15. Destination of pseudo religionists:

Sri Isopanisad confirms that these pseudo religionists are heading toward the most obnoxious place in the universe after the completion of their spiritual master business, which they conduct simply for sense gratification.

(Iso 12)

16. Sri Isopanisad advises us to pour water on the root

Sri Isopanisad advises us to pour water on the root, the source of all germination. Worship of the mass of humanity by rendering bodily service, which can never be perfect, is less important than service to the soul.

(Iso 13)

Real service to humanity is rendered when one teaches surrender to and worship of the Supreme Lord with full love and energy. That is the instruction of Sri Isopanisad in this mantra.

(Iso 13)

17. To know God in full one needs to penetrate His effulgence:

This system of God realization is a great science. The materialistic sankhya-yogis can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the purusa, the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. Sri Isopanisad points toward this direction, praying for the removal of the hiranmaya-patra, the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

(Iso 15)

Sri Isopanisad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.

(Iso 16)

Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Sri Isopanisad.

(Iso 16)

As stated in the Katha Upanisad (1.2.23), the Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. Sri Isopanisad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti.

(Iso 16)

18. Bhakti Yogi is highest:

In summary, a philosopher is better than a laboring man, a mystic is superior to a philosopher, and of all the mystic yogis, he who follows bhakti-yoga, constantly engaging in the service of the Lord, is the highest. Sri Isopanisad directs us toward this perfection.

(Iso 15)

Section II – lectures on isopanisad verses

Çré Éçopaniñad Invocation Lecture No. 1 Excerpt

Los Angeles, April 27, 1970

Prabhupäda: There is complete facility because pürëam, whatever is done by Kåñëa, that is complete. You cannot find out any flaw in it. His potencies are so complete that sväbhäviké jïäna-bala-kriyä ca. Just like a child, if you laugh, immediately crying response. So these things are not to be learned. Sväbhäviké, automatically. Similarly, because Kåñëa, or God, is complete, whatever He does, it is complete. You cannot find out any flaw. You cannot say, "Oh, why God has done this?" Just like sometimes some foolish persons, they say, "Why God has made somebody poor and somebody rich?" This is most foolish question. Yes. If God has done it, then it is complete. There is no flaw. Just like if the state orders somebody to be murdered, to be killed, that is complete. You cannot find out any law, er, any flaw. That is complete execution of the law. So if we cannot find out in man-made laws, how we can find out a fault in God-made laws? That is not possible.

So if you want to get out of this entanglement, there is complete arrangement, facility, complete facility. Teñäà satata-yuktänäà bhajatäà préti-pürvakam [Bg. 10.10]. There is another verse, that "Those who are engaged in devotional service," Kåñëa says, yoga-kñemaà vahämy aham [Bg. 9.22], "I take personal charge for their maintenance." This is complete arrangement. Just look to the karmé world. Now, so far we are concerned, we have to pay installment, two thousand dollars for this house, and we have to spend another two thousand dollars for our maintenance. So four thousand, five thousand dollars we are spending. Can any karmé depend like that? Take practical example. Can they depend for paying five thousand dollars bills without any arrangement? They will have no sleep at night. And we are freely moving, because we are sure that Kåñëa will provide, and He is providing. Go anywhere in the karmé's world. Find out such nice place, just like our temple. There is none. Whole Los Angeles city, you cannot find. Such beautiful faces, such bright faces, you cannot find anywhere. So this is complete facility. If you want to take advantage of your life, Kåñëa consciousness, then there is complete facility. Come to the practical point. There is no theoretical. It is practical, experimented.

So therefore there is complete facility for the small complete units. We are complete units, small. God is great and we are small. So small... Just like a big machine, and there is a small screw. So the complete facility, completeness of that small screw, is to become fitted in the particular place. Then it has got value. And if it is out of touch of the machine, falls down, it has no value. So complete facility is there. Just yourself dovetail into that hole and the screw is placed there, oh, it has value. When a screw is lost, you have to purchase from the store at the cost of two dollars. And when it is fallen down, it is not even worth one cent. The same screw. [break] So we are complete units so long we are attached to Kåñëa. Otherwise useless.

ya eñäà puruñaà säkñäd

ätma-prabhavam éçvaram

na bhajanty (avajänanti)

sthänäd bhrañöäù patanty adhaù

Why India is fallen down? Because the so-called rascals, they are claiming that "I am brähmaëa." But what is our occupation, sir? "Oh, I am serving as a coolie." Is that brähmaëa's business? Actually I have seen, India, a person, telawalaji (?), born of a brähmaëa family, and he's pulling hand cart with great labor. And some foolish person also offering respect, and he is offering blessings while drawing the cart. (laughter) I have seen it. You see? These things are going on. He does not know that "Now I am fallen. Why should I claim as brähmaëa? I am cheating."

So one should keep in his own position. If you want to become a brähmaëa, then you keep your position as the mouth of the Lord. Simply if you take thread ceremony and become something else, no, then you don't take the advantage, facility. Mouth of the Lord is when Kåñëa speaks from His mouth. He spoke the Bhagavad-gétä from His mouth. So if you keep yourself to the business of His mouth, then you have to preach. Then you are a brähmaëa. Mukha-bähüru-päda-jäù. As we have got divisions in this body—this mouth, the arm, the belly, and the leg—similarly, the gigantic body of Kåñëa, viräö-puruña, His mouth is these brähmaëas, His arms are the kñatriyas, His belly is the vaiçyas, and the legs are the çüdras. Or the brahmacäré, gåhastha, vänaprastha, sannyäsa. So they have got different position in the different parts of the body of the whole, complete whole. So if you keep to your position and act like that, take the facility, then you are complete. Otherwise, like the screw, you are thrown away. You have no value.

So here it is stated, "There is complete facility for the small complete units, namely the living being, to realize the complete." To realize the complete, what is my relationship with the complete. "And all forms of incompleteness are experienced only on account of incomplete knowledge of the complete." We are thinking that "I am equal to God. I am God." This is incomplete knowledge. But if you know that "I am part and parcel of God," that is complete knowledge. The Mäyävädé philosophers, the atheists, they are claiming that "Who is God? I am God." That is incomplete knowledge. "The human form of life is a complete manifestation of the consciousness." Now, this complete consciousness you can revive in this human form of life. The cats and dogs, they cannot understand. So if you don't take the facility, then you are ätma-hanaù janäù. You are killing yourself, committing suicide. As it is said, ätmä andhena tamasävåtäù täàs te pretyäbhigacchanti ye ke cätma-hano janäù. After death, pretyäbhi... Pretya means after death. So don't be ätma-hano janäù. Utilize your life in complete facility. That is our business.

Thank you. (end)

Çré Éçopaniñad Invocation Lecture No. 2

Los Angeles, April 28, 1970

Gargamuni: It's on page twelve, almost in the middle. The second paragraph. "The universe has its own time, fixed by the energy of the complete whole, and when that time is complete, this temporary manifestation will be annihilated by the complete arrangement of the complete."

Prabhupäda: Yes. Everything in this material world, it has got a fixed time. And within that fixed time there are six kinds of changes. First birth, then growth, then to stay, then to produce by-product, then dwindling, then vanish. This is the law of material nature. This flower takes birth, just like a bud, then grows, then stays for two, three days, then it produces a seed, by-product, then dries up gradually, then finish. (aside:) You sit down like this. So this is called ñaò-vikära, six kinds of changes. So you cannot stop this by your so-called material science. No. This is avidyä. People are trying to save themselves, and sometimes talking foolishly that by scientific knowledge man will be immortal. You cannot stop the process of the material laws. Therefore in the Bhagavad-gétä it is said, daivé hy eñä guëamayé mama mäyä duratyayä [Bg. 7.14]. The process of material nature, which is composed of three qualities—sattva-guëa, rajo-guëa, tamo-guëa... Tri-guëa. Another meaning of guëa is rope. Just like you have seen rope, they're twisted in three process. First of all thin rope, then three of them, they are rolled, then again three of them rolled, then again three. It becomes very strong. So these three qualities, sattva, raja, tamo-guëa, they are mixed up. Again they produce some by-product, again mixed up, again mixed up. In this way eighty-one times they're twisted. So guëamayé mäyä, binding you more and more. So you cannot get out of this binding of this material world. Binding. So therefore it is called apavarga. This process of Kåñëa consciousness means nullifying the pavarga process.

Yesterday I was explaining what is this pavarga to Gargamuni. This pavarga means the line of the alphabet pa. You know, those who have studied this devanägaré. There are devanägaré alphabets, ka kha ga gha na ca cha ja jha na. In this way five set, one line. Then come the fifth set, comes pa pha va bha ma. So this pavarga means pa. First of all pa. Pa means parava, defeat. Everyone is trying, struggling very hard to survive, but defeated. First pavarga. Pa means parava. And then pha. Pha means foaming. Just like horse, when working very hard, you'll find some foams coming out of the mouth, we sometimes also, when we are very tired after working very hard, the tongue becomes dry and some foam comes. So everyone is working very hard for sense gratification, but defeated. The pa, pha, and va. Va means this bondage. So first pa, second pha, the bondage third, then va, bha. Bha means beating, fearfulness. And then ma. Ma means mrtyu, or death. So this Kåñëa conscious process is apavarga, apa. A means none. Pavarga, these are the symptoms of this material world. And when you add this word a, apavarga, that means it is nullified.

So... (aside:) You can sit down. This apavarga-vartmani. Our Kåñëa consciousness movement is the path of apavarga, nullifying these pavargas.

satäà prasaìgän mama vérya-saàvido

bhavanti håt-karëa-rasäyanäù kathäù

taj-joñaëäd äçv apavarga-vartmani

çraddhä (ratir) bhaktir anukramiñyati

[SB 3.25.25]

Satäà prasaìgän. This discussion, this is called satäà prasaìgän, discussion. Just like there are many conferences, assembly, they have got different types of talks. Just like we were discussing last week, çrotavyädéni räjendra... [SB 2.1.2], apaçyatäm ätma-tattvaà gåheñu gåha-medhinäm. Discussion. Those who are blind for self-realization, they do not take care, they have got many things to discuss. But so far Kåñëa conscious people are concerned, their subject matter of discussion is one: apavarga-vartmani, the path of disintegration. How it is happen? Satäà prasaìgän. When you form this society, Kåñëa conscious society, and you discuss about this apavarga from the authoritative literature, just we are doing, then it becomes relishable. You cannot discuss all these thing with a storekeeper. That will be not relishable. Satäà prasaìgän, amongst the devotees. If you take this Éçopaniñad and you ask one butcher or a man like that, "Come on. We shall discuss," he'll throw away. The other day we were coming on this Venice Boulevard. Gargamuni gave one card to a boy. You remember? (laughs) He immediately threw away. They have no taste. So you cannot discuss all this transcendental knowledge with these demons. Satäà prasaìgän. Therefore you have to discuss... Therefore we are opening so many centers, that people may take advantage of his society. Because anywhere else he'll not have the opportunity. His life is being spoiled. The modern civilization is like that. It is a killing civilization, ätma-hä. Ätma-hano janäù. All these people are killing themselves because they do not know what is life; simply like animal or living. The animal does not know what is life, but he is under the laws of nature, evolution, going on. But when you get this human form of life, there is responsibility. You have to chalk out. Here is a chance you can become Kåñëa conscious and make your life solve all problems. If not, then again go to the cycle of birth and death again, 8,400,000. It will take many, many millions of years again to come back. Just like the sunshine you will see after twelve hours, twenty-four hours, morning. Everything is a process. Process. So if you lose this opportunity of elevating yourself, then again you come to the process. Nature's law is very strong. Daivé hy eñä guëamayé [Bg. 7.14]. The sooner you surrender to Kåñëa, mäm eva ye prapadyante mäyäm etäà taranti te. Such person is able to overcome this process of material nature.

