Bhagavad-gétä 4.

34 — Questions & Answers

—
August 14, 1968, New York

Prabhupäda: Brahman and Supersoul, we have been discussing this

morning... Perhaps just we began the verse and you have forgot. Just like
myself, I am soul, the spiritual soul. My place is within this heart. Now, in
the medical science, they have found it that the heart is the center of all
vitality of this body. Modern materialistic science they have found that
whatever we are eating, it is going to the stomach and it is being
transformed into various types of secretions, and the important secretion
is coming to the heart and it is becoming red by coming to the heart. Then
again from the heart there are many veins; it is being distributed to
different parts of the body. So... But they could not found that where is
the point wherefrom this vitality is coming. Wherefrom this vitality is
coming? They could not find it. They have localized that here is the
source of all energy.
So in the Bhagavad-gétä you will find that Kåñëa says, mattaù sarvaà
pravartate... Ahaà sarvasya prabhavo mattaù sarvaà pravartate [Bg. 10.8]: "I
am the origin, fountainhead of everything, and everything what is being
produced, it is from Me." Similarly, the soul is a fragmental fractional
portion of Kåñëa. So now the modern scientists, they have localized the
point wherefrom the energies are coming. Now that point is there, that
fragmental portion of Kåñëa is there in the heart. That is Brahman. And...
But that is fragmental portion. Brahman means this fragmental portion,
and the Supreme Brahman... What was that question? Brahman?
Supersoul. Supersoul is Kåñëa. Supersoul is Kåñëa, and we..., I am, you are,
you are soul, we are jéva, and the Supreme Soul is Kåñëa. This verse the
next morning we shall discuss, we came this morning up to that point.
We've come up to that verse.
So Supersoul, Supersoul is the Supreme Lord. Supersoul is also there.
They are situated together. From the Vedic Upaniñads we get this
information that two birds are sitting on one tree. The one bird is eating
the fruits, and the other bird is simply witness. So witnessing bird is the

1
Supersoul, and the bird which is enjoying and suffering of this material
contamination or attachment, that is soul. Is it clear?
Devotee (1): You mean actually Kåñëa is in here?
Prabhupäda: Kåñëa... Yes. He is in the (indistinct) You are very
intelligent. This Supersoul is also partial representation of Kåñëa. Just like
the sun, the real sun, and the reflection of sun. If you have got thousands
of pots in your presence, you will find the reflection of the sun in
thousands of the pots, but the real sun is one. Similarly, this Supersoul is
the reflection of the reality, partial reflection of the Supreme. Is it clear?
Just like you are standing here, and at noon the sun is on your head, and
five thousand miles away you inquire from somebody, "Where is sun?" He
will say, "Oh, it is on my head." Five thousand miles this way or that way,
any way you inquire, many, many people, many thousands of people you
inquire, they will say, everyone will say that "The sun is on my head."
Similarly, although the sun is one, as he is perceived that he is present on
everyone's head, similarly, although Kåñëa is one without a second, by
inconceivable transcendental power He can be present in everyone's
heart. Akhilätma-bhütaù. Goloka eva nivasaty akhilätma-bhütaù [Bs. 5.37].
That is the power of Kåñëa. That is the power of Supersoul. We cannot.
Suppose I am sitting here, you are sitting here. You are not at your home. I
am not in India, I am sitting here. I cannot see simultaneously in India
and America. That is not possible, because I am not Supersoul. But the
Supersoul can be present everywhere. You will find this explanation in
the Thirteenth Chapter of the Bhagavad-gétä. Now we are discussing the
Fourth Chapter. When you go to the Thirteenth Chapter, this point will
be more clearly explained.
Question: (indistinct) [break]
Prabhupäda: ...about the spiritual master. So your question should have
been on the matter of spiritual master because we invite questions on the
subject which we discuss in the purport. This is also relevant question,
because we will read in the Bhagavad-gétä. Now we have discussed about
the position of the spiritual master. Now, if you have got any questions
about that, the relationship between the spiritual master and the disciple,
if you have got any doubts, if you have any questions, ask it.
Devotee (1): If one surrenders to a spiritual master, what then is their
relationship to Kåñëa?

