19930812 Bhagavad-gītā 4.4-7

The following is a lecture given by His Holiness Jayapatākā Swami Mahārāja on August 12^th 1993 in Dāmodaradeśa. The class begins from a reading from the Bhagavad-gītā chapter 4 verses 4-7.

 

bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā 

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat 

etad-yonīni bhūtāni
sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ
prabhavaḥ pralayas tathā 

mattaḥ parataraṁ nānyat
kiñcid asti dhanañ-jaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

Translation: Earth, water, fire, air, ether, mind, intelligence and false ego – all together these eight constitute My separated material energies.

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

mattaḥ parataraṁ nānyat
kiñcid asti dhanañ-jaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Purport: There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gītā is concerned, the Absolute Truth is the Personality of Godhead, Śrī Kṛṣṇa, and this is confirmed in every step. In this verse, in particular, it is stressed that the Absolute Truth is a person. That the Personality of Godhead is the Supreme Absolute Truth is also the affirmation of the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ; that is, the Supreme Absolute Truth Personality of Godhead is Lord Kṛṣṇa, who is the primeval Lord, the reservoir of all pleasure, Govinda, and the eternal form of complete bliss and knowledge. These authorities leave no doubt that the Absolute Truth is the Supreme Person, the cause of all causes. The impersonalist, however, argues on the strength of the Vedic version given in the Śvetāśvatara Upaniṣad (3.10): tato yad uttara-taraṁ tad arūpam anāmayam/ ya etad vidur amṛtās te bhavanti athetare duḥkham evāpiyanti. “In the material world Brahmā, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahmā there is the Transcendence, who has no material form and is free from all material contaminations. Anyone who can know Him also becomes transcendental, but those who do not know Him suffer the miseries of the material world.”

The impersonalist puts more stress on the word arūpam. But this arūpam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-saṁhitā quoted above. Other verses in the Śvetāśvatara Upaniṣad (3.8–9) substantiate this as follows:

vedāham etaṁ puruṣaṁ mahāntam
āditya-varṇaṁ tamasaḥ parastāt
tam eva viditvāti mṛtyum eti
nānyaḥ panthā vidyate ’yanāya 

yasmāt paraṁ nāparam asti kiñcid
yasmān nāṇīyo no jyāyo ’sti kiñcit
vṛkṣa iva stabdho divi tiṣṭhaty ekas
tenedaṁ pūrṇaṁ puruṣeṇa sarvam

“I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.

“There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies.”

From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead, who is all-pervading by His multi-energies, both material and spiritual.

Thus end the translations to the Bhagavad-gītā chapter 7 verses 4,5, 6 and 7. The purport of text 7 in the matter of Knowledge of the Absolute

Oṁ tat sat!

Jayapatākā Swami: Chapter the Bhagavad-gītā and these few verses were given a, a very clear concept of what our existence is. In this material world the bodies are comprised of different types of categories of elements, the energy in different states of the existence. Solids are earth, water fluids, fire, air, gases, ether, very fine material state. Then there’s subtle energy, this is the mind, the intelligence and the ahaṁkāra. These eight different elements comprise of the bodies that we live in. And the next verse explains that we are a higher energy, that the living person that makes the body of these eight material elements appear alive, is the higher energy aparā prakṛti. The higher nature is also part of the Supreme Absolute truth, it’s also part of Parabrahma. And Kṛṣṇa explains that He is that Parabrahma. Later He also, He also explain elsewhere ‘mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ.’ That all of the living entities are my parts but from different angle He is conforming. Actually we are part of the Supreme Lord Kṛṣṇa where means that we have got similar qualities that He have. Just like if we have a candle and with one candle you can light many other candle. So from the original candle of Kṛṣṇa He can make many other avatars Rāma, Nṛsiṁha, Matsya, Kūrma. And just like from a fire, a big fire will also shoot out many sparks, but those little sparks when they’re in the fire they’re glowing very nicely. When they come out of the fire they extinguish, they become coal. When we are in connection with Kṛṣṇa we’re in the fire. The out full spiritual potency can be easily realized. When we are seperated from Kṛṣṇa, when we are seperated from teht fire, the spiritual fire then immediately we’re put into this environment of the material nature and it is the smothering effect, extinguishes our spiritual form.

So whatever we see in this material world all the created beings, they are combination of these two energies. Whether they are animals or plants or the human beings or any other entity, they’re the combinations of these two energies, natures of the Lord, material and spiritual. Modern science is preoccupied with the gross material nature or may be some of the subtle, now they’re interested also in the consciousness, in some of the fields. For instance in quantum mechanics and physics they’re more interested in consciousness. In 1986 in Bombay the Bhaktivedanta Institute had a very big world wide conference and called the synthesis of science and religion. At that time big nobel science award winners and religionists they were there. Not only the Hindus, but there also Christians, Muslims, Buddhists and different parts of Hindu dharma there were the Sikhs, Jains. Various groups were there to discuss the synthesis of science and religion. So one of the scientist he spoke, that 20 years ago if you would tell me that I would be sitting on a stage discussing with religionists about science, I would tell you that you’re crazy. But today I’m here, because frankly speaking we hit a dead end. In our investigation of science we come up to a certain point which now, what we find rather is that we have consciousness. That we have something that acts like a conscious entity in the subatomic particles. As we are, the consciousness seems to be the new realm of scientific discovery. But frankly we don’t know anything about consciousness. So therefore we want to get information from the religious people who may be able to give us some knowledge about this.

