domingo, 14 de abril de 2013

Srila Prabhupada on Bhagavad-gītā 9.2-5 in New York, on November 23, 1966



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Srila Prabhupada on Bhagavad-gītā 9.2-5 in New York, on November 23, 1966

de Pushkaraksha Das (Notas) el martes, 9 de abril de 2013 a la(s) 8:35

Bhagavad-gītā 9.2-5
New York,November 23, 1966

Prabhupāda:

aprārabdha-phalaṁ pāpaṁ
kūtaṁ bījaṁ phalonmukham
krameṇaiva pralīyante
viṣṇu-bhakti-ratātmanā

"One who is engagedin Kṛṣṇaconsciousness, then all his reactions of past sinful activities—gradually theybecome vanquished."

There are differentstages. Just like I have infected some [break] say, for cholera today.Immediately cholera does not take place. After two or three days the choleraappears. It takes some time. Just like if you sow a seed of a tree, immediatelyit does not become a tree and gives its fruits, delivers its fruit. It takessome time. Therefore, imperceptibly, or knowingly or unknowingly, we are doingso many sinful activities. So they are in the seedling stage, then growingstage. Then, when we suffer, that is called prārabdha. Prārabdha means, "Now receive the result." So in thisway we are creating, we are sowing, some seeds. That will take its reaction,either in this body or another body. It takes time to fructify. So... But if weact in Kṛṣṇaconsciousness, then it is just like fried seed. Fried seed, if you sow in aland, it will not fructify, fried seed. So this fried seed...

Our activities can bemade a fried seed by the fire of Kṛṣṇa consciousness. So there will be no reaction.

Pratyakṣāvagamaṁdharmyaṁsusukhaṁkartum avyayam [Bg. 9.2].Susukham, very pleasant. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23].This devotional service is not very unpleasant. It is very pleasant. You verymelodiously sing with instruments, and somebody will participate in hearing, śravaṇaṁ kīrtanaṁ viṣṇoḥ. Of course, it must be in relationship with theSupreme Lord. Not ordinary music. We take the advantage of musical science. Butwe don't sing any ordinary song. We glorify the Supreme Lord. But we enjoy.Therefore it is happy. Then again, śravaṇaṁ kīrtanaṁ viṣṇoḥsmaraṇam. Now, what you are hearing from Bhagavad-gītā, if you remember it at home, that "Swamiji was spoke, speaking likethis, and how does it apply in my life?"... We should remember this. Weshould not forget just after leaving this place. And if there is any question,any doubt, we should place before this assembly. I am inquiring. I am invitingyou for any question because we are trying to understand a very nice and greatscience.

So it should beunderstood with all critical study. We don't request you to take it or acceptit blindly. So śravaṇaṁ kīrtanaṁ viṣṇoḥsmaraṇam. And pāda-sevanam. Pāda-sevanam means to rise early in the morning, open the door oftemple and wipe it out, all the dust, and give some light. The pāda-sevanam. Arcanaṁvandanam. Then there is foodstuffoffered. It is cooked for Kṛṣṇa, and decorate with flower. So many thingsthere are, arcana-vidhi. The Deity will look very nice, and you'll bepleased to see it. We, we want to see very beautiful things. When you see thebeautiful Deity, the forms of Lord Kṛṣṇa, you'll forget to see anymore any otherbeauty. You see? These are the process, very nice, susukham. There is notrouble. Decorate with flower, with dress, with ornaments and see and hear andeat very... You offer very nice foodstuff to Kṛṣṇa and then partake it. Śravaṇaṁ kīrtanaṁ viṣṇoḥsmaraṇaṁ pāda-sevanam arcanaṁvandanam [SB 7.5.23].Vandanam means prayer. Of course, if you do not like, if you think,"This is Hindu system. We won't accept. We are Christian," all right,you go to church, sing there. You have got also songs of Bible. You cansing very nicely.

So smaraṇaṁvandanam. So there is nodifference between this process and that process. Simply we are teaching that"Become God conscious." God is neither Hindu nor Muslim norChristian. He's God. And we are also not Hindu or Muslim or Christian. This isour bodily designation. We are all pure, part and parcel of the Supreme. As Godis pure, so we are also pure. So we have fallen in this turmoil of thismaterial ocean, and there is tossing of the waves. So we are suffering. Wedon't identify with the tossing of the waves because I have nothing to do withthis tossing. I simply pray, "Kṛṣṇa, please pick me up from these tossing waves.Some way or other, I am fallen here."