2
Prabhupäda: Oh. Spiritual master is the representative of Kåñëa.
Therefore, surrendering to the spiritual master means surrendering to
Kåñëa. He is the bona fide. Spiritual master is just like, as just I explained
the çloka, hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm. I'll try to
relate one nice story in this connection, the story of Dhruva Mahäräja.
Dhruva Mahäräja was a child, and he was insulted by his stepmother. So
he went to his own mother and he prayed, "My dear mother"—he was five
years old only—"my stepmother has insulted me in this way. I was sitting
on the lap of my father and she dragged me out. She told me that 'You
cannot sit on the lap on your father.'" So he was the son of king, so he felt
insulted and he went to his mother and cried. Then he asked his mother,
"What is the remedy?" Because he was a son of a kñatriya, he was resentful.
So his mother directed, "My dear son, your father do not care for me, so he
will not hear whatever I say. So if God can help you, then you can get
revenge." Then—he was child—he said, "Oh, where is God?" Then
mother replied, "Oh, we understand that God is in the forest. Somebody
goes to the forest and realizes God. So you cannot go, my dear son." "No, I
shall go." So he went to the forest. He went to the forest, and he was
asking the tiger, "Oh, you are God?" The elephant, "You are God?" Just like
a child. Then when he was so serious, then, because God is within himself,
then he was..., Närada was sent to him, that "You go to the boy. How he is
anxious that what is the actual point (indistinct). You just try to help
him." So this is the process. When we are seriously anxious about
understanding the science of God, then God is within you, He will make
your relationship with such a spiritual master who will enlighten you
further and further. So practically, the spiritual master is the
representative of Kåñëa. Now, it depends on me. Ye yathä mäà
prapadyante täàs tathaiva bhajämy aham [Bg. 4.11]. The degree of my
serious thought, if I am seriously about actually perception of the Supreme
Lord, then I will get such a spiritual master who can give me information
of the Supreme Lord. But if I want something else, then Kåñëa will help
you in that way also, you will get something else. So ye yathä mäà
prapadyante. The spiritual master is the representative of Kåñëa, and He,
Kåñëa, is sitting within our heart. As you are anxious, your degree of
anxiety will be helped by Kåñëa by sending similar quality of spiritual
master. (end)

3
 Bhagavad-gétä 4.39-42
—
Los Angeles, January 14, 1969

Revaténandana: Chapter Four, verse thirty-nine, page 131.

Prabhupäda: Page?
Revaténandana: One-hundred-thirty-one. "A faithful man who is absorbed
in transcendental knowledge and who subdues his senses, quickly attains
the supreme spiritual peace [Bg. 4.39]." Purport: "Such knowledge in Kåñëa
consciousness can be achieved by a faithful person who believes firmly in
Kåñëa. One is called a faithful man who thinks that simply by acting in
Kåñëa consciousness one can attain the highest perfection."
Prabhupäda: Yes. Faith. There are different kinds of faith, but in Kåñëa
consciousness the preliminary condition of faith is to believe that simply
by serving Kåñëa, everything will be complete. Kåñëe... There is a verse
in... (aside:) It is not working. (taps microphone)
In Caitanya-caritämåta there is a verse.
çraddhä çabde viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya
[Cc. Madhya 22.62]

There are different kinds of activities—karma, jïäna, yoga, especially.

Everything, all activities are grouped under three headings. One is karma,
fruitive activities. People are working to get some desired result for sense
gratification. That is generally. Everyone is working to get some money,
and money means to satisfy senses, my demands of the senses. This is
called karma.
Then, out of many millions of such karmés, or worker, one is jïäné, or a
man in knowledge. When a man comes into the platform of knowledge,
when he becomes frustrated by working hard and tasting all results of
karma, when one is not satisfied, then he comes to the platform of
knowledge. Knowledge means inquiry—"What I am? Why I am frustrated?
Why I am confused? What is my position?" That is the platform of

4
knowledge.
So out of many thousands of such persons who have attained knowledge
actually, who have understood what is the position of these living entities,
brahma-bhütaù, they are called liberated. And out of many thousands of
such liberated persons, one can understand what is Kåñëa. This is the
position.
So to understand this fact, that simply by engaging oneself into the
activities of Kåñëa consciousness everything is completely done, this is
called faith. Faith, strong faith, unflinching faith. That is the last
instruction of Bhagavad-gétä. Sarva-dharmän parityajya mäm ekaà
çaraëaà vraja: [Bg. 18.66] "You give up all other engagement. Simply
surrender unto Me." That is knowledge. So one who has attained this
knowledge... Now, this is the beginning. This is the stepping stone in
Kåñëa consciousness, that simply, one who is firmly convinced that
"Simply by executing the duties in Kåñëa consciousness, my all other
functions will be nicely done."
So one has to understand. It is not to be accepted blindly. It is not forced
upon anybody. Therefore the Bhagavad-gétä is there. Try it, to understand
scrutinizingly, with all your arguments, and you will find it is sublime. It is
sublime.
So "A faithful man who is absorbed in transcendental knowledge..." This is
transcendental knowledge, that "Simply by discharging my duties in Kåñëa
consciousness, all other duties will be performed." Means I will be perfect
in fruitive activities, I will be perfect in knowledge, I will be perfect in
mystic advancement, and I will be perfect to understand the Absolute
Truth. This is called firm, unflinching faith.
Faith, I do not mean faith by blind faith. This Bhagavad-gétä is not blind
faith. Everything is being explained step by step, scientifically,
authoritatively. So try to understand. And if you fortunately become
faithful, then your life is successful. Go on.
Revaténandana: "This faith is attained by the discharge of devotional
service, and by chanting,
Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare
Hare Räma Hare Räma Räma Räma Hare Hare