Actually, Śrīla Prabhupāda when he travelled around the world, he presented this Bhagavad-gītā, not as a sectarian book for one religious group, not just as a, a Hindu holy book. But he presented it, presented the Bhagavad-gītā as a universal text for all humankind. That when Kṛṣṇa spoke the Bhagavad-gītā there was no other culture on the world, there was no, there was no other culture, it was meant for everyone. And with this faith Prabhupāda would request everyone to read the Bhagavad-gītā, study it, understand it. This is the scientific text, what we are reading here eight material elements. You could hear the same thing in a, in a physics class. May be the, instead of saying earth, water, air, they will say solids, liquids, and gases. Slight difference in terms, but concepts are the same to a certain point. But when it gets up to mind, intelligence of course the physics doesn’t know about mind and intelligence, but we know that we have a mind, we have intelligence, how does it work, what do happen when we dream. Scientists may not be able to explain what a dream is, that doesn’t mean because they can’t explain it, that dreams don’t exists, we’re all dreaming. So where do we get the information what is a dream? So from the Vedas we find information that we have got two bodies, a gross and a subtle body. When we’re sleeping at night the ātmā is going out in the subtle body and that is known as dreaming, the subtle body is doing so many different things. If a person commits suicide or there’s a sudden kind of a death in an unnatural way or in other sudden circumstances, sometimes the gross body is separated, is killed so then the subtle body however is not able to go on to the next life. So that situation is known as a bhūta or ghost and to save relatives of such a hellish existence we are in sanātana dharma we customarily do śrāddha ceremony, we do the piṇḍa, we do various ceremony for the benefit of the deceased relatives.

The Caitanya Mahāprabhu, He was a born brāhmaṇa, born in a brāhmaṇa family naturally he followed all of the rituals. He worship śālagrāma-śilā in His house, He studies the Vedas, He was known as Nimāi Paṇḍita. When his father passed away, left his body, then the after certain period of time one year or so He wanted to go to Gayā, the sacred city in the state of Bihar today called Gaya which has got a very ancient temple, thousands and thousands of years old. This is the temple of Viṣṇupāda, there lotus feet of Lord Viṣṇu of worship. And people come from all over the world to perform piṇḍa by worshipping the lotus feet of Lord Viṣṇu offering, making offerings to the, that deity and all the benefits of those offerings are given to the deceased mother, father, grandmother, grandfather, relative, whatever, whoever might be. So Caitanya Mahāprabhu he went on the way He went up the Ganges, then He came to Viṣṇu Gayā. In Viṣṇu Gayā He met the great guru, Īśvara Purī. So Lord Caitanya knew Īśvara Purī because Īśvara Purī had visited His father’s house some years before, had given some instructions to His father. So He was very happy to see Īśvara Purī, at that time in absence if His father He taught thought I need the spiritual father. Apart from that everyone needs a spiritual father. When He’s first, first born in the flash by mother and father they are also the first guides, they’re the first gurus. But then one needs to be born again spiritually and that birth is with the guru as the father and the shastras the mother.

Just a few days ago I was in Kathmandu and the king’s guru there Sri Bol Guruji adhikari, he is, he was, we were at the 27th anniversary of the sanatana dharma seva samsthan. So at that time I was asked to speak and he was also there. So he was pointing out how one is born by mother and father first but then also there five types of birth, different kinds of birth one can take and the second birth is taking birth from a, what is that there five fathers? But he said there different births. So the next birth is to take birth from a guru, so Lord Caitanya He fell down at the lotus feet of Īśvara Purī and He pleaded that please accept me as your disciple, give me initiation. Unless one has a guru then how can one crossover the ocean of birth and death? It is essential that one has to take the mantra from bonafide spiritual master, then the mantra has the full effect. Only by the mercy of the guru can one get the full mercy of Kṛṣṇa. So in this way He pleaded to Īśvara Purī that please give me your mercy, I want initiation. So then Īśvara Purī initiated Lord Caitanya, gave Him the sacred mantras and Lord Caitanya after initiation He was very blissful He, went out chanting

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare 

He went to the Viṣṇupad temple, He was chanting: 

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

When He was the beautiful lotus feet of Lord Viṣṇu He was very happy but He was thinking why is that I don't have any love, ‘kuccha prema nahī lagtā haiṅ,’ why I’m not feeling any prema? Without, it was I’m very unfortunate, here I’ve seen the impression of the Lotus feet of the Lord Viṣṇu and I’m not overwhelmed with love! What is wrong with Me? Why is My heart so hard? Anyway He continued then with told the brāhmaṇas let’s do the pūjā for my father Jagannātha Miśrā, He gave his gotra and everything, his nakṣatra, they performed the piṇḍa. So, part of the function was to offer the abhiṣeka milk, yogurt, ghee, other sacred items, offer abhiṣeka to the Lotus feet of Viṣṇu. But when He was offering the abhiṣeka then His heart was, started to fill with prema. The tears started to pour down from His eyes, then He had the full transformation. Then when He started to dance, He was so ecstatic, He’s jumping in the air, Haribol! Haribol! And just shouting and dancing and the pūjārīs they were frightened. They never saw anybody like that jumping and chanting Hare Kṛṣṇa and falling on the ground. And Lord Caitanya He ran out of the temple and He said I would now go to Vṛndāvana the land of Kṛṣṇa.

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
gopeśa gopikā-kānta rādhā-kānta namo ’stu te

He Kṛṣṇa! He Vrajanātha! He Vṛndāvana Bihārī Lāla! He Kṛṣṇa! He Govinda! And He then running towards Vṛndāvana. He has wife, He has mother in Navadvīpa, He’s running after Vṛndāvana. Then there was an ākāśa, or daiva vāṇī from the air that, Gaurāṅga, Gaurāṅga! What is? Who is calling my name? From the sky! Gaurāṅga, there is a time for everything, everything has its proper movement. Now it’s not the time for you to go to Vṛndāvana, now you need to go back to Navadvīpa and begin the Harināma-saṅkīrtana movement. You return to your mother Śacī and your wife Viṣṇupriyā, later when you take sannyāsa at that time you can go to Vṛndāvana. Now you need to go back to Navadvīpa, Māyāpura-dhāma. So then Lord Caitanya turned around and headed back to Navadvīpa.