So here it is said the universe has its own time, fixed by the energy of the complete whole. Universe is also big gigantic body, material body. That's all. Just like your body; everything is relative. Modern science, the law of relativity. An atom, a small particle, small ant, so it has got a relative life, you have got relative life. Similarly this gigantic body, it may be many millions of years this universe will exist, but it will not exist forever. That is a fact. Because it is very gigantic, therefore it may remain for some millions of years, but it will end. That is the law of nature. And when that time is complete, this temporary manifestation will be annihilated by the complete arrangement of the complete, the supreme complete. When your time will be complete, no more, sir, in this body. Nobody can check. The arrangement is so strong. You cannot say, "Let me remain." Actually it happens. When I was in India, Allahabad, one of our, an old friend, he was very rich man. So he was dying. So he was requesting the doctor, "Can you not give me at least four years to live? I have got some plan, you see. I could not finish it." You see. Äçä-päça-çatair baddhäù. This is demonic. Everyone thinks that "Oh, I have to do this. I have to do this." No. The doctors or doctors' fathers or his father, no scientist can check. "Oh, no, sir. No four years. Not even four minutes. You have to go immediately." This is the law. So before that moment comes, one should be very dexterous to realize Kåñëa conscious. Türëam yateta. Türëam means very swiftly, very quickly you should realize Kåñëa consciousness. Anu... Next, before the death, next death comes, you must finish your business. That is intelligence. Otherwise defeat.

Thank you. (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, October 30, 1968

(incomplete lecture)

Prabhupäda: Open the page. Read.

Devotee: Page eighteen. Page eighteen. "The root of sin is deliberate disobedience to the laws of nature through not recognizing the proprietorship of the Lord; disobedience to the laws of nature, or disobedience to the order of the Lord of a human, to the human being. On the other hand, if one is sober and knows the laws of nature, without being influenced by unnecessary attachment or abhorrence, he is sure to be recognized again by the Lord and thus become eligible for going back to Godhead, back to the eternal home." [Éço mantra 1]

Prabhupäda: Hmm. So the natural law, without being influenced by unnecessary attachment, or abhorrence. There is no need of attachment for this material world; neither there is need of abhorrence. That is éçäväsyam idaà sarvam [Éço mantra 1]. Suppose we are sitting in this temple. So, of course, for temple we should have attachment. Ordinary home, or ordinary house, temple... We must explain. The temple is transcendental. According to Vedic civilization, to live in the forest is residential quarter in goodness, to live in the forest. Therefore, formerly, great sages and saintly persons, they used to go to the forest and live there. And the government would give them protection. The king's duty was to supply them food. What sort of food? The king used to give them in charity cows, nice cows. So they would take little milk, and whatever fruits are available in the forest, that was sufficient for them. And the king would sometimes hunt ferocious animals so that they may not disturb. But actually, they do not disturb saintly persons still. So to live in the forest is in the mode of goodness, and to live in the city, or town, is..., is in the mode of passion, and to live in slaughterhouse and brothel and drunkards, these are the residential quarter in ignorance. And to live in the temple is transcendental, above goodness, pure goodness. In the material world goodness is sometimes mixed up with ignorance and passion, but in the spiritual world there is pure goodness—no contamination or tinges of passion and ignorance. Therefore it is called çuddha-sattva. Çuddha-sattva. Çabdam, sattvaà viçuddhaà vasudeva-çabditam: "That pure goodness is called Vasudeva, and in that pure goodness one can realize God." Therefore God's name is Väsudeva, "produced from Vasudeva." Vasudeva is the father of Väsudeva.

So unless we come to the standard of pure goodness, without any tinge of passion and ignorance, it is not possible, God realization. Therefore bhakti means anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam [Cc. Madhya 19.167], jïäna-karmädy-anävåtam [Brs. 1.1.11]. Jïäna is the platform of goodness, and karma is the platform of passion and ignorance. So bhakti means anyäbhiläñitä-çünyaà [Cc. Madhya 19.167], without any material desires, devoid of, freed from all kinds of material desire and uncovered by ignorance, passion and goodness. Goodness also. To become very good man in this world, that does not mean that he is freed from this material contamination. He's contaminated by the goodness quality. Just like Arjuna. He wanted to be very good man. Kåñëa said, "Now fight." He said, "Oh, how can I fight? Oh, they are my brothers, they are my grandfathers. No, no, no. Better I shall beg. I don't want this kingdom." So this is material goodness. People appreciate very much: "Oh, just see. Arjuna is giving up claim on the kingdom." But what Kåñëa replied? Kåñëa said, "Wherefrom you got this foolish idea?" Kutas tvä kaçmalam idaà viñame samupasthitam, anärya-juñöam: "This is for non-Aryans, not for Aryans." So this so-called goodness, so-called gentlemanliness, has no value in the spiritual world. Spiritual world—complete love of God, without any attachment for this... So Arjuna, this goodness, means attachment for his family. That's all. He was becoming a good man. Why? Because there is attachment for his family, for his grandfather, for his brother, nephews. So, so long there is attachment for this material world, either in the form of goodness or passion or ignorance, they're all the same. In the transcendental platform... Therefore Caitanya-caritämåta says that in this material world, the divisions that "This is good, and this is bad," they are simply mental concoction. The same example: the stool dried up is good, and the wet is not good. Stool is stool. That's all. For a devotee, this is stool. Either it may be dried up or moist, it doesn't matter. So those who are in ignorance and passion, they're little moist, and those who are in goodness, they're dried up. But after all, it is stool. Therefore Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. There is no consideration of this goodness or badness. You have to give up all material attachment. And abhorrence. Abhorrence is also another negative attachment. "I don't like this." That means I have attachment for this "don't like." You see? [break] A devotee is simply attached to the service of the Lord and... (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, April 29, 1970

Gargamuni: (chants Mantra One, transliteration, etc.)

éçäväsyam idam sarvaà

yat kiïca jagatyäà jagat

tena tyaktena bhuïjéthä

mä gådhaù kasya svid dhanam

[Éço mantra 1]

"Translation: Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong."

Prabhupäda: Now, here is a statement that everything animate or inanimate that is within the universe is controlled and owned by the Lord. What you are, inanimate or animate?

Devotees: Animate.

Prabhupäda: Animate. Do you think you are controlled or not controlled?

Devotees: Controlled.

Prabhupäda: Is there any person here who is not controlled?

Devotees: No.

Prabhupäda: Or anywhere within this universe who is not controlled? Can anyone say that "I am not controlled"? Nobody can say. So if you are controlled, then why you are going to declare yourself that "I am uncontrolled. I am independent. I am God"? Why this nonsense? If you are controlled... Is God, does it mean that He is controlled? They are claiming that "I am God." Is there any meaning? If I am controlled, then how I can become God? This is commonsense affair. Therefore this Mäyävädé philosophy that "Everyone is God. I am God; you are God...," Just like the other, who was speaking, that Meher Baba's... Yes. That he was speaking, "I am God, you are God." So God is never controlled. If somebody is controlled, immediately he is not God. This is simple definition, that God is not controlled. If somebody claims that he is God, then first of all question "Whether you are controlled or not controlled?" Common sense. Nobody can say that he's not controlled. I have seen a rascal, he has got a society and he is preaching this, that "I am God." But one day I saw him, he had some toothache, and he was doing, "ohhh." (laughter) So I questioned him that "You claim that you are God, and now you are simply under the control of toothache. So what kind of God you are?" (laughter) You see. So these societies, those who are claiming that "I am God. You are God. Everyone God"—God has become so cheap that everyone is God—you immediately should know he's a rascal number one. Immediately. As soon as he says, "I am God," you must know that "Here is a rascal number one."

So nobody is uncontrolled. Now, so many big, big planets, huge planets... This earth planet is only... It's a minute, small planet, and still, you'll see, on this planet there are so big oceans like Atlantic and Pacific, and so big mountains, and what to speak of your skyscraper buildings. With all this load it is floating in the air just like a swab of cotton. Who is controlling? Can you float even a small piece of grain in the space? You can say "Law of gravity" and so many other things, but you cannot utilize it. Or you can put it in... Your machine, airplane, is running on the space—but so long the machine is working. As soon as your petrol is finished, immediately it will fall down. Immediately. But these big, big planets... This is only one of the small. The sun planet is fourteen hundred thousand times bigger than this planet. So that is also... We can see the sun is floating in one corner of this big space. So how you can say that it is not controlled, it is floating out of its own self? No. The answer is there in the Bhagavad-gétä, that "I enter into this material planets, and then I keep it floating." Gäm äviçya aham [Bg. 15.13], dhärayämy aham ojasä. Dhärayämy aham ojasä. Something mak... Just like you float this airplane; so somebody has entered within it, that driver or pilot. So actually, he is keeping this airplane floating, not the machine. This is simple truth. So if you take this analogy, then this planet is floating, there must be somebody entering here. Somebody must have entered. So Kåñëa says, "I have entered." So what is the difficulty to understand how it is keeping floating? The analogy is there. Everyone can understand that this big airplane is floating in the sky because the pilot has entered within it. Similarly, if this planet is floating, then somebody, either you or somebody, God, has entered it. And that answer is there in the Bhagavad-gétä, that "I enter into these planets and therefore I keep them floating." That is our answer. And the scientists, they say the law of gravitation... How far it is true...

But we have to take knowledge from Kåñëa. Our process is that. We don't accept any other process of knowledge. Our knowledge is to receive the knowledge from the authority, and that is fact. That is first-class knowledge. If you get one authority who can speak on the subject matter, and if you take that knowledge, that is perfect. There are three kinds of processes to receive knowledge. The first: we believe direct sense perception, pratyakña. Just like somebody says, "Can you show me God?" That means they are Pratyakñavädi. They want to see everything direct, experience everything directly. This class of men says that "Can you show me God?" But this is not first-class knowledge. Suppose you ask me, "Can you show me God?" I say, "Yes, I can show you God." "Show me." "I'll show you. So this is God." Will you believe it? Suppose you are asking me, "Can you show me God?" I say, "Yes, I can show you." "What is that God?" "Here is God," I say. So will you accept it that this microphone is God? What is the answer? Huh? Why no?

Viñëujana: Doesn't have the qualifications.

Prabhupäda: No. If you ask me, "Can you show me God," I show anything, whatever I like, "Yes, here it is, God..." Or why God? Suppose you go to a store. So you ask something, "Can you give me gold?" He'll give you a scrap of iron: "Yes, here it is gold. Take it." So what you will say? What will be the answer? Huh? If you ask... You go to a storekeeper. You do not know where to purchase gold, but you are in need of some gold, and you go to a storekeeper and ask him, "Have you got gold in stock?" So he'll immediately understand that here is a rascal number one, because he has come to purchase gold in a store, ordinary store. If one has to purchase gold, he must go where gold is sold. But he has come to ordinary store to purchase; therefore he's a first-class rascal. So therefore he'll try to cheat him: "Here is a gold." He gives a piece of iron. Then what he will say? He will accept that iron as gold? Huh? Why no? He does not know what is gold, and he has gone to a store to purchase it, and he gives him one piece of iron, "Here is gold." So he'll purchase it. He'll be cheated. Similarly, those rascals who say that "Can you show me God?" so they must know what is God; otherwise he'll be cheated. That is being done.

So if you want to purchase gold, at least you must have some preliminary knowledge what is gold. Characteristics. Just like in the chemical laboratory, they test. Suppose in the pharmacy or... This is the government law, that whatever you accept some chemicals or some drug, you must test it, and the testing characteristics are stated there. Just like soda bicarb: the color is like this, the constitution is like this, the reaction is like this, the taste is like this. So a chemist in the laboratory corroborate the characteristic, then accept it, "Yes, it is soda bicarb." Similarly, if you want to know God, of if you want to see God, then first thing is that you must know what is the characteristics of God. Otherwise, if you go to another rascal and you ask him, "Can you show me God," and he shows you something nonsense, you accept it God, is that very nice thing? This is going on. "I want to see God." What qualification you have got to see God? He does not consider his qualification that "Whether I can see God?"

So we do not teach such cheap things. That is our program. Kåñëa consciousness movement is not to present something nonsense and present something cheap. If you want to see God just face to face, not fiction, then you must follow the rules and regulation, you must chant, you must purify yourself. Then gradually, svayam eva sphuraty adaù. You must wait. The time will come. When you are purified, you'll see God. Not that immediately, in your present position. But God is so kind, Kåñëa is so kind, even in your present position He is present, arcä-vigraha. He's open to be seen by everyone, whether he knows and whether he does not know what is God. This arcä-vigraha is not idol; it is not imagination. They are... The knowledge is received from the superior äcäryas. Brahma-saàhitä: veëuà kvaëantam aravinda-daläyatäkñam [Bs. 5.30]. The description is there. So God realization, if you follow that... Immediately, by your blunt senses, either God, His form, His name, His quality, His paraphernalia cannot be perceived.

