Srimad-Bhagavatam 1.5.13
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
New Vrindaban, June 16, 1969

Prabhupada: So Narada Muni is instructing his disciple Vyasadeva to write books specially by which one may be helped, everyone will be helped, to cross over the nescience, akhila-bandha-muktaye, to become liberated from all conditional stage. We are spirit soul. We cannot be under any material condition. Just like our normal condition is healthy life, not under feverish condition. That is abnormal life. If one is attacked with fever, that is not his normal life. That is temporary, abnormal life. Actual life is healthy life. We should nicely eat. We shall nicely sleep. We shall work very nicely. We…, our brain must work very nicely. These are healthy signs. But when I cannot work nicely, I cannot sleep nicely, I cannot work nicely, I cannot act my brain very nicely, that means abnormal condition. So at that time, he requires to be treated by expert physician.

So here is the expert physician, Narada Muni. And he is advising his disciple to make him expert. This is called parampara system. In the same way, we are coming from the same disciplic succession. As Narada Muni was expert physician for curing this material disease, similarly, he made Vyasadeva expert physician; Vyasadeva made Madhvacarya expert physician. So one has to come down in that disciplic succession and become expert physician, or bona fide spiritual master. Here, as we require to go to a physician, to a medical man, for curing our material, I mean, bodily diseases, similarly, to cure our material disease, one has to approach an expert spiritual, bona fide spiritual master. Otherwise it is not possible. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. That is the injunction of the Vedas. Tad-vijnanartham. If you want to know what is your healthy life, normal life, spiritual life…

Spiritual life means normal life, and material life means diseased life. Therefore we are always suffering in materialistic way of life. Diseased condition means suffering. So when we have got suffering, how we can say, “It is normal life. It is healthy life”? The common sense. Can any materialistic way, those who are living in a materialistic, can say that “I am very happy”? No. That cannot be. That cannot be. This is diseased condition. One who is intelligent, he can understand that “This is diseased life. Why I am suffering?” That is intelligence.

Just like Sanatana Gosvami. He was minister, a very big post, government minister, chief man. Not only minister—Nawab Hussain Shah entrusted the whole kingdom in his hand: “You manage, whatever you like.” Because he knew that “Here is a trustworthy man. He’ll do very nicely.” And he was a Muhammadan Nawab, so he was engaged in hunting and dancing with girls. But he was confident that “Sanatana is there.” His name was changed, Sakara Mallika… Dabira Khasa. His name was Dabira Khasa, and his brother Rupa Gosvami’s name was Sakara Mallika. They almost became Muhammadan. Very responsible officer. When they wanted to resign, oh, Nawab Hussain Shah became topsy-turvied: “Oh, what do you say? I am depending on you. The whole thing is depending on you. And you want to resign? Oh, you have gone crazy. I cannot allow you.” So actually… But he was thinking… Since he met Lord Caitanya, he was thinking that “I am diseased. What is the value of my this education and this post? I am diseased.”

This is intelligence. People are enamored by so-called education, so-called high post or nationality or family or beauty or opulence. These things will not save. We are under the grip of material nature. The… Karmana daiva-netrena. You are working under the influence of certain material quality, and you are preparing your next life. You cannot say, “All right, I am very happy. I am… I’m born in America. My nation is very great nation, and we are very rich. So I shall, next life also, I shall come to America. I shall take my birth here and enjoy like this.” Oh, that is not in your hand. That you cannot say. That is daiva-netrena. Daiva. Daiva means that is in the supernatural power. Daiva. The same thing: daivi hy esa gunamayi mama maya [Bg. 7.14] You cannot say. Daiva-netrena. You are preparing your life. The higher authorities will give you chance. If you prepare yourself nicely, you get good chance; you get birth in higher planet. Or if you prepare himself, yourself nicely, then you go to Krsna even. Now it is your choice. It is your choice. But we must know that “What is my condition.” If I am in darkness, I do not understand what is, in what condition I am living, this is conditional life. That’s… Everyone can understand. That Sanatana Gosvami understood. And we should follow the footprints of Sanatana Gosvami.