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣamebhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁvicintaya
[Cc. Antya 20.32, Śikṣāṣṭaka 5]

"O my dear Kṛṣṇa,somehow or other, I forgot You, and I am fallen in this..." As soon as Iforget Kṛṣṇathis māyā or illusion, ocean of illusion is there. Itat once captures me. That is my position. So anyway, Kṛṣṇa has prescribed thisdevotional service, very nice. You can very happily perform. Susukhaṁkartum avyayam [Bg. 9.2].Śravaṇādikeapaśyamāne tasmin sa tad-viṣayepuruṣottamaḥ,aham ādir bhavāmi.

It is said that Kṛṣṇaappears... When we chant this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa(Hare Hare), Hare Rāma Hare Rāma Rāma Rāma Hare Hare, this sound is nondifferent fromKṛṣṇa.Therefore, when you vibrate this sound, this means this sound, Kṛṣṇa,and the original Kṛṣṇa, the same, identical. So you are not onlydancing, but Kṛṣṇa isalso dancing with you. If you say that "Why don't you... Why do I not seeHim?" Yes. Seeing is not... Why do you stress on seeing? Why not hearing?Seeing, hearing, tasting, touching—these our instruments for experience. That'sall. Knowledge. Why you are so much, I mean to say, I mean to say, importantabout seeing? A devotee does not wish to see Kṛṣṇa. He simply... He'ssatisfied simply by hearing of Kṛṣṇa. As seeing is also experience, so hearingalso experience. That I have explained many times. Seeing and hearing. Hearingalso... Something you cannot see, you can hear only. Just like the, when theair, wind passes very violently, you cannot see, but you can hear. But you getthe experience. So seeing is not only experience, but hearing is alsoexperience. When you hear the sound of the wind, "Ohnnhnn ShaahShaah," you say, "Oh, today wind is very violently blowing." Youcan feel, but you don't see the air. So don't stress on seeing only. There areso many senses. You hear. We can perceive the presence of God, or Kṛṣṇa, byhearing. By hearing. And He's there, present. He's there, present. He says, Kṛṣṇasays, that

nāhaṁ tiṣṭhāmi vaikuṇṭhe
yogināṁ vā hṛdaye ca
yatra gāyanti mad-bhaktā
tatra tiṣṭhāmi nārada

He says that "I, Iam not actually in My abode, Kṛṣṇaloka; neither I am in the heart of the yogiswho are meditating. But I am present in there where My pure devotees aresinging, singing." Yes, Kṛṣṇa says that.

So you can feel thepresence of Kṛṣṇa aswe make progress in this line. Sutradi-vyapa-matram tulasī-patra ambuki-matra upakara ca. And it is very easy also. Arcanam.Arcanam. Now, Kṛṣṇa says in the Bhagavad-gītā that you have to offer something out of your love. Love means you must givesomething. You are taking something from Kṛṣṇa. Why not givesomething? Is it love, simply going on taking, taking, taking, and no offering?We are taking from Kṛṣṇa so much light. We are taking from Kṛṣṇa somuch air, so much water. So many things Kṛṣṇa is supplying for oursubsistence, fruits, grains. Without supplied by Kṛṣṇa, you cannot have. Youcannot manufacture all these things. So you must admit that God is supplying usso many things. And why not offer something? Is it love? Therefore offering isrequired. Love means you take and you give also. Suppose if you lovesomebody... You simply take from him, but you don't give. Oh, do you think itis very good? No. It is not good. That is not love. That is exploitation. If Igo on simply taking from you, and if I don't offer you anything, that is simplyexploitation. So love means you must take, you must give. Dadāti pratigṛhṇātibhuṅkte,bhuṅktebhojayate. You must eat, and youmust give to eat. Simply don't go on eating kṛṣṇa-prasāda, but give something to Kṛṣṇa for eating. So that...

