Civilization and Transcendence

Civilization and Transcendence
1: RELIGION WITH NO CONCEPTION OF GOD? : PROGRE!!ING "E#OND $PROGRE!!$ %: CONCOCTED RELIGION &: C'!TE !#!TE( C'!T O)T *: ETERN'L TR)TH! +!, E+ER#D'# RE'LITIE! -: THE )LTI('TE .NOWLEDGE /: GETTING !PIRIT)'L G)ID'NCE 0: CI+ILI1'TION (E'N! REG)L'TION 2: CLE'N!ING THE HE'RT 13: THE PROCE!! OF P)RIFIC'TION 11: $FEEL THE ONENE!!$ 4 WITH ' DIFFERENCE 1 : HOW TO LO+E GOD 1%: THE W'# TO PE'CE 1&: RET)RN TO RE'L LIFE
His Divine Grace ', C, "5a6tivedanta !7a8i Pra95:;da Re;lies to a <:estionnaire Fro8 "5avan=s >o:rnal >:ne 0? 12/-
RELIGION WITH NO CONCEPTION OF GOD?
Copyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
P:@Aa .B@Ca: r!la "ra#hupda$ this %uestionnaire &as sent to you #y Bhavan's Journal, a 'ultural and religious (aga)ine in Bo(#ay. They are %uestioning various religious and spiritual leaders$ trying to get the ans&ers to so(e o* the i(portant %uestions that are perple+ing people today. ,o there's a list o* %uestions$ and the *irst is this- .Is the in*luen'e o* religion over the (asses on the &ane/. DrEla Pra95:;Fda: 0es. This is predi'ted in rmad-Bhgavatam 112.2.13tata cnu-dina dharma satya auca kam day klena alin r!an na"kyaty yur ala sm#ti .In 4ali5yuga$ this age o* %uarrel and hypo'risy$ there shall #e a &aning o* these %ualities- religiosity$ truth*ulness$ 'leanliness$ toleran'e$ (e(ory$ #odily strength$ duration o* li*e$ and (er'y.. These are the hu(an assets6%ualities &hi'h (ake a hu(an #eing distin't *ro( the ani(als. But these things &ill de'line. There &ill #e al(ost no (er'y$ there &ill #e al(ost no truth*ulness$ (e(ory &ill #e shortened$ duration o* li*e shortened. ,i(ilarly$ religion &ill pra'ti'ally vanish. ,o that (eans gradually hu(an #eings &ill des'end to the plat*or( o* ani(als. 7spe'ially &hen there is no religion$ hu(an #eings are si(ply ani(als. This any 'o((on (an 'an distinguish6that a dog does not understand &hat religion is. The dog is also a living #eing$ #ut he's not interested in &hat is #eing dis'ussed here a#out Bhagavad-gt or rmad-Bhgavatam$ That is the distin'tion #et&een (an and dog- the ani(al is not interested. ,o &hen hu(an #eings are #e'o(ing uninterested in religion$ then they're #e'o(ing ani(als. And ho& 'an there #e happiness or pea'e in ani(al so'iety/ The #ig leaders &ant to keep the 'iti)enry as ani(als$ and at the sa(e ti(e they are striving to (ake a 8nited 9ations. :o& is it possi#le/ 8nited Ani(als/ Is it possi#le/ ,o'iety *or 8nited Ani(als. 1%aughter$3 In the s'ien'e o* logi' it is said$ .;an is a rational ani(al.. ,o &hen rationality is (issing$ one #e'o(es si(ply an ani(al. <hat is the possi#ility o* #eing a hu(an #eing/ In hu(an so'iety$ &hether you are a Christian or a ;uha((adan or a :indu or a Buddhist$ it doesn't (atter. But there (ust #e so(e syste( o*
religion6that is hu(an so'iety. And hu(an so'iety &ithout religion6 ani(al so'iety. This is the plain *a't. <hy are people unhappy no&/ Be'ause they are negle'ting religion. =ne gentle(an has &ritten (e that ;ar+ said$ .Religion is the opiu( o* the people.. That (eans the Co((unists are very ada(ant against >od 'ons'iousness #e'ause they think that religion has spoiled the &hole so'ial at(osphere. Religion (ight have #een (isused$ #ut that does not (ean that religion should #e avoided. Real religion should #e taken. ,i(ply #e'ause religion has not #een properly e+e'uted #y the so5'alled priests$ that does not (ean religion should #e re?e'ted. I* (y eye is giving (e so(e kind o* trou#le on a''ount o* a 'atara't$ that doesn't (ean (y eye should #e plu'ked out. The 'atara't should #e re(oved. ,o that is the idea o* the 4@ABa 'ons'iousness (ove(ent6to re(ove the 'atara't *ro( people's religious vision. >enerally$ (odern so5'alled religious leaders have no 'on'eption o* >od$ and yet they are prea'hing religion. <hat good is that religion/ "eople are si(ply #eing (isled. Real religion (eans >od's orderdharma tu skd hagavat-&ra'tam 1,B C.D.193. I* your religion has no 'on'eption o* >od$ &here is the %uestion o* religion/ ,till$ &ithout any 'on'eption o* >od$ they are pro*essing so(e religion. :o& long &ill it go on arti*i'ially/ It &ill deteriorate. That ignoran'e a#out >od has resulted in the present 'ondition. Religion (eans the order o* >od$ ?ust as la& (eans the order o* the state. 9o&$ i* in your so'ial syste( there is no state$ &here is the %uestion o* the state's order/ 0ou &ill si(ply (anu*a'ture your o&n order. Today that is going on in the *ield o* religion- there is no 'on'eption o* >od and there*ore no *ollo&ing o* >od's order. But &e devotees o* 4@ABa have a 'lear 'on'eption o* >od. :ere is >od4@ABa. And :e's giving orders. <e a''ept those orders. ,o it is 'lear religion. But i* there is no 'on'eption o* >od$ no order o* >od$ then &here is the %uestion o* religion/ Ask so(eone in so(e other religious syste( &hat their 'on'eption o* the *or( o* >od is. Can anyone tell 'learly/ 9o#ody 'an say. But &e shall i((ediately say$ ve'u kva'antam aravinda-dalyatka arhvatasam asitm udha-sundar"gam
kandar&a-ko(i-kamanya-viea-o ha govindam di-&urua tam aha ha!mi .I &orship >ovinda$ the pri(eval Eord$ &ho is adept at playing on :is *lute$ &hose eyes are like petals o* a #loo(ing lotus$ &hose head is #ede'ked &ith a pea'o'k's *eather$ &hose *igure o* #eauty is tinged &ith the hue o* #lue 'louds$ and &hose uni%ue loveliness 'har(s (illions o* Cupids.. 1Brah(a5saFhit G.DH3 I((ediately$ des'ription6.:ere is >od.. Then there is religion. And i* there is no 'on'eption o* >od$ &here is the %uestion o* religion/ Bogus. That is &hy religiosity and the other no#le hu(an %ualities are de'lining. "eople have no 'on'eption o* >od$ and there*ore there is no understanding o* religion. As a result$ the &hole hu(an 'ivili)ation is de'lining. And #e'ause it is de'lining$ hu(an #eings are #e'o(ing (ore and (ore like ani(als.
PROGRE!!ING "E#OND $PROGRE!!$