which cleanses one's heart of all material dirt. Over and above this, one

5
should control the senses. A person who is faithful and controls the senses
can easily attain perfection in the knowledge of Kåñëa consciousness
without delay."
Prabhupäda: Controlling of senses means... That is also knowledge.
Because this materialistic life means sense gratification, so we have
satisfied our senses not only in this human form of life, but in other forms
of life. So when one comes to the understanding that these sense
gratification activities are useless, then he can understand. When one
understands that "I have tried to satisfy myself in different kinds of sense
gratification..."
Just like people are trying. The same thing which they have got at home...
Just like a naked woman. They are still going to the theater to see naked
dance. You see? What is that? They have no idea. The same thing. Punaù
punaç carvita-carvaëänäm [SB 7.5.30], chewing the chewed, trying to find
out in which naked dance there is pleasure. That's all. So when one comes
to the knowledge that "I have seen so many different types of naked dance
and naked woman. What I have got? What I have gained? What
satisfaction is there? Why I am not satisfied?" That is knowledge. That is
knowledge.
Just like Bilvamaìgala Öhäkura. You have heard the story of Bilvamaìgala
Öhäkura. There are many stories. So he was very much fond of his
girlfriend prostitute. So when one night when he approached there within
torrents of rain and with great difficulties, the woman was sympathetic.
She said, "Bilvamaìgala, you are so much attracted with this flesh and
bone. Oh, if you had been so much attracted to Kåñëa, how you would
have been." Oh, immediately he turned: "Yes." So he immediately went
back and went to Våndävana.
So these are the points of knowledge. You see? One... When one is struck
with that knowledge, that "What I have gained? I have tried life after life,
hours after hours, days after days, this sense gratification. What I have
got?" this is knowledge. Then searching begins. Go on.
Revaténandana: "But ignorant and faithless persons who doubt the
revealed scriptures go to ruin and perish. For the doubting soul there is
happiness neither in this world nor in the next."
Prabhupäda: Yes. One who is doubtful, he has neither happiness in this
world, and what to speak of the next?

6
Revaténandana: "Therefore, one who has renounced the fruits of his
actions, whose doubts are destroyed by transcendental knowledge, and
who is situated firmly in the self is not bound by works, O conqueror of
riches." Purport: "One who follows the instruction of the Bhagavad-gétä as
it is imparted by the Lord, the Personality of Godhead Himself, becomes
free from all doubts by grace of transcendental knowledge."
Prabhupäda: Because everything is threadbare explained. You can have
answer of all questions from this Bhagavad-gétä, chapter by chapter.
Everything is completely understood. Yes.
Revaténandana: "He, as a part and parcel of the Lord in full Kåñëa
consciousness, is already fully conversant in self-knowledge. As such, he is
undoubtedly above the reactions to whatever activities he may carry out."
Verse forty-two: "Therefore, the doubts which have arisen in your heart
out of ignorance should be slashed by the weapon of knowledge. Armed
with yoga, O Bhärata, stand and fight."
Prabhupäda: The doubt was there in the mind of Arjuna in the battlefield,
and there was necessity for preaching Bhagavad-gétä. Go on.
Revaténandana: "The yoga system instructed in this chapter is called
sanätana-yoga, or eternal activities performed by the living entity. This
yoga has two divisions of action, called sacrifices. One is called sacrifice of
one's material possessions, and the other is called knowledge of self, which
is pure spiritual activity. If sacrifice of one's material possessions is not
dovetailed for spiritual realization, then such sacrifice becomes material.
But one who performs such sacrifices for a spiritual objective or in
devotional service, makes a perfect sacrifice. When we come to spiritual
activities, we find that these are also divided into two: namely,
understanding of one's own self or one's constitutional position, and the
truth regarding the Supreme Personality of Godhead. One who follows
the path of the Bhagavad-gétä as it is, as it is..."
Prabhupäda: "As it is."
Revaténandana: "...of the Bhagavad-gétä as it is can very easily understand
these two important divisions of spiritual knowledge. For him there is no
difficulty in obtaining perfect knowledge of the self as part and parcel of
the Lord."
Prabhupäda: Because the subject matter of Bhagavad-gétä is to know five
things, to know what are these living entities, what is God, what is nature,