So because the Vedic śāstra very clearly explains to us, the ātmā is nitya. ‘ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre,’ only the body dies, the atma never die. So therefore there so many rituals are there, so many ceremony to purify the consciousness and also to help relative who already died. Because they don’t die, only their body die. The atma leaves this body and goes on to next body. Now we may have a very good body, we may be a, in a good family. What is the guarantee the future body will be equally good? That depends on our karma. Karma law is very complicated. In the Purāṇas there’s explanation how there was a very rich man, he was landlord, zamindar and he had so many children. He was working and giving all of his wealth to his children. But he never gave them any spiritual wealth, no spiritual development. Simply education, reading, writing but not anything spiritual. So what happened was those children they are very proud, we are zamindars children, we are rich, we are powerful, what do we care for the? So they are very proud people, they are not very proper in their dealings. But the father he was charitable, he would give donation. Then one time one muchi, one shoe repairman, he requested some donation, some loan, donation because he wanted to marry his daughter, he didn’t have any money something. So the rich man said let me help him, he gave the donation. Donation is supposed to be given to brāhmaṇas, suppose to be given to the deities to spiritually uplift people. Kṛṣṇa says whatever you do, whatever you give, yad aśnāsi, yat dadāsi, should do it in My name. So then the benefit comes from Kṛṣṇa. But this, he was a well meaning person, he didn’t know the intricacies of karma.

See our modern day politicians in India also they don’t know what is the law of karma. They say so many things which are not in keeping with laws of karma. So what happened was according to law of karma this shoe repairman he became a debtor to the rich man, he had to pay back. He’s taken the money from rich man, he has to give it back. But how to pay it back? The debt. So the rich man when he left his body he took birth as a son of the shoe repairman. From big zamindar now he was born in a family of the shoeman. So it so happened that as the son of the shoeman what he had learned in those days, more than the son would be the apprentice of the father, so he learned how to repair shoes. So as fate would have it he went to the, his own previous house. Now his son was the zamindar, he went there to repair the shoes for his previous son. So he repaired the shoes, then he requested the payment, you know what payment I’ll give you? I’m the zamindar here, because of me only you people are around, you better see though I’m feeding here because I’m protecting you, now have to pay you also? Alright you take something, here you take 25 paisa. Sir! 25 paisa for repairing so many shoes? At least I should get two rupees. Please sir, please I’m a poor man, I have to maintain my wife and children. Please if you give me two rupee. Two rupees! What! Took the shoe and start beating. You nonsense! You rascal! Phat ! Phat! Get out from here! Who do you think you are! So his own son was beating the father with shoes. All according to the intricacies of laws of karma. Because why father never give dharma to the children. So laws of karma are very very complicated.

We can of course do ostrich philosophy, ostrich means in the Australian dessert there’s the ostrich, the big bird. When they get cornered by the bingo dogs, these packs of wolf type dogs of bingo. They don’t know what to do, so they put the head inside a whole. Now dog is gone, I don’t see anyone (laughing). Like that rabbit sometime, if you corner the rabbit, nowhere to go, then he (laughing) he close eyes, okay no more, I don't see it anymore, no more danger. Danger is not gone, and then they just jump, and he finished. He gets finished in a second. We can say I don’t want to be bothered with all these problems of life, let me just forget it all, okay ignorance is bliss. But any intelligent person they know what, these things are going on, how to solve this problem. We’re not ostrich or rabbit to just close our brain. And there is a solution. That’s why the Vedas have prescribed that ‘yajño vai viṣṇuh.’ In the Bhagavad-gītā here very clearly, they have given the help how we can get out from these problems. That if we, that we are meant to do sacrifice for the pleasure of Kṛṣṇa. And those who do sacrifice to please Kṛṣṇa, they get, they get freed from these intricacies of karma. Nobody can escape the laws of karma. We need to know how it works and how to overcome it. Third chapter Bhagavad-gītā ninth verse explains:

yajñārthāt karmaṇo ’nyatra

loko ’yaṁ karma-bandhanaḥ

tad-arthaṁ karma kaunteya

mukta-saṅgaḥ samācara

 

Translation: Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

So whatever we do under the guidance of a bona fide spiritual master, if we do our daily activities, our daily duties as a sacrifice for the pleasure of Kṛṣṇa, then we may not, actually freed from the bondage of the laws of karma. Also we need to do some specific sacrifice. In the Satya-yuga the sacrifice was meditation, ‘kṛte yad dhyāyato viṣṇuṁ’. ‘tretāyāṁ yajato makhaiḥ’, in treta-yuga it was fire sacrifice. ‘dvāpare paricaryāyāṁ’, Dvāpara-yuga it was worshipping the Lord in the temple. ‘kalau tad dhari-kīrtanāt’, and in Kali-yuga it’s chanting the Hari-kīrtana.

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

 

iti ṣoḍaśakaṁ nāmnāṁ kali-kalmaṣa-nāśanam
nātaḥ parataropāyaḥ sarva-vedeṣu dṛśyate

Kali-santaraṇa Upaniṣad explains these sixteen names destroy all the bad qualities of Kali-yuga. ‘nātah parataropāyaḥ’, there no other better alternative, no other alternative mentioned in the vedas other than chanting the holy name. 'sarva-vedeṣu dṛśyate’ it’s found in all the Vedas. In the Bṛhad-nāradīya Purāṇa it states

