The five very important issues in life

Interview
—
March 9, 1968, San Francisco
Interviewer: Your Grace, what is the basis of your teachings?
Prabhupāda: The basis of this teaching is Bhagavad-gītā As It Is. I
have already published my book, this Bhagavad-gītā As It Is. This
book is not new. It is very old book, at least five thousand years old,
and it is very widely read all over the world. In your country I have
seen there are about more than twenty-five different editions,
English. Similarly, there is in German language, in England,
in Japan. Everywhere, all over the country this book is very widely
known, Bhagavad-gītā. In other words, this is Kṛṣṇa consciousness.
The speaker of this book is Lord Kṛṣṇa, and the subject matter of this
book is what is our relationship with God. Then, after understanding
what is our relationship with God, we can work accordingly. Just like
you are citizen of America, you have got a particular relationship
with the state, and you are expected to work according to that
relationship, and then you are good citizen, you are law-abiding
citizen, and state gives your all protection, and you can improve to
the highest perfectional stage. Similarly, if we know our relationship
with God, whom we call Kṛṣṇa... Kṛṣṇa means all-attractive, and that
is the perfect name of God. Unless God is all-attractive, he cannot be
God. God cannot be Hindus' God or Christians' God or Jews' God or
Mohammedans' God. No. God is for everyone, and He is all-
attractive. He is fully opulent. He is fully in knowledge, perfect in
knowledge, perfect in beauty, perfect in renunciation, perfect in
fame, perfect in strength. In this way He is all attractive. So we must
know our relationship with God. That is the first subject matter of
this book, Bhagavad-gītā As It Is. Then if we understand our
relationship, we can act accordingly. At the present moment we are,
some of us declining God. "There is no God." Some of them have
little conception of God, "God is great," but they do not try to
understand what is actual relationship with God. They are not very
serious. In this way, practically we are avoiding our eternal
relationship with God, and therefore we cannot act properly, and
that is the cause of all miseries. That is the cause of all problems.
Just like if you do not know the state laws, then you do not act
properly. You are always criminal. For example, if you do not know
how to drive, "keep to the right," if you drive to the left, you may
think, "Oh, it is after all driving. What does it matter, right or left?"
But no. As soon as you drive left, you become criminal. Similarly,
because we do not know our relationship with God, therefore we are
acting wrongly, and therefore, under the laws of God, we are
becoming more and more criminal and our problems are increasing.
Therefore, in spite of advancement of education, science, civilization,
a nice dress, car, and everything, nobody trusts nobody. You see?
Everywhere you go, a gentleman's house, oh, "Beware of the dog,"
"No trespasser allowed." Always suspicious. An individual person is
suspicious of another individual person. A nation is suspicious of
another nation. A community is suspicious of another community.
So how can you have peace and prosperity? Suspiciousness means
animal, animalistic. A dog is suspicious of another dog. As soon as it
finds another dog, immediately begins to bark." Row! Row! Row!"
So is that human civilization? So what is the mistake of the human
civilization? The mistake of the human civilization is that they have
forgotten the relationship with God. So here is the scientific
statement of our relationship with God. And then, according to that
relationship, exactly in the same way, just like understanding your
relationship, your citizenship in a state you can act nicely, similarly if
we know our relationship with God, we can act very nicely and that
is peaceful life. And besides that, this life, the present life is not all.
We have got life after death. That is a fact. Just like we are
continuously in life, in this present life, you were a child, I was a
child. Everyone of us were a child. That was a life. Then we became
boy, then we became youth. Now we are, I am becoming old, and
generally, when this body will be useless, I will have to take another
body. This is the way. Unfortunately, the people, they do not believe
in the next life. Although in every day affair they are experiencing
that "I am eternal. I can remember the days of my childhood. I can
remember the days of my youthhood, my boyhood, and I am still
working. That means I am continuously there although my body in
different ways have changed." So it is a fact that even after changing
this body, you will have another body. Just like you are sitting in this
room. Now, if you vacate this room, that does not mean you are
finished. You have gone in some other room. So this is a great
science. And people are neglecting this science. They have no, I
mean to say, information. There are so many departments in
universities, technological, medical, engineering, but where is the
department to know or understand what is this life, what is God,
what is our relationship? So this is not very good civilization. So
there is life after this life. Just like progressive life, a child is
progressing to youthhood, the youth is aspiring to become a big
man, important man. As in this life there is progressive life,
similarly, life after life, there is also progress. There are different
grades of life. So we get information from authoritative books that
there are 8,400,000's of different grades of life, and there are
900,000's of aquatic life, two million species of plants and trees,
about eleven hundred thousand species of life of birds, three million
types of species of beast, and 400,000 species of this human body.
