Pandal Lecture
—
March 19, 1972, Bombay
720319LE-BOMBAY [49:20 Minutes]
Lecture_720319LE-BOMBAY
Prabhupäda: Now when I was coming on the dais, one gentleman remarked
that "Your this movement will help forgetful Indians who are trying to forget
God.'' Not only in India; throughout the whole world they are trying to forget
God. And this forgetfulness of our relationship with God is material condition.
Material life and spiritual life, the difference is that when we forget God, that
is material. And when we are fully conscious of God, that is spiritual life.
[aside:] Why they are allowed to sit here? [indistinct]
Çyämasundara: All the children should leave? Should I ask? All the children
should leave?
Prabhupäda: Not leave; just keep them quiet.
Çyämasundara: Would all the children kindly be very quiet during tonight's
lecture, please? Can your parents have their children here, kindly keep them
quiet so that Çréla Prabhupäda can be heard by everyone, please.
Prabhupäda: The real disease is, as it is stated by a Vaiñëava poet,
kåñëa bhuliya jéva bhoga vaïcha kare
päçate mäyä täre jäpaöiyä dhare
[Prema-vivarta]
When we forget Kåñëa and want to lord it over the material nature, this is
called mäyä. Mäyä means which has no factual existence. So this idea that "I
shall lord it over the material nature," this is mäyä.
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kåñëa bhuliya jéva bhoga vaïcha kare
päçate mäyä täre jäpaöiyä dhare
[Prema-vivarta]
As soon as we think of becoming the Lord or lording it over the Lord's
creation, that is called mäyä. And Kåñëa consciousness movement is just an
attempt to revive the original consciousness that "I am not the Lord, but I am
the servant of the Lord.'' This is Kåñëa consciousness.
So our program is to speak on Çrémad-Bhägavatam in the evening and to speak
in English, and in the morning we speak on Bhagavad-gétä in Hindi. So we are
very much grateful to you that you are kindly trying to cooperate with this
movement and hear about Kåñëa. Your cooperation means you please hear
about Kåñëa. Bhaktivinoda Öhäkura said, rädhä-kåñëa bolo saìge calo ei-mätra
duhkhä cäi [from Gétävalé]. We are simply begging you that you chant Hare
Kåñëa and please come along with us. This much begging we are submitting.
Çyämasundara: Çréla Prabhupäda? The slide show is ready for the children if
they would like to go.
Prabhupäda: So why not? Yes?
Çyämasundara: [making announcement] There is, in this tent on this side,
there is a slide show for the children, which is beginning just now. So if all of
the children would like to go there, they can see many nice pictures of Kåñëa
and of all our activities all over the world. Very nice show.
[aside:] It's working. [noise as children leave]
Prabhupäda: Hmm. Hare Kåñëa. So mäyä, or illusion... There are two
platforms: mäyä and Kåñëa. Kåñëa is just like sun. It is said that Kåñëa is just
like the sun, and mäyä is just like the darkness. So whenever there is sun, there
is no more darkness. Just like at the present moment it is dark night because
the sun is absent from our vision. This is called mäyä. Sun is always there in
the sky, but when the sun is not visible, that is called darkness. Similarly,
Kåñëa is present always within our heart, everywhere.
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It is said in the Brahmä-saàhitä,
aëòäntara-sthaà paramäëu-cayäntara-sthaà
govindam adi-puruñaà tam ahaà bhajämi
[Bs. 5.35]
Aëòäntara-sthaà. Kåñëa is within the universe, Kåñëa is within your heart,
Kåñëa is within the atom. Aëòäntara-sthaà paramäëu-cayäntara-sthaà. You
can take it from the çästras, from the Vedas, that Kåñëa is always present
everywhere; therefore He's God, the original Viñëu, all-pervasive.