P:@Aa .B@Ca: Iuestion nu(#er t&o/ DrEla Pra95:;Fda: 0es. P:@Aa .B@Ca: .The traditional 'harge against :induis( is that it is *atalisti'$ that it inhi#its progress #y (aking people slaves to the #elie* in the inevita#ility o* &hat is to happen. :o& *ar is this 'harge true/. DrEla Pra95:;Fda: The 'harge is *alse. Those &ho have (ade that 'harge do not kno& &hat .:induis(. is. Jirst o* all$ the Kedi' s'riptures (ake no (ention o* su'h a thing as .:induis(.. #ut they do (ention santana-dharma, the eternal and universal religion$ and also var'rama-dharma, the natural organi)ation o* hu(an so'iety. That &e 'an *ind in the Kedi' s'riptures. ,o it is a *alse 'harge that the Kedi' syste( inhi#its the progress o* (ankind. <hat is that .progress./ A dog's ?u(ping is progress/ 1%aughter$3 A dog is running here and there on *our legs$ and you are running on *our &heels. Is that progress/ The Kedi' syste( is this- The hu(an #eing has a 'ertain a(ount o*
energy6#etter energy than the ani(als'$ #etter 'ons'iousness6and that energy should #e utili)ed *or spiritual advan'e(ent. ,o the &hole Kedi' syste( is (eant *or spiritual advan'e(ent. :u(an energy is e(ployed in a (ore e+alted dire'tion than to 'o(pete &ith the dog. Conse%uently$ so(eti(es those &ho have no idea o* religion noti'e that the Indian saintly persons are not &orking hard like dogs. ,piritually un'ultured people think the dog ra'e is li*e. But a'tual li*e is spiritual progress. There*ore the rmad-Bhgavatam 11.G.183 says$ tasyaiva heto &rayateta kovido na la hyate yad hramatm u&ary adha tal la hyate dukhavad anyata sukha klena sarvatra ga hra-rahas The hu(an #eing should e+ert his energy *or that thing &hi'h he did not get in (any$ (any lives. Through (any$ (any lives the soul has #een in the *or(s o* dogs or de(igods or 'ats or #irds or inse'ts. There are 8$LHH$HHH (aterial *or(s. ,o this trans(igration is going on$ #ut in every one o* these (illions o* *or(s$ the #usiness is sense grati*i'ation. The dog is #usy *or sense grati*i'ation- .<here is *ood/ <here is shelter/ <here is a (ate/ :o& to de*end/. And the (an is also doing the sa(e #usiness$ in di**erent &ays. ,o this struggle *or e+isten'e is going on$ li*e a*ter li*e. 7ven a s(all inse't is engaging in the sa(e struggle6hra-nidr- haya-maithunam 6eating$ sleeping$ de*ending$ and (ating. Bird$ #east$ inse't$ *ish6 every&here the sa(e struggle- .<here is *ood/ <here is se+/ <here is shelter/ :o& to de*end/. ,o the stra 1s'ripture3 says &e have done these things in (any$ (any past lives$ and i* &e don't get out o* this struggle *or e+isten'e$ &e'll have to do the( again in (any$ (any *uture lives. ,o these things should #e stopped. There*ore "rahlda ;ahr?a advises his *riends 1rmad-Bhgavatam M.C.D3$ sukham aindriyaka daity deha-yogena dehinm sarvatra la hyate daivd yath dukham ayatnata
.;y dear *riends$ (aterial pleasure6&hi'h is due si(ply to this (aterial #ody6is essentially the sa(e in any #ody. And ?ust as (isery 'o(es &ithout our trying *or it$ so the happiness &e deserve &ill also 'o(e$ #y higher arrange(ent.. A dog has a (aterial #ody$ and I have a (aterial #ody. ,o (y se+ pleasure and the dog's se+ pleasure is the sa(e. =* 'ourse$ a dog is not a*raid o* having se+ on the street$ in *ront o* everyone. <e hide it in a ni'e apart(ent. That's all. But the a'tivity is the sa(e. There is no di**eren'e. ,till$ people are taking this se+ pleasure #et&een a (an and &o(an in a ni'e de'orated apart(ent as very advan'ed. But this is not advan'ed. And yet they are (aking a dog's ra'e *or this .advan'e(ent.. "rahlda ;ahr?a says &e are i(agining that there are di**erent types o* pleasure on a''ount o* di**erent types o* #ody$ #ut the pleasure is *unda(entally the sa(e. 9aturally$ a''ording to the di**erent types o* #ody$ there are so(e e+ternal di**eren'es in the pleasure$ #ut the #asi' a(ount and %uality o* this pleasure has very &ell de*ined li(itations. That is 'alled destiny. A pig has a 'ertain type o* #ody$ and his eata#le is stool. This is destined. 0ou 'annot 'hange it6.Eet the pig eat halav.. That is not possi#le. Be'ause the soul has a parti'ular type o* #ody$ he (ust eat a parti'ular type o* *ood. Can anyone$ any s'ientist$ i(prove the standard o* living o* a pig/ Is it possi#le/ 1%aughter$3 There*ore "rahlda ;ahr?a says that everything a#out (aterial pleasure is already *i+ed. The un'ivili)ed (en in the ?ungle are having the sa(e se+ pleasure as the so5'alled 'ivili)ed (en &ho #oast$ .Instead o* living in that hut (ade o* leaves$ &e are living in a skys'raper #uilding. This is advan'e(ent.. But Kedi' 'ivili)ation says$ .9o$ this is not advan'e(ent. Real advan'e(ent is sel*5reali)ation6ho& (u'h you have reali)ed your relationship &ith god.. ,o(eti(es people (isunderstand$ thinking that sages &ho try *or sel*5 reali)ation are la)y. In a high 'ourt a ?udge is sitting so#erly$ apparently doing nothing$ and he is getting the highest salary. And another (an in the sa(e 'ourt6he's &orking hard all day long$ ru##er5sta(ping$ and he is getting not even one5tenth o* the ?udge's salary. :e's thinking$ .I a( so #usy and &orking so hard$ yet I a( not getting a good salary. And this
(an is ?ust sitting on the #en'h$ and he's getting su'h a *at salary.. The 'riti'is( o* :induis( as .inhi#iting progress. is like that- it 'o(es out o* ignoran'e. The Kedi' 'ivili)ation is *or sel*5reali)ation. It is (eant *or the intelligent person$ the person &ho &ill not ?ust &ork like an ass #ut &ho &ill try *or that thing &hi'h he did not a'hieve in so (any other lives6na(ely$ sel*5reali)ation. Jor e+a(ple$ &e are so(eti(es la#eled .es'apists.. <hat is the 'harge/ Disci;le: They say &e are es'aping *ro( reality. DrEla Pra95:;Fda: 0es$ &e are es'aping their reality. But their reality is a dog's ra'e$ and our reality is to advan'e in sel*5reali)ation$ 4@ABa 'ons'iousness. That is the di**eren'e. There*ore the (undane$ (aterialisti' &orkers have #een des'ri#ed as m)*has, asses. <hy/ Be'ause the ass &orks very hard *or no tangi#le gain. :e 'arries on his #a'k tons o* 'loth *or the &asher(an$ and the &asher(an in return gives hi( a little (orsel o* grass. Then the ass stands at the &asher(an's door$ eating the grass$ &hile the &asher(an loads hi( up again. The ass has no sense to think$ .I* I get out o* the 'lut'hes o* this &asher(an$ I 'an get grass any&here. <hy a( I 'arrying so (u'h/. The (undane &orkers are like that. They're #usy at the o**i'e$ very #usy. I* you &ant to see the *ello&$ .I a( very #usy no&.. 1%aughter$3 ,o &hat is the result o* your #eing so #usy/ .<ell$ I take t&o pie'es o* toast and one 'up o* tea. That's all.. 1%aughter$3 And *or this purpose you are so #usy/ =r$ he is #usy all day si(ply so that in the evening he 'an look at his a''ount #ooks and say$ .=h$ the #alan'e had #een one thousand dollars 6no& it has #e'o(e t&o thousand.. That is his satis*a'tion. But still he &ill have the sa(e t&o pie'es o* #read and one 'up o* tea$ even though he has in'reased his #alan'e *ro( one thousand to t&o thousand. And still he'll &ork hard. This is &hy karms are 'alled m)*has. They &ork like asses$ &ithout any real ai( o* li*e. But Kedi' 'ivili)ation is di**erent. The a''usation i(plied in the %uestion is not 'orre't. In the Kedi' syste($ people are not la)y. They are very #usy &orking *or a higher purpose. And that #usy5ness is so i(portant that "rahlda ;ahr?a says$ kaumra caret &r!+o, 1,B M.C.13 .Beginning *ro( 'hildhood$ one should &ork *or sel*5reali)ation.. =ne should not lose a se'ond's ti(e. ,o that is Kedi' 'ivili)ation. =* 'ourse$ the (aterialisti' &orkers6they see$ .These (en are not
&orking like us$ like dogs and asses. ,o they are es'aping.. 0es$ es'aping your *ruitless endeavor. The Kedi' 'ivili)ation o* sel*5reali)ation #egins *ro( the var'rama syste( o* so'ial organi)ation. -arnramcravat &urue'a &ara &umn vi'ur rdhyate, .7veryone should o**er up the *ruits o* his o''upational duty to the lotus *eet o* the Eord KiABu $ or 4@ABa.. That is &hy the Kedi' syste( is 'alled var'rama.literally$ .so'ial organi)ation &ith a spiritual perspe'tive.. The var'rama syste( has *our so'ial and *our spiritual divisions. the so'ial divisions are the rhma'as 1tea'hers and priests3$ katriyas 1ad(inistrators and (ilitary (en3$ vaiyas 1*ar(ers and (er'hants3$ and )dras 1la#orers and 'ra*ts(en3$ &hile the spiritual divisions are the rahmacrs 1students3$ g#hasthas 1householders3$ vna&rasthas 1retirees3$ and sannyss 1renun'iants3. But the ulti(ate goal is vi'ur rdhyate. the &orship o* the ,upre(e Eord$ KiABu $ #y all. That is the idea. But the (e(#ers o* the (odern so5'alled 'ivili)ation do not kno& o* var'rama. There*ore they have 'reated a so'iety that is si(ply a dog's ra'e. The dog is running on *our legs$ and thay are running on *our &heels. That's all. And they think the *our5&heel ra'e is advan'e(ent o* 'ivili)ation. Kedi' 'ivili)ation is di**erent. As 9rada ;uni says$ tasyaiva heto &rayateta kovido na la hyate yad hramatm u&ary adha, the learned$ astute person &ill use this li*e to gain &hat he has (issed in 'ountless prior lives6na(ely$ reali)ation o* sel* and reali)ation o* >od. ,o(eone (ay ask$ .Then shall &e do nothing/. 0es do nothing si(ply to i(prove your (aterial position. <hatever (aterial happiness is allotted *or you #y destiny$ you'll get it &herever you are. Take to 4@ABa 'ons'iousness. 0ou'll get these other things #esides. .:o& shall I get the(/. :o&/ /lena sarvatra ga hra-rahas, #y the arrange(ent o* eternal ti(e$ everything &ill 'o(e a#out in due 'ourse. The e+a(ple is given that even though you do not &ant distress$ still distress 'o(es upon you. ,i(ilarly$ even i* you do not &ork hard *or the happiness that is destined to #e yours$ still it &ill 'o(e. ,i(ilarly$ "rahlda ;ahr?a says$ na tat-&raysa kartavyam, you should not &aste your energy *or (aterial happiness$ #e'ause you 'annot
get (ore than &hat you are destined to ha That is not possi#le. .:o& 'an I #elieve it6that #y &orking harder I &ill not get (ore (aterial happiness than I &ould other&ise have had/. Be'ause you are undergoing so (any distressing 'onditions even though you do not &ant the(. <ho &ants distress/ Jor e+a(ple$ in our 'ountry$ ;ahat(a >andhi &as killed #y his o&n 'ountry(en. :e &as a great (an$ he &as prote'ted #y so (any *ollo&ers$ he &as #eloved #y all6and still he &as killed. Nestiny. <ho 'an prote't you *ro( all these distressing 'onditions/ .,o$. you should 'on'lude$ .i* these distressing 'onditions 'o(e upon (e #y *or'e$ the other kind o* 'ondition$ the opposite nu(#er$ &ill also 'o(e. There*ore &hy shall I &aste (y ti(e trying to avoid distress and gain so5'alled happiness/ Eet (e utili)e (y energy *or 4@ABa 'ons'iousness.. That is intelligen'e. 0ou 'annot 'he'k your destiny. The (aga)ine's %uestion tou'hes on this point. P:@Aa .B@Ca: 0es$ the usual 'harge is that this Kedi' syste( o* 'ivili)ation is *atalisti'$ and that as a result people are not (aking as (u'h (aterial progress as they other&ise &ould. DrEla Pra95:;Fda: 9o$ no$ the Kedi' syste( is not *atalisti'. It is *atalisti' only in the sense that one's material destiny 'annot #e 'hanged. But your spiritual li*e is in your hands. our point is this- The &hole Kedi' 'ivili)ation is #ased on the understanding that destiny allo&s only a 'ertain a(ount o* (aterial happiness in this &orld$ and that our e**orts should there*ore #e dire'ted to&ard sel*5reali)ation. 9o#ody is en?oying uninterrupted (aterial happiness. That is not possi#le. A 'ertain a(ount o* (aterial happiness and a 'ertain a(ount o* (aterial distress 6these #oth (ust #e present al&ays. ,o ?ust as you 'annot 'he'k your distressing 'ondition o* li*e$ si(ilarly you 'annot 'he'k your happy 'ondition o* li*e. It &ill 'o(e auto(ati'ally. There*ore$ don't &aste your ti(e &ith these things. #etter you utili)e your energy *or advan'ing in 4@ABa 'ons'iousness. P:@Aa .B@Ca: ,o then$ r!la "ra#hupda$ &ould it #e a''urate$ a*ter all$ to say that people &ho have this Kedi' 'on'eption &ould not try *or progress/ DrEla Pra95:;Fda: 9o$ no. ."rogress.6*irst you (ust understand &hat a'tual progress is. The thing is that i* you try to progress vainly$ &hat is
the use o* trying/ I* it is a *a't you 'annot 'hange your (aterial destiny$ &hy should you try *or that/ Rather$ &hatever energy you have$ utili)e it *or understanding 4@ABa 'ons'iousness. That is real progress. ;ake your spiritual understanding6your understanding o* >od and sel*6per*e'tly 'lear. Jor instan'e$ in our International ,o'iety *or 4rishna Cons'iousness$ our (ain #usiness is ho& to (ake advan'e(ent in 4@ABa 'ons'iousness. <e are not enthusiasti' a#out opening #ig$ #ig *a'tories &ith #ig$ #ig (oney5earning (a'hines. 9o. <e are satis*ied &ith &hatever (aterial happiness and distress &e are destined. But &e are very eager to utili)e our energy *or progressing in 4@ABa 'ons'iousness. This is the point. ,o the Kedi' syste( o* 'ivili)ation is (eant *or reali)ing >od- viABur rdhyate$ In the Kedi' syste($ people try *or that. A'tually$ the *ollo&ers o* var'rama-dharma.they never tried *or e'ono(i' develop(ent. 0ou'll *ind in India$ still$ (illions o* people taking #ath in the >anges during 4u(#ha5(el. :ave you have #een to the 4u(#ha5 (el *estival/ Disci;le: 9o. DrEla Pra95:;Fda: At the 4u(#ha5(el$ (illions o* people 'o(e to take #ath in the >anges #e'ause they are interested in ho& to #e'o(e spiritually li#erated *ro( this (aterial &orld. They're not la)y. They tavel thousands o* (iles to take #ath in the >anges at the holy pla'e o* "rayag. ,o although they are not #usy in the dog's ra'e$ these people are not la)y. 0 ni sarva- h)tn tasy !garti sayam, .<hat is night *or ordinary #eings is the ti(e o* &ake*ulness *or the sel*5'ontrolled.. The sel*5'ontrolled (an &akes up very early6pra'ti'ally in the (iddle o* the night6and &orks *or spiritual reali)ation &hile others are sleeping. ,i(ilarly$ during the dayti(e the dogs and asses think$ .<e are &orking$ #ut these spiritualists$ they are not &orking.. ,o there are t&o di**erent plat*or(s$ the (aterial and the spiritual. Jollo&ers o* the Kedi' 'ivili)ation$ &hi'h is pra'ti'ed in India6 although no&adays it is distorted6a'tually$ these people are not la)y. They are very$ very #usy. 9ot only very$ very #usy$ #ut also kaumra caret &r!+o dharmn hgavatn iha, 1,B M.C.13 they are trying to #e'o(e sel*5reali)ed *ro( the very #eginning o* li*e. They are so #usy that they &ant to #egin the #usy5ness *ro( their very 'hildhood.
There*ore it is &rong to think they are la)y. "eople &ho a''use *ollo&ers o* Kedi' 'ivili)ation o* la)iness or o* .inhi#iting progress. do not kno& &hat real progress is. The Kedi' 'ivili)ation is not interested in the *alse progress o* e'ono(i' develop(ent. Jor instan'e$ so(eti(es people #oast$ .<e have gone *ro( the hut to the skys'raper.. They think this is progress. But in the Kedi' syste( o* 'ivili)ation$ one thinks a#out ho& (u'h he is advan'ed in sel*5 reali)ation. :e (ay live in a hut and #e'o(e very advan'ed in sel*5 real)ation. But i* he &astes his ti(e turning his hut into a skys'raper$ then his &hole li*e is &asted$ *inished. And in his ne+t li*e he is going to #e a dog$ although he does not kno& it. That's all. P:@Aa .B@Ca: r!la "ra#hupda$ then this %uestion (ay #e raised- I* destiny 'annot #e 'he'ked$ then &hy not$ &hen a 'hild is #orn$ si(ply let hi( run around like an ani(al/ And &hatever happens to hi( . . . DrEla Pra95:;Fda: 9o. That is the advantage o* this hu(an *or( o* li*e. 0ou 'an train the 'hild spiritually. That is possi#le. There*ore it is said$ tasyaiva heto &rayeteta kovido, use this pri'eless hu(an *or( to attain &hat you 'ould not attain in so (any (illions o* lo&er *or(s. Jor that spiritual purpose you should engage your energy. That advantage is open to you no&$ in the hu(an *or(. 1haituky a&ratihat, pure devotional servi'e to the Eord$ 4@ABa 'ons'iousness$ is open to you no&$ and it 'annot #e 'he'ked. Oust as your advan'e(ent o* so5'alled (aterial happiness is already destined and 'annot #e 'he'ked$ si(ilarly$ your advan'e(ent in spiritual li*e 'annot #e 'he'ked6i* you endeavor *or it. 9o one 'an 'he'k your spiritual advan'e(ent. Try to understand this. P:@Aa .B@Ca: ,o$ then$ &e 'an't say that the Kedi' syste($ or santanadharma, is *atalisti'. There a'tually is endeavor *or progress. DrEla Pra95:;Fda: Certainly6spiritual progress. As *or the %uestion o* .*atalisti'$. I have o*ten given this e+a(ple- Eet us say a (an is 'onde((ed #y a 'ourt o* la& to #e hanged. 9o#ody 'an 'he'k it. 7ven the sa(e ?udge &ho gave the verdi't 'annot 'he'k it. But i* the (an #egs *or the (er'y o* the king$ the king 'an 'he'k the e+e'ution. :e 'an go totally a#ove the la&. There*ore the Brahma-sahit 1G.GL3 says$ karm'i nirdahati kintu ca hakti- h!m, destiny 'an #e 'hanged #y 4@ABa *or :is devoteesP other&ise it is not possi#le. there*ore our only #usiness should #e to surrender to 4@ABa. And i* you
arti*i'ially &ant to #e (ore happy #y e'ono(i' develop(ent$ that is not possi#le. P:@Aa .B@Ca: Iuestion nu(#er three/ DrEla Pra95:;Fda: :(/ 9o. Jirst o* all (ake sure that everything is 'lear. <hy are you so eager to progress/ 1%aughter$3 Try to understand &hat is &hat. The *irst thing is that your destiny 'annot #e 'hanged. That's a *a't. But in spite o* your destiny$ i* you try *or 4@ABa 'ons'iousness$ you 'an a'hieve spiritual su''ess. =ther&ise$ &hy did "rahlda ;ahr?a urge his *riends$ kaumra cret, .Take 4@ABa 'ons'iousness up *ro( your very 'hildhood./ I* destiny 'annot #e 'hanged$ then &hy &as "rahlda ;ahr?a urging this/ >enerally$ .destiny. (eans your (aterial *uture. That you 'annot 'hnge. But even that 'an #e 'hanged &hen you are in spiritual li*e. P:@Aa .B@Ca: <hat is the (eaning o* a&ratihat/ 0ou said that spiritual develop(ent 'annot #e 'he'ked. DrEla Pra95:;Fda: 1&ratihat (eans this- ,uppose you are destined to su**er. ,o a&ratihat (eans that in spite o* your so5'alled destiny to su**er$ i* you take to 4@ABa 'ons'iousness your su**ering &ill #e redu'ed$ or there &ill #e no su**ering6and in spite o* any su**ering$ you 'an (ake progress in spiritual li*e. Oust like "rahlda ;ahr?a hi(sel*. :is *ather put hi( into so (any su**ering 'onditions$ #ut he &as not i(peded6he (ade spiritual progress. :e didn't 'are a#out his *ather's atte(pts to (ake hi( su**er. That state o* e+isten'e is 'alled a&ratihat, i* you &ant to e+e'ute 4@ABa 'ons'iousness$ your (aterial 'ondition o* li*e 'annot 'he'k it. That is the real plat*or( o* progress. =* 'ourse$ inso*ar as your (aterial 'ondition is 'on'erned$ generally that 'annot #e 'he'ked. 0ou have to su**er. But in the 'ase o* a devotee$ that su**ering also 'an #e stopped or (ini(i)ed. =ther&ise$ 4@ABa's state(ent &ould #e *alse- aha tv sarva-&&e hyo mokayiymi6.I &ill deliver you *ro( all the rea'tions to your sin*ul a'tivities.. ,u**ering (ust #e*all (e on a''ount o* (y sin*ul a'tivities$ #ut 4@ABa says$ .I &ill deliver you *ro( all the rea'tions to your sin*ul a'tivities.. This should #e 'lear. =rdinarily$ destiny 'annot #e 'he'ked. There*ore$ instead o* &asting your ti(e trying to 'hange your e'ono(i' 'ondition or (aterial destiny apart *ro( 4@ABa 'ons'iousness$ you should e(ploy your pri'eless hu(an energy *or attaining 4@ABa 'ons'iousness$ &hi'h 'annot
#e 'he'ked. <e see so (any (en &orking so hard. Noes this (ean that every one o* the( &ill #e'o(e a Jord$ a Ro'ke*eller/ <hy not/ 7veryone is trying his #est. But ;r. Jord &as destined to #e'o(e a ri'h (an. :is destiny &as there$ and so he #e'a(e a ri'h (an. Another (an (ay &ork ?ust as hard as Jord$ #ut this does not (ean he &ill #e'o(e as ri'h as Jord. This is pra'ti'al. 0ou 'annot 'hange your destiny si(ply #y &orking hard like asses and dogs. 9o. But you 'an utili)e your spe'ial hu(an energy *or i(proving your 4@ABa 'ons'iousness. That's a *a't. Disci;le: r!la "ra#hupda$ i* destiny 'annot #e 'hanged$ &hat does 4@ABa (ean &hen :e says$ .Be thou happy #y this sa'ri*i'e./ DrEla Pra95:;Fda: No you kno& &hat is (eant #y .sa'ri*i'e./ Disci;le: ,a'ri*i'e to KiABu $ to 4@ABa. DrEla Pra95:;Fda: 0es. That (eans pleasing 4@ABa. I* 4@ABa is pleased$ :e 'an 'hange destiny. /arm'i nirdahati kintu ca hakti- h!m, 1Bs. G.GL3 *or those &ho serve :i( &ith love and devotion$ 4@ABa 'an 'hange destiny. ,o sa'ri*i'e$ ya!+a, (eans pleasing 4@ABa. =ur &hole 4@ABa 'ons'iousness (ove(ent (eans pleasing 4@ABa. That is the &hole progra(. In all other #usiness$ there is no %uestion o* pleasing 4@ABa. <hen one nation de'lares &ar upon another$ there is no %uestion o* pleasing 4@ABa or serving 4@ABa. They're pleasing their o&n senses$ serving their o&n &hi(s. <hen the Jirst and ,e'ond <orld <ars #egan$ it &as not *or pleasing 4@ABa. The >er(ans &anted that their sense grati*i'ation not #e ha(pered #y the Britishers. That (eans it &as a &ar o* sense grati*i'ation. .The Britishers are a'hieving their sense grati*i'ationP &e 'annot. All right$ *ight.. ,o there &as no %uestion o* pleasing 4@ABa. :(. 9e+t %uestion/
CONCOCTED RELIGION
P:@Aa .B@Ca: Iuestion nu(#er three. .It is said that the greatest strength o* :induis( is its 'atholi'ity$ or #readth o* outlook$ #ut that this is also its greatest &eakness$ in that there are very *e& 'o((on pres'ri#ed religious o#servan'es &hi'h are o#ligatory *or all$ as in other
religions. Is it ne'essary and possi#le to outline 'ertain #asi' (ini(u( o#servan'es *or all :indus/. DrEla Pra95:;Fda: ,o *ar as the Kedi' religion is 'on'erned$ it is not si(ply *or the so5'alled :indus. That is to #e understood. This is santana-dharma, the eternal and universal nature and duty o* every living #eing. It is *or all living entities$ all living #eings. That is &hy it is 'alled santana-dharma$ That I have already e+plained. The living entity is santana, or eternalP >od is santana2 and there is santana-dhma, the Eord's eternal a#ode. As 4@ABa des'ri#es in the Bhagavad-gt 18.2H3$ &aras tasmt tu hvo 'nyo vyakto 'vyaktt santana, .0et there is another un(ani*est nature$ &hi'h is eternal.. And in the 7leventh Chapter 4@ABa :i(sel* is des'ri#ed as santana$ No you re(e(#er/ :e is des'ri#ed as santana, the supre(e eternal. ,o a'tually$ the Kedi' syste( is 'alled santana-dharma, not :indu dharma$ This is a &rong 'on'eption. This santana-dharma is (eant *or all living entities$ not ?ust the so5'alled :indus. The very ter( .:indu. is a (is'on'eption. The ;usli(s re*erred to the Indian people$ &ho lived on the other side o* the river ,ind$ as .,indus.6a'tually$ due to the pe'uliarities o* pronun'iation$ as .:indus.. In any 'ase$ the ;usli(s 'alled India .:industan$. &hi'h (eans .the land on the other side o* the river ,ind$ or ':ind.'. =ther&ise$ .:industan. has no Kedi' re*eren'e. ,o this .:indu dharma. has no Kedi' re*eren'e. The real Kedi' dharma is santana-dharma, or var'rama-dharma$ Jirst o* all$ one has to understand this. 9o& that santana-dharma, or Kedi' dharma, is #eing diso#eyed$ distorted$ and (isrepresented$ it has 'o(e to #e (isunderstood as .:induis(.. That is a *ake understanding. That is not the real understanding. <e have to study santana-dharma, or var'rama-dharma$ Then &e'll understand &hat the Kedi' religion is. 7very living entity is eternal$ santana$ >od is also eternal$ and &e 'an live &ith >od in :is santana-dhma, :is eternal a#ode. This re'ipro'ation is 'alled santana-dharma, the eternal nature and duty o* the living #eing. ,o Kedi' religion (eans this santana-dharma, not .:indu dharma$. Read the verse *ro( Bhagavad-gt that des'ri#es 4@ABa as santana$ Rad5aGvalla95a:
tvam akara &arama veditavya tvam asya vivasya &ara nidhnam tvam avyaya vata-dharma-go&t santanas tva &uruo mato me .0ou are the supre(e pri(al o#?e'tive 0ou are the ulti(ate resting pla'e o* this universe. 0ou are ine+hausti#le$ and 0ou are the supre(e eternal. 0ou are the (aintainer o* the eternal religion$ the "ersonality o* >odhead. This is (y opionion.. 1Bhagavad-gt 11.183 DrEla Pra95:;Fda: This understanding is &anted. 4@ABa is eternal$ &e are eternal$ and the pla'e &here &e &ill live &ith :i( and e+'hange our *eelings6that is eternal. And the syste( &hi'h tea'hes this eternal syste( o* re'ipro'ation6that is 'alled santana-dharma, the eternal religion$ It is (eant *or everyone. P:@Aa .B@Ca: :o& 'an people *ollo& santana-dharma on a pra'ti'al$ daily #asis/ DrEla Pra95:;Fda: :o& are &e doing it/ Is it not pra'ti'al/ 4@ABa re%uests$ man-man hava mad- hakto mad-y! m namaskuru, .Al&ays think o* ;e$ #e'o(e ;y devotee$ &orship ;e$ and o**er your o#eisan'es to ;e.. <here is the i(pra'ti'ality/ <here is the di**i'ulty/ And 4@ABa pro(ises$ mm evaiyasy asaaya, .I* you do this$ you'll 'o(e to ;e. <ithout any dou#t you'll 'o(e to ;e.. <hy don't you do that/ Eater 4@ABa re%uests$ sarva-dharmn &aritya!ya mm eka ara'a vra!a, 1Bg. 18.CC3 .>ive up all varieties o* 'on'o'ted religion and si(ply surrender to ;e.. This is pra'ti'al religion. Oust surrender to 4@ABa and think$ .I a( a devotee o* 4@ABa$ a servant o* 4@ABa.. Take this si(ple approa'h. Then everything &ill #e i((ediately done. Real dharma, real religion$ (eans dharma tu skd hagavat-&ra'tam, 1,B C.D.193 &hat >od says$ that is dharma$ 9o&$ >od says$ .give up all this 'on'o'ted dharma and ?ust surrender unto ;e.. ,o take that dharma$ <hy don't you take 4@ABa's instru'tion/ <hy do you go outside :is instru'tion/ That is the 'ause o* all your trou#les. 0ou do not kno& the di**eren'e #et&een this santana-dharma, the real$ eternal religion$ and your 'on'o'ted dharma$ I* you take to so(e *alse religious syste($ then you su**er. But i* you take to the real religious syste($ then you'll #e
happy. =* 'ourse$ no&adays India$ like the rest o* the &orld$ has also given up the real religious syste(6santana-dharma, or var'rama-dharma$ In India they have a''epted a hodgepodge thing 'alled .:induis(.. ,o there is trou#le. 7very&here$ #ut in India espe'ially$ people should kno& that the real religion is this Kedi' syste(. Kedi' religion (eans var'rama-dharma$ 4@ABa says6>od says6ctur-var'ya may s#(am, 1Bg. L.1D3 .Jor spiritual and (aterial progress$ the *our o''upational divisions o* so'iety have #een set up #y ;e.. ,o that is o#ligatory$ ?ust as the state la& is o#ligatory. 0ou 'annot say$ .I don't a''ept this la&.. 9o. 0ou have to a''ept it i* you &ant to have a happy li*e. 0ou 'annot #e'o(e an outla&. Then you'll not #e happy. 0ou'll #e punished. 9o&$ >od says$ may s#(am, .This var'rama syste( is given #y ;e.. ,o ho& 'an &e re*use to *ollo& it/ that (eans &e are denying the real religion$ 3harma tu skd hagavat-&ra'tam, 1,B C.D.193 real dharma, real religion$ (eans the order given #y >od. And >od says$ cturvar'ya may s#(am gu'a-karma-vi hgaa, .Jor the proper (anage(ent o* hu(an so'iety$ I have 'reated these *our so'ial divisions$ #ased on people's %ualities and a'tions.. ,o you have to a''ept it. P:@Aa .B@Ca: This &ould #e the pres'ription *or all people/ DrEla Pra95:;Fda: Jor everyone. At the head o* the so'ial #ody there (ust #e the intelligent 'lass o* (en$ &ho &ill give advi'eP then there (ust #e the ad(inistrative and prote'tive 'lass$ the *ar(ing and (er'antile 'lass$ and the la#oring 'lass. This is all given in the Bhagavad-gt, rhma'a, katriya, vaiya, )dra$ But &hen you *ully surrender to 4@ABa$ you 'an give up all the regulations pertaining to these *our so'ial 'lasses. That is &hy 4@ABa says$ sarva-dharmn &aritya!ya, 1Bg. 18.CC3 .In the ulti(ate issue$ ;y instru'tion is to give up all religious *or(ularies.6in'luding even Kedi' *or(ularies6.and si(ply surrender to ;e.. .Brhma'a-dharma,. .katriya-dharma,..:indu dharma,. this dharma$ that dharma6give all these up and si(ply surrender to 4@ABa$ #e'ause the ulti(ate ai( o* dharma is to 'o(e to 4@ABa. .0ou dire'tly 'o(e to ;eP then everything is all right.. Disci;le: ,o (any people 'on'o't their o&n syste( and say$ .This is the
&ay to go to >od.. DrEla Pra95:;Fda: Then let the( su**er. <hat 'an #e done/ I* you don't a''ept the la&s o* the state and you (anu*a'ture your o&n la&s$ then you'll su**er. The state says$ .4eep to the right.. But i* you (ake your o&n la&6.9o$ I &ill keep to the le*t.6then you'll su**er. It's a *a't. 4@ABa is personally advising- sarva-dharmn &aritya!ya mm eka ara'a vra!a, 1Bg. 18.CC3 .>ive up all your 'on'o'ted religions and surrender to ;e alone.. take :is advi'e and #e happy.
C'!TE !#!TE( C'!T O)T