The present senses are blunt. Therefore in the present situation or the civilization they have become godless, because naturally they have no power to understand God, neither they are guided by some persons who can make them understand what is God. Therefore people are becoming godless, atheist. But if you read all these Vedic literatures under superior guidance, if you follow the rules and regulation, then svayam eva sphuraty adaù. God will be revealed unto you. You cannot see God or understand God by your own endeavor. You have to surrender to the process by which God can be known. Then He will be revealed. Otherwise not. He is supreme controller. You are being controlled. So how you can control God? "Oh, God, please come here. I will see You." No, no. God is not so cheap thing that by your order God will come and become seen by you. No. That is not possible. You must always know that "He's the supreme controller and I am also controlled. So if I can please God by my service, then He'll reveal to me." That is the process of knowing God.

Thank you very much. (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, April 30, 1970

Prabhupäda: (chants mantras) Who will explain? Karandhara Prabhu, you will explain? First or second. Hare Kåñëa. (pause) Which one?

Karandhara: Second verse?

Prabhupäda: Yes, any one, if you can... Whatever you have realized, you can say without seeing the book. Éçäväsyam idaà sarvam [Éço mantra 1]. Yes...

Karandhara: Everything animate or inanimate in this world is controlled and owned by Kåñëa. In the Bhagavad-gétä it is described that there are two types of energies of Kåñëa, parä prakåti and aparä prakåti, the superior energy and the inferior energy. The inferior energy is made up of the gross elements, earth, air, fire, water, and the subtle energy or the subtle material elements are the sky..., excuse me, mind, intelligence and false ego. These make up the parä prakåti, or the inferior energy of the Lord. But the living entities, they are the superior energy of the Lord. They are aparä prakåti; henceforth, due to their illusion, their misconception, they are trying to lord it over the parä prakåti, uh, uh, aparä prakåti, the inferior energy of the Lord. And they have become entangled. They have become covered by the gross elements. So when one is realizing who the source of the energies, of all these energies are..., who are the proprietor, who are the controller of the energy, then by the Lord's mercy, the Lord being the controller of all these energies, that entity can become free from the covering, from the influence of the material energy, and can resume his natural constitutional position as superior energy and function on that platform in realization of both energies and his relationship with the supreme energy of the Supreme Lord, Kåñëa. One should not..., one should only accept that which is set aside for him that which is needed. The lusty desire to gain more, for acquiring more—this lust, this perversion, this misunderstanding is exactly what enamors the living entity, parä prakåti, in the inferior energy, aparä prakåti. So when one can come to this understanding, that everything is controlled, everything is owned by the Supreme Lord, and that he has no proprietorship, then he can give up this false (conception) of "mine" and "I" and realize that the Supreme Lord, Kåñëa, He is the controller, He is the owner, and can once again regain his natural, blissful state, sac-cid-änanda-vigrahaù [Bs. 5.1].

Prabhupäda: Why a living entity is superior energy? Can anyone explain? Why living...? Yes? Stand up.

Devotee: Well, it is stated that the living entity, or the jéva soul, belongs to the jéva-tattva, that categoristic..., falls into that categoristic of the Lord's energy. He is... Spark...

Prabhupäda: No, the question is why the living entity is called superior energy? That is the question. The material, matter—earth, water, air, fire, sky—the inferior energy; and why the living is called superior energy? Who can explain? Yes? Stand up.

Devotee: Well, the individual living entities are all part and parcel of the Supreme Lord...

Prabhupäda: The part and parcel, this material energy also, part and parcel. Because energy...

Devotee: It's separated. Material energy's separated, whereas the superior energy...

Prabhupäda: Separated, and this also, living entities also separated. In this sense. One sense, nothing is separated; but at the same time, separated. But the question is why the living entity's called superior energy?

Devotee: The living entities are conscious and the material energy's not.

Prabhupäda: Yes, that is also one of the reasons. Living entity's conscious, whereas the material energy is not conscious. This is one of the... Yes?

Devotee: The living entity is also eternal, unchanging, whereas the material energy is subject to change repeatedly.

Prabhupäda: Yes, that is also. And the most important is that living entity is superior in this sense, that the living entity can control over the material energy. Just like in this temple, all this paraphernalia which you have got, this is made of matter—earth, water, fire, water, and fire, air. But the living entity has molded for this purpose. And it can utilize the material energy, just like modern scientists, they are utilizing... Just like you American people, this land of America, before your coming from European countries, it was vacant land. The people who lived here, they could not utilize. But you have developed by your intelligence a very nice country with industry, with nice roads. So this is superior energy, that the living entity can have some control over the material energy. That is explained in the Bhagavad-gétä: yayedaà dhäryate jagat [Bg. 7.5]. The, the importance of this material world is due to the living entities. This Los Angeles City is valuable so long the living entities are there. The body's valuable so long the living entity, soul, is there. Therefore it is superior. But that superiority is being misused. That is conditioned life. We are conditioned because our superior position than the matter, we are misusing. How we are misusing? We have forgotten that, although I am superior energy than the matter, but still, I am subordinate to God. That he is forgetting. The modern civilization, they do not care for God because people are superior than matter. They are simply trying to exploit matter in different way. But they are forgetting that we, either we may be American or Russian or China or India, we are all subordinate to God. This is the mistake. Kåñëa bhuliya jéva bhoga väïchä kare. They have forgotten Kåñëa, and they want to enjoy this material world. This is their disease. Now our duty is to invoke their Kåñëa consciousness, that "You are superior." That's all right. But you are subordinate to Kåñëa. You cannot enjoy, but you can... Just like we have decorated this temple not for our sense gratification. What is the difference between our students and ordinary man? They are also decorating their apartment very nicely. We are also doing the same. But the purpose is different. We are doing the same, but the purpose is different. We are doing it for Kåñëa, and they are doing their for their... So our superiority is that either I am trying for decorating my personal apartment, I am trying to decorate this temple—my superiority is there because I am utilizing matter for my purpose. But when it is utilized, his intelligence is applied to utilized this matter for Kåñëa, then his life is successful. The superior intelligence should be utilized for the benefit of Kåñëa. Kåñëärthe akhila-ceñöä. Then your life is successful. Then the same superior energy, if you apply it for your sense gratification, you'll be entangled and anxiety. And then you'll have to change your body, one after another. That is going on.

So the superior, supreme controller, is Kåñëa, either on this inferior energy or superior energy. That is going on. So superior energy means that we can control over the material world. Not completely. That is also under condition. But we have got some control over this material world. But Kåñëa has control over us also. We cannot do anything out of our own whims. Just like we are manufacturing this nice microphone with intelligence. Just like you American people, you are manufacturing so many nice things, and why other people, they cannot manufacture? What is the reason? You are also superior energy, and before you, the Red Indians, they are also superior energy. The animal, he's also superior energy. The cow, for example, that is also living entity, superior energy, and a man, he's also living entity, superior energy. But the man is sending the cow to the slaughterhouse. It is helpless, and the man is powerful. How this distinction? How this distinction? That distinction is due to the superior controller, Kåñëa. Kåñëa has given man superior intelligence, superior intelligence... In the Bhagavad-gétä, Fifteenth Chapter, fifteenth verse, you'll find that sarvasya cähaà hådi sanniviñöo: [Bg. 15.15] "I am sitting within the heart of everyone." Mattaù småtir jïänam apohanaà ca. "One can memorize or forget on account of Me." Therefore the superior energy is giving intelligence to the human form of body that "You do this." "You do this" means not whimsically. He wanted to do it, but sometimes he forgets, and Kåñëa reminds, "You wanted to do this. You can do this. Here is an opportunity." So although I have got superior intelligence, that is also controlled by Kåñëa. If Kåñëa gives you intelligence, then you can manufacture this nice microphone; otherwise, you cannot. Therefore éçäväsyam idaà sarvam [Éço mantra 1]. In every sphere of life, there is control of Kåñëa. Yat kiïcit jagatyäm. Anything which is going on within this world, jagat... Jagat means this world, which is making progress. Tena tyaktena bhuïjéthä. Therefore we shall have to voluntarily accept His superiority and accept only prasädam, whatever He kindly allows, "You can take this." "All right, Sir." That's all. You cannot encroach upon others. That is superior control. But the people are encroaching; therefore they are becoming entangled. If they accept what is offered by Kåñëa, then there is no trouble. But if they encroach, then there is trouble.

So you read every çloka, every mantra. Whenever you get time, you read the purport, you read the meaning. The whole philosophy is there. Now you are growing. There will be so many questions, so many philosophers. But our philosophy is so sound and solid, that we can meet any philosopher of the world, any philosopher. But you have to learn it. The books are there, your intelligence is there, the guidance is there. Because you are preaching, sometimes we have to meet opposing elements. So if you cannot answer properly, that will be disqualification. So every one of you should learn this philosophy. As soon as you are able to, I mean to say, guide yourself, or save yourself from the attack of the opposing element, then you'll know that you are making progress. Otherwise... Of course, there are different stages of devotional life. But so far we are concerned, we have to preach. That is the second platform of devotional life. In the second platform, not only to love God, but to make friendship with devotees who is loving God. That is society. Our Society is devotees. We should not only practice to love God, but we should make friendship and love the devotees also. And then those who are innocent, those who do not understand what is Kåñëa, we shall preach. And those who are atheist, against God, we shall avoid. So this is second stage. And on the highest stage, of course, there is no... He is paramahaàsa. So that, don't try to imitate paramahaàsa.

That is very topmost stage of devotional life. Even if you are on this topmost stage, when you are preacher you have come to the second platform, this stage. So you have to raise yourself from the lower stage to the second stage, and if you are in the highest stage, even then you have come to the second stage for preaching work. So preaching work, four vision. Éçvare tad-adhéneñu bäliçeñu dviñatsu ca: God, Kåñëa; His devotee; innocent; and the atheist. So we are concerned with three: with God, the devotees and the innocent. To love God, to make friendship with devotees and to teach the innocent. And those who are atheist, against God, avoid. Don't talk. Useless waste of time. Whatever he wants: "All right, sir, you are very great." That's all right. Don't talk with them. Simply waste of time. But if one is inquisitive... Just like this child, he wants to learn. As I say, "Oh, offer your obeisances," he does it. Oh, he should be taken care, very much developed. But that is also one of the offenses, out of the ten offenses. One who is disinclined to understand what is this chanting, you should not bother yourself to convince him. That's all. Just like in hospital, especially in, in the warfield, there are many wounded soldiers are coming. But the doctors see that the soldier which has got the chance of living, take care more for them. And the soldier which is immediately going to die, they do not take care much. Because it is useless; he'll not live. Similarly the atheist, the atheist will have to suffer. They'll have to meet God in the form of death in so many ways. So by suffering, suffering, suffering, suffering, suffering, when a day will come that he'll understand God, at that time, preaching to him is better. So you do not expect that our preaching will be appeal to everyone. It will be useful for the devotees, for the innocent. Not for the atheist.

So try to understand the philosophy very nicely, because you are going to preach. So many opposing elements will come. So you have to defend yourself. The more you can defend yourself from the opposing elements, the more you are advancing. You should know... That is the test. That is the test. Because you are preacher, so you have to test yourself, how you are making advance. Don't be self-complacent: "Oh, I am very..., I have advanced very much." Your advancement will be tested when you can meet opposing elements. Not that when the opposing elements come, "Oh, let him talk with Guru Mahäräja, or spiritual master." Why? What for you are being taught? So you should be very careful to understand the philosophy. Otherwise, you are not making progress. Progress means you shall defend yourself from the opposing elements. That is required.