This is also stated in the Brahmä-saàhitä:
yasyaika-niçvasita-kälam athävalambya
jévanti loma-bilajä jagad-aëòa-näthäù
viñëur mahän sa iha yasya kalä-viçeño
govindam ädi-puruñaà tam ahaà bhajämi
[Bs. 5.48]
The Mahä-Viñëu, from whose breathing period millions of universes are
coming out, and when He is inhaling, the millions of universes are going
within Him, He is called Mahä-Viñëu. That Mahä-Viñëu is described in the
Brahmä-saàhitä. That Brahmä, Lord Brahmä, who exists only on the breathing
period of Mahä-Viñëu, that Mahä-Viñëu is partial expansion of Kåñëa.
This is also confirmed in the Bhagavad-gétä. Kåñëa says that there are many
manifestations of the Supreme Lord, Viñëu. Just like candles: there are many
candles; each candle has got the illuminating power. Similarly, eko bahu syäm,
Viñëu expands Himself in many, many millions of forms. Those forms are
called sväàça and vibhinnäàça. Sväàça, personal expansion, and separated
expansion.
The separated expansions are we, we living entities. As it is stated in the
Bhagavad-gétä, mamaiväàso jéva bhüta [Bg. 15.7]. So we are also expansions of
Viñëu, or Kåñëa, but we are separated. Means we are not personal expansion.
The personal expansion is called viñëu-tattva, and the separated expansion is
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called jéva-tattva. And jéva-tattva is also çakti-tattva. Viñëu is çaktimän, and we
are çakti.
That is also stated in the Bhagavad-gétä:
apareyam itas tu viddhi
me prakåti paräm
jéva-bhutäà mahä-baho
yayedaà dhäryate jagat
[Bg. 7.5]
So we are çakti-tattva. We are not çaktimän-tattva. It is not corroborated. One
who thinks that "I am God,'' çaktimän-tattva, that is false. We are çakti-tattva.
Çaktimän means the powerful, one who possesses the power, and çakti means
the power, or energy. Or one who controls the energy, He is called çaktimän,
and the energy acts in different way. Paräsya çaktir vividhaiva çrüyate
[Çvetäçvatara Upaniñad 6.8, Cc. Madhya 13.65, purport]. There are different
kinds of, millions of energies, of the çaktimän.
So we are energy of Kåñëa. We cannot be Kåñëa. Just like fire and heat or light:
heat is not different from fire, but heat is not fire. If you feel heat, it does not
mean that you're touching the fire or you are being burned. So simultaneously
one and different. This philosophy of Caitanya Mahäprabhu,
acintya-bhedäbheda-tattva(1): simul..., inconceivable one and different, that is
Caitanya Mahäprabhu's philosophy, Vaiñëava philosophy. We are neither
different nor one—simultaneously—and therefore it is called inconceivable,
acintya. In our material conception we cannot think that one thing may be
simultaneously one with another and different from another.
So this is our position: jéva is çakti-tattva, and bhagavän is çaktimän-tattva. But
çakti, çaktimän abheda, there is no difference. There are many other examples.
Just like the sun and sunlight. Sunlight is not different from the sun, and still
the sunlight is not the sun. In the morning, when you find that there is
sunlight within your room, you can say the sun is within your room. You can
say that, but the actual sun is far, far away, 93,000,000's miles away from us. So
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there are so many examples that we are energy of the Supreme Lord, we living
entities.
So the Çrémad-Bhägavatam therefore begins with the first aphorism of
Vedänta-sütra, janmädy asya yataù [SB 1.1.1], the Absolute Truth. Vyäsadeva is
giving you Çrémad-Bhägavatam after his mature experience. He wrote all the
Vedic literatures, but he was not happy. So when he was not in his mood[?], he
was deeply thinking that "What is the defect in my writings that after writing
so many Vedic literatures I am not feeling very happy?'' At that time his
spiritual master happened to appear before him, and he explained that why he
was not happy. He explained that "You have touched many subject matters
about dharma, artha, käma, mokña—religion, economic development, sense
gratification and liberation—but you have not explained about the Supreme
Personality of Godhead; therefore you are feeling unhappy.''