So he understood that “Although I am minister, although I am very educated…” Educated, what do you mean by educated? He said, gramya-vyavahare kahe pandita: “Some, my neighbors, they call me very learned man, my neighbors.” Gramya-vyavahare kahe pandita. Because he was minister, and he was Sanskrit scholar, Urdu scholar, actually, from scholastic point of view, very educated… So he was born in brahmana family. So people used to… A brahmana family. A brahmana is addressed as pandita. Pandita. Pandita means learned, because brahmana’s business is to become learned. So he was called “Panditji.” But he was thinking that “People call me very learned man, but what sort of learned man I am?” So he submitted his defects to Caitanya Mahaprabhu, that gramya-vyavahare kahe pandita, tai satya mani: “These people, my neighbors, they address me ‘Panditji,’ a learned man, and I am also such a fool that I accept that I am very much learned.” “Why you disagree that you are not learned? You are learned.” Now, he said that tai satya mani, apanara hitahita kichui na jani: “I am so learned that I do not know what is my destination, what is good for me.”

This is the position of conditional life. Everyone is thinking that “I am very learned,” “I am very rich,” “I am very opulent,” but if you ask him that “Why you are suffering? Wherefrom you have come? Where you are going next life? What is God? What is your relationship with…,” he is silent. He’s silent. You ask anybody, any learned professor in the, in the university, these questions, and let him… He will simply answer, “Perhaps,” “Maybe,” “Like this,” “Like that…,” no definite answer, because he does not know. This is our conditional life. This is our conditional life, that we do not know our position.

Therefore the same principle, as Narada is asking Vyasadeva, that “You try to meditate upon the activities of the Supreme Lord.” Tad-vicestitam, samadhina anusmara tad-vicestitam. “And you are already…” This, this meditation cannot be done by ordinary person. And that qualification he has got. He has already said that “You have got so many qualifications. So you can do that. And why you are, you shall meditate?” Now, the reason is, urukramasya akhila-bandha-muktaye: “You shall yourself be liberated from all conditional stage of life, and you shall be able to make others also.” Unless you become liberated from the conditional life, you cannot make others liberated. You cannot imitate.

Caitanya Mahaprabhu says,

bharata-bhumite haila manusya-janma yara janma sarthaka kari’ kara para-upakara. [Cc. Adi 9.41]

That is the message of Lord Caitanya, that “Anyone who has taken birth as a human being in the land of India, Bharatavarsa…” “India” is given by foreigners, a name to the country, but actual name is Bharatavarsa. Not only that portion, the whole, this whole planet is called Bharatavarsa. So Caitanya Mahaprabhu says that “Anyone who has taken birth on this land of Bharatavarsa, India,” janma sarthaka kari’, “just become, yourself, liberated, and then make others liberated.” Para-upakara. “Just make yourself first liberated.” Unless you are liberated, how you can make others liberated? If your hands are tied up, how you can open the hands of others? That is not possible. So therefore Narada Muni, he said the same thing, that urukramasya, urukramasya akhila-bandha-muktaye: ”You just become yourself liberated and make others liberated.”

Next verse is:

tato ’nyatha kincana yad vivaksatah prthag drsas tat-krta-rupa-namabhih na karhicit kvapi ca duhsthita matir labheta vatahata-naur ivaspadam

Now, Vyasadeva can say, “Yes, I have already thought about the Supreme Personality of Godhead. I have inserted the activities of Krsna in the Battlefield of Kuruksetra—His teachings, Bhagavad-gita—in the Mahabharata.” So Narada Muni says, “Yes, that you have done. I admit. But that will not help much.” Just like Bhagavad-gita is being read practically all over the world, but they cannot understand. Why? The reason is, here it is stated, that na karhicit kvapi ca duhsthita matir labheta vatahata-naur ivaspadam: “The little idea of God is there, certainly, in every literature, every scripture, but those who are too much disturbed, they cannot accept it.” Vata. Just like if your ship is on the ocean and it is being tossed by heavy wind, you cannot sit very nicely. I have got experience when I was coming to your country. So it is moving like that. “Similarly, those who are too much disturbed by these material affairs… Mahabharata is the history. So there are politics, sociology, intricacy, so many nonsense things, in which you have given Bhagavad-gita, little portion. That’s all right. But that will not help very much.”