Thank you. Chant Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, May 2, 1970

(Prabhupäda and devotees chant Invocation and Mantras 1-14)

oà pürëam adaù pürëam idaà

pürëät pürëam udacyate

pürëasya pürëam ädäya

pürëam evävaçiñyate

[Éço Invocation]

éçäväsyam idam sarvaà

yat kiïca jagatyäà jagat

tena tyaktena bhuïjéthä

mä gådhaù kasya svid dhanam

kurvann eveha karmäëi

jijéviñec chataà samäù

evaà tvayi nänyatheto 'sti

na karma lipyate nare

asuryä näma te lokä

andhena tamasävåtäù

täàs te pretyäbhigacchanti

ye ke cätma-hano janäù

anejad ekaà manaso javéyo

nainad devä äpnuvan pürvam arñat

tad dhävato 'nyän atyeti tiñöhat

tasminn apo mätariçvä dadhäti

tad ejati tan naijati

tad düre tad v antike

tad antar asya sarvasya

tad u sarvasyäsya bähyataù

yas tu sarväëi bhütäny

ätmany evänupaçyati

sarva-bhüteñu cätmänaà

tato na vijugupsate

yasmin sarväëi bhütäny

ätmaiväbhüd vijänataù

tatra ko mohaù kaù çoka

ekatvam anupaçyataù

sa paryagäc chukram akäyam avraëam

asnäviram çuddham apäpa-viddham

kavir manéñé paribhüù svayambhür

yäthätathyato 'rthän vyadadhäc chäçvatébhyaù samäbhyaù

andhaà tamaù praviçanti

ye 'vidyäm upäsate

tato bhüya iva te tamo

ya u vidyäyäm ratäù

anyad evähur vidyayä-

nyad ähur avidyayä

iti çuçruma dhéräëäà

ye nas tad vicacakñire

vidyäà cävidyäà ca yas

tad vedobhayaà saha

avidyayä måtyuà tértvä

vidyayämåtam açnute

andhaà tamaù praviçanti

ye 'sambhütim upäsate

tato bhüya iva te tamo

ya u sambhütyäm ratäù

anyad evähuù sambhaväd

anyad ähur asambhavät

iti çuçruma dhéräëäà

ye nas tad vicacakñire

Prabhupäda: Hare Kåñëa. Read.

Gargamuni: Fourteen.

Prabhupäda: Yes.

Gargamuni: The last sentence. "This point is confirmed by the Bhagavad-gétä in the Seventh Chapter, where parä and aparä prakåti are discussed. The elements of nature—earth, fire, water, air, sky, mind, intelligence and ego—all belong to the inferior, or material, energy of the Lord, whereas the living being, the organic energy, is the superior energy, the parä prakåti of the Lord. Both the prakåtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in this universe which does not belong either to the parä or aparä prakåti, and therefore everything is under the..."

Prabhupäda: "...proprietary right of the Supreme Being." So here, in the Éçopaniñad also, the same thing is explained, that éçäväsyam idaà sarvam [Éço mantra 1]. Whatever we are seeing, animate or inanimate, there is control of the Supreme Lord. The same thing is explained in the Bhagavad-gétä, that His energies are working. In the Viñëu Puräëa it is said, just like fire staying in one place distributes its heat and light... Eka-deça-sthitasyägner jyotsnä vistäriëé yathä. Agni, agni means fire. Fire is... Just like the sun. Sun is also fire, very high temperature fire. So it is staying in one place, but it is distributing its light and heat all over the universe. Eka-deça-sthitasyägner jyotsnä yathä vistäriëé tathaiva parasya brahmaëaù çaktiù. Similarly, two energies from the Supreme Lord is being distributed all over the creation. One kind of energy is called material energy, and the other kind of energy is called the spiritual energy. So in this world, in this temporary material world, the spiritual energy is there. That is prominent. But it is covered by the material energy. Just like there is sunshine—sunshine, nobody can check—but it is sometimes covered by cloud. When it is covered by the cloud, the sunshine is dim. The more it is covered... Just like in Western countries, in the northern countries, it is very much covered. Practically, there is no sunshine. In London I saw the sunshine is very rare. At ten o'clock it is early in the morning, and at half past three again evening, so long I was there. So this covering of the sunshine is temporary. Actually, sunshine cannot be covered. The whole sunshine cannot be covered. That is not possible. An insignificant portion of the sunshine may be covered, or is covered sometimes by the cloud. Similarly, this material world is an insignificant portion of the spiritual world, covered by this material energy. That's all. And what is the position of material energy? The material energy is also another form of the spiritual energy. That means absence of spiritual activity, that is material. That's all. Just like what is this cloud? This cloud is another transformation of the sunshine. The sunshine evaporates water from the sea, and the cloud is formed. Therefore sunshine is the cause of the cloud. Similarly, this material energy is also caused by the Supreme Lord because it is His energy.

So two energies are working in this material world: the spiritual energy and the material energy. The material energy means these eight kinds of material elements. Bhümir äpo 'nalo väyuù: [Bg. 7.4] earth, water, fire, air, sky, mind, intelligence, and ego. These are all material. And similarly, finer, finer, finer, finer, and grosser, grosser, grosser. Just like water is finer than the earth, then fire is finer than the water, then air is finer than the fire, then sky, or ether, is finer than the air. Similarly, intelligence is finer than the ether, or mind is finer than the ether. The mind... You know, I have given several times example: the speed of mind. Many thousands of miles within a second you can go. So the finer it becomes, it is powerful. Similarly, ultimately, when you come to the spiritual part, finer, from which everything is emanating, oh, that is very powerful. That spiritual energy. That is given in the Bhagavad-gétä. What is that spiritual energy? That spiritual energy is this living entity. Apareyam itas tu viddhi me prakåtià parä [Bg. 7.5]. Kåñëa says, "These are material energies. Beyond this there is another, spiritual energy." Apareyam. Aparä means inferior. Apareyam. "All these described material elements, they are inferior energy. And beyond this there is superior energy, My dear Arjuna." What is that? Jéva-bhüta mahä-bäho: "These living entities." They are also energy. We living entities, we are also energy, but superior energy. How superior? Because yayedaà dhäryate jagat [Bg. 7.5]. The superior energy is controlling the inferior energy. Matter has no power. The big airplane, nice machine, is flying in the sky, made of material things. But unless the spiritual energy, pilot, is there, it is useless. It is useless. Thousands of years the jet plane will stand on the airport; it will not be flying unless the small particle spiritual energy, that pilot, comes and touches it. So what is the difficulty to understand God? So plain thing, that if this huge machine... There are so many huge machineries, they cannot move without the touch of the spiritual energy, a human being or a living being. How can you expect that this whole material energy is working out of automatically or without any control? How you can put your arguments in that way? That is not possible.

Therefore less intelligent class of men, they cannot understand how this material energy is being controlled by the Supreme Lord. The godless men, those who are of opinions that this material energy is working automatically, they are fools. That is the explanation of Éçopaniñad. Éçäväsyam idaà sarvam [Éço mantra 1]. Everything is being controlled by the Supreme Personality of Godhead. And therefore, because He is the supreme controller, therefore He is the supreme proprietor. We can see in our practical experience, the man who controls the whole establishment, he is proprietor, or the president. Similarly, if it is being controlled by some superior person, then He is God. That is confirmed in the Bhagavad-gétä: mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg. 9.10]. Kåñëa says, "Under My superintendence, this material energy is working, and all these animate and inanimate objects are being produced."

mayädhyakñeëa prakåtiù

süyate sa-caräcaram

hetunanena kaunteya

jagad viparivartate

[Bg. 9.10]

So unless there is some living force, energy, behind any material manifestation, it cannot work. If we simply understand this fact, that everywhere there is control of the Supreme Lord, that is Kåñëa consciousness. Kåñëa consciousness means to understand things as it is. That's all.

Thank you very much. (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, May 3, 1970

Prabhupäda: Govindam ädi-puruñaà tam ahaà bhajämi **. Ädi-puruñam, the original Personality of Godhead. So, when we speak of Govinda, Govinda is not alone. Just like when we speak of king, it is to be understood that king is not alone. He has got many other followers, secretaries, ministers, soldiers—whole state. Similarly, when we speak of Govindam, behind Govinda, with Govinda, all living entities, all creation, everything... Govindam. So you can st... [break]

Gargamuni: (reading:) "It is also wrong to consider that simply by becoming a vegetarian one can save himself from transgressing the laws of nature. Vegetables also have life. One life is meant to feed another living being, and that is the law of nature. One should not be proud of being a strict vegetarian. The point is to recognize the Supreme Lord. The animals have no developed consciousness to recognize the Lord, but a human being..."

Prabhupäda: That is the main point. Just like there are the Buddhists, they are also vegetarian. According to Buddhist principle... Nowadays everything has deteriorated, but Lord Buddha's propaganda was to make the rascals at least to stop animal-killing. Ahiàsä paramo dharma. Lord Buddha's appearance is described in the Çrémad-Bhägavatam and many Vedic literatures. Sura-dviñäm. He came to cheat the demons. The demons... He made such a policy that the demons were cheated. How he has cheated? The demons, they are against God. They don't believe in God. So Lord Buddha propagated, "Yes, there is no God. But what I say, you follow." "Yes, sir." But he is God. This is cheating. Yes. They do not believe in God, but they believe in Buddha, and Buddha is God. Keçava-dhåta-buddha-çaréra jaya jagadéça hare. So that is the difference between a demon and a devotee. A devotee sees that how Kåñëa, Keçava, is cheating these rascals. The devotee can understand. But the demons, they think, "Oh, we have got a nice leader. He does not believe in God." (laughter) You see? Sammohäya sura-dviñäm [SB 1.3.24]. The exact Sanskrit word is stated in the Çrémad-Bhägavatam. You have seen, those who have read: sammohäya, for bewildering sura-dviñäm. Sura-dviñäm means persons who are envious of the Vaiñëavas. The atheist class, demons, they are always envious of the devotees. That is the law of nature. You see this father. Father became an enemy of a five-years-old son. What was his fault? He was a devotee. That's all. Innocent boy. Simply he was, I mean to say, attracted with chanting Hare Kåñëa mantra. The father himself, he became a staunch enemy: "Kill this boy." So if a father can become enemy, what to speak of others. So you should always expect that as soon as you become a devotee, the whole world becomes your enemy. That's all. But you have to deal with them, because you are appointed servants of God. Your mission is to enlighten them. So you cannot be. Just like Lord Nityänanda, He was injured, but still He delivered Jagäi-Mädhäi. That should be your principle. Sometimes we have to cheat, sometimes we have to be injured—so many things. The only device is how people can become Kåñëa conscious. That is our mission. Some way or other these rascals should be converted to Kåñëa consciousness, either this way or that way.

So Lord Buddha, he cheated the demons. Why he cheated? Sadaya-hådaya darçita-paçu-ghätam. He was very compassionate. God is always sympathetic to all living entities because everyone is His son. So these rascals were killing unrestrictedly, simply animal-killing... And if you say, "Oh, why you are animal-killing?" they will immediately say, "Oh, it is in the Vedas: paçavo vadhäya såñöa." The animal killing is there in the Vedas, but what the purpose? That is to test the Vedic mantra. An animal will be put into the fire, and by Vedic mantra he'll be rejuvenated. That is sacrifice, animal sacrifice. Not that for eating purpose. Therefore in this age of Kali, Caitanya Mahäprabhu has forbidden any kind of yajïa because there is no, I mean to say, expert brähmaëa who can chant the mantras and make experiment of the Vedic mantras that "Here is coming out." That is... Before performing yajïa, how the mantra is potent, that was tested by sacrificing animal and again giving new life. Then it is to be understood that the priests who were chanting that mantra, that is right. That was a test. Not for animal-killing. But these rascals, for eating animals they cited, "Here, there is animal-killing." Just like in Calcutta... You have been in Calcutta? And there is a street, College Street. Now it is differently named. I think it is named Vidhan Raya (?). Just like... Anyway, so there are some slaughterhouses. So slaughterhouses means the Hindus, they do not purchase meat from Muslims' shop. That is impure. (laughter) The same thing: stool this side and that side. They are eating meat, and Hindu shop is pure, Muslim shop is impure. These are mental concoction. Religion is going on like that. Therefore... Therefore fighting: "I am Hindu," "I am Muslim," "I am Christian." Nobody knows religion. You see? They have given up religion, these rascals. There is no religion. The real religion is this, Kåñëa consciousness, which teaches how to love God. That's all. That is religion. Any religion, it doesn't matter whether Hindu religion, Muslim religion, Christian religion, if you are developing love of God, then you are perfect in your religion. That is the test.

