TRANSLATION:
”O Pārtha, how can a person who
knows that the soul is
indestructible, unborn, eternal
and immutable kill anyone or
cause anyone to kill?”
”As a person puts on new
garments, giving up old ones,
similarly, the soul accepts new
material bodies, giving up the old
and useless ones.”
PRABHUPĀDA:
So this is another way of
convincing that… Very simple
thing. Anyone can understand.
Vāsāṁsi jīrṇāni yathā vihāya [Bg.
2.22] As our garments, coats and
shirts, when they are old, rotten,
no more usable, so we throw it
away and get a new garment,
shirt, coat. Similarly, the soul is
changing garment from
childhood, from babyhood. Just
like a baby has got a shoe, but
when he gets the child’s body the
shoe does not fit. You have to
take another shoe. Similarly,
when the same child grows or
changes body, he requires
another shoe. Similarly, the soul
is changing his body exactly as
we change our garments.
Vāsāṁsi jīrṇāni. Jīrṇāni means
when it is old enough, not fit for
use, yathā vihāya, as we give it
up… Vihāya means give it up.
Navāni, new garment. Naraḥ
aparāṇi gṛhṇāti. Now the body
has been compared herein as the
garment. Just like coat and shirt.
The tailor cuts the coat according
to the body. Similarly, this
material body, if it is shirt and
coat, then this is cut according to
the spiritual body. The spiritual
body is not nirākāra, without
form. If it is without form, then
how the garment, the coat and
shirt, has got hands and legs? It
is common sense. The coat has
got hand or the pant has got legs
because the person who is using
the coat, he has got hands and
legs.
So this proves that the spiritual
body is not impersonal. It is not a
zero, it is, it has got form. But the
form is so minute, aṇor aṇīyān
mahato mahīyān: one form is
lesser than the atom. Aṇor aṇīyān
mahato mahīyān. Two forms are
there spiritual. One is the
Supreme Lord’s form, virāḍ-rūpa,
mahato mahīyān, and our form,
aṇor aṇīyān, lesser than the
atom. That is stated in the Kaṭha
Upaniṣad. Aṇor aṇīyān mahato
mahīyān ātmāsya jantor nihito
guhāyām. Nihito guhāyām,
guhāyām means in the heart.
Both of them are there. Now find
out modern science. Both the
soul and the Supersoul, they are
situated within the heart. Īśvaraḥ
sarva-bhūtānāṁ hṛd-deśe [Bg.
18.61]. It is not said that
“Anywhere in the body it is
sitting.” No. Hṛd-deśe, in the
heart. And actually, by medical
science, the heart is the center of
all activities of the body, office.
And the brain is the manager.
The director is there, Kṛṣṇa. He
says also in another place,
sarvasya cāhaṁ hṛdi sanniviṣṭaḥ.
Everything is clear. Sarvasya
cāhaṁ hṛdi sanniviṣṭaḥ, “I am
sitting in everyone’s heart.” Find
out God, find out Kṛṣṇa. In
several places, all Vedic literature,
guhāyām. Guhāyām means in the
heart. Sarvasya cāhaṁ hṛdi
sanniviṣṭo mattaḥ smṛtir jñānam
apohanaṁ ca [Bg. 15.15]. The
supreme director, Kṛṣṇa, is sitting
there, and He is directing, “Now
this living entity wants to fulfill
his desire in this way.” He’s giving
direction to the material nature.
“Now, prepare a vehicle, body,
for this rascal in this way. He
wants to enjoy. All right, let him
enjoy.” This is going on. We are
all rascals, we are manufacturing
our different ways of life. “I
think.” So you are thinking. As
soon as you are thinking… But we
cannot fulfill our desires without
sanction of God. That is not
possible. But because we are
persisting, that “I want to fulfill
my desire in this way,” Kṛṣṇa is
sanctioning, “All right.” Just like a
child persists to possess
something. The father gives, “All
right, take it.” So all these bodies
we are getting, although by the
sanction of the Supreme Lord,
but He is sanctioning with
reluctance that “Why this rascal is
wanting like this?” This is our
position. Therefore, at last Kṛṣṇa
says, sarva-dharmān parityajya,
[Bg. 18.66] “Give up this
rascaldom, ‘I want this body, I
want that body, I want to enjoy
life in this way’—give up all this
nonsense.”