The idea is that one has not only to understand little about God, but one has to live in God. Then his life will be successful. Not that “Yes, God is great, and I go weekly in the church or in the temple. I offer my respect.” No, that will not make you liberated. You have to be very serious to understand your relationship with God and go back to Godhead. Then your life will be successful, not that simply by understanding little. No. That is the same position. Just like you cannot derive any benefit or you cannot sit down very nicely in a tottering ship, so if you keep your life always tottering… That tottering, that stage, or, I mean to say, what is called, tilting stage of life can be stopped only by devotional service, Krsna consciousness. Evam prasanna-manaso bhagavad-bhakti-yogatah [SB 1.2.20] One has to make his life tranquil. How this is possible? By this Krsna consciousness. Otherwise, it is not possible. We have to disinfect us, counteract all result of sinful activities. Asat. Narottama dasa Thakura says that sat-sanga chadi’ kainu asate vilasa, te-karane lagila ye karma-bandha-phansa. If we give up sat-sanga, association of Krsna consciousness or God consciousness, and if we simply take pleasure in the materialistic way of life, then we shall be entangled, simply entangled. Sat-sanga chadi kainu asate vilasa.

So people, generally, even though they have some kind of religion, all over the world, religion has become a secondary thing. Understanding of God, it is something like recreation, weekly recreation. That sort of life will not help. Of course, that is the beginning. That’s nice. That is not bad. In the Bhagavad-gita, two classes of men have been described. One class of men:

na mam duskrtino mudhah prapadyante naradhamah mayayapahrta-jnana asuram bhavam asritah [Bg. 7.15]

There are two classes of men all over the world. One class of men is called deva, devata, or demigods, and one class of men are called demons. And what is the difference between demons and the demigods? The difference is, visnu-bhakto bhaved daiva asuras tad-viparyayah: “Those who are devotees of the Supreme Lord Visnu, they are demigods.” Demigod does not mean that you have got a bigger head or so many legs or so… No. Simply this is the qualification: visnu-bhakto bhaved daiva. Only visnu-bhakta, not other, demigod’s devotee. No. Visnu-bhakto bhaved daiva asuras tad-viparyayah. Just like Ravana. Ravana is designated as asura. Hiranyakasipu is designated as asura. Ravana is designated as raksasa. He was very civilized. He was materially very well-to-do. His kingdom was described as made…, “golden kingdom.” Everything was there, but he’s described as raksasa. Why? He was against Rama. That was his disqualification. (aside:) Don’t bother now. That was his disqualification.

So visnu-bhakto bhaved daiva asuras tad-viparyayah. Unless, even after having all the qualifications, material qualifications, if one is simply nonsense about God, he is raksasa, or demon. That is the injunction, or that is the verdict of Vedas. You may have all material qualifications. That’s all right. You may be very great man. You may be very well situated man, very much educated, but if you are godless, then you are demon. Visnu-bhakta… That is also confirmed in the Bhagavad-gita. Krsna says, na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. Duskrtinah. Duskrtinah means these rascals, these demons, these atheists, these godless men can act in any way for their sense gratification. They can do any sinful act, never mind, however grievous it may be. If it is applicable for their satisfaction of senses, they’ll do it. They’ll do it. They don’t care anything. “Oh, I can satisfy my senses by this way. Never mind. Oh, we don’t care for God, don’t care for sin or hell or this or that. They are all simply allegory.” Hedonism.

So whatever “ism”—“ism” is nowadays there—they were all experimental in Indian philosophy. Just like Carvaka Muni. He was atheist. Amongst the sages there are atheist philosophers also, as in the modern days there are atheist philosopher also. So this Carvaka Muni, he said, rnam krtva ghrtam pibet. Ghrtam. Ghrtam means butter, clarified butter. If you want to have very palatable dishes, then you require ghee. Without ghee, you cannot make. Either sweetball or kacuris, srngara,(?) so many nice things. So we require sweetball. So… And in India, of course, they wanted palatable dishes, but not otherwise it is made of ghee. But too much eating of these palatable dishes is not good. That makes our senses very strong. So we should not take much of it, but we can take something of krsna-prasadam and satisfy ourself. So he says that, Carvaka Muni, rnam krtva ghrtam pibet: “Beg, borrow or steal. Get some money and eat, as much as possible, ghee.” You see? This is modern civilization. “Any way, bring money and satisfy your senses. That’s all. Finish business.”