sa vai puàsäà paro dharma

yato bhaktir adhokñaje

ahaituky apratihatä

yayätmä suprasédati

[SB 1.2.6]

This is Bhägavata religion. That is first-class religion. What is that? Yataù, by executing the religious principles, if you develop your love for the Supreme, who is beyond expression of your words and beyond the activities of your mind... Adhokñaja. This very word is used, adhokñaja: where your material senses cannot approach. And what kind of that love? Ahaituké, without any cause. "O Lord, I love You, God, because You supply me so many nice things. You are order-supplier." No. Not that sort of love. Without any exchange. That is taught by Caitanya Mahäprabhu, that "Whatever You do..." Äçliñya vä pada-ratäà pinañöu mäm [Cc. Antya 20.47]. "Either You trample me under Your feet or You embrace me... What You like. You make me brokenhearted by not seeing You—that doesn't matter. Still You are my worshipable Lord." That is love. "From God's side, He may do whatever He likes. I don't want anything in exchange." That is love. That sort of love Kåñëa wants. Therefore He was so much fond of the gopés. In the gopés' love there was no question of business propaganda—"Give me this, then I love You." (chuckles) No. That is pure love. That is unalloyed love. Ahaituky apratihatä. Apratihatä means without being checked. No impediment. If you want to love God, there is nothing throughout the whole world which can check you. Simply you have to develop your eagerness: "Kåñëa, I want You." That's all. Then there is no question of checking. In any condition you'll increase your love, increase your love. Ahaituky apra... And why this? Yayätmä suprasédati. If you attain that state, then you will feel fully satisfied. Otherwise not. Otherwise not. If you can develop your love for God or Kåñëa without being checked, without any cause, then you will feel fully satisfied. Otherwise not. It is for your interest. And... It is not for God's interest that He wants you. It is for your interest. If you do otherwise, you will never be happy. This is the only way. Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66].

Therefore here it is stated, simply to become vegetarian is not the last word. There are many vegetarians. The monkey is vegetarian. He's naked and lives in a jungle. Just like there are so many so-called sages, that "I live naked. I live in the jungle. I have given up the society." So monkey is doing that. Huh? (laughter) Naked, vegetarian, no home. But the rascal has got at least two dozen wives. That is monkey. So it is called markaöa-vairägya. He has become a sannyäsé, vairägé, and, but, so much thing, but privately he has got so many connections. That is called markaöa-vairägya, monkey's renunciation. Monkey has renounced, naked, but at heart there is sense gratification. So markaöa-vairägya is no good. So simply to become vegetarian is no good. You must develop love of Godhead. That is real thing.

Thank you very much. (end)

Çré Éçopaniñad, Mantra 1

Los Angeles, May 4, 1970

Gargamuni: "In the Bhagavad-gétä the Lord directly states that He accepts the vegetable foodstuffs from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian, but he should also become a devotee of the Lord and offer to the Lord all his food and only then partake of the prasädam, or mercy of God. Such a devotee can properly discharge the duty of human life. Those who do not do so are eating only sins and thus will be subjected to the different types of distress which are the result of the various sins."

Prabhupäda: Yes. This is stated in the Bhagavad-gétä, Fourth Chapter: yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù. Our, this conditioned life is so situated that in every step we are committing some sins. In every step, without knowing, ignorance, because we, we are born ignorant. Therefore Bhägavata says, paräbhavas tävad abhodha-jätaù. Abodha-jätaù. Abodha-jäta means every living entity is born fools. Therefore there are so many educational institutions. If the man born... May be in very high family or in high nation, but he is a fool. Otherwise, what is the necessity of so many educational institution? It is a fact. So that foolishness, when it is come to light... That is stated in the Çrémad-Bhägavatam. Paräbhavas tävad abodha-jäto yävan na jijïäsata ätma-tattvam. This foolishness will continue so long as he does not come to the platform of understanding self-realization. Otherwise, all these universities and institution for imparting knowledge, they are continuation of that same ignorance and foolishness. Unless one comes to the point of understanding, "What I am, what is God, what is this world, what is my relationship...?" Unless these questions come into one's heart, and there is no proper answer, he continues to be foolish like animal, and he is subjected to different species of life, transmigration from one body to another. This is ignorance.

So this is a very risky civilization. I may feel very comfortable that "I am a spiritual master," or you may think very comfortable, "I am born of a very rich nation, American," but this status of my life is temporary. I will have to change. I'll have to change. So if I do not change for the better, then my life is very risky. Suppose a healthy man, if he is in the society of contamination, is it not his life is very risky? He may be contaminated and infected by disease any moment. So this ignorance should be dissipated. Here it is said that such a devotee can properly discharge his duty of human life. Those who do not do so are eating only sins. Bhuïjate te tv aghaà päpaà ye pacanty ätma-käraëät [Bg. 3.13]. Anyone who is cooking for himself... The difference of cooking here in this temple and in ordinary house is that in ordinary house they're cooking sins. The cooking, it appears that the same, "These people are also cooking," but this cooking and that cooking is different. Here there is no sin, because it is being cooked for Kåñëa. Yajïärthe. Yajïärthe karmaëo 'nyatra. Beyond this field of activities, Kåñëa consciousness, everything with the laws of nature. Generally, you are being implicated in sinful activities, generally. And those who are little more cautious, they avoid sinful activities, they are pious activities. But even there is pious activities, he is implicated. This I have explained several times, that if a man is pious, he has to take his birth in rich family, janmaiçvarya-çruta [SB 1.8.26], in very aristocratic family, rich family. He may become next life very learned scholar, very beautiful. These are the results of pious activities. But pious or impious, you have to enter into the womb of some mother. That tribulation is very severe. That we have forgotten. That we have forgotten. Either you take birth in a very rich family, aristocratic family, or you take birth in the animal womb, so the pangs of birth, death, disease and old age will continue.

So Kåñëa consciousness movement means to make a solution of these four things: birth, death, old age, and disease. So if we act sinfully and if we eat sinfully, then this life of birth, death, old age, will continue. Otherwise, you can make a solution, and as it is stated in the Bhagavad-gétä, tyaktvä dehaà punar janma naiti mäm eti kaunteya [Bg. 4.9]. "After leaving this body," tyaktvä dehaà punar janma naiti, "he does not take birth again in this material world." Then where does he go? He's finished? Just like voidist? No. Mäm eti: "He comes to Me." Mäm eti. "He comes to Me." And what is the benefit of going there, to You?

mäm upetya kaunteya

duùkhälayam açäçvatam

näpnuvanti mahätmänaù

saàsiddhià paramäà gatäù

[Bg. 8.15]

"To come back to Me, that is the highest perfection of life. He does not come to this miserable world." So we should be careful not to eat anything which is not offered to Kåñëa, prasädam. That should be determination. We cannot purchase things from the market and eat. No. That is not possible. We cannot eat. We can simply eat such things which are offered to the Deity, Kåñëa. That is yajïa-çiñöäçinaù. Even if we have committed some sin, by eating this prasädam we counteract it. Mucyante sarva-kilbiñaiù. Yajïa-çiñöa. Açiñöa means the remnants of foodstuff after offering yajïa. If one eats, then mucyante sarva-kilbiñaiù. Because our life is sinful, so we become, I mean to say, freed from the sinful activities. How it is?

That is also stated in the Bhagavad-gétä. Ahaà tväà sarva-päpebhyo mokñayiñyämi: [Bg. 18.66] "If you surrender unto Me, then I'll give you protection from all sinful reactions." So if you make it a vow that "I shall not eat anything which is not offered to Kåñëa," that means it is a surrender. You surrender to Kåñëa, that "My dear Lord, I shall not eat anything which is not offered to You." That's vow. That vow is surrender. And because there is surrender, you are protected from the sinful reaction.

All right. All right. Now you can... (end)

Çré Éçopaniñad, Mantra 2-4

Los Angeles, May 6, 1970

(devotees chant Invocation and first two mantras)

Prabhupäda: Again from the beginning. (devotees repeat) Again. (devotees repeat) This is very important verse. Evaà tvayi nänyathe..., nänyathä ato asti na karma lipyate nare. If you know it that everything belongs to Kåñëa, in this way if you live for hundreds of years and do your duties, there will be no reaction. The very thing is confirmed in the Bhagavad-gétä: yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]. Except working for Kåñëa, any work will bind you, good or bad. If you do good work, you'll have to enjoy, so-called enjoyment. And if you do bad work, then you have to suffer. But if you work for Kåñëa, there is no such reaction. Na karma lipyate nare All right. Then next verse. (devotees repeat word for word)

asuryä näma te lokä

andhena tamasävåtäù

täàs te pretyäbhigacchanti

ye ke cätma-hano janäù

(repeats) Now you try it. (devotees chant) Yes. Again.

Devotees: Asuryä näma te loka...

Prabhupäda: The first word is asuryä. This y-ä. Asuryä.

Devotees:

asuryä näma te lokä

andhena tamasävåtäù

täàs te pretyäbhigacchanti

ye ke cätma-hano janäù

Prabhupäda: "The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance." (Prabhupäda leads devotees in çloka) Now repeat again. Thank you. Again from the beginning. (devotees chant Invocation and verses 1-3) Thank you. [break] Again.

Devotees:

anejad ekaà manaso javéyo

nainad devä äpnuvan pürvam arñat

tad dhävato 'nyän atyeti tiñöhat

tasminn apo mätariçvä dadhäti

Prabhupäda: "The Personality of Godhead, although fixed in His abode, is more swift than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He has control over those who supply the air, rain. He surpasses all in excellence." This is also confirmed in Brahma-saàhitä: goloka eva nivasaty akhilätma-bhütaù [Bs. 5.37]. Kåñëa, although He is always in Goloka Våndävana, He has nothing to do. He is simply enjoying in the company of His associates, the gopés and the cowherds boy, His mother, His father. Free, completely free. And those who are associates, they are still more free. Because when the associates are in danger, Kåñëa has got some anxiety how to save them, but the associates, they have no anxiety. "Oh, there is Kåñëa." Just see. (chuckles) The associates, they have no anxiety. Any, anything happening, you will read in the Kåñëa book—so many dangers. The boys, along with Kåñëa, they used to go every day with their calves and cows and play in the forest on the bank of the Yamunä, and Kaàsa will send some demon to destroy them. So you have seen, you will see also pictures. So they'll enjoy simply because they are so much confident. That is spiritual life. Avaçya rakñibe kåñëa viçväsa pälana. This strong faith, that "Any dangerous condition, Kåñëa will save me," this is surrender.

There are six phases of surrender. The first thing is that we should accept which is favorable for devotional service; we shall reject anything which is unfavorable to devotional service. And the next is that to introduce oneself with the associates of the Lord. Just like Kåñëa has got so many associates, you can... That will, of course... Not artificially. When you are advanced you'll understand what is your relationship with Kåñëa. Then if you introduce yourself with that association, then the next stage is confidence that "Kåñëa will give me protection." Actually, He is giving protection to everyone. That is a fact. But in mäyä we think that we are protecting ourself, we are feeding ourself. No. That's not the fact.

prakåteù kriyamäëäni

guëaiù karmäëi sarvaçaù

ahaìkära-vimüòhätmä

kartäham iti manyate

[Bg. 3.27]

To the devotees, Kåñëa takes charge Himself, and to the ordinary living entities, the charge is taken by mäyä. Mäyä is also Kåñëa's agent. Just like good citizens, they are taken care of by the government directly, and the criminals, they are taken care of by the government through the prison department, through the criminal department. They are also taken care of. In the prison house the government takes care that the prisoners not in uncomfortable—they get sufficient food; if they're diseased they give hospital treatment—every care is there, but under punishment. Similarly, we in this material world, there is care certainly, but in, in a punishment way. If you do this, then slap. If you do this, then kick. If you do this, then this... This is going on. This is called threefold miseries. But under the spell of mäyä we are thinking that this kicking of mäyä, this slapping of mäyä, this thrashing of mäyä is very nice. You see? This is called mäyä. And as soon as you get into Kåñëa consciousness, then Kåñëa takes care of you. Ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù [Bg. 18.66]. Kåñëa, as soon as you surrender, Kåñëa's immediate word is, "I take care of you. I save you from all, from all sinful reaction." There are heaps of sinful reaction in our life, for so many life after life in this material world. And as soon as you surrender to Kåñëa, immediately Kåñëa takes care of you and He manages how to adjust all the sinful reactions. Ahaà tväà sarva-päpebhyo mä çucaù. Kåñëa says, "Don't hesitate." If you think that "Oh, I have committed so many sinful activities. How Kåñëa will save me?" No. Kåñëa is all-powerful. He can save you. Your business is to surrender unto Him, and without any reservation dedicate your life for His service, and thus you'll become saved.