7
and what is time, and what is work. These five subject matters are there:
God, the living entities, the nature, the time, and the work. These things
are there.
Everyone is engaged in some sort of work, and there is time control. Your
life, my life, everyone's life is controlled by time. We have to live for so
many years, no more than. So to study time, to study our work, then what
is God, "what I am," and what is this material nature—these five things
are very nicely explained. One has to study. Then one becomes perfect in
knowledge, and he can act accordingly.
Revaténandana: "And such understanding is beneficial for such a person,
who easily understands the transcendental activities of the Lord. In the
beginning of this chapter, the transcendental activities of the Lord were
discussed by the Supreme Lord Himself. One who does not understand the
instructions of the Gétä is faithless and is considered to be misusing the
fragmental independence awarded to him by the Lord. In spite of such
instructions, one who does not understand the real nature of the Lord as
the eternal, blissful, all-knowing Personality of Godhead is certainly fool
number one. This ignorance of the so-called student of Bhagavad-gétä can
be removed by the gradual acceptance of the principles of Kåñëa
consciousness. Kåñëa consciousness is awakened by different, by different
types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in
celibacy, sacrifice in household life, sacrifice in control of the senses,
sacrifice in practicing mystic yoga, sacrifice in penance, sacrifice of
material possessions, sacrifice in studying the Vedas, and sacrifice in
observing the scientific social institution of varëäçrama-dharma, or the
divisions of the human society. All of these are known as sacrifice, and all
of them are based on regulative action. And within all these sacrifices, the
important factor is self-realization. One who seeks that objective is the
real student of the Bhagavad-gétä."
Prabhupäda: Yes. Self-realization, "what I am." If one aims to that
objective, then his study of Bhagavad-gétä is nice. Yes.
Revaténandana: "But one who doubts the authority of Kåñëa falls back.
One is therefore advised to study the Bhagavad-gétä or any other scripture
with a bona fide spiritual master, with service and surrender. A bone fide
spiritual master is in the disciplic succession from time eternal, and there
is not the slightest deviation from the instruction of the Personality of

8
Godhead as it was imparted millions of years ago to the sun-god, from
whom the instructions of the Bhagavad-gétä has come down to the earthly
kingdom."
Prabhupäda: It is not very difficult. Just like in this Bhagavad-gétä the
Supreme Personality of Godhead says that He is the Supreme, and He is
advising, man-manä bhava mad-bhaktaù: "Just try to think of Me only,
always." Man-manä bhava mad-bhaktaù: "And become My devotee."
Mad-yäjé: "Just worship Me." Mäà namaskuru: "Just bow down unto Me."
So simply these four processes, if one can do, He says, mäm evaiñyasi
asaàçayaù: [Bg. 18.65] "Surely, without any doubt, you shall come to Me."
So is there any difficulty? These boys, these girls, what they are doing?
Man-manä bhava. They are chanting Kåñëa. That means thinking of
Kåñëa. They are devotees of Kåñëa. They are bowing down before the
Deity of Kåñëa. They are eating Kåñëa prasädam.
So the process is very easy, but we do not want to follow the instruction of
Bhagavad-gétä, but simply falsely I am proud that "I am reading
Bhagavad-gétä." There are so many Bhagavad-gétä readers even in your
country, so many. I know. But the real instruction they will not follow.
They will interpret in some way, this way, that way. Or some rascal
commentator will also induce the reader, "Oh, here Kåñëa says that you
become devotee of Kåñëa. It is not up to this Kåñëa. There is another
Kåñëa." Just see.
You see? Kåñëa directly says that man-manä bhava mad-bhaktaù [Bg. 9.34],
and the commentator says, "not to Kåñëa." So how people can understand,
you see, a misleading misinterpretation? Otherwise, if you simply study
Bhagavad-gétä, you understand these five principles: what is God, "what I
am", what is material nature, what is time, and what is work. Then you are
in full knowledge. These five things are very nicely explained in the
Bhagavad-gétä.
Try to understand. "What I am?" That is explained in the Bhagavad-gétä.
Kåñëa says, mamaiväàço jéva-bhütaù: [Bg. 15.7] "They are all My parts and
parcels." That is nice, very nice. It is very easy to understand. Part and
parcel, that means I am part; He is whole. Part is never equal to the whole,
but part is equal in quality. Just like a part, a little part of the ocean water.
This is also salty, and the whole ocean water is also salty. So qualitatively
the little part and parcel of the ocean water is the same quality. It is not