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā

Lord Caitanya one day called His followers, said I read this verse in this Bṛhad-nāradīya Purāṇa. Now there Vyāsadeva he said three times ‘harer nāma harer nāma harer nāmaiva kevalam’ he wanted to be so sure that no one, no one would misunderstand what he is saying. If you want to be very emphatic about something you say yes! Yes! Yes! It’s like this! It’s like this! You say three times means it’s very emphatic. So he’s saying the holy name of Kṛṣṇa, holy name of Kṛṣṇa, holy name of Kṛṣṇa, ‘harer nāma harer nāma harer nāmaiva kevalam’. People are very much attracted by kaivalya, kaivalya and kevala also are linked. Kaivalya is mentioned the Vedas, the achieving of mokṣa. But if one chants the Hare Kṛṣṇa mahā-mantra one can, just by accidently chanting Hare Kṛṣṇa one can also achieve kaivalya or liberation. The liberation is so great, the chanting is so great that the getting liberation is a byproduct, it’s not the highest thing one can get. Then again just like it said ‘nātah parataropāyaḥ’ the no other alternative will work in the age of Kali. Here in this Upaniṣad, in this Purāṇa there this ‘nāsty eva nāsty eva nāsty eva gatir anyathā’, as far as any other way, there’s no other way, no other way, no other way. After such a infatic state where is the question? That not that other ways are not, you see we respect all the methods of, of jnana, methods of karma and so on. Methods given in the Vedas we respect those methods. It’s not, they all bona fide, they all bona fide methods and they also the yuga-dharmas in different yugas. But in this day and age they don’t have the śakti to take us to the final destination.

It is like people were used to walk around the world. Marcopolo walked from Europe to India and China and though, and so many people also going from Dubai by these wooden boats, then going and visiting India and everywhere. But now the people use motorboats, it’s maybe some people are still going by sail boat but main commerce is not depending on sail boat rather using a steamer, motor boat or they using jet airline, they’re going by plane. So according to the time there are different means of transportation. Like that in dharma according to the time there’s different methods which are useful. That doesn’t mean other methods are not good, they are also good, they are very good, they’re, they’re holy method but the point is that they will not cure you from the disease just like there was once a story how one man he went to the drug store. Do you have, you must have drugstores in, people get sick in the emirates? (laughing) Even that, but there so much money, why you’ll get sick? (laughing) If you have money you’re happy right? Is it true? There’s money there’s happiness? You can they without money there’s problem. But with money that also doesn’t mean you have happiness, happiness is something different. So we need also, everybody wants to be happy. So the happiness comes from with in, that happiness we can easily get if we have the proper spiritual consciousness, then we become happy.

And there was one man he went to the drug store. He walked in the drug store and he just asked attendant in the drugstore that my dear sir is it drug store? He said yes. You sell medicine? Yes. Okay I want to buy a medicine. Oh very good, what medicine do you want? I want a good medicine. Good one, all my medicine is good, what? What’s your problem? You have gone a, chest problem, asthma problem, blood sugar, skin, what, what medicine you want? Don’t get all these details I just want a good medicine, you give me a good medicine. Good medicine that every, all my medicine is good what do you mean, what medicine, what problem you have? What medicine you want? Arey! Don’t ask me all these personal questions I want a good medicine. Will you give me a good medicine or not? What is wrong with you, all my medicine is good but every medicine has got its purpose, what medicine you need? I want good medicine. Arey! This guy crazy God (laughing). We in the, every medicine is good, all dharma is good. But what disease we have now in Kali’-yuga that nature of our material entanglement, the anxieties, the stress.

Just one of our patrons in, I was in Siliguri, we’re building a temple, he came he said, the poor people think when we’re rich we are happy but where I, when you’re rich then you think that we have so many anxieties sometimes you can’t sleep at night. How to meet all the different commitments and everything even though the money may be there, but the other problems are there. One cannot also sleep, you have to take pill just to sleep. At least the poor people can sleep. So he had his, his own philosophy like that, every person’s individual, everyone, we know if a person has a proper spiritual environment that they, these material problems are not obstacles, they can be overcome, whatever the problem maybe. Arjuna was prince, social leader, warrior. That here in this verse we read today describes his as dhananjaya, conqueror of wealth, he was also very wealthy. If you’re the emperor of the world who has more money than you but Kṛṣṇa never told them you give up your wealth. He didn’t tell him to give up the war, didn’t tell him to give up his duty. He said whatever you have as your duty you do it for Me, then you will come to Me. But what’s the problem now in Kali-yuga, in those days Arjuna could accept. But now in Kali-yuga where do we have the strength? Even if you want to do what Kṛṣṇa wants us to do, we don’t have to have the strength to do it, neither we don’t have the bhakti to do it. Kṛṣṇa tell Arjuna, you do for me, he would went out and fought with a smaller army, he fought the huge army of the Kurus and defeated like anything. The Kurus generals were changing every few days, but Arjuna never changed, he was the general from the beginning to the end. The Kurus were routed, all hundred sons of Dhṛtarāṣtra are finished just by Bhīma alone. Everyone knows who watch the Mahābhārata, where there least the people are watching under  video series, some people are reading or they Amar Chitra Katha or something, everyone knows Mahābhārata. So Arjuna he was so victory, he had that bhakti, but do we have such bhakti? We’re going to do everything like Arjuna taking Parthasārathi Kṛṣṇa as our guide? We may not have it. But how to gain it? That’s why we need to chant.

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

 

Because this harināma gives bhakti. You see in those days either you have it or you didn’t have it. See money, you can earn money, but how would you earn bhakti? How would you get bhakti? You can climb up to the Himalayas, you can go meditating under the water, you can bathe thousands of times in holy rivers. But that doesn’t guarantee you get bhakti, that devotion where you want to serve Kṛṣṇa. Whether when you serve Kṛṣṇa you feel inside happy like the parent feels happy to serve some loved one, love serving a child. To feel that type of, you know even a more higher pure type of love when we were serving Kṛṣṇa. That bhakti comes very very rarely by other means. But if one chants the holy name

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

This with bhajanas, then that bhakti comes. Also bhakti comes in various ways, holy name is the most important. Śrīmad-Bhāgavatam is very very important. The Bhāgavatam also gives bhakti. Tomorrow is Ekādaśi? Ekādaśi is also a day which is very good to get bhakti. This why on Ekādaśi we don’t take any grains or cereals and, or dal, pulses. But we just take Kṛṣṇa prasāda we call that simple fruits and roots things, vegetables, non, non-grain for one day twice in a month. And that day we chant