Now kindly chant Hare Kåñëa. Chant. (kértana) (end)

Çré-Éçopaniñad, Mantra 3

Los Angeles, May 5, 1970

Prabhupäda: Kåñëa is lion to the demons, and He's a lamb to the devotees. (laughter) Hare Kåñëa. Jaya. So the atheist, they say that "We have not seen Kåñëa." Yes. You'll see Kåñëa as lion when He'll ultimately come and capture you, "Ow!" (laughter) That is death. Atheist will see Kåñëa as death, and theist, devotee, will see Kåñëa as lover. Hare Kåñëa. Nama om bhagavate väsudeväya. (aside:) You sit down properly, back side. Yes. (chants Éçopaniñad 1-10 with devotees) Anyone can explain the third verse? Kurvann eveha karmäëi jijéviñec chataà samäù. Who will explain, please stand up. Nobody? (laughs) How is that? Huh? Yes?

Devotee (1): (explaining text 2) This explains that the human form of life is meant for realizing our spiritual nature.

Prabhupäda: No, I wanted that çloka, kurvann eva. That is 2, yes. That's all right. So anyone will explain this,

kurvann eveha karmäëi

jijéviñec chataà samäù

evaà tvayi nänyatheto 'sti

na karma lipyate nare

So you should try to read the explanation, these word meanings. So kurvann eveha karmäëi jijéviñec chataà samäù. Samäù means years. You can live hundreds of years if you understand the philosophy of life. Otherwise, what is the use of living? The trees are also living for five hundred years, for thousands years. There is one tree in San Francisco... What is that wood?

Devotee (1): Redwood.

Prabhupäda: Redwood. No. There is some wood, I forget. Crossing bridge. Anyway, they told me that this tree is standing for seven thousand years. So the trees are also living, and you are also living. You are trying to live. Whenever there is question of death, you resist. That means you do not want to die. That is natural sequence. So here it is said that why should you live? Narottama däsa Öhäkura says, ke lägi äche, ächi...: "Why I am living? I could not achieve love of Godhead. Then what is the use of my living?" He's lamenting. Narottama däsa kena na lägilä märiyä. Kena vä ahcaya präëa kichuka lägiyä (?). He said, "Why I am living? What is the purpose of my living? What is the ultimate happiness?" (end)

Çré Éçopaniñad, Mantra 5

Los Angeles, May 7, 1970

Prabhupäda: Govindam ädi-puruñaà tam ahaà bhajämi **. Where is Hayagréva prabhu? Oh, that's all right. So you have to construct a temple there like this.

Hayagréva: By August, Prabhupäda.

Prabhupäda: Eh?

Hayagréva: By August, Prabhupäda.

Prabhupäda: Thank you. So you like this? This chandelier? Çré gurave präëa sadece goura sampad setuce (?). This is, this is a song by Bhaktivinoda Öhäkura. He says that one who has dedicated his life for Lord Caitanya, he sees everything belongs to Lord Caitanya. Hare Kåñëa. Now mantra. (devotees chant Éçopaniñad, Mantra 5) Thank you. "The Supreme Lord walks and does not walk. He is far away, but he is very near as well. He is within everything and again He is outside of everything." This is the process of understanding Kåñëa consciousness. He walks and does not walk. Just like crude example I give you, that the sun and, at noontime, it is on your head and somebody walking eastern side or western side, he also sees the sun is also walking with him. Long ago, about forty years ago, when I was householder, my second son, he was four years old. He was walking with me, and he said, "Oh, father, why the moon is coming with us?" This is very intelligent. Yes. So similarly, if a material object can walk so swift... You have seen. You are going on aeroplane or train, you'll see the moon or sun is going with you. So how it is not possible that Kåñëa cannot walk? Although He's situated... But you ask your friend, "Where is the sun? Where is the moon?" He'll say, "Oh, it is on my head." Similarly, goloka eva nivasaty akhilätma-bhütaù [Bs. 5.37]. Kåñëa, although He is in Våndävana, Goloka Våndävana, enjoying pastimes with the associates, He is everywhere, according to the position, shape, form, activities. Everywhere. Therefore it is said here that Supreme Lord walks and does not walk. He does not go from His abode. He is fully enjoying. But at the same time, everywhere He is. Everywhere walking. Just like we offer foodstuff. So do not think that Kåñëa is not accepting. Kåñëa is accepting, because He can spread His hand immediately if you offer something with devotion. Tayä bhakty-upahåtam açnämi. Kåñëa says, "Anyone offering Me, offering Me something with faith and love, I eat." People may ask, "Oh, Kåñëa is far away, in Goloka Våndävana. How He eats? How He takes?" Oh, that is God. Yes, He eats. Yes, He takes. He walks; He does not walk. Immediately comes. But you must have the qualification to call Him. If you are actually a devotee, immediately Kåñëa is present. Just like Hiraëyakaçipu challenged devotee Prahläda, "Where is your God? Do you think...?" The Prahläda was looking to the column. "Oh, do you think your God is here? All right." He immediately broke. "Ahh!" Kåñëa came. That is Kåñëa.

So this is explained here. This is Vedic mantra. This is the proof, Veda mantra. Why we are attached to Veda mantra? Veda mantra is the proof of everything. Whatever is said in the Vedas, that is fact. Unless you take some axiomatic truth in that way, you cannot make progress. Just like in geometry there are so many axiomatic truths, we have to accept it. "A point has no length, no breadth." "Things equal to the same thing are equal to one another." These are axiomatic truths. Similarly the Vedas, they are truth. We have to accept. Just like I've given example in my book: The conchshell is the bone of an animal. So Vedic injunction is if you touch the bone of an animal, immediately you become impure and you have to take your bath. But here is a bone which is used in the Deity room. But you cannot argue, "Oh, you said that bone is impure. As soon as you touch it, you become impure. And you are putting into the Deity room?" No argument. You have to accept it. This is Veda. You cannot argue. Similarly, spiritual master's order, you have to accept. There is no argument. In this way you can make progress. Sädhu çästra guru väkya tinete kariyä aikya. If we argue... Na täàs tarkeëa yojayet. Acintyäù khalu ye bhävä na täàs tarkeëa yojayet. Things which are inconceivable by you, you cannot argue. Then it will be a failure. You have to accept that axiomatic truth. It is not dogmatic. It is not dogmatic in this sense, because our predecessor äcäryas, they accepted. What you are that you are arguing? So that is the proof. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. Tarko 'pratiñöhaù çrutayo vibhinnä. If you argue, there is no conclusion. The argument will go on. You put some argument; I put some argument. That is not the process. Çrutayo vibhinnä. Scriptures, in different countries, different circumstances, different scriptures, they're also different. Then tarko 'pratiñöhaù çrutayo vibhinnä näsau munir yasya mataà na bhinnam. And so far philosophical speculation is concerned, one philosopher is putting some theory, another philosopher putting some theory—there is contradiction. And unless you defy another philosopher, you cannot be a famous philosopher. That is the way of philosophical...

Then where, how to get real information? That is stated, that dharmasya tattvaà nihitaà guhäyäm. The secret of religious process is lying in the cave or within the heart. So how to realize it? Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. You have to follow great personalities. Therefore we are trying to follow Lord Kåñëa or Lord Caitanya. That is perfection. You have to take evidences from the Vedas. You have to follow the instruction. The success is sure. That's all.

Thank you very much. Chant Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 6

Los Angeles, May 8, 1970

Prabhupäda: "A person who sees everything in relation to the Supreme Lord and sees all entities as His parts and parcels and who sees the Supreme Lord within everything never hates anything, nor any being." This is the stage of mahä-bhägavata. In devotional service there are three stages. In the beginning it is called neophyte stage, beginners. The beginners are concentrated in the Deity worship. That is very important thing, to purify.

arcäyäm eva haraye

(püjäà) yas tu çraddhayehate

na tad-bhakteñu cänyeñu

sa bhaktaù präkåtaù småtaù

Präkåtaù means, from material platform, one is coming to the spiritual platform at that stage one is taught or trained to worship the Deity with great faith and devotion under regulative principle. But in the neophyte stage, na tad-bhakteñu cänyeñu, he, the neophyte devotee, cannot understand who is highly elevated or devotee or what is his interest with other people. He cannot discriminate. Na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù. That neophyte devotee is almost material. Then next stage is to make friendship, to love God, and to make friendship with devotees, and to be merciful to the innocent and to reject the atheist. Four classes of men. You have to offer all your love for Kåñëa and you have to make friendship with the devotees of Kåñëa. And those who are innocent, just preach this Hare Kåñëa mantra and try to attract them to Kåñëa. And another class, atheists, don't go there. Don't try there. Hopeless. Not hopeless. For a person who is not very much elevated, for him it is hopeless.

But when one is on the higher stage of devotional service, that system is explained here:

yas tu sarväëi bhütäny

ätmany evänupaçyati

sarva bhüteñu cätmänaà

tato na vijugupsate

He has no discrimination who is devotee, who is nondevotee, who is atheist or theist, or who is... In this way, he sees everyone, the part and parcel of the Supreme Lord. And everyone is engaged... One who is suffering, he's also engaged, because... Just like the prisoner. The prisoner, he's also serving the government—by force. Therefore one who is elevated, even those who are in abominable stage of life, the mahä-bhägavata sees, "Oh, he's also obeying." Actually, it is obeying. The prisoners, they are obeying the government, although by force; but they're obeying. Similarly, those who are materialists, they are also obeying. Caitanya Mahäprabhu's, this philosophy, that jévera svarüpa haya nitya kåñëa däsa [Cc. Madhya 20.108-109]. A living entity's eternally servant of Kåñëa, either he admits or not admits. That doesn't matter. He's a servant. Just like any citizen is law abider or subservient to the state. He may say that "I don't care for the state," but by the police, by the military, he'll be forced to accept. So one is being forced to accept Kåñëa as the master, and the other is voluntarily offering service. That is the difference. But nobody's free from the service of Kåñëa. That is not possible. Therefore Caitanya Mahäprabhu's philosophy that eternal servant. Either you accept or not accept, you are servant. You are never equal or greater than God.

So this Kåñëa consciousness movement is for that purpose, that people should be taught that "You are eternal servant of God. Don't falsely claim that you are God. You don't care for God. You have to care." Just like this Hiraëyakaçipu. He didn't care for God, but God came and, at the time of his last moment. You see? Similarly, God is visible to atheist as death and to the theist as lover. That is the difference. Everyone sees God. Nobody can say, "I do not see God." Everyone sees God. But one sees as death, and one sees as lover. That is the difference.

Chant Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 7

Los Angeles, May 9, 1970

Prabhupäda:

yasmin sarväëi bhütäny

ätmaiväbhüd vijänataù

tatra ko mohaù kaù çoka

ekatvam anupaçyataù

[Éço 7]

"One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What is there as illusion or anxiety for him?" This realization is Kåñëa consciousness. There are different kinds of realization, but ekatvam, a qualitatively oneness, is always there. The brahmavädi, impersonalist, they think that we are cent percent one with the Lord or the Supreme Absolute Truth, but that is not a fact. If one is cent percent one with the Supreme Lord, then how he has come under the control of mäyä? This question, they cannot answer.

So real identity is in the Vedic literature we find that just like the fire, big fire, and the sparks of the fire, they are of the same quality, but the small spark, when he goes out of the fire and falls elsewhere, then, at that time, its fiery quality becomes covered. So this covering becomes manifest according to different qualities. Just like the fire. If a fire spark, if it drops on the water, then it is, it assumes completely extinguished. Similarly, the living entity, although qualitatively the fire, with God, when it contacts the modes of ignorance, his spiritual quality becomes almost extinct. When he is on the land, not on the water, then there is something, heat. Similarly, when the living entity is in the rajo-guëa, the quality of passion, there is some hope. And when the living entity is in goodness... Just like the same spark, if it drops on the grass, dry grass, then the same spark of fire ignites another fire, another blazing fire. Similarly, if one is in goodness, then he can create a spiritual association. Just like the same example, that the small spark of fire, if it falls in favorable circumstances, or in dry grass, then it can ignite fire.