P:@Aa .B@Ca: 9e+t %uestion$ r!la "ra#hupda. .<ill the *unda(ental values o* the Kedi' religion #e in any &ay a**e'ted #y the eradi'ation o* the 'aste syste($ to&ard &hi'h a 'on'erted e**ort is no& #eing (ade at all levels/. DrEla Pra95:;Fda: The Kedi' syste( o* religion &e have #een des'ri#ing 6the var'rama syste( 'reated #y 4@ABa6is not to #e 'on*used &ith the present5day 'aste syste(6deter(ination o* so'ial divisions #y #irth. But as to eradi'ation o* all so'ial divisions$ it 'annot #e done. This is still (ore *oolishness$ #e'ause 4@ABa :i(sel* says$ ctur-var'ya may s#(am gu'a-karma-vi hgaa, 1Bg. L.1D3 .This syste( o* *our so'ial divisions$ a''ording to %uality and &ork$ is ordained #y ;e.. But the di**i'ulty is that this so5'alled 'aste syste( has 'o(e in$ on a''ount o* the *alse notion that in order to #e a rhma'a, one (ust #e the son o* a rhma'a$ That is the 'aste syste(. But 4@ABa does not say that. :e says .a''ording to %uality and &ork.. :e never says .a''ording to #irth.. ,o this so5'alled 'aste syste( in India is a *alse notion o* ctur-var'ya, the syste( o* *our so'ial divisions. The real syste( o* ctur-var'ya (eans gu'a-karma-vi hgaa, deter(ination o* the *our so'ial divisions a''ording to %uality and &ork. =ne (ust #e %uali*ied. And ho& does one #e'o(e %uali*ied/ That is also des'ri#ed. Jor instan'e$ in Bhagavad-gt 4@ABa des'ri#es the %ualities o* a rhma'a as *ollo&s- amo damas ta&a auca kntir r!avam eva ca !+nam vi!+nam stikyam 1Bg. 18.L23$ ."ea'e*ulness$ sel*5'ontrol$ austerity$
purity$ toleran'e$ honesty$ kno&ledge$ &isdo($ and religiousness.. ,o people &ho &ant to #e'o(e rhma'as (ust #e edu'ated to a'%uire these %ualities. It is not enough si(ply to a#olish the 'aste syste($ &hi'h is 'onta(inated #y the *alse 'on'eption o* %uali*i'ation #y #irthright. Certainly$ this &rong 'aste syste( should #e a#olished. Also$ edu'ational 'enters should #e opened *or tea'hing people ho& to #e'o(e genuine rhma'as and katriyas$ 4u'a-karma-vi hgaa, a''ording to their %ualities and &ork$ people naturally #elong to di**erent so'ial groupings. ,o you 'annot avoid it$ #ut #e'ause you have 'reated a *alse 'aste syste($ that should #e a#olished$ and the syste( re'o((ended #y 4@ABa 6that should #e adopted. In any event$ you 'annot avoid the natural o''urren'e o* various so'ial divisions. 9ature's 'aste syste( &ill re(ain. Take$ *or e+a(ple$ the #rah(ini'al %uality o* truth*ulness. All over the &orld$ &herever you go$ you'll *ind at least one person &ho is truth*ul. Noes anyone say$ .=h$ his *ather &as truth*ul6there*ore$ he is truth*ul./ This is nonsense. 4@ABa never says anything like this. The *ather (ay #e :iraByakaQipu$ a #ig de(on$ #ut his son 'an still #e "rahlda$ a great devotee o* the Eord. It is not that one &ill inevita#ly #e'o(e e+a'tly like one's *ather. =* 'ourse$ it (ay #eP there is every possi#ility. But still it is not a *a't that the son unavoida#ly #e'o(es like the *ather. =ur point is$ &herever you go$ you'll *ind a *irst5'lass (an &ho is truth*ul. 9o&$ &herever you *ind a truth*ul (an$ you 'an 'lassi*y hi( as a rhma'a and train hi( to serve the so'ial #ody in that 'apa'ity$ as a spiritual tea'her and advisor. That is &anted. <hy assu(e$ .:ere is the son o* a truth*ul (anP there*ore he is truth*ul$ a rhma'a./ That is a (is'on'eption. 0ou have to *ind the truth*ul (en all over the &orld and train the( as rhma'as$ That &e are doing. .I* you *ollo& these prin'iples6no illi'it se+$ no into+i'ation$ no ga(#ling$ no (eat5eating 6you are a rhma'a$ Co(e on and re'eive *urther training.. The *ello&'s *ather (ay #e a (eat5eater or a ga(#ler or a drunkard$ #ut i* he hi(sel* is truth*ul and agreea#le to the #rah(ini'al li*e$ then tell hi($ .All right$ 'o(e on6you are &el'o(e.. Then everything &ill #e all right. 0ou 'ould not a#olish the truth*ul 'lass o* (en even i* you &anted to. 0ou'll *ind truth*ul (en every&here. 0ou si(ply have to train the(. ,o
4@ABa says$ ctur-var'ya may s#(am gu'a-karma-vi hgaa, 1Bg. L.1D3 a''ording to their %ualities and &ork$ you take so(e (en and put the( in the #rah(ini'al 'lass$ others in the katriya 'lass$ still others in the vaiya 'lass$ and the rest in the )dra 'lass. But you 'annot a#olish that syste(. That is a *alse atte(pt. P:@Aa .B@Ca: 0ou're saying the natural syste( is to 'lassi*y a person and train hi( *or a parti'ular duty$ a''ording to his parti'ular inner %ualities and his parti'ular propensity to a't. DrEla Pra95:;Fda: 0es. That 'lassi*i'ation is &anted. That (ust #e there. P:@Aa .B@Ca: And &hat &ill #e the #ene*it o* 'lassi*ying and training people a''ording to their o&n %ualities and propensities/ DrEla Pra95:;Fda: The #ene*it &ill #e that the &hole so'ial #ody &ill *un'tion har(oniously. The so'ial #ody (ust have a #rain and ar(s and a #elly and legs to #e 'o(plete. I* there is no #rain$ no head$ then &hat is the use o* these ar(s and legs and #elly/ It is all dead. ,o in hu(an so'iety$ i* there is not a 'lass o* learned$ truth*ul$ and honest (en6(en &ith all the #rah(ini'al %uali*i'ations6then so'iety is ruined. That is &hy people are perple+ed. Today al(ost everyone is trained to #e a )dra, a la#orer- .>o to the *a'tory.. That's all. .>o to the *a'tory and get (oney.. And &hen the (an gets so(e (oney$ he i((ediately pur'hases &ine and &o(en. ,o i* you try to (ake so'iety 'lassless$ you'll produ'e su'h (en6useless (en$ distur#ing to the so'ial #ody. 0ou 'annot (ake so'iety 'lassless. I* you try to (ake it 'lassless$ naturally people &ill all #e )dras, *ourth5'lass (en$ and &orse. Then there &ill #e so'ial 'haos. P:@Aa .B@Ca: But 'an all people take an e%ual interest in religion$ despite their #elonging to di**erent so'ial 'lassi*i'ations/ DrEla Pra95:;Fda: 0es. This I have already e+plained$ that any 'ivili)ed hu(an #eing6he has got so(e religion. 9o&$ the #asi' prin'iples o* religion are the state(ents (ade #y >od. ,o here in the Kedi' syste( is &hat >od says. I* you take to this syste($ then the so'ial #ody &ill #e per*e't$ not only *or :indus #ut also *or Christians$ *or ;uha((adans$ *or everyone. And that is #eing pra'ti'ally reali)ed in our 4@ABa 'ons'iousness (ove(ent. <e have got devotees *ro( all groups o* hu(an so'iety$ and they are taking to this Kedi' syste(. It is pra'ti'al. There is no di**i'ulty. ,o :indus$ ;usli(s$ Christians6 everyone should take to this 4@ABa religion and #e'o(e .4rishnites$.
.4rishnians.. 1%aughter$3 The >reek &ord 5hristo 'o(es *ro( the ,anskrit /rishna$ In *a't$ another spelling o* /rishna is /rishta$ ,o a'tually$ i* &e take the root (eaning$.Christian. (eans .4rishtian. or .4rishnian.. ,o that is a 'ontroversial point$ #ut everyone 'an take to 4@ABa. Then everything &ill #e settled up.
ETERN'L TR)TH! +!, E+ER#D'# RE'LITIE!