Out of that 400,000's, different kinds of human bodies, the civilized
body is a great boon. At that time we can make further progress.
Either we can transfer to other planets... The standard of living,
comforts, are many, many thousands times better than this planet.
But in this book, Bhagavad-gītā As It Is, we get information that
within this material universe, wherever you go, either you remain in
this planet or you go to the moon planet or to the sun planet, or
there are millions and trillions of planets... The highest planetary
system is called Brahmaloka. There the duration of life is very, very
great. You cannot calculate even twelve hours of their days. These
are described in this book, Bhagavad-gītā As It Is. Sahasra-yuga-
paryantam arhad yad brahmaṇo viduḥ [Bg. 8.17]. Four hundred...
Three thousand years is the duration... Four hundred and, yes, four
hundred and three thousands of years, solar years, is the one unit
of yuga. Such thousand yugas makes twelve hours of the
Brahmaloka planet. Similarly, they live there for a hundred years.
But these four things, namely birth, death, old age, and disease,
these four things are everywhere, either you live in this planet or
moon planet or sun planet or any other planet. The duration of life
may be very, very great. Just like in comparison to the ant, our life,
human being—we have got hundred years age—so to the ant it may
be very astonishing: "Oh, how such a great length of time one can
live?" Similarly, we may be astonished by hearing twelve hours
duration of Brahmaloka, but actually there is. But still, you cannot
avoid death. Death is there. So from this book we understand from
the version of Kṛṣṇa, or God, that ā-
brahma bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if
you go to the highest planetary system, again you have to come back.
In this way, all living entities are rotating from one planet to
another, from one species of life to another. But we don't want this
actually. If I say that "If I give you a nice body, youthful body, and
eternal body, full of knowledge," would you not like to have it?
Nobody likes old age, nobody likes death, nobody likes to die,
nobody likes to take birth again, enter into the womb of mother and
live there ten months. You are tight packed.
 Nobody likes. But what is the solution? Is there any solution by
the scientist? No scientist can say, "Well, all right, we shall stop
death. We shall stop disease." They can manufacture nice medicine
to counteract disease, but they cannot manufacture anything which
will stop disease. You can fight against death very nicely, but you
cannot stop death. These are the problems. But there is no education
in the modern civilization how to stop death, how to stop disease,
how to stop old age, how to stop birth, how to attain eternal life, how
to attain blissful life. They have no education. But
this Kṛṣṇa consciousness movement, although it appears a new
movement in your country, but it is known to the world. But nobody
had previously attempted to put these ideas and movement in
practical shape. So that I am doing. That I am attempting. And with
this mission, I have come to your country with the hope that if the
American people take it very seriously, then it will be the greatest
contribution to the world. So I have already published this, my
magazines and my books, in this connection. So if people take
advantage of this movement, try to understand these books, they will
be benefited greatly. So that is the basic principle of my teaching. It
is the most perfect humanitarian work. Try to understand. We invite
anyone. And take it diligently, put your arguments, logic,
understanding, and you will find it is sublime. That is the basic
principle of my movement.