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

Ekādaśi can also give bhakti, worshipping the tulasī plant, this can help to give bhakti. Few things are there, serving the devotee of the Lord, they help to give bhakti. Somehow if we get bhakti then we can overcome all the problems of karma and we gonna achieve all the success in life. We can, at the end of this life, when we leave this body the ātmā goes back to Kṛṣṇa. Kṛṣṇa said that My devotee doesn’t have to take birth again. So we think all of you because you’re all devotees, here we’re just like to come here we had to call up and go through travel agent and get booking and get the airline then reconfirmation everything. Of course visa and all that had to also be arranged, then we can come, but this only transit visa. Of course we want everyone should get permanent visa to the spiritual worlds. This not a place for transiting, that’s the permanent place, but then we have to also book our ticket ahead of time, make reservation everything. So that process is through bhakti-yoga, to prepare our self. Actually the price the, if you want to go there Kṛṣṇa will take you. But wanting, really wanting to go only comes when you have bhakti. If you love Kṛṣṇa, you want to be with Kṛṣṇa and if you don’t love Kṛṣṇa you don’t want to go there. So then you won’t go there. But Kṛṣṇa is the most lovable, but we are so unfortunate, we don’t love Kṛṣṇa, we don’t love Rāma, we don’t love the Viṣṇu. Instead we are loving so many temporary things which brings us back to the material world.

How to transfer and love to Kṛṣṇa, its natural for us to love Kṛṣṇa. Simply we need to purify our consciousness. That’s why Lord Caitanya said, you chant the holy names ‘ceto-darpaṇa-mārjanaṁ’, you cleanse your consciousness, your love for Kṛṣṇa will come out. If you love Kṛṣṇa you love everyone because everyone is part of Kṛṣṇa. That’s why the devotees they don’t want to harm anyone, they are wishing ‘sarva jagata mangalam, vasudhaiva kuṭuṁbakam,’ whole world is a family under Vasudeva.

Thank you very much for your attention.

Very good. Today is actually december, abhi december mai to Gita Jayanti karat, ye Gita paat huaa december mahine me. So who ever takes Bhagavad-gītā in this month is very auspicious. Also if you want any devotee to sign, it’s also the devotee can sign. We’re doing a book marathon, distribution. Yesterday before coming here one gentlemen took 600 Bhagavad-gītās in Calcutta. I signed the form and he took the 600 Bhagavad-gītās and I reached to the airport. Reach 10 minutes before departure with 600 Bhagavad-gītās. He has the cloth shops or he gives to the best customers and then  he gave also 200 that devotees can give out to the, to our villagers, to the poor people who are devotees but they can’t afford.

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

sva-dharme nidhanaṁ śreyaḥ

para-dharmo bhayāvahaḥ

 

Translation: It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

Purport: One should therefore discharge his prescribed duties in full Kṛṣṇa consciousness rather than those prescribed for others. Materially, prescribed duties are duties enjoined according to one’s psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master for the transcendental service of Kṛṣṇa. But whether material or spiritual, one should stick to his prescribed duties even up to death, rather than imitate another’s prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer. When one is under the spell of the modes of material nature, one should follow the prescribed rules for his particular situation and should not imitate others. For example, a brāhmaṇa, who is in the mode of goodness, is nonviolent, whereas a kṣatriya, who is in the mode of passion, is allowed to be violent. As such, for a kṣatriya it is better to be vanquished following the rules of violence than to imitate a brāhmaṇa who follows the principles of nonviolence.

Jayapatākā Swami: You can imagine a policeman when he’s out to see, you, you’re being robbed and you say police help me. He say no no I’m gonna be non violent (laughing). You know at that moment you want him to do his svadharma and, and save you from the thieves. So Prabhupāda continues.

 

Purport (continued…): Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Kṛṣṇa consciousness, he can perform anything and everything under the direction of a bona fide spiritual master. In that complete stage of Kṛṣṇa consciousness, the kṣatriya may act as a brāhmaṇa, or a brāhmaṇa may act as a kṣatriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Viśvāmitra was originally a kṣatriya, but later on he acted as a brāhmaṇa, whereas Paraśurāma was a brāhmaṇa but later on he acted as a kṣatriya. Being transcendentally situated, they could do so; but as long as one is on the material platform, he must perform his duties according to the modes of material nature. At the same time, he must have a full sense of Kṛṣṇa consciousness.

Jayapatākā Swami: That’s why you see Bhagavad-gītā when, is very simple but still is difficult for people to understand. Many times, people give the explanation, after hearing the explanation one becomes more confused. So Prabhupāda, when he was asked to recommend the Bhagavad-gītā when he went to the west, Gita in English, he had a very hard time, which one to recommend? Is everyone little bit here there people put in the different ideas so that’s why then he translated the Bhagavad-gītā simply giving the direct explanation. He studied what were all the versions of the acharyas and those explanations he included without changing anything. So therefore, it’s easy to understand, very easy to understand what the, how to apply this knowledge. Knowledge need to be applied, so both the application as well as the meaning is given here. Bhagavad-gītā is a practical book for us to apply in our day to day life, it’s not just a, a philosophy which is not related to our own problems. Arjuna had problems; we all have problems. So this how to get over the problems? That practical advice is given here in the Bhagavad-gītā.

On accidental death: If a person dies in an accident, we call that in english an accidental death, but it’s, what, what it really means is that you die in an accident. Say there’s a car accident or something and all of a sudden, it’s like a wow! You just you know, you aren’t planning to die, you are completely in to your material situation, And there is like a sudden death due to an accident or due to someone shooting you or something, and then, so that type of a sudden death where person wasn’t at all prepared, had no warning, and was just a sudden type of a situation. Sometimes they are so attached, they are, they are so attached to the situation that they were in, that they just can’t suddenly leave it. So they remain around, but they’re in the ghostly body. Many time people, you know they, they suddenly relative passed away and then the relative comes in the dreams and they, things like that happen, it’s not unheard of. So this piṇḍa and all these things are to release those ātmās from that situation.