So here in the Vedic literatures
we find that both the Lord and
the living entity, they are situated
in the heart. The living entity, jīva,
is desiring, and the master is
sanctioning, and the prakṛti or
the material nature is giving the
body. “Here is the body, ready,
sir. Come here.” Therefore the
original cause of our
entanglement or liberation is our
desire. As we are desiring. If you
want, if you desire to become
free from this implication of birth,
death, old age, and disease, it is
ready. And if you want to
continue this implication, change
of body, vāsāṁsi jīrṇāni…
Because you cannot enjoy
spiritual life in this material body.
You can enjoy this material world
with this material body. And if
you want to enjoy spiritual life,
then you have to enjoy in
spiritual body. But as we have no
information of the spiritual life,
spiritual enjoyment, we are
simply desiring to enjoy this
world. Punaḥ punaś carvita-
carvaṇānām [SB 7.5.30], chewing
the chewed. The same sex, the
same man and woman, they are
enjoying at home. The same
again go to the naked dance. The
object is the same, sex, here or
there. But they are thinking, “If I
go to the theater or naked
dancing, it will be very
enjoyable.” So it is called punaḥ
punaś carvita-carvaṇānām [SB
7.5.30], chewing the chewed. The
same sex life at home, chewing,
and go to the naked club,
chewing. Chewing the chewed.
There is no rasa. There is no
humor, mellow; therefore they
are disappointed. Because the
thing is the same. Just like you
chew one sugarcane and take out
the juice, and again if you chew,
then what you will get? But they
are so dull-headed, so rascal,
they do not know. They are trying
to get the, I mean to say,
pleasure which is already
enjoyed, which is already tasted.
Punaḥ punaś carvita-carvaṇānām
[SB 7.5.30]. Adānta-gobhir
viśatāṁ tamisraṁ punaḥ punaś
carvita-carvaṇānām [SB 7.5.30]. A
human being… You’ll find that
when the dogs, they have sex life,
they have no shame. So, many
lusty people stand there and see.
Seeing means they are willing, “If
I could enjoy in the street like
this.” And sometimes they do.
This is going on. Punaḥ punaś
carvita-carvaṇānām [SB 7.5.30].
Yan maithunādi gṛhamedhi
sukhaṁ hi tuccham [SB 7.9.45].
So this materialistic life means
sex life. Very, very abominable,
tuccham. If anyone has
understood this, then he’s
liberated. But if, when one is still
attracted, then it is to be
understood that there is still
delay in liberation. And one who
has understood and has left it,
even in this body he’s liberated.
He’s called jīvan-muktaḥ sa
ucyate.
īhā yasya harer dāsye karmaṇā
manasā girā nikhilāsv apy
avasthāsu jīvan-muktaḥ sa ucyate
So how we can become free from
this desire? Īhā yasya harer dāsye,
If you simply desire to serve
Kṛṣṇa, then you can get out.
Otherwise, not. That is not
possible. If you desire anything
else except the service of the
Lord, then māyā will give you
inducement, “Why not enjoy
this?” Therefore Yāmunācārya
says,
yad-avadhi mama cetaḥ kṛṣṇa-
padāravinde nava-nava-rasa-
dhāmany udyataṁ rantum āsīt
tad-avadhi bata nārī-saṅgame
smaryamāne bhavati mukha-
vikāraḥ suṣṭhu niṣṭhīvanaṁ ca
”Yad-avadhi, since the time,
mama cetaḥ, I have engaged my
life and soul, my consciousness,
in the service of the lotus feet of
Kṛṣṇa…” This verse is given by
Yāmunācārya. He was a great
king, and kings, they are
generally licentious, but he
became later on a saintly
devotee. So his personal
experience, he is saying, that
“Since I have engaged my mind
in the service of the lotus feet of
Kṛṣṇa, yad-avadhi mama cetaḥ
kṛṣṇa-padāravinde…” Nava-nava.