It is a system in Indiathat if somebody's invited to take prasādam, he takes something, some fruits, some sweetmeats,something, and offers to the Deity. Of course, that is distributed amongst the prasādam, but it is the system. When a, when a man goes to see asaintly person, or goes to a temple, he takes some fruit, as far as he, as hecan acquire. So giving and taking, eating and feeding. Dadāti pratigṛhṇātibhuṅktebhojayate, guhyam ākhyāti pṛcchati ca. Guhyam ākhyāti pṛcchati. You have to hear Bhagavad-gītā and, if you have got any distress, you have got any confidential thing, youhave to submit to Kṛṣṇa, "Kṛṣṇa, I am in suffering thisway. I am fallen in this tossing ocean of material illusion. Kindly save me. Ican understand now that I have no identification with this material world. I amsimply put here." Just like if I am put into the Atlantic Ocean, I have noidentification with the ocean, but I am subjected to the tossing waves of theocean, similarly, we are spiritual spark, fragmental part of Kṛṣṇa.Some way or other, we put into this material ocean, and there is tossing. So Iam being tossed. Don't identify. Don't try to solve the tossing. That is notpossible. If you want to make solution of the tossing waves of the AtlanticOcean when you are fallen there, it is useless foolishness. That is notpossible. Don't be foolish in that way. That will go on. That is AtlanticOcean's nature. You cannot stop it. You have to get out of it.

The foolish people, theyare trying to adjust this world and be happy. That is not... That is afirst-class foolishness. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14].They'll never be able to make a solution of this material world. [break]...do not accept this principle of Kṛṣṇa consciousness the result is that they do notgo back to Godhead, but remain in this material world for continuous strugglefor existence. Dharmasya iti, imaṁ bhakti-lakṣaṇaṁdharmam. This... This Kṛṣṇaconsciousness is also a principle of religion. Religion... Religion means whichhas connection with God. Without any connection with God, oh, that is notaccepted as religion. Religion, generally understood—searching after God,understanding about God, relationship with God. This is religion. Atheism isnot religion. Atheism not religion. Religion means...

So this is, Kṛṣṇaconsciousness... Because persons who are acting for transcendental lovingservice of the Supreme Lord, they are called Kṛṣṇa conscious, so it hasconnection with God. Therefore it is religion, dharma. And how areligion is accepted? Religion accepted from authorized source. Just like Vedicreligion, Bible religion. Because they have got source from authority. Śruti-pramāṇa. Śruti-pramāṇa religion. You cannot manufacture religion. Itmust be according to the Vedic rules or authorized scriptures. In the Śrīmad-Bhāgavatam it is said, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19]"Dharma, religion, means it is the law of God." Just like statelaws. You cannot manufacture any law. If you make some by-laws... Just like foryour society you make some by-laws. That is to be sanctioned by this societyregistration under religious regulation, as we have registered. But you cannotmake any law without any sanction. Similarly, dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].If you want to create some principle of religion, then it must besanctioned by the Vedic authority.

So this Bhagavad-gītā is also religion. It is accepted by authorities,great authorities just like Rāmānujācārya, Madhvācārya,Viṣṇu Svāmī, andLord Caitanya, all authorities of India, Śaṅkarācārya. Those who are accepted as the religiousheads of Indian culture, all of them accepted this Bhagavad-gītā as principle of religion and Kṛṣṇa,the Supreme Personality of Godhead. So there is no doubt about it. And so faroutsiders, they also take it, this book, as book of authority, book ofknowledge, and they have studied very serious study of this book. They writecommentaries, great scholars, great philosophers. So it is also a dharma. But,but there are persons, in spite of its acceptance by the ācāryas and scholars, they have no faith. They do not thinkthat it is a book of authority or book of knowledge. Aśraddadhānāḥ. They have no faith. They think that it issimply aggravating or exaggeration or a person who is known as Kṛṣṇa andHis principle. So therefore they have no faith. Dhīra vrsatvena tam bhinna mataḥ śruti-mātra eva. Śruti-mātra means it is simply praising some principle. That'sall. In this way it is not accepted by everyone.