So Vyäsadeva, after writing Vedänta-sütra, he, by the instruction of Närada
Muni, his spiritual master, he compiled this Çrémad-Bhägavatam.
Çrémad-Bhägavatam is explanation of the Vedänta-sütra. Çrémad-Bhägavatam is
explanation by the same author. Vyäsadeva is the author of the Vedänta-sütra,
and he explains what does he mean by the Sütras. That is very nice. The
author explains his mind. That is perfect explanation. I cannot understand the
author's mind. I may imagine something, but you cannot understand the
author's mind, what does he want to explain. Therefore Vyäsadeva explains
himself about the Vedänta-sütra: athäto brahma jijïäsä, janmädy asya yataù [SB
1.1.1].
The human life, atha, now it is the time for inquiring about the Supreme
Absolute Truth. Not in other life. "Other'' means other than the human life:
animal life, beast life, plant life, aquatic life, insect life. There are so many,
8,400,000's of species of life. By evolutionary process, when we come to the
human form of life, it is our duty to understand and inquire about Brahman.
Athäto brahma jijïäsä. That Brahman is explained by the author, that
Brahman is that from where everything emanates, janmädy asya yataù. Janma,
çiti and loi[?]. Janma means birth, çiti means stay, and loi[?] means annihilation.
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So wherefrom everything is coming out, and from whom everything is staying,
and after annihilation, where everything is entering—that is Brahman.
Janmädy asya [SB 1.1.1]. Janma ädi.
Now, that source of energy wherefrom everything is emanating, then what is
the actual position of that thing? Is it inanimate or animate? Just like some
scientist explains the theory of creation that "There was a chunk that was
inanimate. From inanimate things animation has developed under certain
condition.'' That is not possible. We have no such experience that from
inanimate things some animation has developed. Sometimes we see, it is called
våçcika taëòula nyäya. Sometimes we see that from heap of rice stock, one
scorpion is coming out. It does not mean that the inanimate rice has given
birth to a scorpion. No. The actual fact is the scorpion lays down eggs within
the rice; by fermentation they develop, and then it comes out.
So there are different types of emanation. That is biological subject matter.
But here in the Çrémad-Bhägavatam Vyäsadeva says that origin of the
emanation of everything, He is sentient, conscious. He is not like matter,
unconscious. Janmädy asya yataù 'nvayäd itarataç cärtheñv abhijïaù sva-räö. He
says that the origin of creation must be conscious, abhijïaù. Abhijïaù means
conscious. Unless the origin of creation is conscious, how things are so
happening so rightly and nicely? How all the planets are rotating in their orbit,
there is no collision, there is no fall-down?
So there is a great plan. Therefore the creator must be conscious, a person.
That is the verdict of Vyäsadeva. And anyone who is also conscious and
intelligent can understand. He says, janmädy asya yataù anvayäd. Anvayäd:
directly and indirectly. Directly He's conscious of the creation, and indirectly,
as we are, we are also conscious because we are part and parcel of the Supreme.
Another explanation is that my birth has taken place from my father. My
father's birth has taken place from his father. In this way you go on
researching—his father, his father, his father. So everyone is a conscious
personality. So why the original source of everything should not be conscious
personality? This is another reason. Conscious and person.
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Just like my father is conscious and person, his father is conscious and person.
In this way you go on researching according to our Vedic knowledge, we come
to Brahmä. Brahmä is considered to be the original creature within the
universe, ädi-kavi. So now this Brahmä is also born from the navel lotus of
Viñëu; the Viñëu, He must be conscious. Viñëu is conscious, abhijïaù. So the
origin of creation cannot be unconscious. Origin of creation must be
conscious. That is the version of the Vedas, Vedic literature. Janmädy asya
yataù, this is the Vedänta-sütra verse. He must be conscious.