Interviewer: Let's pause here and let the tape just advance a little
bit. That would make a good segment. [break]
Prabhupāda: ...consciousness, the next question. Now, this is the
basic principle of Kṛṣṇa consciousness. So for
attaining Kṛṣṇa consciousness, there are several stages. The first
stage is faith or inquisitiveness. Just like you have come to me. This
is the first stage, out of inquisitiveness or some faith, that "These
people are teaching Kṛṣṇa consciousness. We have heard it is very
nice. Let us see what it is." This is the first stage. This is the first
stage. One should be inquisitive and have little faith or little respect
for Kṛṣṇa consciousness. "It is very nice, they are speaking, doing
nice work." This is the first stage. The second stage is that in the first
stage, if you find it, it is interesting, then the second stage is to
associate with us, to understand more. Just like we are having our
classes three days in a week. We are having class morning daily, but
for public we are holding classes in the evening from seven to nine in
our temple. Perhaps you know. You have been yesterday there? So
we are holding classes there and discussing on this book,
having kīrtana, distribution of prasādam. So it is very nice. There is
no labor. Simply you come, you hear nice songs, you dance, you take
nice food, you hear nice philosophy, and you think over, and you
may go home. We don't ask anybody that "You press your nose like
this, you make your head down like this, make exercise like this." We
don't ask anybody. But people automatically like to dance with us.
Although dance is labor, but they like it. So the next stage is to
associate with us, to understand more and more. This is the second
stage, to associate. First stage, faith and respect, and second stage,
association. The third stage, if by association one becomes serious,
that "I shall become a regular student of Swamiji," that is third stage.
That is called initiation. Just like these boys. They are initiated. So in
that stage they are guided by me. They follow strictly. Just like we
have got for the initiated students we have got six, four principles.
We do now allow illicit sex life. No, we do not allow these boys or
girls sex life without being married. Yes. This is one regulation. We
don't allow them to take anything which is not offered to the Deity.
So we offer to the Deity foodstuff, grains, fruits, flowers, milk
products, in that way, no meat, no egg, nothing of the sort. Simple
food. They are nutritious. We prepare very... Perhaps you have
participated in our love feast in Sundays. Yes.
Woman: We're going to... We'll come next Sunday.
Prabhupāda: They like it. So many, hundreds of preparations...
We can give at least three hundred preparation, many varieties,
simply on grains and milk product and fruits. That's all. We don't kill
animals, don't kill birds, no. But we make very nice preparations.
Everyone likes. So this is one of the restriction, that you cannot take
anything which is not offered to Kṛṣṇa, Kṛṣṇa conscious. This is the
second restriction. And the third restriction is no intoxication—no
smoking, no drinking, even no tea taking, no coffee taking, nothing:
These American boys they are accustomed to all these habits very
naturally, but they have given up. They don't take. In our temple
there is no tea-taking, no coffee-taking, no cigarette smoking,
nothing of the sort, you see. This is the third restriction. And the
fourth restriction is that you cannot take part in gambling or some
unnecessary sporting because you have to utilize your time. Your
time is very short. If you miss this opportunity of human form of
life... Because we do not know when death is coming. It is not that
because I am old, I am nearing death, and you are young, you are not
nearing death. Who knows that you may die before me? So there is
no certainty. So the principle is that because this human form of life
is so important to perfect oneself in Kṛṣṇa consciousness, he should
not waste even a minute. You see? So therefore we don't allow
unnecessary sporting. You see? This is simply waste of time. So no
illicit sex life, no meat-eating or animal food, no intoxication, no
gambling. So every student has to follow these four prin... Otherwise
I don't initiate. I don't take cheap students, that "You can do
whatever you like, and you pay me some money. I give you
some mantra, and you become God." I don't say like that. I don't
bluff like that. I have not come to earn money from your country, but
I have come to your country to give you something sublime, not to
take you, not to take from you, not to exploit you, but to give you
something sublime. You see? So that is the third stage, initiation.
And then, if you are situated in the third stage nicely—that means if
you follow the regulative principles under my direction—then the
fourth stage automatically comes. After this third stage, the fourth,
fifth, sixth, seventh, up to eighth, automatically comes. That is
gradual development. So in the third stage, if you follow the
regulative principle and chant with some prescribed number,
numerical strength, then your all misgivings will be over
automatically. What are these misgivings? The first misgiving is that
I am this body. Everyone is under the concept of this body. This is...
I am not this body. That is a fact. But body is changing. There are
many examples. One of the example is a very common example.
Suppose a man is dead. Now everybody is crying, and if we ask "Why
you are crying?" "Oh, my son is dead." I can say, "Your son is lying
here. Why you are saying that he is dead?" "No, no. He is dead. He is
gone. His body is lying." Therefore he is different from the body.
