TAMĀLA KṚṢṆA: “O Janārdana, O
Keśava, why do You urge me to
engage in this ghastly warfare if
You think that intelligence is
better than fruitive work?”
Purport: “The Supreme
Personality of Godhead Śrī Kṛṣṇa
has very elaborately described
the constitution of the soul in the
previous chapter with a view to
delivering His intimate friend
Arjuna from the ocean of material
grief. And the path of realization
has been recommended: buddhi-
yoga, or Kṛṣṇa consciousness.
Sometimes this Kṛṣṇa
consciousness is misunderstood
to be inertia, and one with such a
misunderstanding often
withdraws to a secluded place to
become fully Kṛṣṇa conscious…”
PRABHUPĀDA: Yes. This is very
important point. Sometimes it is
thought that spiritual life means
to retire from active life. That is
general impression. People think
that for cultivation of spiritual
knowledge or self-realization
they should go to some
Himalayan caves or some
secluded place. That is also
recommended. But that sort of
recommendation is meant for
persons who are unable to
engage themselves in activities of
Kṛṣṇa consciousness. Lord Kṛṣṇa
is teaching Arjuna how one can
remain in his position. Never
mind whatever he is, still he can
become perfectly in Kṛṣṇa
consciousness. That is the whole
substance of the teachings of
Lord Kṛṣṇa.
Śrī Caitanya Mahāprabhu also. He
never asked anybody to change
his position. He simply
recommended that you associate
with pure devotees and hear
from him. That’s all. Śrī Caitanya
Mahāprabhu never asked
anybody that “You first of all…”
Just like Śaṅkarācārya.
Śaṅkarācārya’s theory is that you
first of all become a sannyāsa, in
renounced order of life; then you
try to understand what you are,
sāṅkhya philosophy. Therefore,
according to their system,
anyone who takes sannyāsa, he’s
supposed to be immediately
merged into the existence of
God. Therefore they address,
“Nārāyaṇa.” In Śaṅkara
sampradāya, one sannyāsī
addresses another sannyāsī as
“Nārāyaṇa.” But here, in Kṛṣṇa
consciousness movement, there
is no condition. The only
condition is… That is not
condition; that is recreation.
Just like we have got this nice
place. We invite people, “Please
come and join with us.” Not
necessarily that one has to come
and dance with us or sing with us.
Simply if he comes and sees our
activities, that is also a great
benefit. Simply if somebody
appreciates, “Oh, these boys and
girls, they are doing nice,” that
will be also beneficial for him.
Then gradually, he will grasp. But
people are so obstinate that in
spite of our repeated requests
that “Please come and join with
us,” they have no time. Go on.
Yes. “Sometimes…”
TAMĀLA KṚṢṆA: “Sometimes this
Kṛṣṇa consciousness is
misunderstood to be inertia, and
one with such a
misunderstanding often
withdraws to a secluded place to
become fully Kṛṣṇa conscious by
chanting the holy name of Lord
Kṛṣṇa.”
PRABHUPĀDA: Sometimes the
so-called devotees of Kṛṣṇa… In
Vṛndāvana you’ll find that they
are keeping themself in a
secluded place and supposed to
be chanting Hare Kṛṣṇa. But
practically it has been seen that
by such artificial way of
becoming Kṛṣṇa consciousness, it
does not make anyone advanced.
I have seen practically. They are
living in a secluded place,
chanting Hare Kṛṣṇa, but
practically, when he comes out,
he’s smoking. You see. He cannot
give up even smoking, and what
to speak of this material world?
You see? That is artificial. This is
not recommended. First of all
you become mature. Then
secluded place.
Otherwise there is no secluded
place. Māyā is everywhere. Māyā
will dictate, “Oh, you are so tired.
Why don’t you come out and
smoke a cigarette?” Yes. And he
thinks he’s advancing, the
nonsense is advancing. No.
Phalena paricīyate. By the result
one has to be judged how far he
has advanced. Similarly, there are
so many persons, they are
meditating. What meditating,
nonsense? What is their
character? If you challenge their
character, nonsense. So these
sort of things will not help. Come
practically forward.