So he, he propagated this philosophy, Carvaka Muni, that rnam krtva ghrtam pibet. In India, according to Vedic civilization, one is very much afraid of taking loan from others because he has conviction, “If I do not pay, then in my next life I’ll have to pay many times. So I must liquidate my debt.” That’s a fact. If you take one cent from somebody else without doing something good to him or without exchanging something, then you are debtor, and you have to pay him with interest and compound interest. That is the law of karma. You cannot take anything. We are debtor to so many things. People have no idea. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41] These are stated in the sastras, that we are indebted, debtor to the demigods. Just like we are getting so much sunlight. We are enjoying: “Oh, today is a very nice day.” But do we pay any tax? Do we pay anything? No. But in the Vedic injunction there is sun-god worship. Therefore we find that so many demigods’ worship, yajnas. The feeling that “I am taking so much advantage from the sunshine, so I must give him something,” this is called sacrifice.

So everything is arranged by God. Everyone… Ekale isvara krsna ara saba bhrtya. Everyone is… So if you worship Krsna, then your everything is… Just like if you pay tax to the government, you satisfy all the department—the vehicle department, this department, that, light department, water department. You pay once. Similarly, sarvarhanam acyutejya. Acyuta means Krsna. If anyone is not Krsna conscious, if he, one is not sacrificing for Krsna, he’s becoming indebted to the demigods, to the sages, rsi. Rsi. Just like Narada Rsi is giving us good literature. He is instructing Vyasadeva, “Give this literature to the people.” We are taking advantage of Srimad-Bhagavatam. Are we not debtor? We go to school, college, and pay so much fees to the teachers. Are we not debtor to Vyasadeva and Narada? But we don’t care for it. So acyutejya. If you become Krsna conscious, naturally you will try to propagate the teachings of Bhagavad-gita and Srimad-Bhagavatam. That means you are paying. You have learned something from them, and you are distributing the knowledge. That was their mission. If you keep it for yourself, then you are simply debtor. You are not paying. So there are so many complications. So all these complications can be solved simply by Krsna consciousness. Sarvarhanam acyutejya. That is the verdict of Veda.

So the godless creature means they are demons. That is described in the Bhagavata. Asuram bhavam asritah. Asuri. Asuri-bhava means the attitude of a demon. “What is God? Oh, this is all nonsense. Who is God? I am God. Everyone is God. Oh, don’t you see? So many Gods are loitering in the street. Why you are finding out another God?” These are the going on. Vivekananda said that “Why you are bothering yourself, finding out God? Don’t you see, so many Gods are loitering in the street?” You see? So “God is loitering in the street, daridra-narayana. God has become daridra, poor, and He has come to my door to beg. God is suffering. God is…” Like that. Laksmi-sahasra-sata-sambhrama-sevyamanam [Bs. 5.29]. We read from Vedic literature that “God is being served by millions of goddesses of fortune”—and He has become daridra, poor. Wherefrom he got this language, where, how he applied, I do not know.

Anyway, this godlessness, atheism, is called asuram bhavam, asuram bhavam. So those who are demons and naradhama… Na mam prapadyante mudhah duskrtino naradhamah, mayayapahrta-jnana asuram bhavam asritah [Bg. 7.15]. Demons. Demons, they are mudha—mudha means rascal—and duskrtina, always acting sinful. Their life is simply full of sinful activities. So Krsna consciousness cannot be accepted by persons who are full with sinful activities. That is not possible. That is not possible because in the Bhagavad-gita we understand, Krsna says, yesam anta-gatam papam: “One who has finished his sinful activities, or sinful life…,” yesam anta-gatam papam jananam punya-karmanam, “always engaged in pious activities…” If you don’t engage yourself in pious activities, naturally you’ll be engaged…

Just like this child. He wants some activities. He’s fortunate by the association. He is engaged with Jagannatha, with Hare Krsna, with Krsna’s picture, with Prabhupada’s picture. He’s engaged. And chanting in his way, Hare Krsna. We must have engagement. But if the same child was not engaged in this way, he would be naughty. He would be doing something mischief, this way and that way. We must have engagement. Mayavadi philosophers, they do not understand it. They want to make stop. Of course, that stop, for the time being, may be. Just like if this child is very naughty, I can stop him: “Don’t do this. Sit down here, silent.” But how long he’ll sit silently? He wants some engagement. Similarly, this meditation process is like that. They… In order to stop him for doing some nonsense activities, better let him sit down, like this. But how long he’ll sit down like this? As soon as he is free from that so-called meditation, he will immediately engage himself in all nonsense activities.