P:@Aa .B@Ca: <ould you like to hear another %uestion$ r!la "ra#hupda/ DrEla Pra95:;Fda: 0es. P:@Aa .B@Ca: .It is said that &hereas the rutis 1the *our original -edas, the u&aniads, and the -ednta-s)tra3 e(#ody eternal truths$ the sm#tis 1the 6ur'as, the 7ah hrata, the 8mya'a, and 'orollary Kedi' literature3 e(#ody the rules o* 'ondu't and thus need to #e revised a''ording to the di'tates o* the 'hanging ti(es. <ill su'h a vie& #e a''epta#le to all se'tions o* so'iety$ and i* so$ ho& 'an the ne& sm#tis 'o(e into #eing$ and &ho &ill give the( san'tion and san'tity/. DrEla Pra95:;Fda: The sm#tis are given #y the Eord and :is representatives. They 'o(e *ro( spiritual authorities su'h as Eord Caitanya ;ahpra#hu. The stra, or s'ripture$ also gives this authority. Jor instan'e$ *or this age$ 4ali5yuga$ the Eord has pres'ri#ed a spe'ial (eans o* >od5reali)ation6the 'hanting o* :is holy na(e. ,m#tis su'h as the B#han-nradya 6ur'a say the sa(e thing6that in this age o* 4ali5yuga$ the only possi#le (eans o* >od5reali)ation is 'hanting the Eord's na(e. In the Bhgavata 6ur'a 112.D.G13 also$ ukadeva >osv(! dire'ts$ kaler doa-nidhe r!ann asti hy eko mahn gu'a krtand eva k#'asya mukta-sa"ga &ara vra!et .Although in this age there are so (any *aults6it is truly an o'ean o* *aults6still$ there is one very great advantage- si(ply #y 'hanting the
:are 4@ABa mantra, one #e'o(es *ully puri*ied and is li#erated *ro( all (aterial (iseries.. ,o this sm#ti in?un'tion &e should take up$ and a'tually &e see all over the &orld ho& it is puri*ying all se'tions o* people. Take to this 'hanting o* :are 4@ABaP then ruti, sm#ti, everything &ill #e *ul*illed. This is the easiest (ethod. /rtand eva k#'asya mukta-sa"ga &ara vra!et, 'hant the Eord's holy na(e and you'll #e li#erated. P:@Aa .B@Ca: ,o the rutis are eternally relevant and 'onstant/ DrEla Pra95:;Fda: 0es$ everything is #ased on the rutis$ as the -edntas)tra says$ anv#tti a dt, si(ply #y 'hanting the Eord's na(es and instru'tions6:is sound vi#ration6one #e'o(es spiritually reali)ed. a da rahman (eans .spiritual sound vi#ration$. and as the -edntas)tra instru'ts us$ #y 'hanting this spiritual sound vi#ration6the instru'tions and holy na(e o* the Eord6one 'an #e'o(e li#erated. P:@Aa .B@Ca: Also$ the sm#tis are dire'tly #ased on the original rutis/ DrEla Pra95:;Fda: 0es$ *or instan'e$ Bhagavad-gt is 'onsidered sm#ti$ And Bhagavad-gt also says$ satat krtayanto m yatanta ca d#*havrat, 1Bg. 9.1L3 .Jully endeavoring &ith deter(ination$ the great souls are al&ays 'hanting ;y glories.. And as the Bhakti-rasm#ta-sindhu, &hi'h is also 'onsidered sm#ti, e+plains, ruti-sm#ti-&ur'di 1BR, i 1.2.1H13.the great devotees heed #oth the rutis and the sm#tis. Another sm#ti, B#han-nradya 6ur'a, en?oins$ harer nma harer nma harer nmaiva kevalam, .In this age o* %uarrel$ the only &ay to reali)e the Eord is to 'hant :is holy na(e$ 'hant :is holy na(e$ 'hant :is holy na(e.. ,o #e'ause :e &as in the role o* a great devotee$ Eord Caitanya *ollo&ed these in?un'tions o* ruti and sm#ti$ /#'a-var'a tvik#'a s"go&"gstra-&radam 1,B 11.G.D23$ /#'am var'ayati, Eord Caitanya &as al&ays 'hanting :are 4@ABa. These e+a(ples are eviden'e that the sm#tis are dire'tly #ased on the rutis$ ,o introdu'e this :are 4@ABa mah-mantra$ 7veryone &ill #e puri*ied. P:@Aa .B@Ca: Is sm#ti (ore than ?ust rules o* 'ondu't/ DrEla Pra95:;Fda: 0es. :ere is &hat sm#ti (eansThe *our original -edas are 'onsidered ruti$ But si(ply #y hearing the($ one 'annot understand *ully. There*ore$ the sm#tis have e+plained *urther. 6urayati iti &ur'a, #y hearing the 6ur'as and other sm#tis,
one (akes his understanding 'o(plete. The Kedi' mantras are not al&ays understood. Jor instan'e$ the -ednta, &hi'h is ruti$ #egins &ith the mantra !anmdy asya yata, 1,B 9$9$93 .The ,upre(e is that #eing *ro( &ho( everything has e(anated.. This is very a##reviated. But the rmad-Bhgavatam, &hi'h is sm#ti, e+plains$ !anmdy asya yato 'nvayd itarata crthev a hi!+ sva-rt, 1,B 1.1.13 .The ,upre(e Being$ *ro( &ho( everything has e(anated$ is dire'tly and indire'tly 'ogni)ant o* everything and is *ully independent.. In this &ay the sm#ti e+plains the ruti. ,o &hether you take ruti or sm#ti$ the su#?e't (atter is the sa(e. Both ruti and sm#ti are spiritual eviden'e. <e 'annot do &ithout either o* the(. As r!la RRpa >osv(! says in the Bhakti-rasm#ta-sindhu 11.2.1H13$ ruti-sm#ti-&ur'di&a+cartra-vidhi vin aikntiki harer haktir ut&tyaiva kal&ate 1BR, ii1.2.1H13 0ou 'annot #e'o(e puri*ied or a'tually >od 'ons'ious &ithout re*eren'e to #oth ruti and sm#ti$ ,o as &e push on this 4@ABa 'ons'iousness (ove(ent$ it is not &hi(si'al. It is #ased on Qruti$ s(@ti$ and &a+cartriki-vidhi, the prin'iples o* ruti, sm#ti, and the :rada-&a+cartra. There*ore$ it is #e'o(ing e**e'tive P:@Aa .B@Ca: 9evertheless$ r!la "ra#hupda$ the %uestion asks$ .No the sm#tis need to #e revised a''ording to the 'hanging ti(es/. DrEla Pra95:;Fda: They 'annot #e 'hanged. P:@Aa .B@Ca: The sm#tis 'annot #e 'hanged/ DrEla Pra95:;Fda: 9othing 'an #e 'hanged. But a''ording to the ti(e$ you have to apply the prin'iples properly. Jor instan'e$ in 4ali5yuga the sm#ti order is krtand eva k#'asya mukta-sa"ga &ara vra!et, to o#tain spiritual li#eration$ one (ust 'hant the holy na(e o* the Eord$ :are 4@ABa. ,o you have to do this. Jor instan'e$ a do'tor (ay order$ .In the (orning$ take this (edi'ineP in the evening$ take that (edi'ine.. It is not a 'hange o* the do'tor's orders. It is si(ply that a''ording to the ti(e$ the do'tor's orders 'all *or a parti'ular (edi'ine. But the parti'ular
(edi'ine is re'o((ended #y the do'tor$ not #y your &hi(s. ruti and sm#ti 'annot #e 'hanged$ #ut they (ay re'o((end a parti'ular pro'ess at a parti'ular ti(e. ,o there (ust #e adheren'e to #oth ruti and sm#ti 6to s'riptural authority. 0ou 'annot (odi*y. P:@Aa .B@Ca: There is no %uestion$ then$ o*6as the (aga)ine puts it 6.ne& sm#ti$. DrEla Pra95:;Fda: 9o. 9e& sm#ti/ they (ay take it as .ne& sm#ti,. #ut sm#ti is sm#ti6it is not ne&. In any spiritual state(ent$ you have to give re*eren'es to ruti and sm#ti$ =ther&ise$ it is not valid. There (ust #e veda-&ram'a, a da-&ram'a- eviden'e *ro( the -edas and *ro( the e+planatory Kedi' literature. =ther&ise$ there is no eviden'e. 0our state(ent is not valid- you 'annot 'hange the original ruti-sm#ti$ But you have to take their parti'ular re'o((endation *or the parti'ular ti(e$ ?ust as 4@ABa Caitanya ;ahpra#hu did &hen :e urged :is *ollo&ers to heed the in?un'tion o* B#han-nradya 6ur'a 1D.8.12C3harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath 1Adi 9;$<93 .Chant the holy na(e$ 'hant the holy na(e$ 'hant the holy na(e o* 4@ABa. In the present age o* %uarrel and an+iety$ there is no other &ay to attain >od reali)ation$ no other &ay$ no other &ay.. ,o ruti-sm#ti&ram'a6'iting eviden'e *ro( the -edas and the 'orollary literature6 is the only (ethod *or (aking a spiritual state(ent. 0ou have to take it. P:@Aa .B@Ca: Can anyone 'hange S DrEla Pra95:;Fda: 9oT P:@Aa .B@Ca: S the rules o* 'ondu't as des'ri#ed in the sm#tis/ DrEla Pra95:;Fda: 9o#ody 'an 'hange the(. But these parti'ular rules and regulations in ruti-sm#ti are *or parti'ular ti(es$ parti'ular 'ir'u(stan'es. ,o &e have to take these rules and regulations. 0ou 'annot 'hange the(. P:@Aa .B@Ca: And &ho &ill san'tion a parti'ular appli'ation *or a parti'ular ti(e and pla'e/
DrEla Pra95:;Fda: 0es. This &as done #y Eord r! 4@ABa Caitanya. <hen he appeared *ive hundred years ago$ he san'tioned the appli'ation o* ruti-sm#ti #e'ause :e's a genuine authority. :e's a genuine crya$ And &e are *ollo&ing in the *ootsteps o* Caitanya ;ahpra#hu. It is not &hi(si'al. 0ou have to *ollo& the authority in all 'ir'u(stan'es. P:@Aa .B@Ca: Is this Kedi' religion$ this santana-dharma, so #road that everyone is in'luded/ DrEla Pra95:;Fda: 0es. =antana (eans .eternal.. As 4@ABa says in the Bhagavad-gt, na hanyate hanyamne arre, 1Bg. 2.2H3 .The living entity &ithin the #ody is not destroyed &hen the #ody is destroyed$ #e'ause he is eternal.. ,o that eternality #elongs to everyone. 9ot that the :indus$ a*ter giving up this #ody$ e+ist$ and the ;usli(s or Christians do not e+ist. 7veryone e+ists eternally. ,o santana-dharma is (eant *or everyone. P:@Aa .B@Ca: Then is there anyone a'tually outside o* santana-dharma/ DrEla Pra95:;Fda: 9o#ody is a'tually outside. 7veryone is an eternal spirit soul$ and there*ore everyone is (eant *or the eternal religion$ santana-dharma$ 0ou (ay think that you are not an eternal spirit soul$ #ut that is si(ply illusion. There are so (any ras'als &ho think that &ith the death o* the #ody$ everything is *inished. They (ay think so$ #ut that is not a *a't. ,i(ilarly$ you (ay think$ .I a( not a santanadharm.a *ollo&er o* santana-dharma6I a( a Christian$. #ut a'tually you are a santana-dharm$ =* 'ourse$ i* you &ish to think other&ise$ you 'an. <ho 'an 'he'k it/ HariGsa:ri: ,o &hether one 'an #e a''epted as *ollo&ing santanadharma depends on ho& one a'ts/ DrEla Pra95:;Fda: 0es. I* one does not a't a''ord to the rules and regulations o* santana-dharma, that is his #usiness. That's all.
THE )LTI('TE .NOWLEDGE

P:@Aa .B@Ca: r!la "ra#hupda$ this is the ne+t %uestion- .In the 4ali5 yuga$ the 'urrent age o* %uarrel and hypo'risy$ hakti 1devotional servi'e to the Eord3 has #een des'ri#ed as the (ost suita#le and easiest o* paths
*or >od reali)ation. 0et ho& is it that Kedanti' tea'hings$ &ith their a''ent on !+na 1'ultivation o* kno&ledge3$ are #eing given the pride o* pla'e #y noted savants/. DrEla Pra95:;Fda: The so5'alled Kedantists$ the ;yvd!s 1i(personalists3$ are #lu**ers. They do not kno& &hat -ednta is. But people &ant to #e #lu**ed$ and the #lu**ers take advantage o* it. the t&o &ords 'o(#ined in the &ord -ednta are veda and anta$ -eda (eans .kno&ledge$. and anta (eans .goal. or .end.. so -ednta (eans .the end o* all kno&ledge$ or veda.. 9o&$ in the Bhagavad-gt Eord 4@ABa says$ vedai ca sarvair aham eva vedya, 1Bg. 1G.1G3 .By all the -edas I a( to #e kno&n.. ,o the &hole -ednta-s)tra is a des'ription o* the ,upre(e "ersonality o* >odhead. The *irst state(ent in the -ednta-s)tra is athto rahma !i!+s, .9o&$ having attained a hu(an #irth$ one should in%uire into Brah(an$ the A#solute Truth.. In a nutshell$ Brah(an is then des'ri#ed- !anmdy asya yata 1,B 9$9$936.Brah(an is the origin o* everything.. And in Bhagavad-gt 4@ABa says$ aha sarvasya &ra hava, .I a( the origin o* everything.. ,o$ again$ the -ednta-s)tra a'tually des'ri#es 4@ABa$ the ,upre(e "ersonality o* >odhead. 9o&$ #e'ause r!la Kysadeva kne& that in this 4ali5yuga people &ould not #e a#le to study -ednta-s)tra ni'ely on a''ount o* a la'k o* edu'ation$ he personally &rote a 'o((entary on the -ednta-s)tra$ That 'o((entary is rmad-Bhgavatam$ Bhya rahmas)trnm,iii>> the rmad-Bhgavatam is the real 'o((entary on the -ednta-s)tra, &ritten #y the author o* the -ednta-s)tra hi(sel*. The -ednta-s)tra &as &ritten #y Kysadeva$ and under the instru'tion o* 9rada$ his spiritual (aster$ Kysadeva &rote a 'o((entary on it$ That is rmad-Bhgavatam$ r!(ad5Bhgavata( #egins &ith the sa(e aphoris( as the -edntas)tra, !anmdy asya yata 1,B 9$9$93, and 'ontinues$ anvayd itarata crthev a hi!+a svart$ ,o a'tually$ the -ednta-s)tra is e+plained #y the author in rmad-Bhgavatam$ But the ras'al ;yvd!s6&ithout understanding -ednta-s)tra, and &ithout reading the natural 'o((entary$ rmad-Bhgavatam6are posing the(selves as Kedantists. That (eans they are (isguiding people. And #e'ause people are not edu'ated$ they're a''epting these ras'als as
Kedantists. Really$ the ;yvd! Kedantists6they are #lu**ers. They are not Kedantists. They do not kno& anything o* the -ednta-s)tra$ That is the di**i'ulty. A'tually$ &hat is stated in the rmad-Bhgavatam 6that is real -ednta$ ,o$ i* &e take rmad-Bhgavatam as the real e+planation o* -edntas)tra, then &e &ill understand -ednta, the end o* kno&ledge. And i* &e take shelter o* the ;yvd! Kedantists$ the #lu**ers$ then &e 'annot understand -ednta$ "eople do not kno& anything$ and as a result they 'an #e #lu**ed and 'heated #y anyone. There*ore no& they should learn *ro( this 4@ABa 'ons'iousness (ove(ent &hat -ednta is and &hat the e+planation o* -ednta-s)tra is. Then they &ill #e #ene*ited. I* &e a''ept rmad-Bhgavatam as the real 'o((entary on -edntas)tra, then &e'll *ind that in the rmad-Bhgavatam it is said$ kaler doa-nidhe r!ann asti hy eko mahn gu'a, .In this 4ali5yuga$ &hi'h is an o'ean o* *aults$ there is one #enedi'tion$ one opportunity.. <hat is that/ /rtand eva k#'asya mukta-sa"ga &ara vra!et, .=ne 'an #e'o(e li#erated si(ply #y 'hanting the :are 4@ABa mantra$. This is real -ednta$ And a'tually$ this li#eration #y 'hanting :are 4@ABa is happening. But people &ant to #e (isguided. And there are so (any #lu**ers to (isguide the(. <hat 'an #e done/ Kysadeva has already given the per*e't e+planation o* -ednta-s)tra6the rmadBhgavatam$ ,o let people read the rmad-Bhgavatam2 then they &ill understand &hat -ednta is. P:@Aa .B@Ca: Then are the 'on'lusion o* the -ednta-s)tra and the 'on'lusion o* rmad-Bhgavatam one and the sa(e6 hakti/ DrEla Pra95:;Fda: 0es. Jind this verse- /masya nendriya-&rtir? P:@Aa .B@Ca: kmasya nendriya-&rtir l ho !veta yvat !vasya tattva-!i!+s nrtho ya ceha karma hi .Ei*e's desires should never #e dire'ted to&ard sense grati*i'ation. =ne should desire only a healthy li*e$ or sel*5preservation$ sin'e a hu(an #eing is (eant *or in%uiry a#out the A#out Truth. 9othing else should #e the goal o* one's &orks.. 1rmad-Bhgavatam 1.2.1H3
DrEla Pra95:;Fda: 0es. This verse o* rmad-Bhgavatam pro'eeds dire'tly *ro( the -ednta-s)tra. athto rahma !i!+s, .9o& is the ti(e to in%uire a#out the A#solute Truth.. :ere the very sa(e thing is e+plained. .Non't #e entrapped &ith these te(porary$ #odily 'ne'essities o* li*e'6sense grati*i'ation. 0ou (ust in%uire a#out the A#solute Truth.. the ne+t verse o* rmad-Bhgavatam e+plains$ vadanti tat tattvavidas tattva ya! !+nam advayam, 1,B 1.2.113 .Those &ho kno& the A#solute Truth des'ri#e :i( in this &ay S. @attva (eans .truth.. The truth is e+plained #y the tattva-vit, one &ho kno&s the truth. :o&/ Brahmeti &aramtmeti hagavn iti a dyate, the A#solute Truth is e+plained as Brah(an$ the all5pervading spiritual e**ulgen'eP as "ara(t($ the lo'ali)ed ,upersoulP or as Bhagavn$ the ,upre(e Eord. 8nderstanding these is &hat -ednta-s)tra (eans &hen it says$ athto rahma !i!+s, .9o& one should learn a#out the A#solute Truth6&hat Brah(an is$ &hat "ara(t( is$ &hat Bhagavn is. In this &ay$ one should (ake advan'e(ent in his spiritual 'ons'iousness.. The ;yvd! Kedantists *ollo& the i(personal 'o((entary o* aUkar'rya$ rraka- hya$ But there are other 'o((entaries on the -ednta-s)tra$ Besides the rmad-Bhgavatam, the natural 'o((entary #y the author o* -ednta-s)tra hi(sel*$ there are -edntahyas &ritten #y KaiABava cryas su'h as R(nu?'rya$ ;adhv'rya$ KiABu ,&a(i$ and Baladeva Kidy#hRAana. 8n*ortunately$ the ;yvd! Kedantists do not 'are to read these KaiABava -edntahyas$ They si(ply read rraka- hya and 'all the(selves Kedantists. P:@Aa .B@Ca: <hy do the ;yvd! Kedantists read only one 'o((entary/ <hat is the reason *or that/ DrEla Pra95:;Fda: The reason is that they &ant to read so(ething that &ill 'on*ir( their illusion that they are >od. the ;yvd! Kedantists 'heat. ,uppose I present so(e proposition. I* it is a (is'on'eption$ generally there are others also &ho 'an say so(ething to 'lari*y this (is'on'eption. Jor instan'e$ in a 'ourt o* la&$ there are t&o la&yers. =ne la&yer is speaking on one point o* the la&$ the other la&yer is speaking on another point o* the la&. But i* the ?udge listens to one side only$ then ho& &ill he (ake a proper ?udge(ent/ ,i(ilarly$ the Kedantists are si(ply reading the rraka- hya$ They
are not reading other hyas, su'h as the rmad-Bhgavatam, &hi'h is the natural 'o((entary. And they are 'heating people. That's all. 9o&$ the -ednta-s)tra says$ !anmdy asya yata, 1,B 9$9$93 .The A#solute Truth is that *ro( &hi'h everything e(anates.. But this needs so(e e+planation. =ne (ay ask$ .Is that A#solute Truth personal or i(personal/. There*ore in the Bhagavad-gt 4@ABa 'learly says$ aha sarvasya &ra havo matta sarva &ravartate, 1Bg. 1H.83 .I a( the origin o* everythingP everything 'o(es *ro( ;e.. ,o &hy don't you ;yvd! Kedantists take it/ <hy do you si(ply re(ain stu'k at the point that the A#solute Truth is that *ro( &hi'h everything e(anates/ <hen 4@ABa$ the A#solute Truth$ 'o(es #e*ore you and says$ .I a( the origin o* everything6everything 'o(es *ro( ;e$. &hy don't you a''ept 4@ABa as the A#solute Truth/ <hy do you take the i(personalist vie& only$ that the A#solute Truth has no *or(/ :ere is the A#solute Truth speaking6 a person. <hy don't you take it/ =* 'ourse$ i* people &ant to #e 'heated$ then &ho 'an stop the(/ In Bhagavad-gt 4@ABa also says$ vednta-k#d ? eva cham, .I a( the 'o(piler o* -ednta$. <hy do these ras'als not 'onsider &ho 'o(piled -edntaA Kysadeva is the in'arnation o* 4@ABa. :e 'o(piled -ednta$ <hy do these ras'als not 'onsider the original Kedantist$ 4@ABa/ They approa'h a ;yvd! instead. ,o ho& &ill they understand -ednta/ ,uppose I have &ritten a #ook. I* you 'annot understand so(ething in it$ then you should 'o(e dire'tly to (e *or an e+planation. That is sensi#le. <hy go to a ras'al &ho has nothing to do &ith (y #ook/ ,i(ilary$ so(e ras'al ;yvd! (ay 'lai($ .I a( a Kedantist$. #ut &hy should I go to a ras'al instead o* the real 'o(piler o* the -ednta-s)tra/ Those &ho approa'h the ;yvd! Kedantists *or kno&ledge are also ras'als. They are &illingly #eing 'heated. Eet the ;yvd! Kedantists and their *ollo&ers a''ept the 'on'lusions o* Bhagavad-gt and rmadBhgavatam$ Then they &ill understand -ednta-s)tra$ They'll #e real Kedantists. =ther&ise$ they &ill re(ain 'heaters. ,o i* you go to a 'heater you'll #e 'heated$ and that is your #usiness. P:@Aa .B@Ca: r!la "ra#hupda$ are you saying that the ;yvd!s have no kno&ledge at all/ DrEla Pra95:;Fda: =n'e again$ -ednta (eans .the ulti(ate kno&ledge.. And &hat is that kno&ledge/ 4@ABa e+plains in the Bhagavad-gt 1M.193Copyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
ah)n !anmanm ante !+navn m &ra&adyate$ .A*ter (any #irths$ one &ho is a'tually in kno&ledge at last surrenders unto ;e.. ,o unless one surrenders to 4@ABa$ there is no !+na, no kno&ledge. There*ore the ;yvd! Kedantists are all nonsense6they have no kno&ledge at all. The su#?e't (atter o* ulti(ate kno&ledge$ -ednta, is 4@ABa$ >od. ,o i* one does not kno& &ho >od is$ &ho 4@ABa is$ and i* one does not surrender to :i($ then &here is the %uestion o* kno&ledge/ But i* a ras'al 'lai(s that .I a( a (an o* kno&ledge$. &hat 'an #e done/ In Bhagavad-gt 4@ABa goes on to e+plain- vsudeva sarvam iti sa mahtm su-durla ha 1Bg. M.193. .&hen one understands that Ksudeva$ 4@ABa$ is everything$ then that is kno&ledge. But su'h a mahtm is very rare.. Be*ore 'o(ing to this understanding$ one has no kno&ledge. :is so5'alled understanding is si(ply (isunderstanding. Brahmeti &aramtmeti hagavn iti a dyate, one (ay #egin &ith understanding i(personal Brah(an #y the spe'ulative (ethodP then$ in the se'ondary stage$ one 'an understand the "ara(t($ the Eord's lo'ali)ed aspe'tP and the *inal stage is to understand the ,upre(e "ersonality o* >odhead$ 4@ABa. -edai ca sarvair aham eva vedyam, 1Bg. 1G.1G3 #y all the -edas, 4@ABa is to #e kno&n. That is the ulti(ate kno&ledge. But i* you do not understand 4@ABa$ then &here is your kno&ledge/ :al*5&ay kno&ledge is not kno&ledge. It (ust #e 'o(plete kno&ledge. That 'o(plete kno&ledge is possi#le$ as it is said in the Bhagavadgt, ah)n !anmanm ante 1Bg. M.1936a*ter (any #irths. Those &ho are striving to a'%uire kno&ledge6a*ter (any$ (any #irths$ &hen a'tually #y the gra'e o* >od and #y the gra'e o* a devotee they 'o(e to kno&ledge$ then su'h persons agree$ .=h$ vsudeva sarvam iti, 1Bg. M.193 4@ABa is everything.. ,a mahtm sudurla ha, that mahtm, that great soul$ is very rarely to #e *ound. 3urla ha (eans .very rarely *ound$. #ut the &ord used is sudurla ha6.very$ very rarely to #e *ound.. ,o you 'annot easily *ind su'h a mahtm &ho 'learly understands 4@ABa.
GETTING !PIRIT)'L G)ID'NCE
P:@Aa .B@Ca: ;ay I ask another %uestion$ r!la "ra#hupda/ .Is a guru essential *or one to enter the spiritual path and attain the goal$ and ho& does one re'ogni)e one's guru/. DrEla Pra95:;Fda: 0es$ a guru is ne'essary. In the Bhagavad-gt, &hen 4@ABa and Ar?una &ere talking as *riends$ there &as no 'on'lusion. ,o Ar?una de'ided to a''ept 4@ABa as his guru. Jind this verse in Bhagavadgt, kr&a'ya-doo&ahata sva hva$ HariGsa:ri: kr&a'ya-doo&ahata sva hva &#cchmi tva dharma-samm)*ha-cet yac chreya syn nicita r)hi tan me iyas te 'ha dhi m tv &ra&annam .1Ar?una said-3 9o& I a( 'on*used a#out (y duty and have lost all 'o(posure #e'ause o* (iserly &eakness. In this 'ondition I a( asking 0ou to tell (e *or 'ertain &hat is #est *or (e. 9o& I a( 0our dis'iple$ and a soul surrendered unto 0ou. "lease instru't (e.. 1Bg. 2.M3 DrEla Pra95:;Fda: 0es. ,o a guru is ne'essary. Eike Ar?una$ everyone is perple+ed a#out his #est 'ourse o* a'tion. 9o#ody 'an de'ide #y hi(sel*. 7ven a physi'ian6&hen he is si'k he does not devise his o&n treat(ent. :e 'alls *or another physi'ian$ #e'ause his #rain is not in order. :o& 'an he pres'ri#e the right (edi'ine *or hi(sel*/ si(ilarly$ &hen &e are perple+ed and 'annot *ind any solution$ at that ti(e the guru is re%uired. It is there*ore essential *or everyone to surrender to a guru, sin'e in our present e+isten'e &e are all perple+ed. Ar?una is representing the perple+ed position o* the (aterialisti' person. ,o under the 'ir'u(stan'es$ a guru is re%uired to give us real dire'tion. 9o&$ Ar?una sele'ted 4@ABa as his guru. :e did not go to anyone else$ #e'ause he kne&$ .I 'an't *ind any other (eans to pa'i*y (e. 0ou are the only one.. The purport is that like Ar?una$ &e should also a''ept 4@ABa as the guru &ho 'an intru't us in ho& to get relie* *ro( our perple+ed position. ,o 4@ABa is the guru not only *or Ar?una$ #ut *or everyone. I* &e take instru'tion *ro( 4@ABa and a#ide #y that instru'tion$ then our li*e is su''ess*ul. Conveying that *a't is our (ission. This 4@ABa 'ons'iousness (ove(ent tea'hes$ .A''ept 4@ABa as your guru. Non't
divert your attention.. <e don't say$ .I a( 4@ABaP *ollo& (y order.. <e never say that. <e si(ply ask people$ ."lease a#ide #y the order o* 4@ABa.. 4@ABa says$ sarva-dharmn &aritya!ya mm eka ara'a vra!a 1Bg. 18.CC3, and &e say the sa(e thing- .>ive up all other ideas o* so5 'alled dharma and surrender to 4@ABa.. The sa(e thing. &e don't say o* ourselves$ .I a( the authority.. 9o$ &e say$ .4@ABa is the authority$ and you should surrender to :is instru'tion and try to understand :i(.. This is the 4@ABa 'ons'iousness (ove(ent. 9o&$ one (ay say$ .4@ABa is no longer present$ so ho& 'an I surrender to :i(/. 4@ABa is no longer present/ :o& 'an you say that/ 4@ABa's instru'tion is there6Bhagavad-gt$ :o& 'an you say that 4@ABa is not present/ 4@ABa$ #eing a#solute$ is not di**erent *ro( :is &ords. The &ords o* 4@ABa and 4@ABa :i(sel*6they are the sa(e. That is the (eaning o* A#solute Truth. In the relative &orld$ the &ord Bater and the su#stan'e &ater are di**erent. <hen I a( thirsty$ i* I si(ply 'hant .<ater$ &ater$ &ater$. (y thirst &ill not #e satis*ied. I re%uire the real &ater. That is the nature o* the relative &orld and relative 'ons'iousness. But in the spiritual &orld or spiritual 'ons'iousness$ the na(e is the sa(e as the thing that is na(ed. Jor instan'e$ &e are 'hanting :are 4@ABa. I* 4@ABa &ere di**erent *ro( the 'hanting o* :are 4@ABa$ then ho& 'ould &e #e satis*ied 'hanting the &hole day and night/ This is the proo*. An ordinary na(e6i* you 'hant .;r. Oohn$ ;r. Oohn$. a*ter 'hanting three ti(es you'll 'ease. But this :are 4@ABa mah-mantra.i* you go on 'hanting t&enty5*our hours a day$ you'll never #e'o(e tired. This is the spiritual nature o* the A#solute Truth. This is pra'ti'al. Anyone 'an per'eive it. ,o 4@ABa is present through :is &ords and through :is representati There*ore &e advise everyone to a''ept 4@ABa's instru'tions in Bhagavad-gt and to surrender to :is #ona *ide representati 0ou have to a''ept a guru, so &hy go to a pseudo guru, &ho &ill (islead you/ <hy not take instru'tions *ro( a real guru/ 9o& you are in dou#t a#out &hether a guru is needed. 0es$ a guru is needed$ #ut you have to go to a real guru. That is the instru'tion given #y 4@ABa in the Bhagavad-gt$ Oust *ind this
tad viddhi &ra'i&tena &ari&ranena sevay u&adekyanti tad-!+na !+ninas tattva-darina P:@Aa .B@Ca: .Oust try to learn the truth #y approa'hing a spiritual (aster. In%uire *ro( hi( su#(issively and render servi'e unto hi(. The sel*5reali)ed soul 'an i(part kno&ledge unto you #e'ause he has seen the truth.. 1Bhagavad-gt L.DL3 DrEla Pra95:;Fda: ,o this is the real guru6one &ho has seen the truth$ ?ust as Ar?una has seen 4@ABa. Ar?una heard 4@ABa's instru'tions and said$ .0ou are the A#solute Truth.. 9o&$ i* you take the instru'tion o* Ar?una$ then you &ill understand the A#solute Truth. ,o &hat is the instru'tion o* Ar?una/ Jind out in the tenth 'hapter. P:@Aa .B@Ca: ar!una uvca &ara rahma &ara dhma &avitra &arama havn &urua vata divyam di-devam a!a vi hum .Ar?una said$ '0ou are the ,upre(e "ersonality o* >odhead$ the ulti(ate a#ode$ the purest$ the A#solute Truth. 0ou are the eternal$ trans'endental$ original person$ the un#orn$ the greatest.'. 1Bhagavadgt 1H.123 DrEla Pra95:;Fda: And the -ednta-s)tra says$ athto rahma !i!+s, .9o&$ in the hu(an *or( o* li*e$ is the ti(e to in%uire into &hat is the ,upre(e Brah(an.. ,o here in Bhagavad-gt Ar?una has reali)ed$ .= 4@ABa$ 0ou are the ,upre(e Brah(an$. ,o you should (ake Ar?una your guru and 4@ABa your guru. Ar?una is the representative o* 4@ABa$ the *riend o* 4@ABa. The guru is essential. But &hy go to a #ogus guru/ 0ou &ill #e 'heated. Jor instan'e$ &hen you are diseased$ *or your treat(ent you need to go to a physi'ian. But you &ant to go to a real physi'ian$ not a 'heater &ho has no kno&ledge o* (edi'al s'ien'e and (isrepresents hi(sel*6.I a( a physi'ian$ an ;.N.. Then you'll #e 'heated. The guru is ne'essaryP that's a *a't. But go to the real guru. <ho is the real guru/ The
real guru is 4@ABa or one &ho has seen 4@ABa$ su'h as Ar?una.
CI+ILI1'TION (E'N! REG)L'TION