And service, spiritual service
means every moment new. It is
not hackneyed. Those who are
spiritually realized, they will find
to serve Kṛṣṇa means new
enlightenment, new
enlightenment. Nava-nava-rasa-
dhāmany udyataṁ rantum āsīt.
Here, in this material world, you
enjoy. It becomes hackneyed.
Punaḥ punaś carvita; therefore
you are disappointed. But if you
engage yourself in the service of
Kṛṣṇa, you’ll find new and new
encouragement. That is spiritual.
If you find it hackneyed, then you
must know that you are not yet
serving spiritually, you are
serving materially. Formality,
stereotype. But if you feel new
and new energy, then you know
that you are serving spiritually.
This is the test. Your enthusiasm
will increase, not decrease.
So the test is within our hand. If
during maṅgala-ārati we feel
laziness, that means I’m not yet
spiritually advanced. And if one
feels enthused, “Now it is time for
maṅgala-ārati, let me stand up,
let me do this,” then it is spiritual.
Anyone can test. Bhaktiḥ
pareśānubhavo viraktir anyatra
syāt [SB 11.2.42]. Bhakti means
spiritual. So as soon as you are
touched with the Supreme Spirit,
viraktir anyatra syāt, no more
enjoyment in this material world.
So Kṛṣṇa is there. Kṛṣṇa is also
sitting within the heart, and I am
also sitting within the heart, just
like two friends on the same bar.
This is also described in the
Upaniṣad. Samāne vṛkṣe puruṣo
nimagnaḥ. They are sitting,
equally, on the same level.
Nimagnaḥ. The bird is eating the
fruit of the tree, or the jīva soul,
the living entity, he is making his
fruitive action. Kṣetra-jña. These
are all described. Kṣetra-jñaṁ
cāpi māṁ viddhi sarva-kṣetreṣu
bhārata. The owner and the
occupier. I am the occupier of
this body, and the owner is Kṛṣṇa.
Therefore, Kṛṣṇa’s another name
is Hṛṣīkeśa. Hṛṣīkeśa. So He is
actually owner of my hand and
leg and eyes, everything, all my
senses. I am simply occupier. I’m
not owner. That we have
forgotten. Just like if you are in a
rented apartment, you are
occupier. You are given the
license to occupy the room. You
are not owner. But if you think
that you are owner, that is, stena
eva sa ucyate, immediately he
becomes wrongly guided.
So take it, this body or the
country or the nation or the
world or the universe, nothing
belongs to you. The owner is
Kṛṣṇa. The owner is sarva-loka-
maheśvaram. Kṛṣṇa says, “I am
the owner.” So mistake is that we
do not know the owner, and we
are, although we have occupied,
improperly using our occupation.
That is material condition.
Improper. Otherwise, the
direction is there, the director is
sitting there. He’s always helping
you. But the disease is that we
are claiming to be owner and
want to act according to my
whims, and that is material
condition. My business is to work
for the owner, not for me.
Therefore, that is my position.
Kṛṣṇa has created me, not
creation, but along with Kṛṣṇa we
are all there. But we are eternal
servants. Just like along with this
body, the finger is also born. The
finger is not differently born.
When I was born, my fingers
were born. Similarly, when Kṛṣṇa
was there, Kṛṣṇa was never born.
Then we are also never born. Na
hanyate hanyamāne śarīre [Bg.
2.20]. Very simple philosophy.
Because we are part and parcel
of Kṛṣṇa. If Kṛṣṇa is born, then I
am born. If Kṛṣṇa is not born,
then I’m, I am not born. Kṛṣṇa is
aja, so we are also aja. Ajam
avyayam Kṛṣṇa is imperishable,
immutable. We are also
immutable, because we are part
and parcel of God. So why the
part and parcels are there? Why
my hand is there? Because I
require it. I require the assistance
of my hand, I require the
assistance of my finger. It is
necessary. The rascals say, “Why
God created us?” Rascal, it is
necessary. Because He is God, He
wants your service. Just like big
man, he keeps so many servants.
If some rascal inquires, “Why you
are keeping so many servants?”
And “Because I am big man, I
want!” Simple philosophy.