Therefore he must have pious activities. These pious activities is the Krsna consciousness. Everyone is engaged for Krsna, working from morning to…, early rise in the morning, chant Hare Krsna, have arati, prepare prasadam, go, work, this way and that way. So we must have always engagement, pious activities. The same example. Otherwise, our nature is we must have some engagement, if not Krsna, then maya. You cannot be without engagement. Therefore Krsna says, yesam tv anta-gatam papam jananam punya-karmanam. Punya-karmanam means always being engaged in pious activities. And the most pious activity is Krsna consciousness, always be engaged in Krsna’s service.

So in one way you stop your impious activities; in other way you improve your spiritual understanding in this way. Yesam anta-gatam papam jananam punya. Anta-gatam papam means you stop. Anta-gatam. So if you engage yourself in pious activities, in Krsna consciousness activities, where is the scope of dong nonsense work? Therefore it is stopped. Automatically it is stopped. So yesam anta-gatam papam jananam punya-karmanam, in this way, te dvandva-moha-nirmukta [Bg. 7.28]. They have no other engagement. They do not know anything else except Krsna. Dvandva-moha. Dvandva means duality, and illusion. Moha means illusion. Nirmukta: “He becomes liberated from these two things.” Duality means “Whether I shall become Krsna conscious or this conscious, material conscious or this…?” This is duality, “Whether this or that?” But one who is firmly convinced… Vyavasayatmika buddhir ekeha kuru-nandana. One who is firmly convinced that krsne bhakti kaile sarva-karma krta haya: “If I become Krsna conscious, then every perfection is there,” this conviction, then there is no duality, “Whether I shall do it or not do it?” “I must do it.” Dvandva. And moha, and illusion. And except Krsna consciousness, everything is moha, illusion, except Krsna consciousness, all illusion.

So these things are stated in the Bhagavad-gita. Yesam anta-gatam papam jananam punya-karmanam, te dvandva-moha-nirmukta [Bg. 7.28]. Duality. Actually, we are monists. We do not know anything except Krsna. The Mayavadis, they say they are monists, but they’re dualists. They say, brahma satyam jagan mithya. Why? Wherefrom the jagat come? If Brahman is satya, if the Absolute Truth is truth, then janmady asya yatah [Bhag. 1.1.1], this world has emanated from the Absolute Truth. Then how it can be untruth? Does it mean that truth produces untruth? This is the defect of Mayavada philosophy. They are not actually monists. They are dualists. They are distinguishing Brahman and maya. But we say that only Krsna. Ekale isvara krsna ara saba bhrtya. Maya is the servant of Krsna. That is a, that is confirmed in Bhagavad-gita, in Brahma-samhita. In all the Vedic literature this is confirmed. In the Bhagavad-gita it is said, mayadhyaksena prakrtih suyate sa-caracaram: [Bg. 9.10] “This prakrti, this maya, this material energy, is acting under My superintendence, under My guidance.”

So we don’t accept this material nature as final. We have Krsna on the background, that He is, only, the master. So therefore we are monists. Simply we know Krsna and everything emanating from Krsna. That is described everywhere. In the Brahma-samhita the same truth is… Srsti-sthiti, srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani bibharti durga [Bs. 5.44]. This material energy is called Durga, but she is so powerful… Srsti-sthiti.… She can create wonderful things. She can maintain wonderful things. She can dissolve wonderful things, so powerful, but she is acting under the direction… Chayeva yasya bhuvanani bibharti durga. Chayeva. Just like shadow moves by the movement of the reality, similarly, this material nature is working under the direction of the Supreme.