In the west there was, I mean modern movie ghosts, they just dealing with that type of thing, man will suddenly shock and so on. This pretty amazing because just like in Bhāgavatam it describes that Ajāmila was being dragged yamadūta, it shows yamadūta is coming and dragging the ātmā, dragging the subtle body from the dead body so, sinful people. And good people they are going off to the some svarga type place. They aren’t stuck, very philosophy, kind of philosophical movie as such. But is interesting that whatever is explained in the Bhāgavatam more or less they show that.

Doesn’t mean that. It means by taking the svadha you can be saved from these types of things. You can be saved, 100% you will be saved, that guarantee is not given. But you can be saved from these things. People have been saved in the past. This also a question of faith. May be a person is taken the tulasī but later in that day he did so many bad karmas again you’re, that they call that, the hāti, hāti-snāna. Elephant is going in the water, bathing, coming out and throwing the dust. So many factors are there that, no way can we diminish the potency of these different activities. At the same time in the spiritual activity just not a mechanical, it’s not like you paying a income tax, there some conscious discrimination applied by Kṛṣṇa. But generally people that they're taking these thing, we had one devotee, the doctor said there no hope for you, you are definitely going to die in six months.

No it’s also the mercy of Kṛṣṇa but if a person thinks, okay I took caraṇāmṛta, that day I don’t have to look left and right when I cross the street, I’m invisible, I’m like a superman, I took caraṇāmṛta, I’ll just walk in the street red light, green light doesn’t matter, no car can hit me I mean we have to, you know (laughing). Certain amount of discrimination is needed also.

On Kṛṣṇa's opulence: Oh, you see that’s the vibhūti chapter. Kṛṣṇa is describing of all, I’m the, of all great and wonderful thing, I’m the best of each of those. This is just to give us the indication of the greatness of Kṛṣṇa. Like in the women what are her good qualities, Kṛṣṇa says I’m these, in a man what are the good qualities, I’m these, in a, in a liquid, in milk or water or any the, the sweet taste of that liquid, that is like, I’m that. So amongst the Pāṇḍavas who is the most famous, the most prominent of the Pāṇḍavas, it’s Arjuna. Arjuna is Dhanañjaya, although Yudhiṣṭhira is the oldest, he’s the, whoever the most. You can say of the all the Pāṇḍavas Arjuna was the most prominent. So that Kṛṣṇa, amongst Pāṇḍavas, I’m Arjuna, although he was the third son. He was a very prominent, very purest of them, outstanding character, although all were outstanding and each in their own way.

That’s it, but then just like today we read the verse where Kṛṣṇa is here saying that every is spread on me like a pearls on the thread. Similarly there Kṛṣṇa says what is the use of telling these glory? With just a fraction of my energy I’m manifesting the whole universe. These were all external things, and most people they because of Kṛṣṇa as sat-cit-ānanda vigraha, they except for you know very philosophical people they try to understand what is the body of blissful, eternal, knowledge. So then these were the people who were do not yet have a spiritual concept. He explains that of water bodies I’m the ocean and illumenariers in the sky I’m the sun. So then you know a person with the material vision they can say that, well the sun is the brightest in the sky and the ocean is the biggest water bigger than a lake or river. So they, if you start meditating in this chapter then they come to the understanding that Kṛṣṇa the Lord is greatest, greater than the greatest, He’s the, the best of all. But these are all very, these are external examples just to bring a person to appreciate Kṛṣṇa's greatness.

Question: How to get more bhakti?

Jayapatākā Swami:  What did I say today? What was the thing we should do to get more bhakti? Chant. So what then we should do is we should chant

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

Caitanya Mahāprabhu He came especially to give bhakti. Great ṛsīs and great devas came to see Caitanya Mahāprabhu secretly even from other planets. They said that Lord you have come and you’re giving what no other is given, other avatars have given mokṣa but no one has given bhakti. Bhakti is the perfect level of mokṣa, is it one has bhakti, mokṣa automatically there. So we want your blessing to have bhakti, so if we can get the blessing of, you want more, you want more bhakti you need to get more blessing of Caitanya Mahāprabhu. Then you’ll get bhakti very quickly.

On Kṛṣṇa-conscious work: Well that because Kṛṣṇa is saying that whatever you give away you should give in My name. Sometimes certain, when a person is in the society there might be some circumstances you have to give, even money. Just like say there is what’s the, the earthquake in Maharashtra.

 

So what people gave us money what we did is we brought five truckloads of food. Then we offer to Kṛṣṇa, we give out the Kṛṣṇa prasāda. So we’re feeding the people you are in needy. We also give tents and give other things because it was emergency situation. But we’re doing what? In the name of Kṛṣṇa that this all being given why because, this is in the name of Kṛṣṇa, Kṛṣṇa cares about you. So in this way because you’re doing in name of Kṛṣṇa then we, that Kṛṣṇa get the credit, but Kṛṣṇa can also take any responsibility. We just want to get Kṛṣṇa’s blessings, that’s why when you do the yajña there is the mantra says ‘idam kṛṣṇāya idam na mama’ that whatever benefit from the yajña that it go to Kṛṣṇa, not to me. It’s why would, why would one say that? Because we don’t want to get the blessing from Kṛṣṇa. We give to Kṛṣṇa, He is the most generous person. If someone give to Kṛṣṇa He gives back tens, hundreds of times more. So we want to give to Kṛṣṇa, then we will depend on Kṛṣṇa’s mercy. So there’s the bhakta, that they give to Kṛṣṇa and they depend on Kṛṣṇa’s mercy. So we serve the people who are needy I have a some obligation, I have to do. The best thing is you give them prasāda, to give them in that way. Because that will not only benefit them materially but spiritually as well. And that will also protect you that you’re giving them Kṛṣṇa, so you’re not entangled in the karma.

Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me. (Bg. 9.27)

Prabhupāda says here that everyone has a tendency to give something in charity. Kṛṣṇa says give it to me. ‘mad-arpaṇam’ Kṛṣṇa says, mat is unto Me, arpaṇam - do it as an offering to Me. So it would, if you say Kṛṣṇārpaṇam depends what is the consciousness. If someone thinks where the people they are also Kṛṣṇa, I’m giving to Kṛṣṇa. Then that would not be correct because it’s not that poor people are Kṛṣṇa, Kṛṣṇa is never poor. But then we think that all, but there are certain ways in doing it which will be service to Kṛṣṇa. If the whole society is Kṛṣṇa conscious, just like in Bhagavad-gītā Kṛṣṇa says best thing is serve Me directly. If you cannot fully serve Me in bhakti then practice serving Me, do abhyāsa, chanting and going regulative bhakti. If you cannot do that then at least work for Me, do service for Me. And if you can’t do that the He said alright give charity to others because by giving charity the others you will learn to eventually also learn to do the greatest sacrifice of serving Me.

Why the people are suffering is because of bad karma. They have forgotten Kṛṣṇa and they are suffering because of the bad karma. So when you're engaging them somehow in Kṛṣṇa’s service at the same time you’re solving some immediate problem. That also will protect him from future problem. But if you just solve the immediate problem again their bad karmas will bring them to more problem. So we see the total welfare of a person. So just saying Kṛṣṇaarpanam has to also be backed up by a proper understanding how this is serving Kṛṣṇa. At least the name is good, but to be fully sure, if you directly giving to Kṛṣṇa then there’s no question. Or if you’re going to do a service to Kṛṣṇa, to, to, which is going to benefit directly others that should be under the guidance of some guru who knows the intricacies how it should be done. So that way you’ll be guaranteed that there be no problem, that you’d be able to give maximum benefit.

So the point is good, but just if you say kṛṣṇarpanam. Say there’s some beggar he said give me some money and you say kṛṣṇarpanam and you give money, he goes and buys some whisky drink and then does some horrible thing. Just cause you said kṛṣṇarpanam that does not mean that it actually whom you giving to Kṛṣṇa. Your mother also asking to do that, she also said you have to use some discrimination. In Bhagavad-gītā 18th chapter that mentions that there is daan in, in mode of goodness, passion, ignorance. If you’re giving it for the welfare, say that there’s a brāhmaṇa or there is some devotee that someone who’s doing Kṛṣṇa’s service. So then if I give money to this person they’ll use it for Kṛṣṇa’s service, so it’s a kṛṣṇarpanam, I’m giving this to you Kṛṣṇa because this is your representative, then you’re not responsible. Let’s say any devotee, he’s saying alright on behalf of Kṛṣṇa you give me donation, will be doing some kṛṣṇa-sevā. In good consciousness you give that person money, well then that person takes the money and misuses, you’re not responsible. Because you gave it kṛṣṇarpanam, you gave it to Kṛṣṇa. And that person is, as far as you could understand he’s representing Kṛṣṇa. But then that person misuse the money he has to take the bad karma. So why he is, you know not only that but he’s done aparādha by stealing from Kṛṣṇa.

So there is different aspects like that. But if someone is obviously not doing Kṛṣṇa’s service, not doing anything for Kṛṣṇa then just if we say kṛṣṇārpaṇam. That’s what Kṛṣṇa says in the Gītā, if you give to someone without considering the time, the place, the circumstance, then where how it’ll be used or anything, you’re just giving like that, almost in a foolish, that’s in the mode of ignorance. But if you give the charity with idea, okay I’ll give him money and I’ll get something back in return. Sometime like due to business connection we have to give some donation, we know that I give this person donation then maybe I’ll get some benefit. Here I can also get some donation form him or something whatever, that’s a little bit in the mode of passion. And if one gives just that, alright let this be for the welfare of others, that this be for the, Kṛṣṇa will be pleased, that He’ll, I’ll get His blessings, given at the proper time and a proper place to proper person, then that is in the mode of goodness.

I know tomorrow is still a workday, so I don't go further. Hare Kṛṣṇa. Thankyou.

On Philosophy: You see what you’re saying, that thing is wrong. The problem is you’re saying in my opinion. So what happens you have one opinion, he has opinion. Your opinion may be correct opinion, but the thing is, because you’re saying in my opinion someone may think, well that’s his opinion. They all consider you are this type of person how much weight to give. That’s why what Prabhupāda wanted is people like the self or religious minded people should study the Bhagavad-gītā. Don’t say this my opinion, you say Kṛṣṇa's opinion is like this. He’s saying there’s so many karma, jñāna, there’s bhakti, actually you can analyze Christianity or Islam or any other religion. According to these principles what is karma, jñāna. Prabhupāda said that Christianity and Islam they believe in one God. So the Vaiṣṇava-tattva is also one Supreme God. Although we believe in devas, but devas are also different aspects but the complete Supreme, one God is there, Parabrahma.

This was how Prabhupāda was preaching in the west. He told them why don’t you read the Bhagavad-gītā, don’t think that Bhagavad-gītā is a sectarian book. He told Christian priests, he once went to the seminar to the convent and he told them, you read Bhagavad-gītā, but don’t think Bhagavad-gītā is for the Hindus. See Bhagavad-gītā was spoken 5000 years ago, there was no Christianity, no Islam nothing, there was one human beings in the whole world. That time He spoke for all human beings. And in Gītā it says yauvanaṁ, kaumāraṁ yauvanaṁ

dehino ’smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

That we are changing our bodies. We are going from childhood to youth to old age. But you mean to say only the Hindus are going childhood to youth to old age? Christians, Buddhists, Muslims they are not going from childhood to youth to old age? Kṛṣṇa when He’s saying human beings. The bodies are going from these changes. This is being spoken for everyone, this is not He said, Hindus are going from youth to old age. Everyone is going through these changes; this is a science of life. You see and how just like our body has changed. We had a small child body, youth body now old body. There so many, the, the science also says after every seven years or twelve years I believe all the cells in the body are changed over, in twelve years. What we were twelve years ago this body, we no longer have the same body, already changed. Continuity is there but the cells are different. So already how we are changing the body once keeping the continuity of consciousness. So Kṛṣṇa is saying because atma is there and that atma, it’s not changing although body is changing. So just like we change body so many times, when this body we leave it, but atma goes on, it simply goes and takes a new birth. So now you said officially Christianity, Islam doesn’t believe in reincarnation.