Now Vyäsadeva is explaining that supreme consciousness. He has already
offered his respect, oà namo bhagavate väsudeväya, janmädy asya yataù.
Çrépäda Çrédhara Svämé has commented on this oà namo bhagavate väsudeväya
that Väsudeva means kåñëäya. Cinma karundaya kåñëäya, he has said in his
comment. Oà namo bhagavate parama..., paramahaàsa asädhika caraëa
kamala.[?] Paramahaàsa.
This consciousness, supreme consciousness, can be realized by the
paramahaàsa asädhi. The paramahaàsas can taste what is that supreme
consciousness. Paramahaàsa asädhika caraëa kamala cinmakarundaya
bhaktajana manasa nivasaya çré kåñëäya. Bhaktajana manasaya nivasaya. That
Supreme Absolute Truth, cinmakarundaya, the blissful lotus within the heart,
He lives there. He lives in everyone's heart.
Éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [Bg. 18.61]. Kåñëa has explained
that Éçvara, the Supreme Lord... He is the Supreme Lord. He says that Éçvara,
the Supreme Lord, lives in everyone's heart, and He also lives there as
Paramätmä, cinmakarundaya. So the Paramätmä and ätmä, both are living
within the heart. Cinmakarundaya kåñëäya. So Paramätmä is partial expansion
of Kåñëa, and jévätmä is separated part and parcel of Kåñëa. And Kåñëa is the
original person, Supreme Personality of Godhead.
éçvaraù paramaù kåñëah
sac-cid-änanda-vigrahaù
anädir ädir govindaù
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sarva-käraëa-käraëam
[Bs. 5.1]
Sarva-käraëa-käraëam.
In the Bhagavad-gétä also it is said, ahaà sarvasya prabhavaù mattaù sarvaà
pravartate [Bg. 10.8]. Sarvam means the creative deities: Brahmä, Viñëu,
Maheçvara. They are also from Kåñëa. The Brahmä, Viñëu, Maheçvara are
called guëa-avatära of Kåñëa, incarnation of the material qualities. Brahmä is
incarnation of the material quality passion, rajo-guëa, and Viñëu is
incarnation of the quality of sattva-guëa, and Lord Çiva is the incarnation of
the Supreme Personality of Godhead in tamo-guëa.
So the example is explained in Çrémad-Bhägavatam also, what is the difference
between Lord Çiva, Lord Brahmä and Lord Viñëu. The difference is they are
one, but they are different manifestation. Just like firewood. In the wood there
is fire. So in the beginning there is no fire, but when there is little fire, there is
smoke, then there is ignition, flame. But we are concerned with the flame,
neither with the wood nor with the smoke. Similarly, although Lord Çiva, Lord
Viñëu and Lord Brahmä are different manifestation of the same thing,
Absolute Truth, still we are concerned with the fire of Viñëu, not with the
wood, nor with the fire.., er, smoke. This is the conclusion of
Çrémad-Bhägavatam.
Therefore Vyäsadeva says that the original person, or the Absolute Truth,
must be conscious, anvayäd [indistinct]. Directly and indirectly He knows
everything. In the Bhagavad-gétä it is also said, vedähaà samatétäni [Bg. 7.26]:
Kåñëa knows everything, past, present and future. That is also explained in the
Fourth Chapter of Bhagavad-gétä, when Kåñëa said that "Long, long ago I spoke
this philosophy of Bhagavad-gétä to the sun-god.'' Vivasvän manave präha, imaà
ivasvate yogaà proktavän aham avyayam. "This version of Bhagavad-gétä,
avyayam, inexhaustible knowledge, was first spoken by Me to the sun-god."
imaà vivasvate yogaà
proktavän aham avyayam
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vivasvän manave präha
manur ikñväkave 'bravét
[Bg. 4.1]
So at that time Arjuna inquired from Kåñëa for clearance how Kåñëa spoke
millions of years ago this Bhagavad-gétä, or about this Kåñëa consciousness, to
the sun-god. He inquired as an ordinary man, "My dear Kåñëa''—Kåñëa was his
friend and cousin-brother also—that "how can I believe that You spoke this
Bhagavad-gétä millions and trillions of years ago to the sun-god?'' What was the
reply by Kåñëa? The reply was, Kåñëa said,
[break] "...have forgotten. I remember all of it.'' "I remember all of it.''