Therefore, any way you, either way you go, if you become Krsna conscious, simply come to this understanding that Krsna is everything, and “By serving Krsna, all my objective, all my perfection is there”—this conviction makes you perfect. And this is real, this is reality. There is no imposition. It is reality. Simply one has to understand. The same thing is expressed here by Narada, urukramasya. Who is urukrama? Wonderful actor. The wonderful actor is Krsna, Urukrama. So Narada Muni says, “Although you have mentioned in other puranas or in itihasa, Mahabharata, about Krsna, some of the activities of Krsna…” Just like this same thing, as I told you. So many people are reading Bhagavad-gita, but all nonsense. They do not understand what is Krsna, because they are disturbed. They are not situated in Krsna. Narada Muni says that “Be situated in Krsna. You write something, simply Krsna’s activities.” Akhila “Then you’ll be liberated, and those who will stick to this principle, they’ll be liberated.”

Akhila-bandha-muktaye… Vipakse dosam anta, that “If you do not do this…” Sridhara Svami comments, vipakse. Vipakse means if you do not understand this philosophy, that simply Krsna consciousness can save the human race, then you are faulty. If you do not understand… If you understand it nicely, it is very good. But if you do not understand it, if you direct your activities in a, in a different way, then it is faulty. You’ll never be happy. Because the whole thing has begun—Vyasadeva was unhappy. Even after producing a literature like Vedanta-sutra, he was not happy, and Narada is giving him instruction how to become happy. Here is the answer, that “If you do not accept this proposition, that you have simply to be in the Supreme Personality of Godhead, then vipakse, it is just against your welfare.” Vipakse dosantaram ahah tatah urukramasya vicestitam prthag drsah, athaiva anyatha prakarantrena yat kincit athantaram vipaksyatha taya vibaksaya itaih sphuritaih namabhis ca bhaktabhya:(?) “So whatever little activities of Krsna you have described…”

Just like people are understanding… By reading Bhagavad-gita, somebody is taking Krsna as a great politician. Everyone accept Krsna as a great personality, but somebody’s accepting Him as a great politician, a great diplomat, or in this way, according to one’s angle of vision. Just like in Bombay… There are in India and all over the world, I calculated, there are more than six hundred commentary on Bhagavad-gita, more than. And each one is presentation of the author’s own view. One Doctor Rele(?) in Bombay, he has also explained Bhagavad-gita in his own way. He says that it is a talk between a diseased person, a patient, and the physician. Because he is physician, he has made Krsna as physician. Of course, Krsna is physician in other way. But he has tried to explain the medical science through the Bhagavad-gita—anatomy, physiology, medicine, like that. Just like Gandhi, he wanted to prove Bhagavad-gita as nonviolence. In this way, everyone is trying. But actually who is understanding Krsna? That is being explained by Narada, that “In this way, people will misunderstand. You simply apply, simply write and explain the science of Krsna.”

Therefore in the, from the Srimad-Bhagavatam, from the beginning, Vyasadeva offers his obeisances to the Supreme, satyam param dhimahi, janmady asya yatah: [Bhag. 1.1.1] “I am just offering my obeisances unto the Supreme Absolute Truth, who is the source of everything.” And in the beginning he also writes, om namo bhagavate vasudevaya. Then he aims Krsna. Vasudeva means Krsna. But he explains philosophically what Krsna is: janmady asya yatah anvayat itaratas ca arthesu abhijnah [Bhag. 1.1.1]. “Krsna, the Vasudeva, is the original source of everything.” Janmady asya yatah. That is the Vedanta philosophy.