Just like our students, going door
to door, chanting Hare Kṛṣṇa.
And people are taking advantage
of it, they are hearing. So this
process is beneficial to the public.
Even a small child who joins here,
he also claps, tries to clap. So this
Kṛṣṇa consciousness movement is
not to remain in a secluded place
to get cheap advertisement, “Oh,
that man is meditating.” No. Go,
practically work.
Just like Lord Jesus Christ, he
practically worked. So there is
practical work. No question of
going into a secluded place. We
should remain in the congested
city and preach this Kṛṣṇa
consciousness movement without
being affected by this
contamination of city life. That is
perfection. They shall not be
contaminated, touched by the
contamination of the city life, but
still, they will go on with Kṛṣṇa
consciousness. That is perfection.
Yes. Go on.
TAMĀLA KṚṢṆA: “But without
being trained in the philosophy of
Kṛṣṇa consciousness it is not
advisable to chant the holy name
of Kṛṣṇa in a secluded place
where one may acquire only
cheap adoration from the
innocent public. Arjuna thought
of Kṛṣṇa consciousness or
buddhi-yoga, intelligence in
spiritual advancement of
knowledge, as something like
retirement from active life and
the practice of penance and
austerity at a secluded place. In
other words…”
PRABHUPĀDA: Yes. Arjuna is
asking that “You say that Kṛṣṇa
consciousness is very good. Why
You are engaging me in this
fight?” That is his question. So
Kṛṣṇa will answer this question.
General people understand that
retiring from ordinary duties, one
becomes spiritually advanced.
That is being taught here. It is not
like that. Kṛṣṇa taught to the
whole world that Arjuna was a
soldier, he was a fighter, and in
his fighting also he can be Kṛṣṇa
conscious. It is not that he has to
cease from fighting and then
become Kṛṣṇa conscious. No.
There is no such question. There
is no rejection of anything, but
dovetailing everything. That is the
process. Do everything, but in
Kṛṣṇa consciousness. If you are a
fighter, fight, but for Kṛṣṇa. If you
are a businessman, all right. Do
business for Kṛṣṇa. If you are
something else, do that, but for
Kṛṣṇa. This is wanted. This is
called Kṛṣṇa consciousness. To
dovetail everything with Kṛṣṇa.
Nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate.
Yuktaṁ vairāgya, real
renunciation, is to dovetail
everything for Kṛṣṇa. That is
renunciation. Not renunciation
that “I earn whole time millions of
dollars and distribute among my
children and are all engaged in
some other way, and I become
Kṛṣṇa conscious in a secluded
place.” No. You can begin Kṛṣṇa
consciousness from the very
beginning. Earn for Kṛṣṇa, spend
for Kṛṣṇa, think for Kṛṣṇa, work
for Kṛṣṇa. That is Kṛṣṇa
consciousness. Fight for Kṛṣṇa.
Nothing to be rejected.
Everything to be dovetailed with
Kṛṣṇa. That is Kṛṣṇa
consciousness. Go on.
TAMĀLA KṚṢṆA: “In other words
he wanted to skillfully avoid the
fighting by using Kṛṣṇa
consciousness as an excuse. But
as a sincere student, he placed
the matter before his master and
questioned Kṛṣṇa as to his best
course of action. In answer, Lord
Kṛṣṇa elaborately explained
karma-yoga, or work in Kṛṣṇa
consciousness, in this third
chapter.”
PRABHUPĀDA: Yes. Karma-yoga
means… Karma means action,
fruitive action. Everyone is
working in this world to get some
result. Somebody is working in
business, earning millions of
dollars yearly. Why he is earning?
He’s earning for his sense
gratification. As soon as he has
got money, he changes his car,
he changes his apartment,
changes his standard of life only
for increasing. The whole world is
working so hard, and the result is
that increasing their objects of
sense gratification. This is called
karma. Karma means to enjoy the
result of your activities. And when
it is karma-yoga, that means the
activities which is your
occupation, you can engage
yourself in that activity, but don’t
engage the result for your sense
gratification, but for satisfaction
of Kṛṣṇa. That is called karma-
yoga. Yoga means to link up with
the Supreme, and karma… You
are inclined to work. All right,
work. But link up your result of
work with Kṛṣṇa. That is called
karma-yoga. Yoga means linking
up with the Supreme, and karma,
when it is linked up with Kṛṣṇa,
that is called karma-yoga. It will
be explained. Now go on.