Immediately you can understand. You say, "No, he is gone. His body
is lying." Don't you say at that time? So you understand at the time
of death that the man was different from the body. But during this
lifetime, I was taking care of his body only. Why did I take care of
he? Because I did not know him. You see? This is a misgiving. In this
way there are so many misgivings. We are situated in a platform of
misgivings only, misunderstanding, our present conditional life. Just
like if my body, this body, I am different from this body, then how
can I claim that America is my country? This is also another
misgiving. If I do not belong to this body... I call myself an American
or Indian... (coughs) (aside:) Water. Because accidentally this body
is born on the land of America, therefore I call myself American, but
if I am not this body, then how I am American? This is another
misgiving. Yes. Then I am calling you as my son. You are calling him
as your son, but what he is? He is a product of your body. So if you
are not this body, how he is your son? In this way you go on. As soon
as you study nicely that you are not this body, you will find that you
belong to none of these. You are free. You see? This is
called Brahman realization, spiritual realization, this stage, when
you understand that "I am not this body. I do not belong to this
country. I do not belong to this family. I do not belong to this
society." This is negative. Some philosophers are trying to make
these things void. But actually I am existing. I am existing in
misunderstanding. But that does not mean I am not existing. I am
not void. Just like I am existing within this apartment. But instead of
knowing myself, I have identified this apartment: "myself." So to
simply to understand that "I am not this apartment" is not perfect
knowledge. Then what is my position? What I am actually? When we
come to that consciousness... At the present moment, I am conscious
of this body, of this country, of this society, of the family. But when I
perfectly understand that I am not any of these things, then my
consciousness also changes because at the present moment my
consciousness is absorbed with all these things. So as soon as I
understand that I am not all these, then my consciousness must
change, not that my consciousness will stop. If I am in
misunderstanding, if I come to the right understanding, that does
not mean my understanding is stopped. Rather, my understanding
becomes purified. That means if I am not this, then I am this. That
we do not know, what is that. That is Kṛṣṇa consciousness. So when
we are freed from this illusory consciousness and if we are situated
in Kṛṣṇa consciousness, then we get attachment. Because we are
attached to all these things, attached to this body, attached to this
society, attached to the country, so many things in relationship with
the body. Now, after negativating my identity with this false
identification, when I come to the right point, then I understand that
I am Kṛṣṇa's. I am Kṛṣṇa's. Then your attachment for Kṛṣṇa increases
because you transfer the attachment. Just like a child. A child is
attached to play. But when he grows up, his attachment is
transferred to study. That does not mean he gives up the attachment
for playing, that attachment is lost. No. Attachment must be there,
but that is transferred or purified. So Kṛṣṇa consciousness means
purified consciousness, real consciousness. And the next stage, after
being freed from misgivings—attachment for the real
identity, ruci. Then āsakti, greater attachment. Then an ecstasy.
That means I am coming nearer to God. Because I am God's... In the
beginning I told you that we have forgotten our relationship with
God. So when we are out of misgivings, we come to the platform of
increasing attachment for God. So this attachment, when it is
perfectional stage, it is called love of God. Love is here also. Instead
of loving God, we are now loving dog. Love is there, but when you
are out of misgivings, you transfer your love from dog to God. These
are the different stages to come to the... How do you
attain Kṛṣṇa consciousness? These are the stages. So if we follow
cautiously and sentiently these six stages of development, you come
to Kṛṣṇa consciousness automatically. [break] ...study. This
meditation and breathing exercise is not part of our study. Because
we are following a method which is direct method. I will give you the
example. Just like there is a skyscraper house, and there are
staircases to go to the top floor, say, hundredth floor, and there is
elevator also. So if you take advantage of the elevator, you reach
immediately hundred floor within a minute, but if you go step by
step, step by step, it will take hours. So this meditation process is not
possible at the present age. This meditation was recommended,
according to Vedic literature, in the golden age, when the duration of
life was very, very long, people were peaceful, there was no
disturbance. The exact version in the Vedas is
ic>kṛte. Kṛte means in the golden age, when everyone is pious.