So under instruction of Narada he… So Narada says that “If you do not, I mean to say, cent percent simply be in Krsna consciousness, then it will be faulty. I admit that you have mentioned something about Krsna’s activities in other literatures like Mahabharata and other Puranas, but that will not do.” Yate kadacit kvapi visaya kono sthanam:(?) “That will not be very steady understanding of Krsna.” Vatahata-agunvitah naur iva:(?) “Just like you cannot be steady on the ocean when there is tossing wind,” I mean to say, “there is hurricane, you must be always tilting, similarly, unless we are firmly convinced about Supreme Lord, we must be tilting. So that, you must prepare some literature by which one shall be firmly steady, steadily convinced about Krsna consciousness, God consciousness.” Vatahata-agunvita, yad uktam gitasuh.(?) And here also, Sridhara Svami… Gita is so authoritative that he, he is giving quotation from Bhagavad-gita,

vyavasayatmika buddhir ekeha kuru-nandana bahu-sakha hy anantas ca buddhayo ’vyavasayinam

Bhagavad-gita also, Krsna says, vyavasayatmika buddhih… Those who are convinced for making a sure progress of life, he’s called niscayatmika buddhih. That is determination. Drdha-vrata, drdha-vrata. These are Sanskrit words: “firmly convinced, steady.“ They have got only one business, one business. Vyavasayatmika buddhir ekeha…bahu-sakha hy anantas ca buddha… Those who are not steady, they have got many business, many business. Why many? If that one is the source of everything, take that one.

The example is that just like the root of the tree is the source of distribution of energy. Then pour water in the root, not in the leaves, not in the branches. So people are enamored by the branches and leaves and flowers. They are inventing so many societies, humanitarian societies, altruistic societies, nonviolent societies, United Nation, this, that, all nonsense. Simply concentrate in Krsna consciousness movement. Everything will be right. That they do not know. Vyavasayatmika buddhir ekeha… One. This is intelligence, how to act. Just work on one switch, and everything will be right. That they do not know.

So we have got very great responsibility to spread this Krsna consciousness movement to the world. By switching on this Krsna consciousness, you solve all the problems, as much as by pouring water in the root of the tree, all energy is distributed to the tree—to the leaves, to the twigs, to the flowers, to the leaves. Thousands and millions of leaves are there and flowers are… Everything will be nourished. Just like putting your foodstuff through one way. The rascal says that “You can accept any way.” No! Only one way: Krsna consciousness. You cannot supply foodstuff to your body by so many holes. You have got nine holes in your body. One hole, this hole. You have to supply food to, not this hole, rectum.

Devotee: But the navel you can… Sometimes it does that…

Prabhupada: When you are diseased. That is not normal. And if you have to take food from rectum for many days, then you finished.

So this is the philosophy taught by Narada Muni to Vyasadeva, and Vyasadeva taught to Madhvacarya. So this Krsna consciousness movement is on that authority and Krsna also. Krsna taught Brahma, Brahma taught Narada, Narada taught Vyasadeva. Vyasadeva taught… In this way, evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. In the Fourth Chapter of Bhagavad-gita it is said, “By this disciplic succession…” So our business is not to make any research work, not to invent something, not to write voluminous books, something mental concoction. We have got everything ready, given by this, received through the parampara system. Everything, real fact, real goods, not bogus things. So we have to simply accept. Just like Caitanya Mahaprabhu says, amara ajnaya guru hana tara’ ei desa, yare dekha tare kaha krsna-upadesa [Cc. Madhya 7.128]. Caitanya Mahaprabhu says that “Every one of you just become… Each and every one of you become a spiritual master under My order.” “Oh, so what is Your order?” Yare dekha tare kaha krsna-upadesa: [Cc. Madhya 7.128] “Whomever you meet, simply you say what Krsna has spoken or what about Krsna has been spoken.” The Krsna has spoken the Bhagavad-gita. You simply speak about Bhagavad-gita. And this Bhagavata is also spoken about Krsna. This is also krsna-katha; that is also krsna-katha. One is spoken directly by Krsna, and the other is spoken about Krsna. So they’re practically the same thing. So Caitanya Mahaprabhu recommends that yare dekha tare kaha krsna-upadesa: [Cc. Madhya 7.128] “You simply deliver the instruction of Krsna, and you become a spiritual master.”

So you haven’t got to make yourself very learned scholar or… Just like a postal peon. He’s not necessarily very learned scholar or even a very literary man. His only business is to take the envelope and put it in the right place. That’s all. Similarly, to spread this Krsna consciousness, you haven’t got to become a very learned scholar or literary man. You have simply to understand… Sravanam kirtanam. You hear and spread this. People will be happy. Akhila-bandha-muktaye. They will be liberated from all problems. It is so nice thing.

Thank you very much. (end)