9
different. Chemically, if you analyze that one drop of sea water, the
chemical composition of that water and the vast water is the same. The
only difference is that the ocean is very big, and the small particle of
water is very small. That is the difference.
So if I am part and parcel of God, therefore the qualities which I have got,
then God has got the same quality. Now you study yourself. Then you can
understand what is God. The same qualities are there, but it is unlimited;
ours are limited. It is not difficult to understand God. Why they are
bewildered to understand God? God is also... And it is confirmed in
Bhagavad-gétä and all Vedic literature. God is just like us, a person, an
individual person, but very powerful. That is the difference. My power...
There are different kinds of power. Your power is different from another
man. Another man's is different from another man, another man, go on,
go on, go on. When you find the supreme man or Supreme Personality, He
is God.
Very nice description in the Brahma-saàhitä, éçvaraù paramaù kåñëaù [Bs.
5.1]. Every individual person is trying to control, to become controller. Just
like somebody tries to become president of your state. What is the idea
behind? To become controller. They are spending millions of dollars to get
that post. So I want to become very rich businessman like Rockefeller or
Ford. What is the idea? To become controller. I want to rule over my
family members, I want to be controller. If I have nobody to control, I get
some dog to control. This is my, I mean to say, intuition. I want to control.
So everyone is controller in different degrees. And the Brahma-saàhitä
says that God is supreme controller. That's all. He is also controller. But
there is nobody else who can control Him. He controls everything. Éçvaraù
paramaù kåñëaù [Bs. 5.1]. Éçvara means controller. Parama means the
supreme. Very nice, very simple description of God.
If God... Somebody says, "I am God." I am God in this sense, that God is
like me. Just like if you say, "I am American," your president is also
American, so exactly you are like president, American. There is no harm.
But if say, "I am as powerful as President Nixon," that is not applicable.
Similarly, "I am God" means I am qualitatively one with God. It does not
mean I am as powerful as God. That does not mean. He is the supreme
controller. I have got the controlling capacity or I do control in my limited
circle, but He is the supreme controller. In this way, if you understand, it

10
is not very difficult to understand what is God, what you are, what is this
material nature, what is time, and what is work. And if you understand
these five things, then you are in full knowledge. Go on.
Revaténandana: "One should, therefore, follow the path of the
Bhagavad-gétä as it is expressed in the Gétä itself and beware of
self-interested people seeking personal aggrandizement who deviate others
from the actual path. The Lord is definitely the Supreme Person, and His
activities are transcendental. One who understands this is a liberated
person from the very beginning of his study of the Gétä."
Prabhupäda: Yes. Simply if you understand that "I have got also the, what
is called, intuition to control, and God is the supreme controller," simply if
you understand this, then immediately you become liberated, simply if you
understand He is the supreme controller, He is the Supreme Person,
simply this understanding. That is stated in the beginning of this
transcendental knowledge. Janma karma (ca) me divyaà yo jänäti tattvataù
[Bg. 4.9]. God also working. He is also creating; I am also creating. I am
creating a sputnik, a toy planet, and God is creating innumerable,
unlimited planets. That is the difference. I can also create something, but
that is not as good creative power as God. But I have got some creative
power. I have got the tendency for enjoyment. Similarly, God has got the
tendency for enjoyment. So there is nothing different from you, God.
Only the difference is that He is unlimited; I am limited. I am very small;
He is very great. He is infinite; I am infinitesimal.
Vibhu, aëu. The Sanskrit word is vibhu. Vibhu means the great. God is
great. Asamaurdhva. Nobody can be equal to God; nobody can be greater
than God. That means everyone is subordinate to God.
Simply these understandings will make you liberated. Janma karma (ca)
me divyaà yo jänäti tattvataù, tyaktvä deham [Bg. 4.9]. This liberation
means after quitting this body, you are no more going to accept any
material body. You are immediately transferred to the spiritual world, and
you get your spiritual body. Tyaktvä dehaà punar janma naiti mäm eti
kaunteya [Bg. 4.9]. These things are already explained. So try to
understand what is God and what you are, what is this material nature,
what is your relationship with material nature, with God, with others,
what is this time factor, what is work. Then you are in full knowledge and
you become liberated. All right.