P:@Aa .B@Ca: ;ay I ask the ne+t %uestion$ r!la "ra#hupda/ .Are *asting and other dietary regulations ne'essary *or leading a spiritual li*e/. DrEla Pra95:;Fda: Certainly. Jor advan'e(ent in spiritual li*e$ su'h ta&asya is essential. @a&asya (eans voluntarily a''epting so(ething &hi'h (ay #e pain*ul. Jor instan'e$ &e are re'o((ending no illi'it se+$ no into+i'ation$ no ga(#ling$ no (eat5eating. ,o those &ho are a''usto(ed to these #ad ha#its6*or the($ in the #eginning it (ay #e a little di**i'ult. But in spite o* this di**i'ulty$ one has to do it. That is ta&asya$ To rise early in the (orning6*or those &ho are not pra'ti'ed$ it is a little pain*ul$ #ut one has to do it. ,o a''ording to the Kedi' in?un'tions$ there are so(e ta&asyas that (ust #e done. It is not .I (ay do it or not do it.. These austerities must #e done. Jor e+a(ple$ in the 7u'*aka C&aniad it is ordered that i* one &ants to #e'o(e sel*5reali)ed$ one (ust approa'h a spiritual (aster- tadvi!+nrtha sa gurum ev higacchet 1;8 iv1.2.123$ ,o there is no %uestion o* .optional.P it (ust #e done. And one (ust 'arry out the order o* the spiritual (aster and the order o* the stra, or s'ripture. <hen you *ollo& &ithout 'onsideration o* &hether it is 'onvenient or in'onvenient$ si(ply #e'ause it (ust #e done$ that is 'alled ta&asya$ @a&o divyam, like other great spiritual authorities$ Rsa#hadeva orders that this hu(an li*e is (eant *or austerity ai(ed to&ard reali)ing >od. There*ore in our Kedi' 'ivili)ation &e *ind so (any rules and regulations. At the very #eginning o* li*e one (ust #e a rahmacr$ :e (ust go to the spiritual (aster's pla'e and a't like a (enial servant. I* the spiritual (aster says .go and pi'k up so(e &ood *ro( the *orest$. one (ay #e a king's son$ #ut he 'annot re*use the spiritual (aster's order. :e (ust go. 7ven 4@ABa &as ordered #y :is spiritual (aster to go and pi'k up so(e dry &ood *ro( the *orest. ,o :e had to go. Although :is *ather &as
9anda ;ahr?a$ a village vaiya king$ and although 4@ABa &as the "ersonality o* >odhead :i(sel*$ still :e 'ould not re*use. :e had to go. :icavat6?ust like a (enial servant. This is rahmcrya, spiritual student li*e. This is ta&asya$ @a&asya is so essential that one has to do it. There is no %uestion o* an alternati A*ter rahmacr li*e$ one (ay (arry. This (eans he enters g#hastha li*e$ household li*e. That is also ta&asya$ :e 'annot have se+ &henever he likes. 9o. The stra says$ .0ou (ust have se+ like this- on'e in a (onth and only *or #egetting 'hildren.. ,o that is also ta&asya$ "eople do not *ollo& any ta&asya at the present (o(ent$ #ut hu(an li*e is (eant *or ta&asya6regulative prin'iples. 7ven in ordinary a**airs6 let us say you are driving your 'ar on so(e urgent #usiness$ and you see a red light. 0ou have to stop. 0ou 'annot say$ .I have to #e there in a *e& (inutes. I (ust go.. 9o. 0ou (ust stop. That is ta&asya$ ,o ta&asya (eans *ollo&ing the regulative prin'iples stri'tly$ a''ording to the higher order. and that is hu(an li*e. Ani(al li*e$ ho&ever$ (eans you 'an do &hatever you like. =n the road$ ani(als (ay keep to the right or keep to the le*tP it doesn't (atter. Their irregularity is not taken as an o**ense$ #e'ause they are ani(als. But i* a hu(an #eing does not *ollo& the regulative prin'iples$ he is sin*ul. :e'll #e punished. Consider the sa(e e+a(ple- <hen there is a red light$ i* you do not stop you'll #e punished. But i* a 'at or dog transgresses 6.9ever (ind the red lightP I shall go.6he's not punished. ,o ta&asya is (eant *or the hu(an #eing. :e (ust do it i* he at all &ants to (ake progress in li*e. It is essential. P:@Aa .B@Ca: And so$ r!la "ra#hupda$ ta&asya in'ludes dietary regulations/ DrEla Pra95:;Fda: That is also ta&asya$ Jor e+a(ple$ &e prohi#it (eat5 eating. ,o in your 'ountry this is a little trou#leso(e. Jro( the very #eginning o* li*e$ a 'hild is ha#ituated to eating (eat. the (other pur'hases po&dered (eat and (i+es it &ith li%uid and *eeds it to the in*ant. I have seen it. ,o pra'ti'ally everyone has #een #rought up eating (eat. yet I say$ .Non't eat (eat.. There*ore that is trou#leso(e. But i* one is serious a#out #e'o(ing sel*5reali)ed$ one (ust a''ept the order. That is ta&asya$ Tapasya applies to diet$ to personal #ehavior$ to dealings &ith others$
and so on and so *orth. In every aspe't o* li*e$ there is ta&asya$ That is all des'ri#ed in the Bhagavad-gt. ;ental ta&asya$ Bodily ta&asya$ Ker#al ta&asya6'ontrolling vaco-vegam, the urge to talk loosely or &hi(si'ally. 0ou 'annot talk nonsense. I* you talk$ you (ust talk a#out 4@ABa. That is ta&asya$ There is also ta&asya in 'onne'tion &ith krodha-vegam, the urge to e+press one's anger. I* one #e'o(es angry and &ants to e+press it #y #eating so(eone or doing so(ething very violent$ ta&asya &ill restri't hi(6.9o$ don't do it.. There is also ta&asya &ith regards to the tongue$ #elly$ and genitals. =ne 'annot eat anything and everything$ or at any ti(e he pleases. 9or 'an one have se+ *reely$ #ut only a''ording to the s'riptural in?un'tions. .I a( se+ually in'lined$ #ut I 'annot do it. This is not the ti(e.. That is ta&asya$ ,o one should pra'ti'e ta&asya in every &ay6in #ody$ (ind$ &ords$ personal #ehavior$ and dealings &ith others. That is hu(an li*e. @a&o divyam, i* you &ant to si(ply #e a hu(an #eing$ and espe'ially i* you &ant to (ake progress in spiritual li*e$ you (ust a't a''ording to the sastri' in?un'tions. That (eans ta&asya$ Be*ore Brah(a 'ould take part in 'reation$ he had to undergo ta&asya$ Is it not stated in the stra/ 0es. ,o ta&asya is essential. 0ou 'annot avoid it. And &hat is the ai( o* per*or(ing ta&asya/ The ai( is to please the ,upre(e Eord through the spiritual (aster. 0asya &rasdd hagavat&rasdo, >> .=ne 'an attain the (er'y o* the Eord only #y attaining the (er'y o* the spiritual (aster.. This is the idea. 9o&$ in today's edu'ational institutions$ &ho is tea'hing this ta&asyaA <here is the s'hool or 'ollege/ The students are even s(oking in *ront o* their tea'her$ and it is tolerated. 9o o**ense. <hat 'an you e+pe't *ro( su'h students/ This is an ani(al 'ivili)ation. This is not hu(an 'ivili)ation. 9o ta&asya, no rahmacr li*e. Real 'ivili)ation (eans ta&o divyam, godly austerity. And this ta&asya #egins &ith rahmacr li*e$ learning to 'ontrol the senses6that is the #eginning o* li*e. 9ot .A5B5 C5N. learning$ and (ay#e your 'hara'ter is less than an ani(al's$ though you have a degree *ro( the university. .9ever (ind. 0ou have #e'o(e a learned (an.. 9o6that is not a''epted. 7ven *ro( the standpoint o* #asi' (oral instru'tion$ &e (ust ask$ <ho today is edu'ated/ The edu'ated person is des'ri#ed #y CBakya "aBVitaCopyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
mt#-vat &ara-dreu &ara-dravyeu lo(ra-vat tma-vat sarva- h)teu ya &ayati sa &a'*it $T5e ed:cated 8an sees anot5er=s 7iHe as 5is 8ot5er and anot5er=s ;ro;ertI as :nto:c5a9le Jar9aJe? and 5e sees all ot5ers as eK:al to 5i8selH,$ That is the &a'*ita, the learned (an. In Bhagavad-gt 1G.183 4@ABa also des'ri#es the &a'*ita, vidy-vinaya-sam&anne rhma'e gavi hastini uni caiva va-&ke ca &a'*it sama-darina .The hu(#le sage$ #y virtue o* true kno&ledge$ sees &ith e%ual vision a learned and gentle rhma'a, a 'o&$ an elephant$ a dog$ and a dog5 eater.. That is a learned (an. 9ot this degree5holder. A degree5holder &ho has no ta&asya and no 'hara'ter64@ABa says he is myay&ah#ta!+n, .his kno&ledge is stolen #y illusion.. Although he has learned so (any things$ nonetheless$ my has taken a&ay his kno&ledge. :e's a ras'al. :e's an ani(al. This is the perspe'tive o* Kedi' 'ivili)ation.
CLE'N!ING THE HE'RT