So one has to come, therefore, to the platform of goodness in this material world. If one does not come to the platform of goodness... The platform of goodness is the brahminical qualification. That we are preaching. Our Kåñëa consciousness movement is to bring some men on the platform of goodness. The world requires it now. The world is need of some brähmaëas, qualified brähmaëas. Not that... You are being trained up to become qualified brähmaëas. So be always careful that you may not contact the quality of passion and ignorance. Passion and ignorance will induce you... Käma lobha, lust and greediness. That is the sign of passion and ignorance. And when you are in goodness, then you can see things as they are. Then you can see yourself, that you are not matter; you are spirit soul. And if you make further advance, then you understand that "I am eternal part and parcel of the Supreme Lord, the fiery spark." So that ekatvam anupaçyataù, in this verse, ekatvam, that qualitatively one, not quantitatively. You are one with God qualitatively. You cannot be equal with God quantitatively. That ekatvam.

Thank you. Go on. Chant Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 7

Los Angeles, May 10, 1970

Prabhupäda: Now this verse, verse number 7,

yasmin sarväëi bhütäni

ätmaiväbhüd vijänataù

tatra ko mohaù kaù çoka

ekatvam anupaçyataù

[Éço 7]

This is the perfection of Kåñëa consciousness. Ekatvam anupaçyataù. A Kåñëa conscious person sees oneness; all living entities, they see one. Just like fire and the sparks, although there are different types of illuminating properties, the whole thing is seen as one. Similarly, these diversities in unity. Diversities means the expansion of different energies of Kåñëa. That is diversity. Otherwise, the one: Kåñëa, only Kåñëa. Parasya brahmaëaù çaktiù tathaiva akhilaà jagat. The whole universe, parasya brahmaëaù çakti... Parasya, the Supreme Brahman, Parameçvara, éçvaraù paramaù kåñëaù [Bs. 5.1], His energy.

The example is just like fire. Fire has got many energies, especially heat and light. Wherever there is fire, there is heat and there is light. Now this heat is not different from the fire, and the light is not different from the fire, but still heat and light is not fire. The... From the fire, there is heat. So if you are heated, if you are getting warmth from the fire, fireplace, that does not mean you are sitting on the fire. But at the same time, that warmth of the fire, the heat of the fire, is not different from the fire. In this way you have to understand the whole universe. Nothing is different from Kåñëa, but still, Kåñëa is not everywhere. This philosophy... Therefore this very word is used here, vijänataù. Vijänataù means one who knows, knower of things, how they are manifested. When one understands that things are manifested in this system exactly like the fire, heat and light... Fire is the original cause of heat and light. Similarly, whatever we see within this universe, within material world and spiritual world, the spiritual world is expansion of Kåñëa's internal energy, and this material world is Kåñëa's expansion of external energy, and we living entities, we are expansion of marginal energy. So three energies. He has got multi-energies. All the multi-energies grouped in three headings: antaraìga-zakti, bahiraìga-çakti, taöastha-çakti. Antaraìga-çakti means internal energy, bahiraìga çakti means external energy, and taöastha-çakti means these living entities. We are çakti; we are energy. We are not the energetic. The Mäyävädé philosopher says that because the energies are not outside Brahman, therefore they're all the same. This is monism. Our Vaiñëava philosophy is that energy (is) simultaneously one and different. When you perceive heat, we understand, "Oh, there is fire." But that does not mean that because I am getting some heat, I am on the fire. Try to understand this philosophy. Therefore here it is said vijänataù.

So their ekatvam, Mäyäväda philosophy's ekatvam, oneness, and our ekatvam of oneness—a little different. They say that the energy's false; the Brahman is real. Brahmä satyaà jagan mithyä. We say that because Brahman is truth, therefore His energy's also truth. That is the difference between Vaiñëava philosophy and Mäyäväda philosophy. We cannot say that energy is false. Energy is temporary; this external energy is temporary, not false. Although... Suppose we have got some trouble. There are so many kinds of troubles pertaining to the body, mind, external affairs. But that trouble comes and goes. But when the trouble is there, it is true. We feel the consequence. We cannot say it is false. The Mäyävädé philosophers say that it is false. But when he's troubled, why he's so much disturbed? So that is not false. Therefore this very word is used: vijänataù, "one who knows." Perfect knowledge must be there, vijänataù. When one is actual knower of the things, tatra ko mohaù, then there is no illusion. Illusion is for him who does not know things. But one who knows, there is no illusion. Tatra ko mohaù kaù çoka. No lamentation. When you are perfectly in conviction that there is nothing except Kåñëa, and Kåñëa's energy, the same, then there is no moha—moha means illusion—and çoka.

Moha and çoka, this is also explained in the Bhagavad-gétä: brahma-bhütaù prasannätmä na çocati na käìkñati [Bg. 18.54]. We were very much anxious to get things which you haven't got. That is käìkñati, hankering after. And when things are lost, we lament. But if we know that Kåñëa is the central point, so anything received, gained, profited, that is Kåñëa's desire. Kåñëa has given; accept it. And if it is taken away by Kåñëa, then what is the lamentation? Kåñëa liked to take it away from me. Oh, why should I lament? Because ekatvam, the supreme one, He's the cause of all causes. He's taking; He's also giving. So when you have got something, engage it in Kåñëa's service. And we have no, nothing to offer Kåñëa, then whatever you get, patraà puñpaà phalaà toyam [Bg. 9.26], Kåñëa is satisfied in every way. This is the meaning of vijänataù. One must be in the full knowledge. Then there will be no more lamentation and no more hankering. That is the stage of spiritual platform.

brahma-bhütaù prasannätmä

na çocati ne käìkñati

samaù sarveñu bhüteñu...

[Bg. 18.54]

Then you can see everyone on the same platform, that everyone is a spiritual spark. Na vijugupsate. Then you do not say, "Oh, he's lower; he's higher. He's intelligent; he is fool." That is also confirmed in the Bhagavad-gétä: paëòitäù sama-darçinaù [Bg. 5.18]. Paëòitäù means learned. He's vijänataù, one who knows. So in the Vedic literature you won't find something different in Bhagavad-gétä and some things different in Éçopaniñad or something is different in the Vedas. No. They are the same things explained in different languages in different scriptures. But one has to know the art, how to understand them.

Thank you very much. (end)

Çré Éçopaniñad, Mantra 8

Los Angeles, May 11, 1970

(Prabhupäda and devotees chant Invocation and verses 1-7)

Prabhupäda: Again, from the beginning. (devotees repeat) Thank you very much. [break]

Apäpa-viddham [Éço 8]. This is most important part of this verse. No sin can pollute Kåñëa. There is nothing sinful for Kåñëa. How it is? The example is given generally, just like the sun. There is no contamination for the sun. There is no possibility of the sun being contaminated, or the sun being dark. This is a material thing. So how Kåñëa, the Supreme Lord, He can be contaminated by any kind of sinful action? God is good. There cannot be any sinful action. Sometimes less intelligent class of men, they criticize Kåñëa, "Why Kåñëa did it?" Yes, Kåñëa is God. He can do anything, whatever He likes. Your laws cannot restrict Kåñëa. You may... For you there may be so many restrictive laws, but for Kåñëa there is no restrictive law. He can surpass all restrictive regulations. This question was put to Parékñit Mahäräja after rasa-lélä that "Kåñëa came to establish the principles of moral and religious life. How He enjoyed the company of so many young girls who were not...? They were wives of other persons. So how it is so?" So the answer was given that Kåñëa cannot be contaminated. Rather, anything comes to Kåñëa, even with contaminated mind, becomes purified. The same example: the sun cannot be contaminated, but anything contaminated, if you put into the sunshine, it becomes purified. So you approach Kåñëa with any desire... Akämaù sarva-kämo vä [SB 2.3.10]. The gopés... Of course, that is not this material thing. Still, as young girls, they were captivated by the beauty of Kåñëa. So they approached Kåñëa with a view to accept Him as parmour. But actually, they became purified.

So some way or other, if we can develop our Kåñëa consciousness, then immediately we become purified. That is the process. Kåñëa gives chance to everyone. Just like Kaàsa. Kaàsa was thinking of Kåñëa. He was also Kåñëa conscious, always thinking of Kåñëa, "Oh, how shall I find out Kåñëa? I shall kill Him." That was his business. That is the asuric mentality. Äsurià bhävam äçritäù. But he also became purified. He got salvation. The same example again: somehow or other, if you come to the sunlight, you become purified and you get warmth. Not that sun becomes contaminated by you. No. That is not possible. Sun is so powerful that even you are contaminated... You cannot contaminate the sun. Tejéyasäà na doñäya [SB 10.33.29]. When one is very powerful, there is no contamination. Therefore here it is said, apäpa-viddhaà çuddham. Always purified, Kåñëa. This is also explained in the Bhagavad-gétä when Arjuna accepted Kåñëa, paraà dhäma pavitraà paramaà bhavän: "You are the supreme pure." Pavitraà paramam.

So same thing is here. The Vedic literature is not contradictory. Whatever you find in Brahma-saàhitä, the same thing you'll find in Éçopaniñad, the same thing you'll find Bhagavad-gétä, same thing you'll find in other Vedic literature. It is our misunderstanding that we, sometimes we cannot understand. Otherwise, it is always the same truth spoken everywhere.

Thank you. Hare Kåñëa. Chant. (kértana) (end)

Çré Éçopaniñad, Mantra 8

Los Angeles, May 12, 1970

Prabhupäda: (chants verse, etc)

sa paryagäc chukram akäyam avraëam

asnäviraà çuddham apäpa-viddham

kavir manéñé paribhüù svayambhür

yäthätathyato 'rthän vyadadhäc chäçvatébhyaù samäbhyaù

[Éço 8]

So this verse, you'll read what is important. "Such person must know in fact the greatest of all, who is unembodied, omniscient..." That is the distinction between God and ourself. We are embodied. This body is different from me; therefore when I leave this body, this body becomes "Dust thou art, dust thou..." That thou means this body. I am not dust. I am spirit soul. So Kåñëa is not embodied. He has no difference between His body and His soul. His soul and body, the same. He does not change His body, because He hasn't got material body. And because He does not change body, He remembers everything. We change body; therefore we do not remember what had happened in our last birth. We have forgotten who was... Just like even in sleep, when we forget our body, we forget our all, I mean to say, environments. While sleeping or dreaming, you are in a dreamland. You don't remember even that you have got this body. Every day, every night, this is being experienced. Because this body, I'm not body. The body becomes tired. It sleeps or it is inactive. But as I am, I work, I dream, I go somewhere, I fly, or I go, I create another kingdom, another body, another environment. This we experience every day, every night. It is not difficult to understand. Similarly, in every life, we create a different environment. In this life I may think I am Indian. You may think you are American. Or next life, a different position. Next life, I may not be American, or I may not be Indian. And if I, even I, I become American, I may not be a man. I may be a cow or bull. Then I am sent to the slaughterhouse. You see? This is going on. This is the problem. Always changing bodies. Bhütvä bhütvä praléyate [Bg. 8.19]. It is serious position. We should very..., take this life very seriously, that "I'm changing my body life after life. I have no fixed position. I do not know where I am put within these 8,400,000 species of life. So I must make a solution." And that solution is... Kåñëa says, yad gatvä na nivartante tad dhäma paramaà mama [Bg. 15.6]. Mäm upetya kaunteya duùkhälayam açäçvatam, näpnuvanti mahätmänaù: [Bg. 8.15] "If anyone, some way or other, by developing Kåñëa consciousness, he comes to Me, he hasn't got any more to go back and accept a material body." He gets the same body as Kåñëa, sac-cid-änanda-vigrahaù [Bs. 5.1].