11
Revaténandana: "Thus end the Bhaktivedanta purports to the Fourth
Chapter of the Çrémad-Bhagavad-gétä in the matter of Transcendental
Knowledge."
Prabhupäda: So we shall stop here? Hare Kåñëa. (devotees offer
obeisances) Any questions?
Male devotee (1): When it listed, when in the Gétä it listed the different
kinds of sacrifices, it said that sacrifices to the demigods can bring us to
Kåñëa consciousness. How is this?
Prabhupäda: Yes. Yes. Because sometimes people are inclined to make
some sacrifices to appease the demigods, so these prescriptions are there.
Just like somebody is recommended that "If you want to be cured of your
disease, then you worship the sun-god. If you want to get a very nice
beautiful wife, then you worship Umä, the wife of Lord Çiva." In this
way... "If you want to be very learned, then you worship the goddess of
learning." So these prescriptions are there in the Vedic literature, so
people... Just like in the modern days they want to have all these things by
material activities, so they are recommended in a different way, but the
aim is the same.
But when one can understand... That is also injunction in the Vedas, that
akämaù sarva-kämo vä mokña-käma udära-dhéù: [SB 2.3.10] "Either you are
desiring some material prosperity or you are desiring devotional service, or
you are desiring liberation..." There are three kinds of desires. One desire
is that a person wants some material opulence. And then one desires...
One becomes frustrated. He wants liberation. Or another, those who are
transcendentally advanced, they want to be engaged in Kåñëa
consciousness. There are three kinds of desires.
So Bhägavata says either you become akäma... To desire to advance in
Kåñëa consciousness is no material desire. There[fore] it is called akäma.
That is not material desire. And two other things, to desire for liberation
and to desire for material opulence, that is material. So Bhägavata says,
akämaù sarva-kämo vä mokña-käma udära-dhéù: [SB 2.3.10] "If you are
actually advanced with knowledge, either you desire material prosperity or
you desire liberation from material bondage, or you desire to be engaged in
Kåñëa consciousness, you simply try to be engaged in devotional service of
the Supreme Lord." If you want any material prosperity, that can also be
achieved by devotional service. That is also explained. I think you will get

12
it in the Fifth Chapter, that catur-vidhä bhajante mäà sukåtinaù arjuna.
No, we have already discussed.
There are four kinds of people who approach in Kåñëa consciousness. So
what are they? Arto arthärthé jijïäsu: those who are distressed, those who
are in need of money, and those who are inquisitive, and those who are, I
mean to say, searching after or advancing in knowledge, or wise men. So
out of these four, the wise man is accepted very nicely by Kåñëa.
So just like Dhruva Mahäräja. Dhruva Mahäräja wanted some material
prosperity, so he worshiped Kåñëa. But at the end, when he saw Kåñëa,
then he said, "I do not want any more this material prosperity." Svämin
kåtärtho 'smi varaà na yäce: [Cc. Madhya 22.42] "My dear Lord, I am now
fully satisfied. I don't want any material prosperity." So the thing is that
one may be impelled by any desire, but if he approaches directly to the
Supreme Personality of Godhead, then his desires will be satisfied; at the
same time, ultimately, he will come to the platform of Kåñëa
consciousness. If he rightly performs the sacrifices... They are not needed,
but even they are attached to such things, if they do it nicely, then
ultimately they will come. Yes, go on.
Male devotee (2): Was there a Vaiñëava calendar which originated in
Vedic culture which is different from our calendar that we use today?
Prabhupäda: Is there any calendar study just now, we? Why do you ask
about calendar now? We are not discussing about calendar. When we
discuss about calendar, you put that question. It is not very important
question now. That means you are not attentively hearing. You are
thinking of calendar. You should be very
attentive: "What discussions are going on?" Calendar is not very important
discussion in this meeting. Yes?
Madhudviña: Prabhupäda, in the purport...
Prabhupäda: Our question, inviting question, means we have discussed
something—if there is any difficulty, to clear that, not to bring some
other question which can be put later on. Otherwise anyone can put any
question. Oh, this is not an assembly of answering questions. This is
assembly to understand what we are studying. Yes. Go on.
Madhudviña: Prabhupäda, in verse number forty-two, the purport of verse
number forty-two, it divides spiritual activities into two, namely
understanding of one's own self or one's constitutional position, and the