P:@Aa .B@Ca: 9e+t %uestion$ r!la "ra#hupda/ .<hat is the role o* rituals in religion/ Are they to #e dis'ouraged$ as is #eing advo'ated #y so(e re*or(ists$ or are they to #e en'ouraged/ I* so$ in &hat *or(/. DrEla Pra95:;Fda: A ritual is a pra'ti'e #ased on ta&asya, or austerity. >enerally$ unless one undergoes the ritualisti' 'ere(onies *or puri*i'ation$ he re(ains un'lean. But in this age$ #e'ause it is pra'ti'ally i(possi#le to indu'e people to take up all these ritualisti' pro'esses$ #oth the s'ripture and Caitanya ;ahpra#hu re'o((end$ .Chant the :are
4@ABa mah-mantra$. This is the spe'ial advantage o* this age6that #y 'onstant 'hanting o* the :are 4@ABa mah-mantra, one auto(ati'ally #e'o(es puri*ied. In :is ik(aka, Eord Caitanya des'ri#es the progressive #ene*its o* 'hanting :are 4@ABa. Jirst$ 'eto-dar&a'a-mr!anam 1C'. Antya <D$9<3$ The #eginning is 'leansing the heart$ #e'ause &e are i(pure on a''ount o* dirty things &ithin our heart$ a''u(ulated li*eti(e a*ter li*eti(e in the ani(alisti' &ay o* li*e. ,o everything6advan'e(ent o* spiritual li*e$ 'ulture$ ta&asya6is (eant to 'leanse the heart. And in this pro'ess o* 'hanting the mah-mantra, the *irst install(ent o* #ene*it is the 'leansing o* the heart. 5eto-dar&a'a-mr!anam$ And &hen the heart is 'leansed$ then a person #e'o(es eligi#le *or #eing *reed *ro( the 'lut'hes o* my, or the (aterialisti' &ay o* li*e. :e understands that he is not this #ody6that he's a spirit soul$ and that his #usiness is there*ore di**erent *ro( (erely (aterial 'on'erns. :e thinks$ .9o& I a( engaged only in seeking these #odily 'o(*orts o* li*e. These are not at all essential$ #e'ause (y #ody &ill 'hange. Today$ sin'e I a( in an A(eri'an #ody$ I think I have so (any duties as an A(eri'an (an. To(orro& I (ay #e in an A(eri'an dog #ody$ and i((ediately (y duty &ould 'hange. ,o I 'an understand that these #odily 'on'erns are not (y real #usiness. ;y real #usiness is ho& to elevate (ysel*6as a spirit soul6to the spiritual &orld$ #a'k to ho(e$ #a'k to >odhead.. In this &ay the person &ho 'hants :are 4@ABa puri*ies his 'ons'iousness. Then his (aterialisti' a'tivity is stopped. :e kno&s$ .This is si(ply a &aste o* ti(e. I (ust a't spiritually.. That is kno&ledge$ &hi'h 'o(es *ro( 'leansing the heart Wceto-dar&a'a-mr!anam 1C'. Antya <D$9<3X. The illusion o* &rongly &orking on the #asis o* the #odily 'on'ept o* li*e is over'o(e si(ply #y the 'hanting o* the :are 4@ABa mah-mantra$ This is the *irst install(ent o* #ene*it *ro( 'hanting. And then there is hava-mah-dvgni-nirv&a'am, the pro'ess o* stopping the #la)ing *ire o* (aterial e+isten'e. 9e+t$ reya-kairavacandrik-vitara'am, his li*e #e'o(es 'o(pletely ausp'iousP and vidyvadh)-!vanam, he #e'o(es *illed &ith trans'endental kno&ledge. The ne+t #ene*it is nandm udhi-vardanam, the o'ean o* trans'endental #liss in'reasesP and &)r'm#tsvdanam, he tastes the ne'tar o* 4@ABa 'ons'iousess at every step o* li*e. In other &ords$ his li*e #e'o(es totally
#liss*ul. Jinally$ sarvtma-sna&ana &ara vi!yate r-k#'asa"krtanam, all glories to this sa"krtana (ove(ent$ the 'hanting o* the :are 4@ABa mah-mantraT ,o this sa"krtana (ove(ent is Caitanya ;ahpra#hu's gi*t$ and #y taking up this 'hanting one attains kevala- hakti, unalloyed devotion to the Eord. All the #ene*its o* pra'ti'ing austerities$ penan'es$ (ysti' yoga, and so on &ill #e totally a'hieved si(ply #y the 'hanting o* the :are 4@ABa (antra. This is stated in the rmad-Bhgavatam 1C.1.1G3kecit kevalay hakty vsudeva-&arya' agha dhunvanti krtsnyena nhram iva hskara Oust as &hen the sun rises the all5pervading *og i((ediately disappears$ so in this 4ali5yuga$ #y the pro'ess o* #hakti-yoga6espe'ially #y 'hanting the :are 4@ABa mah-mantra6all one's sins are eradi'ated and one #e'o(es *ully re*or(ed. In other &ords$ one 'o(es to the spiritual plat*or($ and that is su''ess in li*e.
THE PROCE!! OF P)RIFIC'TION

P:@Aa .B@Ca: r!la "ra#hupda$ the ne+t %uestion so(e&hat e'hoes the previous one- .There are various saskras, or puri*i'atory 'ere(onies$ pres'ri#ed *or every 'ivili)ed person$ *ro( #irth to death. ;any o* these saskras are not #eing o#served today. ,hould they #e revived/. DrEla Pra95:;Fda: The real ai( o* saskras is to #ring a ras'al to the plat*or( o* kno&ledge. Janman !yate )dra, #y #irth$ everyone is the sa(e6)dra$ In other &ords$ one is &ithout any kno&ledge. ,o the purpose o* saskras is to gradually #ring a person &ho has no kno&ledge o* spiritual li*e to the spiritual plat*or(. As it is said$ saskrd haved dvi!a, #y the puri*i'atory pro'esses$ one attains spiritual re#irth. That is essential. :u(an li*e is the opportunity *or understanding &hat one is and &hat the ai( o* one's li*e is. The ai( o* li*e is to go #a'k ho(e$ #a'k to
>odhead. A*ter all$ &e are part and par'el o* >od. ,o(eho& or other$ &e are no& in this (aterial e+isten'e. ,o the real ai( o* li*e is to return to the spiritual &orld$ &here there is no struggle *or e+isten'e6#liss*ul$ happy li*e. &e &ant unending #liss*ul li*e$ #ut it is not possi#le in the (aterial &orld That happiness is in the spiritual &orld. ,o our ai( should #e to go there$ and every hu(an #eing should #e given the 'han'e. That is real edu'ation. That is 'alled saskra, the pro'ess o* puri*i'ation. 9o&$ altogether there are daa-vidha-saskrah, ten kinds o* puri*i'atory pro'esses. ,o$ in this age it is very di**i'ult to *ollo& the(. #ut i* one 'hants the :are 4@ABa mah-mantra &ithout any o**ense$ under the guidan'e o* a spiritual (aster$ all these saskras auto(ati'ally #e'o(e *ul*illed$ and one returns to his original$ spiritual position. AhaF #rah(s(i6.I a( a spirit soul.. ,o$ &e are Brah(an$ spirit$ and 4@ABa is "ara( Brah(an$ the ,upre(e ,pirit. As Ar?una said$ &ara rahma &ara dhma &avitra &arama havn, 1Bg. 1H.123 .0ou are the ,upre(e ,pirit$ the ulti(ate a#ode$ the purest$ the A#solute Truth.. 4@ABa is Brah(an$ or spirit$ and I a( also Brah(an$ #ut :e's the ,upre(e Brah(an$ &hile I a( (inute Brah(an. ,o (y #usiness is to serve 4@ABa. That is the tea'hing o* Eord Caitanya- !vera 'svar)&a' haya k#'era 'nitya-dsa' 1C'. (ad5Ia 2H.1H836.The real identity o* the living #eing is that he is the eternal servant o* 4@ABa.. ,o i* one engages hi(sel* in his original$ spiritual #usiness$ a'ting as the servant o* 4@ABa$ then all pro'esses o* puri*i'ation and re*or(ation are *ul*illed. And that advantage o* re5engage(ent in our original$ spiritual #usiness is given *reely in this age- krtand eva k#'asya mukta-sa"ga &ara vra!et6.,i(ply #y 'hanting the Eord's holy na(e$ one a'hieves spiritual li#eration.. The re*or(atory pro'esses$ or saskras, are (eant *or puri*ying a person so that he #e'o(es mukta-sa"ga, li#erated *ro( all the #ad asso'iation o* (aterial e+isten'e and eligi#le to go #a'k ho(e$ #a'k to >odhead. ,o this is the spe'ial advantage o* 'hanting the :are 4@ABa mah-mantra. The %uestion &as$ .,hould puri*i'atory pro'esses #e revived/. They should #e revived as *ar as ne'essary$ #ut all o* the( 'annot #e revived in this age. ,o people should take to the 'hanting o* the :are 4@ABa
mah-mantra$ Then all re*or(ation &ill #e there$ and people &ill 'o(e to the spiritual plat*or(6 rahma- h)ta, the reali)ation o* Brah(an. Then &rasanntm, they'll #e happy. :a ocati na k"kati, there &ill #e no la(entation or needless hankering. =ama sarveu h)teu, they &ill see everyone on the spiritual plat*or(. And *inally$ mad- hakti la hate &aram 1Bg. 18.GL3$ In this &ay they &ill 'o(e to the plat*or( o* devotional servi'e$ and then their li*e #e'o(es su''ess*ul. Is that %uestion ans&ered or not/ P:@Aa .B@Ca: 0es. Oust one %uestion I have$ r!la "ra#hupda. 0ou said that the saskras should #e revived as *ar as ne'essary/ DrEla Pra95:;Fda: The essentials. Jor instan'e$ to (ake one a rhma'a, these *our things are essential- no illi'it se+$ no (eat5eating$ no into+i'ation$ no ga(#ling. These essentials (ust #e thereP you 'annot dispense &ith the(. 0ou (ust at least avoid sin*ul a'tivities. Then one 'an pra'ti'e 4@ABa 'ons'iousness. As 4@ABa says in the Bhagavad-gt 1M.283ye tv anta-gata &&a !ann &u'ya-karma'm te dvandva-moha-nirmukt ha!ante m d#*ha-vrat ."ersons &ho have a'ted piously in previous lives and in this li*e and &hose sin*ul a'tions are 'o(pletely eradi'ated are *reed *ro( the dualities o* delusion$ and they engage the(selves in ;y servi'e &ith deter(ination.. 0ou 'annot #e'o(e a devotee unless you give up sin*ul a'tivity. There*ore you have to #egin #y *ollo&ing these *our prohi#itions. 0ou have to avoid sin*ul a'tivities like illi'it se+$ (eat5eating$ ga(#ling$ and into+i'ation$ in'luding to#a''o$ 'o**ee$ and tea. Then you'll gradually #e'o(e 'o(pletely sinless. =n one side you have to *ollo& restri'tions$ and on the other side you have to engage yoursel* in devotional servi'e. To engage onesel* in devotional servi'e under the order o* the spiritual (aster and the stra is the &ay to re(ain on the trans'endental plat*or(. The trans'endental plat*or( (eans there is no sin*ul a'tivity. It is a#ove any %uestion o* .sin*ul.. ."ious. and .sin*ul. a'tivities are there
only as long as you are on the (aterial plat*or(. .>ood. and .#ad$. .pious. and .sin*ul.6these are all 'onsiderations on the (aterial plat*or(. But &hen you are on the trans'endental plat*or($ you are auto(ati'ally &ithout sin. 4@ABa 'on*ir(s this in Bhagavad-gt 11L.2C3m ca yo' vya hicre'a hakti-yogena sevate sa gu'n samattyaitn rahma- h)yya kal&ate The li*e o* vi'e and the li*e o* piety are &ithin this (aterial &orld$ #ut &hen one is spiritually engaged$ he is a#ove the (aterial plane$ on the spiritual plane. ,o the &hole thing is that i* you 'hant the :are 4@ABa mah-mantra and give up these sin*ul a'tivities$ auto(ati'ally you #e'o(e re*or(ed. 0ou 'o(e to the spiritual plat*or(. And in this &ay your li*e &ill #e'o(e su''ess*ul.
$FEEL THE ONENE!!$ 4 WITH ' DIFFERENCE

P:@Aa .B@Ca: This ne+t %uestion is rather interesting$ r!la "ra#hupda. .Is it not possi#le *or all kinds o* spiritualists6#e they Advaitans 1advo'ates o* oneness o* the sel* &ith >od3$ Nvaitans 1advo'ates o* total di**eren'e #et&een the sel* and >od3$ or KiAiAYdvaitans 1advo'ates o* %uali*ied oneness o* the sel* &ith >od36'o(e together instead o* re(aining isolated as &arring *a'tions/. DrEla Pra95:;Fda: 0es. This is the pro'ess taught #y Caitanya ;ahpra#hu6to #ring all the Nvaitans and Advaitans together on one plat*or(. 7veryone has to understand that he is essentially a servant o* >od. The Advaitan &rongly thinks that he is a#solutely one &ith >od$ that he hi(sel* is >od. That is &rong. :o& 'an you #e'o(e >od/ >od is a*-aivarya-&)r'am, *ull in si+ opulen'es. :e has all po&er$ all &ealth$ all #eauty$ all *a(e$ all kno&ledge$ and all renun'iation. ,o this Advaitan idea is arti*i'ial6to think you're a#le to #e'o(e >od. The Nvaitans stress that one is utterly di**erent *ro( >od$ that >od is
separate *ro( the living entity. But a'tually$ *ro( the Bhagavad-gt &e understand that the living entities are part and par'el o* >od. And in the Kedas it is said$ nityo nityn cetana cetannm, #oth >od and :is 'reatures are living entities$ though >od is the 'hie*. Eko yo ah)n vidadhti kmn, the di**eren'e #et&een the t&o is that >od (aintains all the other living entities. That is a *a't. <e are (aintained$ and >od is the (aintainer. <e are predo(inated6&e are not independent6and >od is the predo(inator. But #e'ause the predo(inated living entities are part and par'el o* >od$ in %uality they are one &ith >od. ,o r! Caitanya ;ahpra#hu's philosophy is a'intya- hed heda, the living entities are si(ultaneously one &ith and di**erent *ro( the Eord. The living entity is one in the sense that he is part and par'el o* >od. ,o i* >od &ere gold$ the living entity &ould also #e gold. That is oneness in %uality. But >od is great$ and &e are (inute. In that &ay &e are di**erent. That is &hy Caitanya ;ahpra#hu enun'iated this philosophy o* acintya- hed heda, in'on'eiva#le$ si(ultaneous oneness &ith and di**eren'e *ro( >od. That is real philosophy. ,o on the plat*or( o* this philosophy$ everyone 'an 'o(e together$ i* they are reasona#le. I* they re(ain unreasona#ly stu'k up in their o&n 'on'o'ted philosophy$ then it is di**i'ult. But it is a *a't that the living entity is eternally one &ith and di**erent *ro( >od. Jind this versemamaivo !va-loke. HariGsa:ri: mamaivo !va-loke !va- h)ta santana mana a(hnndriy'i &rak#ti-sthni karati .The living entities in this 'onditioned &orld are ;y eternal *rag(ental parts. Nue to 'onditioned li*e$ they are struggling very hard &ith the si+ senses$ &hi'h in'lude the (ind.. 1Bg. 1G.M3 DrEla Pra95:;Fda: ,o i* the living entity is eternally a *rag(ental part$ ho& 'an he #e'o(e one &ith the &hole/ The part is never e%ual to the &hole. That is an a+io(ati' truth. ,o it is a &rong 'on'eption to try to #e'o(e e%ual to >od. The ;yvd!s are trying to #e'o(e >od$ #ut that is i(possi#le. Eet the( try to #e'o(e godly. 4odly (eans .servant o*
>od.. That &ill (ake the( per*e't. The KaiABava philosophy tea'hes that &e 'an re(ain in our natural position #ut a't as a servant o* >od. That is per*e't. But i* the servant tries to #e'o(e the (aster$ that is arti*i'ial. =* 'ourse$ in the spiritual &orld there o*ten see(s to #e no di**eren'e #et&een the (aster and the servant. Jor instan'e$ 4@ABa's *riends the 'o&herd #oys6they do not kno& that 4@ABa is >od. They play &ith :i( on e%ual ter(s. <hen 4@ABa is de*eated in play$ :e has to take :is *riend on :is shoulder and 'arry hi(. The *riends do not kno& &ho is >od and &ho is not >od. ,o that is the advan'ed spiritual 'on'eption. =* 'ourse$ the di**eren'e is al&ays there #et&een >od and the part5and5 par'el living entities$ #ut #y the in*luen'e o* >od's internal poten'y$ the understanding is 'overed. <e 'an attain that position a*ter (any$ (any lives o* pious a'tivities. That is stated in the rmad-Bhgavatam 11H.12.113ittha sat rahma-sukhnu h)ty dsya gatn &ara-daivatena myritn nara-drake'a ska vi!ahru k#ta-&u'ya-&u+! The 'o&herd #oys are playing &ith 4@ABa. And &ho is 4@ABa/ :e is the essen'e o* rahma-sukha, spiritual #liss. :e is "ara( Brah(an$ the ,upre(e ,pirit. ,o the #oys are playing &ith "ara( Brah(an$ though to an ordinary (an :e appears to #e an ordinary 'hild. ho& have the 'o&herd #oys gotten the position o* #eing a#le to play &ith 4@ABa/ /#ta&u'ya-&u+!, A*ter (any$ (any lives o* pious a'tivities$ they have gotten the position o* playing &ith 4@ABa on e%ual ter(s. ,o this is the 'on'eption o* pure devotional servi'e6that &hen you go to >oloka K@ndvana$ 4@ABa's a#ode$ you love 4@ABa so (u'h that you &ill not distinguish #et&een the ,upre(e Eord and :is su#ordinates. The inha#itants o* 4@ABa's a#ode have su'h un*lin'hing love *or 4@ABa. That is K@ndvana li*e. The 'o&s$ the 'alves$ the trees$ the *lo&ers$ the &ater$ the elderly (en$ 4@ABa's parents 9anda ;ahr?a and 0aQod(ay!6everyone is intensely atta'hed to 4@ABa. 7veryone's 'entral point is 4@ABa. 7veryone is loving 4@ABa so (u'h that they do not kno& :e is the ,upre(e "ersonality o* >odhead.
,o(eti(es the residents o* K@ndvana see 4@ABa's &onder*ul a'tivities and think$ .4@ABa (ust #e so(e de(igod &ho has 'o(e here.. They never re'ogni)e that 4@ABa is the ,upre(e "ersonality o* >odhead6or i* they do$ 4@ABa (akes the( i((ediately *orget. <hen 4@ABa (ani*ested :is pasti(es on earth so(e *ive thousands years ago$ :e passed through (any dangerous situations6so (any de(ons &ere 'o(ing6and (other 0aQod &ould 'hant mantras to prote't 4@ABa$ thinking$ .:e (ay not #e put into so(e 'ala(ity.. 4@ABa's *a(ily and *riends never understood that 4@ABa is >od. Their natural love *or 4@ABa &as so intense. There*ore K@ndvana li*e is so e+alted. As Caitanya ;ahpra#hu taught, rdhyo hagavn vra!ea-tanayas taddhma v#ndvanam, Jirst o* all$ 4@ABa6Kra?endra5nandana$ the son o* 9anda ;ahr?a6is rdhya, &orshipa#le. Then$ tad-dhma v#ndvanam, :is dhma, or a#ode6K@ndvana6is e%ually &orshipa#le. ,o these *a'ts pertain to a higher standard o* understanding. =nly a devotee 'an understand that to #e'o(e one &ith >od is not a su#li(e idea. In K@ndvana the devotees &ant to #e'o(e the *ather or (other o* >od6to 'ontrol >od &ith love. This *a't the ;yvd!s$ or Advaitavd!s, 'annot understand. =nly pure devotees 'an understand these things. <hat is the #ene*it o* #e'o(ing one &ith >od/ 7ven other KaiABava philosophies 'annot e+plain the higher relationships &ith >od$ &hi'h Caitanya ;ahpra#hu e+plained. These are vatsalya-rasa 1parenthood3$ and madhurya-rasa 1'on?ugal love3. Caitanya ;ahpra#hu espe'ially taught that our relationship &ith 4@ABa 'an #e in 'on?ugal love$ madhurya-rasa. But as *or our general understanding$ Eord Caitanya introdu'ed the philosophy o* acintya- hed heda6si(ultaneously one &ith and di**erent *ro( the Eord. That is e+plained #y 4@ABa in Bhagavad-gt 11G.M3- mamaivo ? !va- h)ta.the living entities are part and par'el o* >od. ,o &e are one &ith >od$ sin'e &e have >od's %ualities in (inute degree. But >od is the (aster$ and &e are al&ays su#ordinate. Eko ah)n yo vidadhti kmn, &e are prote'ted$ &e are (aintained$ &e are predo(inated. That is our position. <e 'annot attain the position o* predo(inator. That is not possi#le.
HOW TO LO+E GOD