Tamāla Kṛṣṇa.: Two: “My
intelligence is bewildered by Your
equivocal instructions. Therefore
please tell me decisively what is
most beneficial for me.”
PRABHUPĀDA: Yes. People think
it is equivocal. I ask you to
become spiritualist; still, I ask you
to work ordinarily, “Go work like
this, work like this.” They’ll think,
“What sort of spiritual life this is?
They are also earning money,
they are also working in the
factory,” or they are also doing
this or that. So to the ordinary
man it appears equivocal. But it is
not equivocal. That is the real
process of working. Go on.
TAMĀLA KṚṢṆA: Purport: “In the
previous chapter, as a prelude to
the Bhagavad-gītā, many
different paths were explained,
namely sāṅkhya-yoga, buddhi-
yoga, controlling the senses by
intelligence, work without fruitive
desire, the position of the
neophyte, etc. This was all
presented unsystematically. A
more organized outline of the
path would be necessary for
action and understanding. Arjuna
therefore wanted to clear up
these apparently confusing
matters so that any common man
could accept them without
misinterpretation. Although Kṛṣṇa
had no intention of confusing
Arjuna by any jugglery of words,
Arjuna could not follow the
process of Kṛṣṇa consciousness
either by inertia or active service.
In other words, by his questions
he is clearing the path of Kṛṣṇa
consciousness for all students
who are serious about
understanding the mystery of the
Bhagavad-gītā.”
PRABHUPĀDA: Yes. Sometimes it
appears to the student
contradictory. But actually, the
master who is well conversant, he
does not say anything
contradictory. It is the
misunderstanding of the student
that sometimes he thinks that it is
contradictory. Therefore the
question is allowed. You’ll find
that a student is advised to
question to the spiritual master.
Tad viddhi. You should
understand the transcendental
science by the process of… First
thing is surrender; then question,
and sevā, service. Surrender and
service and question. Simply if
you question, and don’t
surrender, don’t render any
service, then it will be simply
waste of time.
Just like Arjuna was talking in the
beginning with Kṛṣṇa as friends.
So Kṛṣṇa was talking very
cautiously because it was friendly
talk. But when Arjuna
surrendered unto Him, “I accept
You as my spiritual master,” He’s
talking freely. This is going on. Go
on.
TAMĀLA KṚṢṆA: Three: “The
blessed Lord said, ‘O sinless
Arjuna, I have already explained
that there are two classes of men
who realize the self. The
contemplative are inclined to
understand it by empirical
philosophical speculations, and
the active are inclined to know it
by devotional service.’ ”
Purport: “In the Second Chapter,
verse thirty-nine, the Lord has
explained two kinds of
procedure, namely sāṅkhya-yoga
and karma-yoga, or buddhi-
yoga.”
PRABHUPĀDA: Sāṅkhya,
sāṅkhya-yoga. Sāṅkhya means
analyzing the material elements
and dovetail it with the Supreme.
This is called sāṅkhya-yoga.
Samyak khyāpayate, or things are
very explicitly explained for
understanding of the common
man. That is called sāṅkhya-yoga,
or jñāna-yoga. And another is
karma-yoga, or buddhi-yoga. Go
on.
TAMĀLA KṚṢṆA: “In this verse the
Lord explains the same more
clearly. Sāṅkhya-yoga or the
analytical study of the nature of
spirit and matter is the subject for
persons who are inclined to
speculate and understand things
by experimental knowledge and
philosophy. The other class of
men work in Kṛṣṇa consciousness,
as is explained in verse sixty-one
of the same Second Chapter. The
Lord has explained also in verse
thirty-nine that by working under
the principles of buddhi-yoga or
Kṛṣṇa consciousness one can be
relieved from the bondage of
action and furthermore there is
no flaw in the process. The same
principle is more clearly explained
in verse sixty-one, that this
buddhi-yoga is to depend
entirely on the Supreme or more
specifically, on Kṛṣṇa, and in this
way all the senses can be brought
under control very easily.