That is the difference between Kåñëa, or God, and the ordinary living entity.
We have forgotten. If I ask you what you were doing last evening at this time,
you will have to remember, "Yes. I was doing like that." I forget. But Kåñëa will
not forget. Therefore, this is described here, [indistinct Sanskrit]. He knows
everything. [break] "I am sitting in everyone's heart.'' Sarvasya cähaà hådi
sanniviñöho mattaù småtir jïänam apohanaà ca [Bg. 15.15]. "From Me there is
remembrance; jïäna, knowledge; and forgetfulness.'' Kåñëa... [break] Helps one
to remember. He helps everyone to remember and He also helps... [break] That
is also explained in the Bhagavad-gétä:
ye yathä mäà prapadyante
täàs tathaiva bhajämy aham
mama vartmänuvartante
manuñyäù pärtha sarvaçaù
[Bg. 4.11]
So Kåñëa is very kind, as I have already explained. Two spiritual identities,
namely the ätmä and the Paramätmä, are there within your heart. The
Paramätmä is giving you direction. Paramätmä is giving you direction. What
kind of direction? Because I wanted to forget Kåñëa, He sometimes gives me
direction that "Yes, you forget like this.'' And anyone who wants to remember
Kåñëa, to revive Kåñëa consciousness, He helps you also. This is Kåñëa.
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Why? Because we are part and parcel of Kåñëa. Kåñëa is fully independent.
That is also explained here—abhijïaù svaräö. Svaräö means fully independent.
The Absolute Truth, the Supreme Person, is fully independent. Not only
conscious, abhijïaù, but He is independent. But we are part and parcel of
Kåñëa; therefore the quality of independence of Kåñëa is there, but in minute
quantity.
Our independence and Kåñëa's independence is not the same. Just like here is
the Arabian Sea. You take a drop of water from the Arabian Sea, you taste it,
you'll find it is salty. The salt is there in a drop of the Arabian Sea water, and
salt is there in the Arabian Sea. But the quantity of salt in the whole Arabian
Sea and the quantity of salt in the drop of water, they are different. Similarly,
because we are part and parcel of Kåñëa, all the qualities of Kåñëa, they are also
present within us in minute quantity. And because it is in minute quantity,
sometimes it becomes lost.
Therefore our consciousness, originally, because we are part and parcel of
Kåñëa, our original consciousness is Kåñëa consciousness, but somehow or
other, being in contact with this matter, we have lost our Kåñëa consciousness.
Therefore this movement is to revive Kåñëa consciousness. That is our original
constitutional position. That I was explaining, quoting the Bengali poet:
kåñëa bhuliya jéva bhoga vaïcha kare
päçate mäyä täre jäpaöiyä dhare
[Prema-vivarta]
Because somehow or other in material contact we have lost our Kåñëa
consciousness, it has to be revived. It has to be revived; then we shall be happy.
That is the particular point we want to stress on this Kåñëa consciousness
movement—revival of the original consciousness. Caitanya Mahäprabhu has
explained this as ceto-darpaëa-märjanam [Cc. Antya 20.12], cleansing the heart.
Ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpanaà. If we cleanse our
heart, that means if we come to the original Kåñëa consciousness, then
bhava-mahä-dävägni-nirväpanaà: this blazing fire of material consciousness
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will immediately extinguish. That is the process. Every one of us trying to be
happy, peaceful and blissful also, but unless we revive our original Kåñëa
consciousness, it is not possible.