So we should very seriously execute this Kåñëa consciousness. Without any deviation, very seriously. We should not be neglectful, that this is fashion or something imposed. No. This is the most important function. Human life is meant simply for developing Kåñëa consciousness. He has no other business. But unfortunately we have created so many engagements so that we forget Kåñëa consciousness. This is called mäyä. This is called mäyä. We are forgetting our real business. We are engaged in different, so many businesses. Misleaders. Andhä yathändhair upanéyamänäù [SB 7.5.31]. The rascal, blind leaders are leading to hell. Te 'péça tantryäm uru-dämni-baddhäù. All of them are tied up by the stringent rules and regulations of the material nature. And they have become leader. They do not like any authority. This is called mäyä. This is called mäyä. They are being misled; still they are following that. This is called mäyä.

So try, some way or other, you have come in contact with Kåñëa. So catch Him very tightly. Mäm eva ye prapadyante mäyäm etäà taranti te. If you catch very tightly Kåñëa's lotus feet, then mäyä will not be able to do any harm.

Thank you very much. Chant Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 9

Los Angeles, May 13, 1970

Prabhupäda: (chanting with devotees:)

andhaà tamaù praviçantiye

ye 'vidyäm upäsate

tato bhüya iva te tamo

ya u vidyäyäà ratäù

[Éço 9]

"Those who are engaged in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the so-called culture of knowledge."

So there are two kinds of education: material education and spiritual education, brahma-vidyä and jaòa-vidyä. Jaòa-vidyä means material education. Jaòa. Jaòa means "which cannot move," matter. And spiritual education... Spirit can move. Our body is combination of spirit and matter. So long the spirit is there, this body is moving. Just like coat-pant is moving so long a man wears it. It appears that the coat is moving, the pant is moving, but actually the living entity is moving, and the covering, the dress, appears to be moving. Similarly, this body is moving because the spirit soul is moving. This is only... Just like a vehicle. A motorcar is moving; that means the driver is moving. So foolish people will think that the motorcar is moving. Motorcar does not move. In spite of all mechanical arrangement, it cannot move. That is the wrong way of education. People who are thinking that this material nature is working, moving and manifesting so many wonderful things... Just like in the seaside we see the waves are moving. But the waves are not moving; the air moving it. But air is not moving. In this way, you go back, back, back, what is the ultimate cause, then you'll find Kåñëa is the cause of all causes. That is called philosophy, to search out the ultimate cause.

So here it is said, andhaà tamaù praviçanti ye avidyäm upäsate. Avidyä means those who are captivated by the external movements, they are, they are worshiping avidyä, nescience, which will not help him. The modern civilization is engaged... There are big, big institutions for technology, how a motorcar can move, how aeroplane can move. So many machinery they're manufacturing. But they are... There is no educational institution how the mover, the spirit soul, is moving. That is... That is called avidyä, nescience. The actual mover is not being studied, but the external movement is being studied. Big, big institution, universities, there are. As I told you the other day, when I lectured in the Massachusetts Technological College, so I inquired that "Where is that technology to study the mover?" But they have no such arrangement. They could not answer satisfactorily. So that is avidyä. So here, in the Éçopaniñad, it is said, andhaà tamaù praviçanti ye avidyäm upäsate. Those who are engaged only in material advancement of education, the result will be that they will go to the darkest region of existence, andhaà tamaù. It is very dangerous position that at the present moment there is no arrangement in any state, all over the world, about spiritual education. It is pushing the human society to the darkest region of existence. Actually, it is happening so. In... In your country, your rich country, you have got nice educational system, so many universities, but what class of men you are producing? The students are coming to become hippies. Why?

So leaders should think over it, that "What we are producing, in spite of so many educational institutions?" That is hinted here, that because you are worshiping avidyä... That is not knowledge. Bhaktivinoda Öhäkura has sung very nicely: jaòa-vidyä saba mäyära vaibhava. Jaòa-vidyä. Jaòa-vidyä means this material education. He says they are expansion of this mäyä. Jaòa vidyä. Jaòa vidyä sa mäyära vaibhava, tomära bhajane bädhä. The more we shall advance in this material education, the more we will be hampered to understand what is God. And at last we shall declare, "God is dead. I am God. You are God," this, all this nonsense. That is hinted here: andhaà tamaù. Andham means darkness. There are two kinds of darkness. If you remain in ignorance, that is also darkness, and if you remain actually in darkness, where there is no sunlight, there is no electric light, that is also darkness. So avidyäm upäsate. Another, tato bhüya iva te tamo ya u vidyäyäà ratäù. So these materialists, they are certainly being pushed in the darkness, but there is another class, who are so-called philosopher, mental speculators, religionists, yogis. They are going still more in the darkness, because they are defying Kåñëa. They are posed as if culturing spiritual knowledge, but because they have no information of Kåñëa, or God, their advancement of education is also more dangerous. More dangerous. Because they are misleading people. The yoga system, the so-called yoga, not the real yoga system... The so-called yoga system, they are preaching, misleading people that "You meditate and you'll understand that you are God." By meditation, one becomes God. (chuckles) You see. So Kåñëa never meditated. Neither He had any chance of meditation, because from the very beginning of His appearance, Kaàsa was prepared to kill Him. Then He was transferred by His father to the house of Nanda-Yaçodä. There also, when He was sleeping, a baby, three-months-old baby, the Pütanä demon attacked. So Kåñëa had no chance to meditate to become God. He is God from the very beginning. That is God. God is God and dog is dog. That is the law of identity.

So these are all nonsense, that "You become still, you become silent, and you become God." Oh, how I can become silent? Is there any possibility of becoming silent? No. There is no such possibility. "You become desireless." So how I can become desireless? These are all bluffs. We cannot be desireless. We cannot be silent. But our desires, our activities, have to be purified. That is real knowledge. That is real knowledge. We shall desire only to serve Kåñëa. That is purification of desire. Not that desireless. That is not possible. How I can be desireless? How I can be silent? That is also not possible. For a second, I cannot be silent. So then our activities should be engaged, dovetailed, in Kåñëa's service. This is real knowledge, that "I, as living entity, I have all these things, activities, desires, loving propensity. Everything is there. But that is being misguided." We do not know where to place all these things. That is avidyä. So this Éçopaniñad teaches us that we should be very careful. We should not be very much advanced... We may be advanced. That doesn't matter. We don't say that you don't advance in material education. You advance, but, at the same time, you become Kåñëa conscious. That is our propaganda. We don't say that you don't, you do not manufacture motorcar or you do not manufacture these so many machines. We don't say. But we say, "All right, you have manufactured this machine. Employ it in Kåñëa's service." That is our proposal. We don't say stop it. We don't say that you have, don't have any sex life. But we say, "Yes, you have sex life—for Kåñëa. You produce Kåñëa conscious children. Hundred times you have sex life." But don't create cats and dogs. That is our proposal.

So education, education required, but if education is wrongly diverted, it is very, very dangerous. That is the purport of this verse.

andhaà tamaù praviçanti

ye vidyäm upäsate

tato bhüya iva te tamo

ya u vidyäyäà ratäù

So-called education has no value.

Thank you very much. Hare Kåñëa. (end)

Çré Éçopaniñad, Mantra 9-10

Los Angeles, May 14, 1970

Prabhupäda: (chuckles) Hare Kåñëa. Chant. Oà pürëam adaù. (chants with devotees) Loudly. (chants Mantras 1-10) "The wise have explained to us that one result is derived from the culture of knowledge, and it is said that a different result is obtained from the culture of nescience."

So yesterday we have explained to some extent what is the culture of nescience and what is the culture of knowledge. Culture of knowledge means spiritual knowledge. That is real knowledge. And advancement of knowledge for comforts or to protect this material body, that is the culture of nescience. Because however you may try to protect this body, its natural course will take place. What is that? Janma-måtyu-jarä-vyädhi [Bg. 13.9]. You cannot relieve this body from repeated birth and death, and while manifested, disease and old age. So people are very much busy for culturing knowledge of this body, although they are seeing every moment that this body is decaying. The death of the body was registered when it was born. That's a fact. So you cannot stop the natural course of this body. You must meet the process of the body, namely, birth, death, old age, and disease.

So Bhägavata says, therefore, yasyätma-buddhiù kuëape tri-dhätuke [SB 10.84.13]. This body is made of three primary elements: mucus, bile, and air. That is the Vedic version and Äyurvedic treatment. This body is a bag of mucus, bile, and air. In old age the air circulation becomes disturbed; therefore old man becomes rheumatic, so many bodily ailments. So Bhägavata says, "One who has accepted this combination of bile, mucus, and air as self, he is an ass." Yes. Actually, this is the fact. If we accept this combination of bile, mucus, and air as myself... So intelligent person, a very great philosopher, very great scientist, does it mean that he's a combination of bile, mucus and air? No. This is the mistake. He's different from this bile or mucus or air. He's soul. And according to his karma, he's exhibiting, manifesting his talent. So they do not understand this karma, the law of karma. Why we find so many different personalities? If it is a combination of bile, mucus, and air, why they are not similar? So they do not cultivate this knowledge. Why there are dissimilarities? One man is born millionaires; another man is born, he cannot even have full meals twice a day, although he's struggling very hard. Why this discrimination? Why one is put into such favorable condition? Why the other is not? So there is law of karma, the individuality.

So this is knowledge. Therefore the Éçopaniñad says that anyad evähur vidyayä anyad ähur avidyayä. Those who are in ignorance, they are cultivating a different type of advancement of knowledge, and those who are actually in knowledge, they are cultivating in a different way. Ordinary people, they do not like our activities, Kåñëa consciousness. They are surprised. Gargamuni was telling me yesterday evening that people ask, "Where do you get so much money? You are purchasing so many cars and big church property and maintaining fifty, sixty men daily and enjoying. What is this?" (laughter) So they are surprised. And we are surprised why these rascals are working so hard simply for filling the belly. So Bhagavad-gétä says, yä niçä sarva-bhütänäà tasyäà jägrati saàyamé. We are seeing that these people are sleeping, and they are seeing we are wasting our time. This is opposite view. Why? Because their line of action is different, our line of action are different. Now, it is to be decided by an intelligent man whose actions are actually right.

These things are very nicely discussed in Vedic literature. There is another... Just like this is Éçopaniñad. Similarly, there is another Upaniñad, Garga Upaniñad. So that is the talk between husband and wife, very learned. The husband is teaching the wife. Etad viditvä yaù prayäti sa eva brähmaëa gargi. Etad aviditvä yaù prayäti sa eva kåpanä. This real culture of knowledge, one who... Everyone takes birth and everyone will die. There is no difference of opinion about it. We shall die and they shall die. They can say that "You are thinking of birth, death, old age and disease. So do you mean to say that because you are cultivating Kåñëa consciousness knowledge, you will be free from these four principles of nature's onslaught?" No. That is not the fact. The fact is, the Garga Upaniñad says, etad viditvä yaù prayäti. One who quits this body after knowing what he is, sa eva brähmaëa, he is brähmaëa. Brähmaëa... We are offering you the sacred thread. Why? Just you try to understand what is the mystery of life. That is brähmaëa. Vijänataù. We have read in this verse, vijänataù. One who quits this body after knowing things as they are, he is brähmaëa. And etad aviditvä yaù prayäti... And one who quits this body without knowing the mystery of life, he's a kåpaëä. Kåpaëä means miser. Just like if you get one million dollars and you could not utilize it, simply you see that "Oh, I have got this bank balance," you are happy simply by seeing it, then you are kåpaëä. You do not know how to utilize. And one who has got one million dollars and utilizing it and making millions and millions dollars, he is intelligent. Similarly, this body is invaluable. One who is utilizing it for culture of spiritual knowledge, he is brähmaëa. That is the difference between brähmaëa and kåpaëä. And one who is utilizing this body like cats and dogs for sense gratification, he is miser. He does not know how to utilize one million dollars. Everyone does not know. But it is the duty of the father, duty of the state, duty of the teachers to educate from the very beginning. Bhägavata says that one should not become a father, one should not become a mother, one should not become a teacher, one should not become a king unless they are able to elevate their dependents to this spiritual knowledge, which can save him from repeated birth and death.

Thank you. (end)

Çré Éçopaniñad, Mantra 10

Los Angeles, May 15, 1970

(Prabhupäda chants first ten verses with devotees)

Prabhupäda: So this verse is very important.

anyad evähur vidyayä

anyad ähur avidyayä