P:@Aa .B@Ca: 9e+t %uestion$ r!la "ra#hupda. .As the &orld is 'o(ing to #e divided into ?ust t&o 'lasses6atheist and theist6is it not advisa#le *or all religions to 'o(e together/ And &hat positive steps 'an #e taken in this dire'tion/. DrEla Pra95:;Fda: The steps to #e taken have already #een e+plained6 this 4@ABa 'ons'iousness (ove(ent. The atheist 'lass and the theist 'lass &ill al&ays e+ist. This is the nature o* the (aterial &orld. 7ven at ho(e6the *ather (ay #e an atheist like :iraByakaQipu$ and the son a theist like "rahlda. ,o atheists and theists &ill al&ays e+ist6in the *a(ily$ in the 'o((unity$ in the nation. But the theists should *ollo& the instru'tions o* the Bhagavad-gt and take shelter at 4@ABa's lotus *eet$ giving up other$ so5'alled religious prin'iples. That &ill #ring religious unity. Religion &ithout a 'lear 'on'eption o* >od is hu(#ug$ #ogus. Religion (eans to a''ept the order o* >od. ,o i* you have no 'lear 'on'eption o* >od$ i* you do not kno& &ho >od is$ there is no %uestion o* a''epting :is order. Jind this verse in the ,i+th Canto o* r!(ad5Bhgavata(- dharma tu skd hagavat-&ra'tam 1,B C.D.193$ HariGsa:ri: dharma tu skd hagavat-&ra'tam na vai vidur #ayo n&i dev na siddha-mukhy asur manuy kuto nu vidydhara-cra'daya F=B G$H$9I3 .Real religious prin'iples are ena'ted #y . . .. DrEla Pra95:;Fda: Ah. .Real.. >o on. HariGsa:ri: .Real religious prin'iples are ena'ted #y the ,upre(e "ersonality o* >odhead. Although *ully situated in the (ode o* goodness$ even the great sages &ho o''upy the top(ost planets 'annot as'ertain the real religious prin'iples$ nor 'an the de(igods or the leaders o* ,iddhaloka$ to say nothing o* the de(ons$ ordinary hu(an
#eings$ Kidydharas$ and CraBas.. 1Bhg$ C.D.193 DrEla Pra95:;Fda: :(. Read the ne+t verses also. HariGsa:ri: svayam h)r nrada a hu kumra ka&ilo manu &rahldo !anako hmo alir vaiysakir vayam 1,B G$H$<D3 dvdaaite vi!nmo dharma hgavata ha( guhya viuddha dur odha ya! !+tvm#tam anute .Eord Brah($ Bhagavn 9rada$ Eord iva$ the *our 4u(ras$ Eord 4apila 1the son o* NevahRti3$ ,vay(#huva ;anu$ "rahlda ;ahr?a$ Oanaka ;ahr?a$ Bh!A(adeva$ Bali ;ahr?a$ ukadeva >osv(!$ and I (ysel* 10a(ar?a3 kno& the real religious prin'iple. ;y dear servants$ this trans'endental religious prin'iple$ &hi'h is kno&n as hgavatadharma, or surrender unto the ,upre(e Eord and love *or :i($ is un'onta(inated #y the (aterial (odes o* nature. This trans'endental religious prin'iple is very 'on*idential and di**i'ult *or ordinary hu(an #eings to understand$ #ut i* #y 'han'e one *ortunately understands it$ he is i((ediately li#erated$ and thus he returns ho(e$ #a'k to >odhead.. DrEla Pra95:;Fda: ,o these mah!anas6Brah($ 9rada$ Eord iva$ and so on6they kno& &hat the prin'iples o* religion are. Religion (eans hgavata-dharma, understanding >od and our relationship &ith >od. That is religion. 0ou (ay 'all it .:indu religion. or .;usli( religion. or .Christian religion$. #ut in any 'ase$ real religion is that &hi'h tea'hes ho& to love >od. =a vai &us &aro dharmo yato haktir adhoka!e, 1,B 1.2.C3 i* #y *ollo&ing so(e religious syste( you 'o(e to the plat*or( o* loving >od$ then your religious syste( is per*e't. =ther&ise$ it is si(ply a &aste o* ti(e6#ogus religion$ &ithout a 'lear 'on'eption o* >od. ,o &e have to understand &hat >od is and &hat :e says$ and &e have to a#ide #y :is orders. Then there is real religion$ there is real understanding o* >od$ and everything is 'o(plete.
P:@Aa .B@Ca: r!la "ra#hupda$ one (ay ask &hy so(eone like Christ or ;oses is not (entioned a(ong the mah!anas$ DrEla Pra95:;Fda: There are mah!anas a(ong the Christian saints. They in'lude Christ$ and in addition to Christ$ so (any others6,t. ;atthe&$ ,t. Tho(as$ and so *orth. These mah!anas are (entioned in the Bi#le. A mah!ana is one &ho stri'tly *ollo&s the original religion and kno&s things as they are. And that (eans he (ust #e 'o(ing in the &aram&ar, the syste( o* dis'ipli' su''ession. Jor instan'e$ Ar?una learned Bhagavad-gt dire'tly *ro( 4@ABa. There*ore Ar?una is a mah!ana$ ,o you should learn *ro( Ar?una. 0ou *ollo& the &ay Ar?una a'ted and the &ay Ar?una understood 4@ABa. Then mah!ano yena gata sa &anth, you are *ollo&ing the mah!ana 6you are on the real path. Oust as &e are. in these verses *ro( rmad-Bhgavatam is a list o* mah!anas, in'luding ,vya(#hu$ or Eord Brah(. ,o this sam&radya o* ours is 'alled the Brah(a5sa(pradya. =ur sam&radya also in'ludes 9rada$ another mah!ana$ ,a(#hu$ or Eord ,iva$ is still another mah!ana$ :e has his o&n sam&radya, the Rudra5sa(pradya. And si(ilarly$ EakA(!$ the goddess o* *ortune$ has the r!5sa(pradya. ,o &e (ust #elong to one these sam&radyas$ =am&radya-vihin ye mantrs te ni&hal mat, i* you do not #elong to a #ona *ide sam&radya, originating *ro( a mah!ana, then your religious pro'ess is useless. 0ou 'annot 'on'o't so(e religious syste(. ,o &hether you *ollo& the Christian mah!anas or the Kedi' mah!anas$ it doesn't (atter. But you have to *ollo& the mah!anas$ I* a Christian says$ .I don't #elieve in ,t. Tho(as$. &hat kind o* Christian is he/ It doesn't (atter &hi'h mah!ana &e are dis'ussing. The real mah!ana is he &ho is stri'tly *ollo&ing the prin'iples enun'iated #y >od. Then he is *ollo&ing a real religious syste(. =ther&ise$ there is no %uestion o* religion. The so5'alled *ollo&er is si(ply a mano-dharm, a (ental spe'ulator. ;ental spe'ulation is not religion. Religion is the order o* >od$ and one &ho *ollo&s that order6he is religious. That's all. P:@Aa .B@Ca: Then as *ar as I 'an understand$ r!la "ra#hupda$ you're saying that there's no need to (aintain se'tarian la#els$ that there's one religion in the &orld. DrEla Pra95:;Fda: =ne religion e+ists already- ho& to love >od. This is
the one religion. <ill the Christians say$ .9o$ &e don't &ant to love >od./ <ill the ;uha((adans say$ .9o$ no$ &e don't &ant to love >od./ ,o religion (eans ho& to love >od$ and any religion &hi'h tea'hes ho& to love >od6that is per*e't. It doesn't (atter &hether you are Christian or ;usli( or :indu. 3harma tu skd hagavat-&ra'tam- 1,B C.D.193 .Real religion is dire'tly enun'iated #y Bhagavn$ the ,upre(e "ersonality o* >odhead.. ,o$ Bhagavn$ Eord 4@ABa$ says$ .surrender unto ;e.. =* 'ourse$ you 'annot surrender until you love. Jor instan'e$ you are surrendered to (e. 7ven though I a( not *ro( your 'ountry$ #e'ause you have love *or (e$ you surrender. I* I say$ .do this$. you'll do it. <hy/ Be'ause you love (e. ,o &hen &ill there #e surrender to >od/ <hen one loves >od6 &hen one rea'hes the plat*or( &here he thinks$ .= Eord$ I love 0ouP I 'an sa'ri*i'e everything *or 0ou.. That is the #asi' prin'iple o* religion. There*ore$ that religion is per*e't &hi'h tea'hes its *ollo&ers ho& to love >od. ,o let everyone 'o(e to this plat*or( o* loving >od. That is 4@ABa 'ons'iousness. <e are tea'hing nothing #ut ho& to love >od$ ho& to sa'ri*i'e everything *or >od. That is real religion. =ther&ise$ it is all a #ogus &aste o* ti(e$ si(ply a *ollo&ing o* ritualisti' 'ere(onies. That is not religion. That is super*luous. As stated in the rmadBhgavatam 11.2.83$ dharma svanu(hita &us vivaksena kathsu ya not&dayed yadi rati rama eva hi kevalam .0ou are very goodP you are *ollo&ing your religious prin'iples very stri'tly. That's all right6#ut &hat a#out your love o* >od/. .=h$ that I do not kno&.. ,o$ the Bhgavatam says$ rama eva hi kevalam, .0our religion is si(ply a &aste o* ti(e6si(ply la#oring. That's all. I* you have not learned ho& to love >od$ then &hat is the (eaning o* your religion/. But &hen you're a'tually on the plat*or( o* love o* >od$ you understand your relationship &ith >od- .I a( part and par'el o* >od6and this dog is also part and par'el o* >od. And so is every other living entity.. Then you'll e+tend your love to the ani(als also. I* you a'tually love >od$ then
your love *or inse'ts is also there$ #e'ause you understand$ .This inse't has got a di**erent kind o* #ody$ #ut he is also part and par'el o* >od6 he is (y #rother.. =ama sarveu h)teu- you look upon all living #eings e%ually. Then you 'annot (aintain slaughterhouses. I* you (aintain slaughterhouses and diso#ey the order o* Christ in the Bi#le6.Thou shall not kill.6and you pro'lai( yoursel* a Christian$ your so5'alled religion is si(ply a &aste o* ti(e. rama eva hi kevalam, your going to the 'hur'h and everything is si(ply a &aste o* ti(e$ #e'ause you have no love *or >od. That *oolishness is going on all over the &orld. "eople are sta(ping the(selves &ith so(e se'tarian la#el$ #ut there is no real religion. ,o i* all people are to 'o(e together on one plat*or($ they have to a''ept the prin'iples o* Bhagavad-gt$ The *irst prin'iple is that 4@ABa is the ,upre(e "ersonality o* >odhead. I* you do not a''ept in the #eginning that 4@ABa is the ,upre(e Eord$ then try to understand this gradually. That is edu'ation. 0ou 'an #egin #y a''epting that there is some ody &ho is supre(e. 9o&$ i* I say$ .4@ABa is the ,upre(e Eord$. you (ay say$ .<hy is 4@ABa the ,upre(e Eord/ 4@ABa is Indian.. 9o. :e is >od. Jor e+a(ple$ the sun rises *irst over India$ then over 7urope. But that does not (ean the 7uropean sun is di**erent *ro( the Indian sun. ,i(ilarly$ although 4@ABa appeared in India$ no& :e has 'o(e to the <estern 'ountries through this 4@ABa 'ons'iousness (ove(ent. ,o you should try to understand &hether 4@ABa is >od or not. But :e is >od. There is no dou#t a#out it. I* you have the intelligen'e to understand &hat >od is$ then try to understand. But 4@ABa is >od$ undou#tedly. ,o take to 4@ABa 'ons'iousness and a#ide #y the order o* 4@ABa. Then everyone 'an 'o(e together on the sa(e religious plat*or(. =ne religion$ 4@ABa 'ons'iousness. P:@Aa .B@Ca: r!la "ra#hupda$ so(eti(es in our prea'hing a'tivities &e (eet people &ho 'lai( to #e very devout Christians or ;usli(s #ut at the sa(e ti(e #lasphe(e 4@ABa. Is it possi#le that su'h persons 'an a'tually #e asso'iates o* >od/ DrEla Pra95:;Fda: 9o. I* one is serious a#out understanding &hat >od is$ then he &ill a''ept 4@ABa as the ,upre(e Eord. =n'e he kno&s &hat >od is$ he'll understand$ .:ere is >od64@ABa.. I* he re(ains in
darkness and does not learn &hat >od is$ then ho& &ill he understand 4@ABa/ :e'll understand 4@ABa as one o* us. That's all. But i* he kno&s &hat >od is$ then he'll understand a#out 4@ABa- .0es$ here is >od.. Jor instan'e$ i* a person kno&s &hat gold is$ then any&here he 'o(es upon gold$ he'll understand$ .:ere is gold.. :e &on't think gold is availa#le in one shop only. And i* a person kno&s &hat >od is$ &hat the (eaning o* .>od. is$ then in 4@ABa he &ill *ind >od in *ullness. /#'as tu hagavn svayam- .4@ABa :i(sel* is the ,upre(e "ersonality o* >odhead.. The stra e+plains &hat Bhagavn$ or >od$ is$ and ho& 4@ABa is Bhagavn. 0ou should understand and see *ro( the a'tivities o* 4@ABa &hether :e is or is not Bhagavn. It re%uires a good #rain to understand. I* I say$ .:ere is >od$. no& it is up to you to test (y state(ent. I* you kno& &hat >od is$ then test (y state(ent a#out 4@ABa$ and then you'll a''ept :i( as >od. I* you do not kno& ho& to test (y state(ent$ then you (ay re*use to a''ept it. That is another thing. 0ou (ay also a''ept iron as gold. That is your ignoran'e- you do not kno& &hat gold is. But i* you a'tually kno& &hat >od is$ you &ill a''ept 4@ABa as >od. There is no dou#t a#out it. ,o this is the 'o((on plat*or(6Bhagavad-gt$ 7veryone$ 'o(e and take to 4@ABa 'ons'iousness. 8nderstand >od and learn ho& to love :i($ and your li*e &ill #e per*e't. P:@Aa .B@Ca: But (any people 'lai( to have the #est religion$ r!la "ra#hupda. DrEla Pra95:;Fda: But &e have to look at the result. ho& &ill &e de'ide &hat is real religion/ =a vai &us &aro dharma yato haktir adhoka!e, #y seeing &hether the *ollo&ers have learned ho& to love >od. I* one has no love o* >od$ then &hat is the use o* 'lai(ing that one's religion is the #est/ <here is the sign o* love o* >odhead/ That is to #e seen. 7veryone &ill say$ .;y understanding is the #est.. But there (ust #e pra'ti'al proo*. I* so(eone 'lai(s to have the #est religion$ &e ask$ .Tell us ho& to love >od. <hat is your pro'ess o* loving >od/ I* you do not kno& your relationship &ith >od and others' relationship &ith >od$ then ho& 'an you love >od/. That pro'ess o* loving >od is la'king. 9o#ody 'an give a 'lear 'on'eption o* >od. I* you have no understanding o* &hat >od is$ &here is the %uestion o* love/ Eove is not (ere *antasy or i(agination.
0ou 'annot love air. 0ou love a person$ a #eauti*ul person. I* you (erely say$ .I love the air$ I love the sky$. &hat %uestion is there o* love/ There (ust #e a person. ,o &ho is that person &e &ant to love/ 8n*ortunately$ (ost people have no personal 'on'eption o* >od. 9or 'an they des'ri#e the Eord's personal #eauty$ kno&ledge$ strength 6:is *ullness in the si+ personal opulen'es. There is no su'h des'ription. They have so(e 'on'eption o* >od$ #ut a'tually they do not kno& &hat >od is. But religion (eans you (ust kno& >od and love :i(. Eove is so(ething tangi#le. It is not (erely *antasy or i(agination. ,o &e 4@ABa 'ons'ious people a''ept 4@ABa as >od$ and &e are &orshiping 4@ABa$ and &e are (aking progress. P:@Aa .B@Ca: Re'ently a priest visited us and ad(itted that he didn't kno& &hat >od looks like. :e 'ouldn't say anything a#out >od$ #ut he said he loved >od. DrEla Pra95:;Fda: Then/ <hat kind o* love is it/ P:@Aa .B@Ca: 9or did he say his people &ere very enthusiasti' a#out 'o(ing to 'hur'h. :e said$ .At #est they 'o(e on'e a &eek.. :e said that's all that is ne'essary. DrEla Pra95:;Fda: <ell$ love does not (ean that you 'o(e on'e a &eek to (y house. Eove (eans you 'o(e to (y house every day$ give (e so(e present$ and take so(ething *ro( (e. r!la RRpa >osv(! des'ri#es the sy(pto(s o* love in his C&adem#ta FJK dadti &ratig#h'ti guhyam khyti &#cchati hu"kte ho!ayate caiva a*-vidha &rti-laka'am I* you love so(e#ody$ you (ust give hi( so(ething$ and you (ust a''ept so(ething *ro( hi(. 0ou (ust dis'lose your (ind to hi($ and he should dis'lose his (ind to you. And you should give hi( so(e eata#le$ and &hatever eata#le thing he o**ers$ you a''ept. These si+ kinds o* e+'hange develop love. But i* you do not even kno& the person$ then &here is the %uestion o* love/ ,uppose you love so(e #oy or so(e girl$ then you &ill give so(e
present$ and he or she gives you so(e present6that develops love. 0ou give so(ething to eat$ and &hatever he or she gives you to eat$ you eat. 0ou dis'lose your (ind- .;y dear su'h5and5su'h$ I love you. This is (y a(#ition.. And he or she (akes so(e dis'losure. These are the e+'hanges o* love. But i* there is no person5to5person (eeting$ &here is the %uestion o* love/ I* I 'lai( to love so(e#ody$ #ut I visit his house only on'e a &eek and ask$."lease give (e su'h5and5su'h$. &here is the e+'hange o* love/ Eove (eans there is so(e e+'hange. I* you love so(e#ody #ut you have not given anything to that person or taken anything *ro( hi($ &here is the love/ The 'on'lusion is$ religion (eans to love >od$ and that (eans you (ust kno& &ho >od is. There is no alternati 0ou (ust kno& the person &ho is >od. Then you 'an have loving e+'hanges &ith :i(. That &e are tea'hing. <e are asking our dis'iples to rise early in the (orning and o**er ma"gala rati$ then hoga rati, to the Eord in :is *or( as the Neity in the te(ple. Are &e su'h *ools and ras'als that &e are &asting ti(e &orshiping a .doll./ ,o(eti(es people think like that. But that is not a *a't. <hen you enter the te(ple$ you kno& de*initely$ .:ere is 4@ABa. :e is >od$ and &e (ust love :i( like this.. That is the supere+'ellen'e o* this 4@ABa 'ons'iousness (ove(ent. <e do everything de*initely$ on the positive plat*or(. Is that 'lear/ Noes anyone have any *urther %uestion/ PradI:8na: r!la "ra#hupda$ you're saying &e (ust kno& >od #e*ore &e 'an love :i(. ,o that (eans devotional servi'e is pre'eded #y kno&ledge. DrEla Pra95:;Fda: 0es$ that is the pro'ess given in the Bhagavad-gt$ There are eighteen 'hapters$ and the &hole eighteen 'hapters are edu'ation6ho& to kno& >od. <hen Ar?una at last 'o(es to 'o(plete a&areness$ he a''epts$ .4@ABa$ 0ou are &ara rahma, the ,upre(e "ersonality o* >odhead$. Then Ar?una surrendered$ as 4@ABa advised6 sarva-dharmn &aritya!ya 1Bg. 18.CC3$ But unless you kno& >od$ ho& &ill you surrender/ I* so(e third5'lass (an 'o(es and says$ .,urrender to (e$. &ill you do that/ .<hy should I surrender to you/. 0ou (ust kno&$ .9o&$ here is >od. I (ust surrender.. 7ighteen 'hapters des'ri#e >od and ho& to kno& >od$ and then 4@ABa proposes$ .,urrender unto ;e..
Then Ar?una does it- .0es.. ,o &ithout kno&ing >od$ ho& 'an you surrender to :i(/ It is not possi#le. ,o the Bhagavad-gt is the s'ien'e o* ho& to kno& >od. The preli(inary s'ien'e. I* you &ant to kno& (ore$ then read rmadBhgavatam$ And i* you are in intense love &ith >od$ read 5aitanyacaritm#ta6ho& your love *or >od 'an #e still (ore intensi*ied. That is 5aitanya-caritm#ta$ ,o Bhagavad-gt is the preli(inary #ook- to understand >od and surrender. And *ro( the surrendering point$ *urther progress6that is rmad-Bhgavatam$ And &hen the love is intense$ to (ake it (ore intensi*ied6that is Caitanya-caritm#ta$ Caitanya ;ahpra#hu &as (ad a*ter >od. :e 'ried$ )nyyitam !agat sarva govinda virahe'a me, .I *ind everything va'ant &ithout 4@ABa.. That is the supre(e e'stasy. ,o these things 'annot happen &ithout love. I* you love so(e#ody and he's not there$ you *ind everything va'ant. ,o r! Caitanya ;ahpra#hu *elt this &ay a#out 4@ABa6lover and #eloved. )nyyita !agat sarva govinda virahe'a me, .I see everything va'ant &ithout >ovinda.. That is the supre(e stage o* love. Is that 'lear or not/ PradI:8na: There's ?ust one (ore thing$ r!la "ra#hupda. <hat's the (ini(u( kno&ledge one (ust have to . . . DrEla Pra95:;Fda: >od is great. That's all. >od is great. 4@ABa proved that :e's great. There*ore :e's >od. 7veryone says$ .>od is great.. 1llah-u-ak ar, the ;usli(s say- .>od is great.. And :indus say$ &ara rahma, .0ou are the ,upre(e ,pirit.. ,o >od is great. And &hen 4@ABa &as present$ :e proved that :e is all5great. There*ore :e's >od. I* you a''ept that >od is great$ and i* you *ind so(e#ody &ho is great in everything$ then :e is >od. :o& 'an you deny it/ 0ou 'an see ho& great 4@ABa is si(ply #y 'onsidering :is Bhagavad-gt$ Jive thousand years have passed sin'e 4@ABa spoke Bhagavad-gt$ and still it is a''epted as the greatest #ook o* kno&ledge all over the &orld. 7ven people *ro( other religions &ho are really learned a''ept it. That is proo* o* the greatness o* 4@ABa6this kno&ledge. <ho 'an give su'h kno&ledge/ That is the proo* that :e is >od. 4@ABa has all opulen'es in *ull$ in'luding kno&ledge. =ther than here in 4@ABa's &ords$ &here is su'h kno&ledge throughout the &hole &orld/ 7very line is su#li(e kno&ledge. I* you study Bhagavad-gt s'rutini)ingly$ you'll understand
that 4@ABa is the ,upre(e Eord.
THE W'# TO PE'CE