So this movement is very important movement, that we are attempting to
revive one's original consciousness. The original consciousness is clean. Just
like the water: originally, when it drops from the clouds, it is distilled water,
clean, but as soon as it comes in touch with the muddy earth, it becomes
unclean. Similarly, originally our consciousness was Kåñëa consciousness. Now,
in touch with the material modes of nature, we have formed different types of
consciousness.
Käraëaà guëa-saìgo asya sad-asad-yoni-janmañu [Bg. 13.22]. This is stated in
the Bhagavad-gétä. Käraëam—the cause, the cause of our tribulation. What is
that tribulation? Sad-asad-janma-yoniñu. We are taking repeatedly birth, one
after another, sometimes very good birth and sometimes very bad, sad asad.
There are 8,400,000 species of life. Sometimes I may become Brahmä and
sometimes I become the insect or the germ in the stool. That is my position.
Käraëaà guëa-saìgo 'sya. Because we have lost the original consciousness, I
am being in contact with the material modes of nature, means sattva-guëa,
rajo-guëa, tamo-guëa. Käraëaà guëa-saìgaù. We are mixing with the different
types of material qualities, and as such we are developing different modes of
material nature in our consciousness.
This consciousness has to be cleared. This consciousness... Even our
consciousness is goodness... Just like there are many people who are very
charitably disposed: they want to make charity, they want to open schools, that
want to open hospitals. That is goodness. That is all right. But still it is
material; it is not spiritual. Similarly, there are others also who are contacting
the modes of passion, just like big, big kings, they are very much anxious or
very much ambitious to expand their kingdom. This is called association with
the modes of passion. Similarly, there are mixture also, mixture of goodness,
passion and ignorance.
So according to these different types of mixture, or original quality, there are
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different classes of men. That is also explained in the Bhagavad-gétä:
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù [Bg. 4.13]. These three
qualities, when one is developed in the modes of goodness, he is very
intelligent, or he is brähmaëa. When we are developed..., our consciousness is
passion, that is called kñatriya—brähmaëa, kñatriya. And when it is mixed up,
it is called vaiçya. And when it is ignorance, it is called çüdra. These are the
divisions. So here Kåñëa says, "If you want to transcend these qualitative
situation of material life, then you have to come to Me.''
Because these are..., all these qualities are different modes of material nature,
which is called mäyä. So we are now compact in the association of mäyä, in
different qualities, and Kåñëa says that mäm eva ye prapadyante mäyäm etäà
taranti te [Bg. 7.14]. If you actually want to revive your own consciousness,
original consciousness, then you have to surrender. That is being explained by
Vyäsadeva here, satyaà paraà dhémahi [SB 1.1.1]. He says, satyaà paraà
dhémahi. Dhémahi is gäyatré-mantra: oà bhür bhuvaù svaù tat savitur vareëyaà
bhargo devasya dhémahi.
So by brahminical culture, by chanting the gäyatré-mantra or the Hare Kåñëa
mantra, gradually we become purified. That is explained by Caitanya
Mahäprabhu, ceto-darpaëa-märjanam [Cc. Antya 20.12]. Come to the original
consciousness, Kåñëa consciousness, then you'll become happy. Original
consciousness, the beginning of original consciousness: to understand one's self
as Brahman, not matter. Brahman means spirit. Ahaà brahmäsmi(2): "I'm not
matter, I'm spirit soul.'' This is the beginning of spiritual consciousness, or
Kåñëa consciousness. That is also explained in the Bhagavad-gétä:
brahma bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
[Bg. 18.54]
Unless you come to the platform of brahma bhüta consciousness, you cannot
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treat everyone on the same level. It is not possible. The so-called universal
brotherhood is not possible on this material condition of life. Therefore you
can see that materially there are so many attempts to find out a platform of
universal brotherhood. But there is no universal brotherhood. There is simply
platform of enemy. The United Nation is trying to come to the platform of
universal brotherhood.
