmani janmanisvare bhavatad bhaktir ahaituki. “I simply pray that birth af… I do not think that in this very birth I will be liberated. Even there is my birth, I don’t mind. But let me have Your unconditional service. That’s all.”

That should be the standard of prayer. The more we shall have wonderful things in the material world, the more we shall be entangled. We are just trying to get free from this entanglement and go back to Krsna, where going I’ll have no more to come back in this miserable world. That should be the aim and object of life.

Suppose if I decided, or anyone of you have decided, that “I shall leave this place, New York. I have no fascination for this city.” Then anything you offer him, “Oh, I give you such-and-such thing. You remain here for such-and-su…” No. He doesn’t care for anything. Param drstva nivartate. He has got some information, some other place. He has decided to go there. So he has no, I mean to say, anxiety or desire for anything. So our desire should be—that is perfect desire—that we must leave this body. We must leave this material existence. Duhkhalayam asasvatam [Bg. 8.15] Unless you understand this fact, that this material existence is… (end— incomplete)