That is called kṛta-yuga, age of kṛta, very pious age. So in those ages
people used to live one hundred thousands of years, and they were
very pure, there was no sinful activity. In that stage, meditation was
possible. Meditation requires certain principles. You have to select a
solitary, sacred place. You have to sit alone. You have to close your
eyes half, not full. If you close your eyes full, then you will sleep. And
you have to concentrate on the tip of your nose, and you have to sit
straight under posture, and then you have to exercise the breathing.
If your inhalation is going this side, then you have to breathe this
side. There are so many processes. So these things are not possible.
Because our mind is so disturbed, we are engaged in so many
outside work, it is not possible to concentrate on... You cannot find
out a solitary place. The so-called meditation going on in a class.
That is not meditation. Meditation cannot be performed in that way.
It must be very solitary place, sacred place, and you have to do it
alone. You see? So these facilities are not available at the present
age. Besides that, that meditation process will take you a very long
time to realize yourself. So meditation is there in our process, but it
is a very quick process. What is that? We loudly chant Hare Kṛṣṇa. So
even if your mind is diverted to some other subject, you will be
forced to hear Hare Kṛṣṇa. You have to apply your mind. You see?
Either you take it, "Oh, somebody is disturbing," or you are enjoying,
you have to, you are forced to turn your mind to this side. And if we
go on chanting for a short time, the meditation is always there. And
with the dancing, the breathing is also there, but it is a shortcut
policy. That policy, the yogic meditation or breathing
exercise, samādhi, it is already there in our process. But we don't
take in that prescribed way of meditation because that is not possible
in this age. It is very difficult. So meditation and breathing exercise
is not a part of our program, but it is automatically performed by
this process of
chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma
Hare Rāma Rāma Rāma... That is automatically done. It is so nice
process. Then your next question is, "Is diet an important segment of
the word?" Yes. Diet is very important thing. Just like when a patient
goes to a physician, he prescribes a certain type of diet. Why? That's
a practical fact. Why you accept a physician prescription of diet?
Suppose a man is suffering from diabetes; his diet is different. A
man is suffering from tuberculosis; his diet is different. A man is
suffering from typhoid fever; his diet is different. Therefore diet shall
not be extravagant or whimsical. They must be selected. First of all
we have to see what is the diet of the human being. Actually I read in
some scientific magazine, a medical magazine, that our teeth is not
meant for eating meats. These teeth are meant for eating fruits.
Actually the shape of the teeth is like that, just like sharp knife. You
can, apple you can take immediately. But if you take one piece of
meat, you cannot eat so easily with these teeth. So first of all you
have to understand what is your diet. So your diet is different from
animals' diet. You take anything. Even stool is food for a certain
animal, but that does not mean I have to eat stool also. Stool may be
eatable for a certain type of animal. "Oh, that is not my diet or food."
Similarly, we have to discriminate. Now so far we are
concerned, Kṛṣṇa conscious person, we are studying Kṛṣṇa conscious.
What is our diet? Our diet is Kṛṣṇa-prasādam, what is offered, as I
told you, that something is offered to Kṛṣṇa. Then we take. We don't
take anything direct. Just like these fruits. We have first of all offered
to Kṛṣṇa. Here is a plate. Then we take. That is our system. Even we
take vegetables, fruits, we don't take directly. We first of all prepare
or cut into pieces, offer to the Deity. Then we take. Now, the idea is
that we take the remnants of food offered to Kṛṣṇa. Now, when you
offer something to some respectable person, you ask him, "What can
I offer you?" If I go to your house and if you want to offer me
something to eat, you will ask me what I wish to eat. That is the
etiquette. So similarly, we have to offer Kṛṣṇa what Kṛṣṇa likes to eat.
So how we can know? In this book we have the things,
what Kṛṣṇa wants. He says, "You give Me
foodstuff, patraṁ puṣpaṁ phalaṁ toyaṁ [Bg. 9.26] fruits, flowers,
grains, milk, like that." So our diet
is Kṛṣṇa prasādam. Therefore... Kṛṣṇa wants these things. We
prepare these things, and we eat the remnants of food. If Kṛṣṇa says
that "You give me meat," then we can offer Kṛṣṇa meat also.