When I go to New York, I see the great institution. There are hundreds and
thousands of flags. Instead of being united, the flags are increasing, because
this universal brotherhood, this equality, fraternity, cannot be established on
this material platform. That is not possible. You have to come to the point, to
the platform of Kåñëa consciousness, or brahma bhüta stage, then it is possible.
brahma bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
[Bg. 18.54]
So everything is scientifically described in the Vedic literature. You haven't
got to make any research. It is already there. You have to simply accept it and
take it. Then your life will be sublime, your life will be successful. Caitanya
Mahäprabhu's mission is that, to make everyone's life successful. Sarve sukhino
bhavantu: everyone become happy. That is the mission of everyone. "Everyone''
means those who are devotees.
How people will be happy? That is their mission. It is not that we start a
mission just to make some money and to fill up our belly, hungry belly. No. It is
a mission to see that everyone is happy in Kåñëa consciousness. This is the
mission. Our äcäryas, just like Rüpa Goswämé, about him Çriniväsäcarya
writes,
nana-çästra-vicaraëaika-nipunau sad-dharma-pravarthakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-kåñëa ... bhajananandena-mattalikau
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vande rupa-sanätana raghu-yugau çré-jéva-gopälakau
[Ñaò-gosvämy-añöaka]
They engaged themselves. They were ministers. Rüpa Goswämé and Sanätana
Goswämé, they were two great ministers in the government of Pathan kingdom
in Bengal. And they resigned the post just for the benefit of the mass of
people. They became mendicant, tyaktvä türëam açeña-maëòala-pati-çreëéà.
So this is the mission of all who is born in India. That is the statement by Lord
Caitanya Mahäprabhu,
bhärata bhumite haila manuñya-janma yära
janma särthaka kari kara para-upakära
[Cc. Ädi 9.41]
So this Kåñëa consciousness movement is for para-upakära, for doing good to
others—this best welfare activities in the world. And it is India's duty, it is
India's prerogative to take this knowledge and broadcast all over the world for
para-upakära. And actually it is happening. All these European and American
boys and girls, they are trying to understand this Kåñëa conscious movement
very seriously.
So it is very scientific, authorized and practical also. So we hope that all of you
who are present here will try to cooperate with this movement, and let us meet
at least so long as I am here. That will be very much beneficial.
Thank you very much. Hare Kåñëa.
Devotee: All glories to Çréla Prabhupäda. [end]
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Endnotes
1 (Popup - acintya-bhedabheda-tattva)
This philosophy is propounded by Lord Caitanya as acintya-bhedäbheda-tattva.
Everything is simultaneously one with and different from everything else. The cosmic
manifestation created by the Supreme Lord by His material energy is also
simultaneously different and nondifferent from Him. The material energy is
nondifferent from the Supreme Lord, but at the same time, because that energy is
acting in a different way, it is different from Him. Similarly, the individual living entity
is one with and different from the Supreme Lord. This "simultaneously one and
different" philosophy is the perfect conclusion of the Bhägavata school, as confirmed
here by Kapiladeva. [SB 3.28.41 Purport]
2 (Popup - aham brahmasmi)
Simply to understand that one is not matter but spirit soul (ahaà brahmäsmi: "I am
by nature Brahman") is not sufficient knowledge for understanding the self and his
activities. One must be situated in the activities of Brahman. Knowledge of those
activities is explained by the Supreme Personality of Godhead Himself. Such
transcendental knowledge can be appreciated in human society but not in animal
society, as clearly indicated here by the word nåëäm, "for the human beings." Human
beings are meant for regulated life. By nature, there is regulation in animal life also,
but that is not like the regulative life as described in the scriptures or by the
authorities. Human life is regulated life, not animal life. In regulated life only can one
understand transcendental knowledge. [SB 3.25.1 Purport]
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