Kṛṣṇa points out them: aśraddadhānāḥ puruṣādharma, dharmasya asya [Bg.9.3].This principle of religion, those who do not accept it as authority, so theresult is that they can never have any connection directly with Kṛṣṇa,and, as the, as such, aprāpya mām, becausethey do not have any access to Kṛṣṇa, therefore nivartante, they remain...Nivartante means remain. Where does, do they remain? Mṛtyu-saṁsāra, mṛtyu-saṁsāra-vartmani, this life: birth, death, birth, death, birth, death. Vartmanimeans this life: birth, death, birth, death. Go on like that. And thatbirth, death, does not mean that next birth you'll have similar facilities orsimilar life, human being. No. Birth-death means you have risk also. You canget your next birth not exactly a human being. You... Not exactly in America ornot exactly in India. Oh, you may be transferred to any other country or anyother planet or any other species of life. There is no certainty. That willdepend according to your work. So this is the... This is called the path ofbirth and death. Mṛtyu-saṁsāra-vartmani. Have your birth, remain for some time, enjoy orsuffer. Then again give up this body and enter into the womb of another mother,human being or animal. Then prepare your another body. Then come out. Thenbegin your work. This is called mṛtyu-saṁsāra-vartmani.

If anyone wants to avoidthis path of birth and death, this risk, then they must take to this Kṛṣṇaconsciousness. It is not my version. The Lord says Himself. If you want tostudy Bhagavad-gītā seriously, then here is a point. Here is a point. If you read Bhagavad-gītā as a matter of relaxation, that is different thing. But if you want to takebenefit out of Bhagavad-gītā, this instruction is very much important.

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
[Bg. 9.3]

Mṛtyu-saṁsāra means this path of regularly, as we are passing on...

ahany ahani lokāni
gacchanti yama-mandiram
śeṣaḥsthitam icchanti
kim āścaryam ataḥ param

YudhiṣṭhiraMahārāja,he was asked, "What is the most wonderful thing in the world?" Hereplied... He was very learned king. "Yes. The most learned thing, mostwonderful thing in the world..." You, you have heard seven wonderfulthings in the world. So Yudhiṣṭhira Mahārājasaid: ahany ahani lokānigacchanti yama-mandiram. Yama-mandira means "the temple of death." Every minute,every second, we are experiencing that living entities are going to the templeof death, either man, animal, ant, so many. This world is called therefore mṛtyu-loka,"the planet fordeath." "The planet for death." So Yudhiṣṭhira Mahārājasaid, ahany ahani lokānigacchanti yama-mandiram. Ahani, ahany ahani means daily, every day, every moment. At least everyday we see so many death list. If you go to the crematorium ground, you cansee. So ahany ahani lokānigacchanti yama-mandiram, śeṣaḥsthitam icchanti. Butthose who are still alive, they think, "Oh, death will not take place.I'll live. I'll live." He does not think that he... You are also subjectedto this principle of dying. But he does not take it seriously. This is calledillusion, māyā. He thinks, oh, that "I shall live forever. Therefore let me dowhatever I like. There is no question of responsibility." Oh, this is veryrisky life, very risky life. And this is the most covering part of illusion.One should be very serious that death is waiting. "As sure as death."If there is any surety in this world, that is death. Nobody can avoid it. Andwhen there is death, oh, there is no more intelligence, no more your puffed-upphilosophy. You are under the grip of nature.

Prakṛti,prakṛteḥkriyamāṇāni guṇaiḥ karmāṇisar... [Bg. 3.27].At that time you are not this stout and strong body, that you don't care foranything. Then you are that smallest, fragmental portion. So you are just underthe material atmosphere, so under the mercy of the material nature. And thatmaterial nature will give you some kind of body for which you are fit. Thenagain begin your work. This is the position. So if we want to take that risk,then go on. Kṛṣṇasays. But if you don't, want to avoid this risk, then take Kṛṣṇaconsciousness. There is no alternative.

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
[Bg. 9.3]

This is mṛtyu-saṁsāra-vartmani. Then He says what is this material world. Māyā... You should note it that this Ninth Chapter of the Bhagavad-gītā is specially meant for the devotees, especially meantfor the devotees, those who have accepted Kṛṣṇa as the SupremePersonality of Godhead. Otherwise, it will appear something else. It isconfidential. Because in the beginning it has been said that rāja-vidyā rāja-guhyam. It is very confidential, the most confidential part ofknowledge of the Bhagavad-gītā. Unless one accepts Kṛṣṇa as the SupremePersonality of Godhead, it will be difficult. They will think, "Oh, why?If Kṛṣṇa, ifI do not accept Kṛṣṇa, then why there will be so much risk? Oh,this is all exaggeration." But actually, it is not. Therefore this rāja-guhyam, the most confidential part of this knowledge, meansthat one who has accepted Kṛṣṇa as the Supreme and has become a devotee, hasengaged himself in His service, actually, seriously, for them, rāja-guhyam, most confidential.