Therefore both the yogas are
interdependent, as religion and
philosophy. Religion without
philosophy is sentiment or
sometimes fanaticism, while
philosophy without religion is
mental speculation. The ultimate
goal is Kṛṣṇa.”
PRABHUPĀDA: There are certain
class of men who are simply
philosophizing and there are
certain class of men who are
simply blindly following religious
ritualistic process. So Bhagavad-
gītā is combination of both. That
is scientific. You should be
religious, but should understand
everything philosophically.
Otherwise one becomes fanatic,
religious fanatic. In the Caitanya-
caritāmṛta it is clearly said that
caitanyera dayāra kathā karaha
vicāra. You people, you try to
understand the gifts of Caitanya
Mahāprabhu by your
philosophical understanding. Not
blindly, philosophically. And
vicāra karile citte pāibe
camatkāra. If you are actually a
wise man, then you’ll find it is
sublime. And if you simply stick
to your own religious ritualistic
principles, don’t try to
understand the philosophy of
everything, then you become a
fanatic. So we should not become
religious fanatics, nor dry mental
speculators. Both these classes of
men are dangerous. They cannot
make any advance. The
combination. You should be
religious, but try to understand
each and every line
philosophically.
Just like in the Bible there is the
statement, “God created this
universe.” It is a fact. But because
modern educated persons have
not explained how God created,
how the process of creation…
These things are explained in the
Bhāgavata, how the sky became
in existence, then the air became
in existence, the fire became in
existence. There is a process,
general graduation. Actually, God
has created the world. There is no
doubt about it. But because it is
not philosophically explained, the
modern educated persons, they
don’t accept.
So Bhagavad-gītā you’ll find
everything. A combination of
religious sentiments plus
philosophical understanding.
That is wanted. Go on.
TAMĀLA KṚṢṆA: “The ultimate
goal is Kṛṣṇa, because the
philosophers who are also
sincerely searching after the
Absolute Truth come in the end
to Kṛṣṇa consciousness. This is
also stated in the Bhagavad-gītā.
The whole process is to
understand the real position of
the self in relation to the
Superself. The indirect process is
philosophical speculation by
which gradually one may come to
the point of Kṛṣṇa consciousness
and the other process is by
directly connecting with
everything in Kṛṣṇa
consciousness.”
PRABHUPĀDA: Yes. If you want
to go to the goal by
philosophical speculation,
analyzing “This is not spirit,” the
neti neti, “this is not Brahman,
this is not spirit,” that also will
help you. But in this age, such
philosophical study… Not in this
age, every age. That is a very
long term process. But when
people lived for a very, very long
time, it may be it was possible to
arrive at the goal of life by such
process, but in this age there is
no time.
I do not know what is going to
happen to me just after coming
out, or while I am sitting in this
room. Even a big man, President
Kennedy, he was going in
procession, he never expected
that he’ll be shot, but he’s shot.
So there is no certainty of our life
this age. Therefore we should
take up the quick method for
self-realization. The long term
method will not help us. We are
not prepared for it neither.
Therefore the short term,
immediate effective. Chant Hare
Kṛṣṇa, and immediate effect. Go
on.
TAMĀLA KṚṢṆA: “The indirect
process is philosophical
speculation by which gradually
one may come to the point of
Kṛṣṇa consciousness and the
other process is by directly
connecting with everything in
Kṛṣṇa consciousness. Out of these
two, the path of Kṛṣṇa
consciousness is better because
the philosophical process does
not purify the senses. Kṛṣṇa
consciousness…”
PRABHUPĀDA: Philosophical
process… You can show by
jugglery of words your academic
qualification, but it will not take
you to the right… We have seen
many such philosophical
speculators. They are simply
talking in the meeting. But that’s
all. And if we take, study their
private character it is less than
ordinary man. Less than ordinary
man. That will not help us in this
age. You see? You may take
some credit in a meeting, “Oh, he
is a very nice speaker.” So what is
that if you become a nice
speaker? What will help you in
your spiritual realization? This is.