Similarly, if God is the supreme
authority, then He must have so
many assistants. Otherwise, how
He will manage?
So whole universe is being
managed by God’s assistant,
according to the Brahmā, the
most powerful assistant. Tene
brahma hṛdā ya ādi-kavaye
muhyanti yat sūrayaḥ. In the
Brahmā’s heart also, tene brahma
hṛdā, hṛdā, again hṛdā. Because
Brahmā was alone, so what to
do? Brahmā was perplexed. But
Kṛṣṇa gave instruction, “You do,
you create this universe like this.”
Buddhi-yogaṁ dadāmi tam, “I
give intelligence.” So everything
is there. Everything is there, Kṛṣṇa
is always with you. If you want to
go back to home, back to
Godhead, then Kṛṣṇa is ready to
give you all instruction. “Yes,
yena mām upayānti te.” He gives
instruction, “Yes, you do like this.
Then you will finished, your, this
material business, and after
giving up this body, you’ll come
to Me.” But if you want to
continue this material existence,
then vāsāṁsi jīrṇāni yathā vihāya
[Bg. 2.22], you have to accept one
body; and when it is no more
usable, then you have to give up
this body and accept another
body. This is continuation of
material existence. But if you
want to end it, if you are actually
disgusted with this kind of
business, bhūtvā bhūtvā
pralīyate, take birth once, again
die, again take. But we are so
shameless and so rubbish that we
are not very much disgusted with
this business. We want to
continue, and therefore Kṛṣṇa is
also ready: “All right, you
continue.” That is stated in the
Bhagavad-gītā, yantrārūḍhāni
māyayā.
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe
’rjuna tiṣṭhati bhrāmayan sarva-
bhūtāni yantrārūḍhāni māyayā
[Bg. 18.61]
Very clear. Kṛṣṇa knows your
desire, that if you want still to
enjoy this material world, “All
right, enjoy.” So for enjoying
different kinds of enjoyment, we
require different kinds of
instrument. So Kṛṣṇa prepares
you, so kind, “All right.” Just like
the father gives a toy, the child
wants a motorcar. “All right, take
a toy motorcar.” He wants a
engine, he wants to become a
railway man. Now these kinds of
toys were(?) there. Similarly Kṛṣṇa
is supplying these toy bodies
Yantra, yantra means machine.
This is a machine. Everyone
understands this is a machine.
But who has supplied the
machine? The machine is
supplied by nature, material
ingredients, but it is prepared
under the order of Kṛṣṇa.
Mayādhyakṣeṇa prakṛtiḥ sūyate
sa-carācaram [Bg. 9.10] “Prakṛti,
nature, is preparing all these
things under My direction.”
So where is the difficulty to
understand Kṛṣṇa consciousness?
Everything is there in the
Bhagavad-gītā. If you diligently
study and try to understand, you
remain fully Kṛṣṇa conscious
always. Everything is there. What
is my position, how I am working,
how I am dying, how I am getting
body, how I am wandering.
Everything is detail is there.
Simply one has to become little
intelligent. But we remain
unintelligent, rascal, because we
are associating with rascals.
These rascal philosopher,
religionists, avatāra, bhagavān,
swami, yogis, and karmīs.
Therefore we have become
rascals. Sat-saṅga chāḍi kainu
asate vilāsa. Narottama dāsa
Ṭhākura therefore regrets that “I
gave up the association of the
devotees. I simply associate with
these all rascals.” Asat, asat-
saṅga. Te kāraṇe lāgile mora
karma-bandha-phāṅsa:
“Therefore I have become
entangled in this repetition of
birth and death.” Te kāraṇe. “So
give up this.” Cāṇakya Paṇḍita
also says, tyaja durjana-
saṁsargam, “Give up the
association of these rascals.”
Bhaja sādhu-samāgamam, “Only
associate with devotees.” This will
be the right. We are establishing
different centers, not for sense
enjoyment, but for good
association of devotees. If we
miss this, those who are working,
those who are managers of this
institution, they must always
know that we cannot make this
institution or this center as a
brothel. There must be such
management and or such
arrangement that we must have
always good association for
advancement. That is required.
Thank you very much.