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
[Bg. 9.4]

Now, Kṛṣṇasays that "This word, what you see, this is also My energy." Mayā. Mayā means "by Me." Just like if I say, "This work has been doneby me," so that does not mean that there is no existence of me, andbecause I have done this work, so I am finished. Here it is called "byMe," mayā. Mayā means "by Me." Anything you do, itis done by you. Anything done by me, it is done by me. But that, when I finishthe work... Suppose I start a business, very nice business, very profitablebusiness, big factory. And if I say that "This factory is started and isconducted by me," does it mean that I am lost? Does it mean I am lost? No.I am there. But it is done by my energy. This big factory... Just like the Fordfactory I have seen in your country, a very big factory. There are so many bigfactories. If the proprietor says, "It is done by me," that"done by me," that person is exist, although the factory is alsoexist. It does not meant that because he has finished, because he has startedthat factory, big factory, he's finished, his existence is not there.Similarly, if we say... Kṛṣṇa says that "This, whatever this world,you see, it is done by Me." Does it mean that He becomes no more? This isvery simple thing. Why God should be imperson? Just take the same example. Ifsome very good businessman says, "It is done by me," it is to beunderstood that by his brain, by his energy, by his capital, by hisintelligence, he has done all these things. But he remains. It is very simpletruth.

Similarly, it is saidhere, mayā tatam idaṁsarvaṁjagad avyakta-mūrtinā. This, this world, this material world, if you want tosee God, God is everywhere because it is His energy. It is His energy. Justlike in the Ford factory, the workers, they see in every corner Mr. Ford, inevery corner of the factory, similarly, those who are conversant with thisscience that what is this material world, they can see in every atom theSupreme Lord, Kṛṣṇa. It is simply question of knowledge, thatwho has made it. If I am confident that Kṛṣṇa has made it, then I canfeel Kṛṣṇa'spresence everywhere. Therefore everything resting, rests in Kṛṣṇa,everything rests in Kṛṣṇa. Mayā tatam idaṁ sarvaṁjagad avyakta-mūrtinā, mat-sthāni sarva-bhūtāni: [Bg. 9.4]"Everything is resting on Me." And na cāhaṁ teṣvavasthitaḥ: "But I am not there. I am not there." If you think that if Kṛṣṇa,this table is resting in Kṛṣṇa, therefore Kṛṣṇa must be here, but Kṛṣṇasays that "I am not there. I am not there." The same thing. Because Kṛṣṇa andKṛṣṇa'senergy is nondifferent, still, energy is not Kṛṣṇa. Just like the sun andthe sunshine. There is no difference, but the sunshine is not the sun. Ifsunshine is present in your room through the holes of your windows, do youthink that sun is also within your room? No. If sun becomes within room, thenyou'll not exist. The heat is so exorbitant that it, you cannot exist.Therefore it is sufficient that his rays, the sun's ray, is there. Similarly,whatever we see...

Parasya brahmaṇaḥ śaktiḥ. It is very nicely explained in Viṣṇu Purāṇa.Parasya brahmaṇaḥ śaktiḥ. Parasya means the Supreme; brahmaṇaḥmeans the Absolute Truth. It is His energy. It is His energy. Just like the sunis shining all over the universe from one place, similarly, Kṛṣṇa,although He is just like a person like you and me, but His energy is actingeverything. This is explained in Bhagavad-gītā. Mayā tatam idaṁ sarvaṁjagad avyakta-mūrtinā [Bg. 9.4].This is avyakta-mūrti. In the energy you cannot find Kṛṣṇa inHis person. Just like in the sunshine you cannot find the sun-god. But thesun-god is there in the sun planet, sun disc, within that. You cannot say,"No" because you have no experience of the sun disc. But we canunderstand from books of authority like Vedas, there is sun-god. Thereis sun... That Kṛṣṇa said. We have read in the Fourth Chapter,

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
[Bg. 4.1]

"I... First of all Isaid this Bhagavad-gītā to sun-god, Vivasvān." Vivasvān means the sun. The present sun-god is called Vivasvān. His name is Vivasvān. Just like there are many kings, just there are manysun-gods also. They also change because there is death. There is death. Theymay be living for so many hundreds and millions of years, but they will die. Sopresent sun-god, who is existing there, his name is also there in the Bhagavad-gītā, Vivasvān. Soif you believe Bhagavad-gītā, then you have to believe that there is asun-god whose name is Vivasvān. Ifyou don't believe, then why you take so much trouble to read Bhagavad-gītā? If you have no faith in it, then what is the use of reading it? And if youhave faith in it, then you have to believe. There is sun-god. In every planetthere is a predominating feature predominant.