If you do one minute’s Hare
Kṛṣṇa, it will give you immediate
result. One second, if you chant
or hear. This is so nice. Direct
method. Immediate effect. Go on.
TAMĀLA KṚṢṆA: “Kṛṣṇa
consciousness is itself a purifying
process and by the direct method
of devotional service it is
simultaneously easy and
sublime.”
Four: “Not merely by abstaining
from work can one achieve
freedom from reaction, nor by
renunciation alone can one attain
perfection.”
PRABHUPĀDA: Yes. Simply by… It
is explained. Go on.
TAMĀLA KṚṢṆA: Purport: “The
renounced order of life can be
adopted upon being purified by
the discharge of the prescribed
form of duties. The prescribed
form of duties is laid down just to
purify the heart of materialistic
men. Without the purifying
process one cannot attain success
by abruptly adopting the fourth
order of life, sannyāsa.”
PRABHUPĀDA: Renunciation is
the fourth order of life according
to Vedic civilization. Just like we
are a sannyāsī. So we were also
householder. I have got my wife,
still living. I have got my children.
But I have been able to come to
this stage of renunciation
forgetting my all relationship
with my wife and children and
family and home because I was
trained gradually. I was trained as
brahmacārī, as gṛhastha by the
mercy of our spiritual master.
Therefore I don’t feel anything.
But abruptly, if we take to
sannyāsa order, then… We have
seen many persons abruptly
taking or without understanding
the self-realization process. He
fails. He again comes back to the
materialistic way of life in a
different form. Suppose he
begins in philanthropic work,
some hospitalizing or opening
educational institution. That is
nice, but these things are being
done by the government and
many philanthropic persons. That
is not the duty of a sannyāsī. A
sannyāsī, a renounced order of
life, his main business is to spread
Kṛṣṇa consciousness, or God
consciousness. That is his real
business. But if one has not the
taste what is Kṛṣṇa
consciousness, simply accept
sannyāsa, then he will do all this
nonsense work.
And… Of course, I don’t wish to
name. Some of our students went
to a very big swami here in New
York. He found that he was
smoking. And the student said,
“Swamiji, we don’t smoke.” And
he was ashamed. He was
ashamed. So what is the use of
taking this kind of sannyāsa?
Sannyāsa means to give up all
material contaminated activities
for the sake of the Supreme Lord.
That is called sannyāsa.
Sat nyāsa, sannyāsa. This is the
combination. Sat means the
Supreme, the ever-existing, and
nyāsa means renunciation. That
means one who has renounced
everything for serving the
Supreme, he is real sannyāsa. He
may take this dress or not, that
doesn’t matter. Anyone who has
sacrificed his life for service of the
Supreme Lord, he’s a sannyāsī.
That will be explained in the Fifth
Chapter. Go on.
TAMĀLA KṚṢṆA: “According to
the empirical philosophers, simply
by adopting sannyāsa or retiring
from fruitive activities, one at
once becomes as good as
Nārāyaṇa, God. But Lord Kṛṣṇa
does not approve this principle.
Without purification of heart,
sannyāsa is simply a disturbance
to the social order. On the other
hand, if somebody takes to the
transcendental service of the
Lord, even without discharging
his prescribed duties, whatever he
may be able to advance in the
cause is accepted by the Lord.
Svalpam apy asya dharmasya
trāyate mahato bhayāt.”
PRABHUPĀDA: Hm. Svalpam apy
asya dharmasya trāyate mahato
bhayāt. Svalpam means very little,
api—although, asya—of this
Kṛṣṇa consciousness,
dharmasya—occupation,
trāyate—delivers, mahato—great,
bhayāt—fearfulness. Yes. Go on.
TAMĀLA KṚṢṆA: “Even the slight
performance of such a principle
enables one to overcome great
difficulty.”
PRABHUPĀDA: Yes.
TAMĀLA KṚṢṆA: Five: “All men
are forced to act helplessly
according to the impulses born of
the modes of material nature.
Therefore nobody can refrain
from doing something, not even
for a moment.”