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truth regarding the Supreme Personality of Godhead. Is this first division
Paramätmä realization and the second division is realization of the
Supreme Personality of Godhead?
Prabhupäda: Yes. That I have already explained, that our relationship
with God is that I am infinitesimal, and He is infinite. This is knowledge. I
am very small, and He is very great. "God is great." That is definition of
every theistic man. So I cannot be equal with God. This is transcendental
knowledge.
But unfortunately, we are declaring, "I am God." This is insanity. How you
can be God? Do you know what is God? Because you do not know what is
God, therefore you are claiming that "I am God." What you have done?
What is your testimonial that you are God? Simply by declaring "I am
God," you become God? This is no knowledge, less intelligent, no
knowledge about God. This is knowledge that God is great. God is
infinite. I am finite. I am infinitesimal. That is knowledge. Yes?
Madhudviña: Then realization of the impersonal feature of the Absolute
wouldn't be classified as a spiritual activity?
Prabhupäda: Well, impersonalists, they have no spiritual activities
practically. They have got some ritualistic performances to come to the
platform of negativing this material condition. Just like to find out...
Just like you take milk. So you have to find out where the butter is there.
So if you know the process, then you can find out the butter. But if you do
not know the process, you can say, "Oh, this is simply milk. Where is
butter?" You must know the process.
Similarly, the impersonalists, they think that "I am Brahman, but I am not
this matter." That is a fact. I am spirit. I am not this matter. But that
understanding is not sufficient. What is my position as spirit? Then, when
we come to the supreme spirit, the all-spirit, that is perfection of
knowledge. So impersonal conception is simply a negation of these
material varieties. But above that, there is spiritual variety. And that is
real knowledge. That is Kåñëa consciousness.
Negation... Just like there is no fever. In diseased condition one is trying
to get out of the feverish condition. So by medicinal treatment one gets
out of fever. But that is not healthy condition. That is not final. There is
negation of fever. That's admitted. That's all right. But that is convulsion
[convalescent] stage. You may relapse again. When you actually come to

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the healthy state, that is your life. So negation of fever is not as good as
your healthy life. So negation of this materialistic idea, impersonalism, is
not complete knowledge. Because I am spirit soul, I am active even in this
material diseased condition. How much active I must be in my healthy
condition. That is real knowledge. Healthy condition does not mean that I
am dead. This is no treatment.
If some physician comes and tells to the patient, "Oh, you are so suffering.
All right. let me cut your throat so you will not suffer. Everything will be
stopped," is that good treatment? (laughs) You have to stop his fever and
keep him into his healthy life. That is treatment. Simply stoppage, simply
negation, void, that is not treat...
You cannot remain void because you are active. If you are forcibly made
into voidness, how long you can remain in voidness? As soon as the
so-called voidness is finished, you come to this activity again. So you have
to be situated in your real activities. That is required. That real activities
is Kåñëa conscious activities. And that is not impersonal. That is personal.
Female devotee (1): When in the Bhagavad-gétä it says that the
mahä-mantra cleanses the heart and soul, does that mean that when you
just, like automatically say the word it says that the mahä-mantra cleanses
the heart and soul, does that mean that when you just, like automatically
say the words, just the sound, will that cleanse your heart? Or should you
try and remember Kåñëa with every word and every sound?
Prabhupäda: No. By simply chanting your heart will be cleansed. Yes. Go
on chanting. Therefore we give regulative principle that one must chant
at least sixteen rounds.
Female devotee (1): Should we try to go fast in order to get them done, in
order to get the rounds done?
Prabhupäda: The first thing is that you should chant without any offense.
You see? In the beginning there may be so many offenses, but the
chanting will be perfect when you are free from ten kinds of offenses. You
can understand those ten kinds of offenses—I have explained several
times—from your Godbrothers. Yes. Yes. Yes?
Guest: I'm new here. I've never been here before, so forgive me if my
questions are naive. But if all it requires is chanting to be pure, then why
do you require musical instruments, an altar, and flowers and things of
this sort?