So similarly, over andabove all of them, īśvaraḥ paramaḥ kṛṣṇaḥ... [Bs. 5.1]. The Brahma-saṁhitā says that everywhere you'll find the īśvara... Īśvara means controller. In your New York City the Mr.Lindsay is the controller. And in New York State, Mr. Rockefeller, he iscontroller. In your United States, Mr. Johnson is the controller. Finish. Thenyou go to another state, and similarly, in every planet, every place, there isa controller. So sun-god is the controller of the sun planet. You cannotimagine that there is no controller; it is vacant place. No. If in a New YorkCity there is no vacant place—every place is valuable; it is occupied—how canyou see, think of, that God's kingdom. So many planets, so many big..., are vacant.No. Nothing vacant. Sarva-ga. Everywhere there are living entities, butthere are different kinds of entities, not exactly like you.

So all this manifestationthat we see, this is all energy. That is in the Seventh Chapter. We havealready discussed that the two kinds of energies of Kṛṣṇa. One is spiritualenergy, and one is material energy. Jīva, the living entities, they are also spiritual energies,but because they are sometimes entrapped by this material energy—they have gotthe potency, or they are prone to be attracted by the material energy—thereforethey are called marginal energy. Otherwise, there are two energies only:spiritual energy and material energy. This material world is material energy, andwe, the sparks of Kṛṣṇa, we are spiritual energy. So this energy...Just like the fire. Just like the lamp. It is localized in one place, but itslight and heat is diffused. Similarly, parasya brahmaṇaḥ śaktiḥ sarvam akhilaṁjagat. Akhilaṁ jagat. Akhilam means the whole universe, whole manifestation. Theyare all simply manifestation of the Supreme Lord. The Lord says that. One whobelieves Kṛṣṇa asthe Supreme Lord, then he'll believe. He says, mat-sthāni sarva-bhūtāni [Bg. 9.4].Just like in the sunshine many planets, they are resting. It is ascientific fact. The all the planets, they are rotating due to the sun heat.Here there is a machine... What is called? We have seen. As soon as there isheat, within the ball begins to rotate. So everything resting. Theweightlessness is due to the sunshine, due to the sunshine. Similarly,everything—the sun, the universe—everything is resting on Kṛṣṇa-shine.Kṛṣṇa-shine.That is the answer how these, so many worlds are floating in the air, thatbecause they are under the Kṛṣṇa's energy. They are floating in the Kṛṣṇa'senergy.

So mat-sthāni sarva-bhūtāni: "Everything is resting on Me, but don't thinkthat I am finished because you cannot see there. I am here." Na cāhaṁ teṣuavasthitaḥ. It is not necessarily that we have to see everywhere. Ataḥ sabhakti udi, uditam adbhūtamaiśvaryam ahaḥ.(?) Now, this transcendental nature of God,all-potential nature of God, to a devotee it will give pleasure, and to anondevotee it will be seeming like, oh, so many bluff is being spoken by Kṛṣṇa. Assoon as I become a nondevotee, I'll think all these statement as bluff given byKṛṣṇa.And as soon as I am a devotee, oh, I'll think, "Oh, my Lord is sopowerful." He becomes full with love and adoration. That is thedifference. One who believes, he becomes, oh, puffed-up with pleasure,"Oh, my Lord is so powerful." And those who do not believe will say,"Oh, it is simply bluffing. Kṛṣṇa is a person, driving the chariot of Arjuna,and He says..." They are imitating. They are imitating... There are somany yogis who say, "Oh, the sun, moon and everything is floating withinme," imitating. They think that "If Kṛṣṇa, if Kṛṣṇa cansay like that, I am that, I am also Kṛṣṇa. I am also God. So I can also say likethat." But Kṛṣṇa can show the universal form. Will you pleaseshow me the univer...? "No, that I cannot." Oh, Kṛṣṇalifted the hill in seven years old. Can you lift a one mound, or hundred poundswith your finger? "Oh, that I cannot do." That is the differencebetween the imitation God and real God. "Because Kṛṣṇa is saying, therefore Ishall imitate and say." And because Kṛṣṇa performed rāsa-līlā... "Oh, Kṛṣṇa married sixteen thousand wives.""Oh, can you marry one and keep her very nicely in a palace?""Oh, that I cannot do." Then how can you be Kṛṣṇa? Kṛṣṇasaid so many things, wonderful, and He acted also wonderful. If you believe onething and do not believe another thing, then it is called ardha-kukkuṭī-nyāya [Cc. Ādi-līlā 5.176]. Ardha-kukkuṭī-nyāya. I cannot believe half. If you believe, you believefull.