But Kṛṣṇa does not say that. Kṛṣṇa says, "Give Me fruits, flowers,
grains." So we have no quarrel with the meat-eaters. Let them do
whatever he likes. But our concern is that unless Kṛṣṇa takes, we
don't take. So in order to become Kṛṣṇa conscious, this is necessary,
just like an important segment of the work. We cannot accept
anything which is not offered to Kṛṣṇa. Therefore this diet, this sort
of diet, as you have tasted in our love feast, that is important. We
cannot take outside the scope. So in that sense, diet is important.
Besides that, from health point of view also, you require a balanced
food—carbohydrate, starch, protein, and fat. That is scientific. So fat
we are getting from milk, butter. So if I can get fat from milk and
butter, why shall I kill the cow and animal? This is humanity. My
necessity is to get some milk and fat. The cow is supplying you milk
and fat sufficiently. Why should you kill it? I am going to
be Kṛṣṇa conscious, God conscious, and I am killing another God's
creature? So it is very important work to select that: if anyone is
serious to become God conscious or Kṛṣṇa conscious. Therefore in
our program meat-eating is forbidden. So that is very important in
that sense. The next question is, "So, what is the significance..." I
think I've already explained this. "Is there a probationary period
for Kṛṣṇa consciousness or does one attain this enlightening
according to his own rate of development?" Yes, everything requires
little enthusiasm. Just like a boy is going to school with no
enthusiasm, and a boy is going to school with nice enthusiasm. One
boy is passing in the first class, first division and another boy is
failing or he's passing in the third division. So the probation period,
of course, I've already explained: to associate with us, the second
stage. First stage is faith and respect, the second stage is association.
That is probational period. And so far attaining enlightenment
according to one's rate of development; that development depends
on your enthusiasm; how far you are serious. But one should become
very serious. That is the law in every sphere of achievement. So for
attaining to the perfectional stage of Kṛṣṇa consciousness, one
should be very much enthusiastic. Yes. He must attain to the
perfectional stage in this life. And then one should be patient also.
Enthusiasm does not mean if I attain something immediately the
result is immediate. No. The result may be delayed but we should
not be disturbed. But we must go on working with enthusiasm. This
is called patience. Enthusiasm, patience and confidence. Because we
believe in Kṛṣṇa. Kṛṣṇa says that if you do this you get this result.
Therefore I must have confidence. Just like Kṛṣṇa says that simply by
understanding Him, what He is, how does He come, how does He
walk, one immediately gets passport to enter into the spiritual
kingdom. So we must have confidence that I'm working
in Kṛṣṇa consciousness, I must go back to Godhead, back to home.
This is confidence. So enthusiasm, patience, confidence.
And ... yaḥ syād ... niscyad... tat-tat-karma-pravartanāt. Simply
enthusiasm but no work. But you must be engaged in the prescribed
duties of Kṛṣṇa consciousness. And you must keep always yourself in
the association of devotees.
These things are, I mean to say, impetus for development
of Kṛṣṇa consciousness. So the more you enthuse yourself with these
six principles, patience, enthusiasm, then confidence, then engaging
in the activities, keeping association with devotees and avoiding
association with nondevotees. That is also another thing. Just like if
you want to ignite a fire then the more the dry wood is, you get good
fire. If you get wet wood, the fire is very difficult to burn. Therefore
we should keep ourself dry from being wet by the association of
nondevotees. That is also another process. You see. If you come to
our class and go to some other class, some nightclub class, then it is
counteracted immediately. You see. So you have to, if you want to
ignite fire you must protect it from water. And if you ignite fire and
pour water then what is the benefit? Nothing. So to make progress
in Kṛṣṇa consciousness you have to keep company with devotees.
Similarly, you have to avoid the company of nondevotees. So these
six principles will develop Kṛṣṇa consciousness. And then the last
question is: "Does Kṛṣṇa consciousness bring in karmic action as part
of its belief?" Yes. Kṛṣṇa consciousness activities apparently seem to
be karma. We must understand what is the difference
between karma and bhakti. Just like we are using this tape recorder,
this microphone. So if you go to your politician you'll find the same
paraphernalia. I'm speaking and he's also speaking interview. So
apparently we are all the same. But this is bhakti and that
is karma. What is the difference
between bhakti and karma? Karma means you do something and
whatever you do there is result. So you take the result also. Suppose
you do some business. So the result is one million dollars profit. So
you take it. And the result is one million dollars loss. You take it.