P:@Aa .B@Ca: 9e+t %uestion$ r!la "ra#hupda. .No you envision a di**erent role *or the Kedi' 'ulture in the <estern 'ountries$ &here the in*luen'e o* other great religions has #een *elt *or 'enturies/. DrEla Pra95:;Fda: 9o. There is no .di**erent role.. >od is one. >od 'annot #e t&o. As 4@ABa states in the Bhagavad-gt 1M.M3, matta &aratara nnyat ki+cid asti dhana+!aya, .There is no authority superior to ;e.. That is >od. 9o& people have to understand that 4@ABa is >od. There is no .di**erent role. *or the Kedi' 'ulture. The role is the sa(e &orld&ide. Jive thousand years ago$ 4@ABa said$ .I a( the supre(e authority. There is no authority superior to ;e.. :e is still so. There*ore &e are si(ply atte(pting to introdu'e 4@ABa. "reviously no#ody atte(pted to introdu'e the supre(e authority$ 4@ABa$ all over the &orld. <e are ?ust trying to introdu'e 4@ABa$ *ollo&ing the orders o* r! Caitanya ;ahpra#hu$ &ho appeared *ive hundred years ago. :e is 4@ABa$ and :e &anted this 4@ABa 'ons'iousness to #e spread all over the &orld&#thivte che yata nagardi-grma sarvatra &racra hai e mora nma .In every to&n and village throughout the &orld$. said Eord Caitanya$ .the 'hanting o* ;y holy na(e &ill #e heard.. 4@ABa is not ?ust *or India. :e is *or everyone$ #e'ause :e is >od. In Bhagavad-gt :e a**ir(s$ aha !a-&rada &it, .I a( the seed5giving *ather o* all living entities.6not ?ust the living entities in the hu(an so'iety$ #ut also all other living entities$ like the a%uati's$ the inse'ts$ the plants$ the #irds$ and the #easts. 7verything is there in the Kedi' 'ulture$ #ut this 'ulture o* 4@ABa 'ons'iousness$ &hi'h is su((ari)ed in Bhagavad-gt 1s Lt Ls, had not #een prea'hed properly. 7veryone had interpreted Bhagavad-gt in his o&n &ay$ to satis*y his o&n &hi(s. <e are ?ust trying *or the *irst ti(e
to present Bhagavad-gt as it is$ and it is #e'o(ing e**e'tive. ,o this is not a .di**erent role. *or the Kedi' 'ulture. It is the a'tual role. 9o#ody had tried *or itP there*ore 4@ABa had #een unkno&n in the <estern 'ountries. But even though &e have #een atte(pting to introdu'e :i( *or only a *e& years$ still$ #e'ause it is reality$ 4@ABa 'ons'iousness is #eing a''epted. ,o it is not a ne& role *or the Kedi' 'ulture. The role is already there6to prea'h 4@ABa 'ons'iousness. That is Caitanya ;ahpra#hu's vision. :e says espe'ially to people #orn in India$ hrata- h)mite manuya-!anma haila yra !anma srthaka kari' kara &ara-u&akra 1C'. Ldi I$J93 .Anyone &ho has taken his #irth as a hu(an #eing in India$ BhratavarAa$ should (ake his li*e su''ess*ul and &ork *or the upli*t(ent o* the &hole &orld.. Indians are (eant *or this #usiness6*or the upli*t(ent o* the &hole &orld6#e'ause all over the &orld people are una&are o* 4@ABa. ,o anyone &ho is #orn in India should atte(pt to #road'ast the (essage o* Bhagavad-gt and 4@ABa. That is the order o* Caitanya ;ahpra#hu. This is not a ne& role *or the Kedi' 'ulture. The role is already there. Jive hundred years ago$ Caitanya ;ahpra#hu spoke o* it. But all the various s&a(is and yogis &ho 'a(e here6they never introdu'ed 4@ABa as the ,upre(e "ersonality o* >odhead. 9o& it is #eing done$ and people are a''epting$ naturally. This is the 4@ABa 'ons'iousness (ove(ent. ,o i* everyone ?oins6either Indian or non5Indian6in this (ove(ent$ there &ill #e one religion and there &ill #e pea'e. "ea'e &ill prevail. This is the only &ay. hoktra ya!+a-ta&as sarva-loka-mahevaram suh#da sarva- h)tn !+tv m ntim #cchati FBg$ M$<I3 .A person in *ull 'ons'iousness o* ;e$ kno&ing ;e to #e the ulti(ate
#ene*i'iary o* all sa'ri*i'es and austerities$ the ,upre(e Eord o* all planets and de(igods$ and the #ene*a'tor and &ell5&isher o* all living entities$ attains pea'e *ro( the pangs o* (aterial (iseries.. This is the &ay to attain nti, pea'e. 8nderstand 4@ABa6that :e is the supre(e en?oyer$ the supre(e proprietor$ and the supre(e *riend o* everyone. .A''ept 4@ABa as your *riend. 0ou'll #e happy.. This is the (essage o* 4@ABa 'ons'iousness.
RET)RN TO RE'L LIFE

P:@Aa .B@Ca: r!la "ra#hupda$ the *inal %uestion is- .<hat is your vie& regarding proselyti)ing or prea'hing/. DrEla Pra95:;Fda: <e are si(ply atte(pting to #ring people to the real understanding. 4@ABa says$ mamaivo !va- h)ta, 11G.M3 all living entities are part and par'el o* ;e. :e says$ sarva-yoniu kaunteya 1Bg. 1L.L3 ? aha !a-&rada, .=* all *or(s o* li*e$ I a( the seed5giving *ather.. In other &ords$ the natural position is that every living entity6 ani(als$ plants$ and hu(an #eings$ in'luding Indians$ A(eri'ans$ C)e'hs6everyone is part and par'el o* 4@ABa. ,o our 4@ABa 'ons'iousness (ove(ent is not a pro'ess o* trying to 'onvin'e people o* so(e spe'ulative idea. This (ove(ent is a'tually #ringing people to their real position6that they're all part and par'el o* 4@ABa. It is not arti*i'ial proselyti)ing- .0ou are ChristianP no& #e'o(e a :indu.. It is not like that. This (ove(ent is a'tually #ringing people #a'k to their natural position6part and par'el o* >od. The e**e'ts o* arti*i'ial proselyti)ing &ill not stand. But &hen one 'o(es to the real understanding o* his position$ then that &ill 'ontinue. This 4@ABa 'ons'iousness (ove(ent is that real understanding6#ringing everyone #a'k to his original position. At the present (o(ent everyone is in a diseased 'ondition- people are thinking they are so(ething other than servants o* 4@ABa. 9o& this (ove(ent is trying to #ring everyone to the position o* re'ogni)ing that they are eternal servants o* 4@ABa. This (ove(ent is not so(e kind o* ru##er5sta(p proselyti)ing6.0ou &ere ChristianP no& you are :indu.. A*ter all$ i* one does not kno&
&hat his position is$ &hat #ene*it &ill he derive #y si(ply #eing sta(ped .:indu./ P:@Aa .B@Ca: 9o #ene*it. :e'll still #e in ignoran'e o* his real$ spiritual identity. DrEla Pra95:;Fda: I* you keep so(eone on the ignorant plat*or($ then &hat is the #ene*it o* (aking a Christian or a ;usli( into a :indu/ 9o$ arti*i'ially 'hanging so(eone into a :indu &ill not help. =ne (ust kno& the philosophy o* li*e. =ne (ust kno& &hat >od is. =ne (ust learn ho& to love >od. That is real li*e.
Qruti5s(@ti5purBdi5 paZ'artra5vidhiF vin aikntik! harer #haktir utptyaiva kalpate

i
[Nevotional servi'e o* the Eord that ignores the authori)ed Kedi' literatures like the 8paniAads$ "urBas and 9rada5paZ'artra is si(ply an unne'essary distur#an'e in so'iety.\ Bhakti5ras(@ta5sindhu 1.2.1H1 Qruti5s(@ti5purBdi5 paZ'artra5vidhiF vin aikntik! harer #haktir utptyaiva kalpate
ii
[Nevotional servi'e o* the Eord that ignores the authori)ed Kedi' literatures like the 8paniAads$ "urBas and 9rada5paZ'artra is si(ply an unne'essary distur#an'e in so'iety.\ Bhakti5ras(@ta5sindhu 1.2.1H1 iii In the 4aru*a 6ur'a it is said, artho Nya rahma-s)tr' hratrtha-vinir'aya gyatr- hya-r)&o Nsau vedrtha-&ari #hita grantho N(daa-shasra rmad- hgavat hidha O@he rmad-Bhgavatam is the authoriPed eQ&lanation oR Brahma-s)tra, and it is a Rurther eQ&lanation oR 7ah hrata$ Lt is the eQ&ansion oR the gyatr mantra and the essence oR all -edic knoBledge$ @his rmad-Bhgavatam, containing eighteen thousand verses, is knoBn as the eQ&lanation oR all -edic literature$S
iv
tad-vi!+nrtha sa gurum ev higacchet samit-&'i rotriya rahma-ni(ham
[To understand these things properly$ one (ust hu(#ly approa'h$ &ith *ire&ood in hand$ a spiritual (aster &ho is learned in the -edas and *ir(ly devoted to the A#solute Truth.\ 1;uBVaka 8paniAad 1.2.123

Civilization and Transcendence

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Civilization and Transcendence

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Civilization and Transcendence

RELIGION WITH NO CONCEPTION OF GOD?

PROGRE!!ING "E#OND $PROGRE!!$

C'!TE !#!TE( C'!T O)T

ETERN'L TR)TH! +!, E+ER#D'# RE'LITIE!

THE )LTI('TE .NOWLEDGE

GETTING !PIRIT)'L G)ID'NCE

CI+ILI1'TION (E'N! REG)L'TION

CLE'N!ING THE HE'RT

THE PROCE!! OF P)RIFIC'TION

$FEEL THE ONENE!!$ 4 WITH ' DIFFERENCE

HOW TO LO+E GOD

that 4@ABa is the ,upre(e Eord.

THE W'# TO PE'CE

RET)RN TO RE'L LIFE

Qruti5s(@ti5purBdi5 paZ'artra5vidhiF vin aikntik! harer #haktir utptyaiva kalpate

tad-vi!+nrtha sa gurum ev higacchet samit-&'i rotriya rahma-ni(ham

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