So for a devotee theseinformations of Kṛṣṇa, oh, become so... "My Kṛṣṇa isso God. Oh, my God is so powerful." And, I think, sometimes I recited onestory. This is for very instructive, that Nārada Muni, he used to visit Nārāyaṇaevery day. So when he was passing on the road, so one very learned brāhmaṇa and taking thrice bath and everything verynicely, he asked Nārada Muni, "Oh, youare going to Lord. Will you inquire when I shall get my salvation?""All right. I shall ask." And then another cobbler, he was under thetree, sewing the shoes, old shoes. He also saw Nārada Muni. He also inquired, "Will you kindlyinquire from God when my salvation is...?" Now, when he inquired Kṛṣṇa, Nārāyaṇa...Nārada Muni goes generally to Nārāyaṇa, inanother planet. So "Yes, two, one brāhmaṇa and one cobbler, they inquired like this. Somay I know what is their destination?" So Nārāyaṇasaid, "Well, yes, the cobbler, this after giving up this body, he's cominghere at Vaikuṇṭha.""And what about that brāhmaṇa?" "Oh, he has to remain there still so manybirths, or I do not know when he's coming." So Nārada Muni was astonished, that "I saw that he'svery nice brāhmaṇa, and he's a cobbler. Why is that?" So heinquired that "I could not, cannot understand the mystery. Why You saythat cobbler is coming this, after this body, and why not this brāhmaṇa?" "Oh, that will, you'll understand. Ifthey inquire that 'What Kṛṣṇa, or Nārāyaṇa,was doing in the, in His abode,' so just explain that He was taking oneelephant from the holes of a," I mean to say, what is called...?

Devotee (1): The eye of a needle. Eye...
Prabhupāda: Eh? No, no...
Devotee (1): The eye of a needle.
Devotee (2): Needle.

Prabhupāda: Needle. Yes. "Through the hole of a needle, He'spulling an elephant this side and this side." "All right." Sowhen he again approached the brāhmaṇa, the brāhmaṇa said, "Oh, you have seen Lord?""Yes." "So what was the Lord doing?" "He was doingthis: through the point of a needle He was pushing one elephant this way andthat way." "Oh, therefore I have no faith in your... I, I, I have gotall respect for your garb, but we don't believe all this nonsense." Then Nārada could understand, "Oh, this man hasno faith. He simply reads book. That's all." And when he went to thecobbler, he also asked, "Oh, you have seen? What Nārāyaṇa wasdoing?" He also said that "He was doing like this..." Oh, hebegan to cry, "Oh, my Lord is wonderful. He can do anything." So Nārada inquired, "So do you believe thatLord can push one elephant through the holes of a needle?" "Oh, whynot? I must believe." "Then what is your reason?" "Oh, myreason? I am sitting under this banyan tree, and so many fruits are fallingdaily, and in each fruit there are thousands of seeds, and each seed there is atree. If in a small seed there can be big tree like that, is it very impossibleto accept that Kṛṣṇa is putting one elephant through the, I mean,the holes of a needle? He has kept such a nice tree in the seed." So thisis called belief. So unbelievers and believer means the believers, they are notblind believers. They have reason. If by Kṛṣṇa's process, by God'sprocess, or nature's process, such a big tree can be put within the small seed,is it very impossible for Kṛṣṇa to keep all these planets floating in Hisenergy? So we have to believe. We have no other explanation. But we have tounderstand in this way. Our reasoning, our argument, our logic should go inthis way.