15
Prabhupäda: Hm?
Viñëujana: If all that is required is chanting Hare Kåñëa, why do we have
the pictures and the clothes and the instruments and the altar and Lord
Jagannätha?
Prabhupäda: Because we are personalist. We are not impersonal. This is
spiritual varieties. You are talking of no varieties. Is it not? You were
asking me, "Why there are so many varieties?" This is your plain question.
Guest: Not only that. Why are the heads shaved?
Prabhupäda: That is another variety. So you want variety-less. Is it not?
Guest: No. I am asking why these are necessary. Why are they necessary?
Prabhupäda: They are not necessary for a person who is advanced. But in
the preliminary stage we have such necessities. This creates atmosphere,
but at the same time, these varieties are not, I mean to say, material
varieties. They are spiritual varieties. The place where we are trying to
approach, Vaikuëöha, there the inhabitants are like this. They have got
this tilaka, they have got... Of course, we haven't got four hands, but they
have got four hands. There are two hands also. And they are dressed like
this. So these things are not material varieties as much as chanting is not
material vibration.
Besides that, any path you follow, you have to follow the regulative
principles as they are enacted by authorities. So in our disciplic
succession, previous äcäryas, they have advised that you should have your
dress like this, you should have your head like this, you... So we have to
follow that. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. Our
principle is to follow the footprints of authorities. So these things are not
unauthorized. These are being followed from time immemorial. This dress,
this tilaka, this chanting. Everything. Just like you see the picture of Lord
Caitanya, we are following the same principles. This was being enacted
five hundred years ago. The same principle we are following. We are not
introducing anything new. We are simply following the footprints of our
predecessors. That's all.
Just like we are trying to understand Bhagavad-gétä just [as] Arjuna
understood. Arjuna was direct hearer from Kåñëa. So as he understood
Bhagavad-gétä, we are trying to understand in that way. Kåñëa said,
sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66], that "You
give up all other engagements. You just surrender unto Me." And what we

16
are preaching? We are also saying that "You surrender unto Kåñëa." Kåñëa
said, "You surrender unto Me," because He is the Supreme Person Himself.
And we are canvassing, "You surrender to Kåñëa." So what is the
difference? There is no difference. Mahäjano yena gataù sa panthäù [Cc.
Madhya 17.186]. The spiritual path is to follow the footprints of
predecessors, great äcäryas who has realized. Then you become perfect.
Not imitate, but to follow. Imitation is different thing. So this is not
imitation, but this is following the footprints. So one who wants to
become devotee, he has to follow certain rules and regulation which are
enacted by authorized persons in this line. We cannot deny it. Therefore
there is necessity. Yes?
Female devotee (2): Kåñëa says so many times, "You must surrender unto
Me." Why do people say, "No, there's something else."
Prabhupäda: Because they want something new. This is very old. There is
a song by a great dramatist in India. He is singing, eköä navana kichu koro.
That means "You do something, invent something new. You invent
something new, and then you become very popular." You see? That is the
way of modern thoughts. You invent something new. Not modern, this is
going on. Just like there is version in the Vedic literature, na cäsäv åñir
yasya mataà na bhinnam. If you want to be a muni or a sage, you must put
forward some new theory. Otherwise he is not a philosopher. A
philosopher is not counted a philosopher unless he defies all other
philosophers and puts some new theory. And that is going on. Na cäsäv
åñir yasya mataà na bhinnam. So whose philosophy you will accept? Every
day you will find a new philosophy. So whom to follow?
Therefore, out of disgust, everyone is trying to follow his own principle,
whatever he likes. And there are some missionary activities. They also
advocate that "You can do whatever you like, and you will get God." So
people are trying like that.
But our process is different. We are following the old principles. We do
not say something new. The old saying, as Kåñëa said five thousand years
ago, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. So
nothing new. We are simply repeating. That, our Hare Kåñëa, is it [it is]
also repetition. Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare.
What is that English word, "Putting the old wine in the new bottle," or
what is that? So it is old wine. Simply putting in new bottles. That's all.

17
And what is new? "There is nothing new in the world." The sun was rising
on the eastern side. Still it is rising on the eastern side. The sun was
setting on the western side. It is still setting. Your forefathers,
grandfather, they were also eating; you are also eating. They also died, and
we shall also die. What new thing is there? They died, and you will not
die? What new we can give? Nothing. You have to follow by nature's law
the old principles. They died; I will have to die. They ate; I am eating.
They beget children; I am also begetting. So what is the difference? What
is the new? Everything is going on in the old principles. It is simply our
imagination that we are doing something new. There is nothing new.
Ähära-nidrä-bhaya-maithunaà ca sämänyam etat paçubhir naräëäm. We
are under such stringent laws of the nature, there is no scope for
inventing something new. That is not possible. We have to follow the old
principles by force, by nature's law. All right. Chant Hare Kåñëa. (end)

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