This is karma. You act on your own account and you take the result.
Is it clear? This is called karma. But our activity is for Kṛṣṇa. So we
act. If there is profit it is Kṛṣṇa's. If there is loss it is Kṛṣṇa's. We are
unaffected. We are making this preaching work
of Kṛṣṇa consciousness. If somebody comes he's Kṛṣṇa's, he's not
mine. These boys serving me, not for my sense gratification, for
developing Kṛṣṇa consciousness. Similarly, if he goes to serve a
master, he serves the master for the sense gratification of the
particular person. Therefore he pays him. So he does not serve that
master. He serves that payment. And what is that payment? For his
sense gratification. Therefore he serves his sense gratification.
The karma is serving one's sense gratification. And bhakti is serving
Kṛṣṇa's sense gratification. Kṛṣṇa will be satisfied in this way. We
work in that way. So it is not karma. And as soon as they'll work:
"Oh, I'll get this money and satisfy my senses." That is karma. So I
become subject to the result. It may be good or bad. But when you
work for Kṛṣṇa it is all good. There is no question of bad. And all
good goes to the All Good. I'm simply His eternal servant. That's all.
Another example: this finger takes some foodstuff and gives to the
stomach. So when the stomach is satisfied, the finger is satisfied
automatically. It does not require to take separately any food. But
the karmis are trying to enjoy themselves just like the finger. If it
takes a nice cake and if he thinks that why shall I give it to the
stomach? So it cannot eat. It simply spoils. That's all. So we are
spoiling our energy without Kṛṣṇa consciousness. And therefore you
are being subjected to the laws of transmigrating from one species of
life. We are simply spoiling our time and energy. So if we take
to Kṛṣṇa consciousness that is the proper utilization of our energy
given by God. Just like if I'm healthy the finger is also healthy. Then
what is the duty of the healthy finger? To serve this body. Similarly,
we have got this energy from Kṛṣṇa, from God. So if you utilize this
energy from Kṛṣṇa then it is proper utilization. If you utilize the
energy for your sense gratification then you are misusing it. So
anyone who is not in Kṛṣṇa consciousness, he's spoiling his time,
wasting his life and subjecting himself in so many laws of nature. So
these things are very nicely explained in this Bhagavad-gītā As It
Is. This is the preliminary study of Kṛṣṇa consciousness and if one
studies this book nicely then he goes to other books. I've got
this Śrīmad-Bhāgavatam. This is also Kṛṣṇa consciousness. But the
project is very great. It will have to be finished in sixty volumes like
this. So about ten, twelve volumes are already finished. So I'm going
on working on this. So it is a great subject matter for study. So
people should take interest in it. It is not anything trifle thing.
People should come to us to understand. We have got literature. We
have got philosophy. Everything we have got. It is not a blind,
imposing thing, this Kṛṣṇa consciousness movement. So everyone
who actually wants to give some service to the society, to the
humanity, they must study this philosophy and get prepared to meet
anyone, scientists, philosopher, poet, talk with them, and he can give
answer to all their questions. But our method is very simple. We call
everyone, even to the child, "Come, sit down, chant Hare Kṛṣṇa." And
then gradually he realizes. But if anyone wants to understand this
philosophy through knowledge, through books, through philosophy,
logic, we are prepared. But for the mass of people we give the simple
method. Hare Kṛṣṇa.
Chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, and he
realizes. All these boys, they're not philosophers. They're not very
highly learned but they're developing simply by chanting. This is so
nice. It is for the greatest scholar and it is for the innocent boy.
Therefore it is universal. Even for the animals. Yes. We have seen.
Sometimes dogs they also dance to this Kṛṣṇa consciousness
chanting. Yes.
Guest: Very effective.
Prabhupāda: So you should cooperate with us. So your questions
are finished? Any extra question you can ask if you like.
Guest: I wanted to ask you about reincarnation. (end)