 

But Buddhism and in the Hinduism believe. That difference now is the science as far as the thousands and thousands of evidence proving the punar-janma. And they don’t know, that’s why officially because it’s in the, discovered in America and Russia because they are officially Christian lands. They do not admit it officially, they are keeping skeptical. But the scientists are going on finding more and more evidence, they found so much evidence. That the recently the one, the Pope about five years ago he called the conference the, in science and religion. And most of the scientists came there and showed various proofs how there’s a reincarnation. How through hypnosis, through, now you have a photography called Kirlian photography. Have you heard? Just kind of photograph the aura, the aura around the body.

The Russians have really advanced. But this not actually the ātmā. Because Gītā says we have two bodies. We have the bhūmi, āpo, 'nalo, vāyuḥ, we have that subtle body. We have the earth, water, air, ether, fire body, it’s the physical body. Then He says that we have also buddhir, man, buddhi ahaṅkāra, this is sūkṣma-śarīra, the subtle body. Now ātmā is attached to subtle body man ahaṅkāra. That subtle body goes into the gross body. Liberation doesn’t means death. One who is liberated from the subtle body, that is mukti. So when the, we leave the gross body, we go with the subtle body. That subtle body, that Kirlian photography is able to see that, that energy, aura of the subtle body. Ātmā is described in the Vedas as one ten thousand the tip of the hair. This a spiritual atom, but it’s more powerful than a thousands is sun, because it’s the spiritual energy. But the size is so small and that we cannot see, what they're seeing is that subtle body.

So the Russians they did experiment that they put a person who is about to die under this photography. They put the ECG, they put brain scan and they're watching what’s happening. They’re photographing, they want to know what is death. So then that person, gradually the heartbeat stopped, photo click, as soon as (inaudible 01:15:31) blood, then gradually the brain waves stopped. So that one was, that means now he’s considered medically dead, but they were still seeing on the screen, that although he stopped breathing. There’s two screens, one is the Kirlian photography, one is ordinary. Ordinary means nothing, he’s dead. The Kirlian photography they’re watching, they’re seeing that still that aura, the light is there around that dead body. Then they saw that the aura went above the body. And this whole thing the video, they’re showing it above the body as about 12th second is, just hovering above the, then suddenly, it goes up the screen. But they took that to Rome and showed that. And that, we are there also in that conference. They showed look at, this is the, so then all the, there all the scientist who ever there they have no doubt, it’s definitely some higher life over this body. That nobody can explain.

See Brahmā he also wanted to find God. When Brahmā was born on the lotus from Viṣṇu, Viṣṇu nābhi, then he didn't know who his father was, who his mother was, he only could, there a lotus. So he’s just where, where, who am I? Where I come from? What am I? What am I? Don’t know and he’s just looking it’s dark and he’s the lotus is there and so he’s trying to find out who is the source, he wants to find also God. He goes down the lotus on the stem looking looking, he goes so far. He use to came from find the also the beginning, he came back again to the top, then he was wondering what to do. That time the sound came, tapaḥ. We want to know the truth we have to do tapasyā, you do tapaḥ. The two syllable ta-pa came, then he realized, I cannot find God by looking for Him, He has to reveal Himself to me. So then he began meditating and by meditation, then the Lord revealed everything to him. And then he could see Kṛṣṇa, Viṣṇu, he could see the, he could see the, the reality as it was and then he got initiation and dīkṣā and all Vedic knowledge was revealed to him.

So Brahmā is actually is our original guru, we’re coming in the line of Brahmā. But Buddha is also respected. In Thailand they all respect Brahmā very much, Brahmā they know the chief of the devas. But Brahmā is also, a very great guru. So he’s handed down this science to the Vyāsadeva, Nārada, to Vyāsa it came, from Vyāsa it came to Madhvācārya, like this it was handed down. So we’re coming in Brahma Madhva, then it came to Caitanya Mahāprabhu. So actually our sampradāya is the very, the oldest sampradāya you can say in this universe, cause Brahmā is the first person, we are coming only from Lord Brahmā. But now we’re in the modern age, so we have also Prabhupāda debt that to the modern day and age. We have to work in the 20th century, that’s why he is a revolutionary guru with keeping the original truths and original traditions. At the same time he applied that how we can do in 20th century.

These flying around the world in the jet planes. Other Madhva gurus, one guru flew to the west, they banished him. They said that you left the world, you have left the Veda-bhārata. If you cross over the ocean means you’re no longer a guru. Like this they’ve been too conservative, but Prabhupāda said that, nothing like that. Nārada Muni is flying all over the universe, he’s not limited, that doesn’t apply to preaching. If you go from India, of a sannyāsī to preaching, you don't lose your spiritual. If you go, maybe and live in another country you might reduce your culture or your spirituality. That’s the, may be there, but is that preaching you don’t lose your strength if you’re going for preaching. So like this he showed how to apply the ancient Vedic wisdom in the (inaudible 01:19:56). Although all the Russians, the Americans, the Europeans, the Africans, everyone is happy in the Kṛṣṇa consciousness. Because, at the same, he is adapted to their situation. At the same time he didn’t change it. That’s why wherever they are they’re getting the effect.