So those who are devotee...Just like the cobbler. He may be a cobbler. They believe everything. And thosewho are not devotee, they'll say, "Oh, these are all bluffs. It is allbluff." But they are not bluff. It is simply meant for the devotees. Theycan understand. The nondevotees, they cannot understand. Yes. Thank you verymuch. Any questions? (end)

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    3. BIOGRAFÍAS - LINKS - ivoox.com

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    4. EGIPTO - LINKS - ivoox.com

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    5. Deepak Chopra - Eckchart Tolle - LINKS - ivoox.com

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    6. HISTORIA en GENERAL - LINKS

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  3. Mundo Religioso 2 - jueves 29 de diciembre de 2011
  4. Mitología Universal 1 (Asturiana) - jueves 29 de diciembre de 2011
  5. El Narrador de Cuentos - UNO - jueves 29 de diciembre de 2011
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  1. Medicina Natural - Las Plantas Medicinales 1 (Teoría) - miércoles 28 de diciembre de 2011
  2. Medicina Natural - Plantas Medicinales 1 y 2 (Visión de las Plantas) - miércoles 28 de diciembre de 2011
  3. Practica de MEDITATION & RELAXATION 1 - viernes 6 de enero de 2012
  4. Practica de MEDITATION & RELAXATION 2 - sábado 7 de enero de 2012

VAISHNAVAS, HINDUISMO

  1. KRSNA - RAMA - VISHNU -  jueves 16 de febrero de 2012
  2. Gopal Krishna Movies -  jueves 16 de febrero de 2012
  3. Yamuna Devi Dasi -  jueves 16 de febrero de 2012
  4. SRILA PRABHUPADA I -  miércoles 15 de febrero de 2012
  5. SRILA PRABHUPADA II -  miércoles 15 de febrero de 2012
  6. KUMBHA MELA -  miércoles 15 de febrero de 2012
  7. AVANTIKA DEVI DASI - NÉCTAR BHAJANS -  miércoles 15 de febrero de 2012
  8. GANGA DEVI MATA -  miércoles 15 de febrero de 2012
  9. SLOKAS y MANTRAS I - lunes 13 de febrero de 2012
  10. GAYATRI & SHANTI MANTRAS - martes 14 de febrero de 2012
  11. Lugares Sagrados de la India 1 - miércoles 28 de diciembre de 2011
  12. Devoción - PLAYLIST - jueves 29 de diciembre de 2011
  13. La Sabiduria de los Maestros 1 - jueves 29 de diciembre de 2011
  14. La Sabiduria de los Maestros 2 - jueves 29 de diciembre de 2011
  15. La Sabiduria de los Maestros 3 - jueves 29 de diciembre de 2011
  16. La Sabiduria de los Maestros 4 - jueves 29 de diciembre de 2011
  17. La Sabiduría de los Maestros 5 - jueves 29 de diciembre de 2011
  18. Universalidad 1 - miércoles 4 de enero de 2012

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  2. Swami Premananda - PLAYLIST - jueves 29 de diciembre de 2011

Romanos

  1. Emperadores Romanos I - domingo 1 de enero de 2012

Egipto

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  2. EL MARAVILLOSO EGIPTO I - jueves 12 de enero de 2012
  3. EL MARAVILLOSO EGIPTO II - sábado 14 de enero de 2012
  4. EL MARAVILLOSO EGIPTO III - lunes 16 de enero de 2012
  5. EL MARAVILLOSO EGIPTO IV - martes 17 de enero de 2012
  6. EL MARAVILLOSO EGIPTO V - miércoles 18 de enero de 2012
  7. EL MARAVILLOSO EGIPTO VI - sábado 21 de enero de 2012
  8. EL MARAVILLOSO EGIPTO VII - martes 24 de enero de 2012
  9. EL MARAVILLOSO EGIPTO VIII - viernes 27 de enero de 2012

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  2. El Mundo Bíblico 2 - martes 3 de enero de 2012 (de danizia)
  3. El Mundo Bíblico 3 - sábado 14 de enero de 2012
  4. El Mundo Bíblico 4 - sábado 14 de enero de 2012
  5. El Mundo Bíblico 5 - martes 21 de febrero de 2012
  6. El Mundo Bíblico 6 - miércoles 22 de febrero de 2012
  1. La Bíblia I - lunes 20 de febrero de 2012
  2. La Bíblia II - martes 10 de enero de 2012
  3. La Biblia III - martes 10 de enero de 2012
  4. La Biblia IV - miércoles 11 de enero de 2012
  5. La Biblia V - sábado 31 de diciembre de 2011






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