PRABHUPĀDA: Yes. They say…
We saw one signboard in a yoga
society in Los Angeles that “You
become silent, and you’ll become
God.” (laughs) And here Kṛṣṇa
says that you cannot become
silent even for a moment. You
see? These things are going on.
Go on.
TAMĀLA KṚṢṆA: Purport: “This is
not a question of embodied life. It
is the nature of the soul itself to
be always active. The proof is that
without the presence of the spirit
soul there is no movement of the
material body. The body is only a
dead vehicle to be worked by the
spirit soul and therefore it is to be
understood that the soul is always
active and cannot stop even for a
moment. As such, the spirit soul
has to be engaged in the good
work of Kṛṣṇa consciousness.
Otherwise it will be engaged in
the occupations dictated by the
illusory energy. In contact with
material energy, the spirit soul
acquires material modes, and to
purify the soul from such affinity
it is necessary to engage it in the
prescribed duties enjoined in the
śāstras, or scriptures. But if the
soul is engaged in his natural
function of Kṛṣṇa consciousness,
whatever he is able to do is good
for him.”
PRABHUPĀDA: Practically that is
real silence. If you simply engage
yourself in activities of Kṛṣṇa
consciousness, then automatically
your activities in māyā become
silent. Just like the same example
I have given. Here is a glass. If
you want to fill up with milk, the
water will go automatically. You
have to throw away the water.
You cannot put the water and the
milk at the same time in this
glass. Similarly, if you become
active in Kṛṣṇa consciousness,
you automatically become silent
in material activities. Without any
separate endeavor. It is so nice.
And if you try artificially to stop,
to become silent from material
activities, it will not be possible.
You may meditate for fifteen
minutes or for fifteen hundred
minutes or fifteen thousand
years, it will not be possible. The
mind is very strong. Mind’s
business is to accept and reject,
accept and reject. You accept
something, you reject something.
Better thing is that we accept
something Kṛṣṇa conscious under
the direction of disciplic
succession. That is your, should
be, the aim of life, and you are
successful. You have to accept
something. Simply by rejecting, it
will not help you. But you have to
accept something. That
acceptance is Kṛṣṇa
consciousness. Simply negation
will not help you. You must have
some positive engagement. Go
on.
TAMĀLA KṚṢṆA: “The Śrīmad-
Bhāgavatam affirms this. If
somebody takes to Kṛṣṇa
consciousness, even though he
may not follow the prescribed
duties in the śāstras or execute
the devotional service properly,
or even if he falls ddown from the
standard, there is no loss or evil
for him. And even though he
carries out all the injunctions for
purification in the śāstras, what
does it avail him if he is not Kṛṣṇa
conscious? So the purifying
process is necessary for reaching
this point. Sannyāsa or any
purifying process is meant for
helping one to reach the ultimate
goal of becoming Kṛṣṇa
conscious without which
everything is considered a
failure.”
PRABHUPĀDA: That’s all. So any
question? (devotees offer
obeisances) Any question?
JAYA-GOPĀLA: So many people
who stop performing prescribed
duty to engage in so-called
meditation, actually they are
committing sinful activity? Is this
actually sinful activity to attempt
such meditation like that?
PRABHUPĀDA: Meditation? That
you can see from the result.
You’ll find so many persons
meditating, but see their life.
Phalena paricīyate. One has to be
judged by the result. You have
worked very hard and supposed
to be very rich man, but if I see
that you have no nice apartment,
neither any car, neither any
opulence, so what kind of
businessman you have earned?
That can be understood
immediately. So if one by
practice of meditation is actually
advancing in spiritual life, why
he’s materially affected? What is
the difference between a person
materially affected and spiritually
advanced?
Take for example our students.
We may not be very much highly
advanced. Admitting that, but at
least if any gentleman comes, if
he’s sincere, he’ll appreciate how
pure they are. At least they are
practiced. You see? So by the
result, one has to see. But we
have seen so many meditators,
they cannot change even their
daily nonsense habits. So what
result they have obtained, they
have achieved? I cannot
understand? By the result one
has to take account. Not by
simply jugglery of words.
Just like there is examination.
One student says, “Oh, I have
studied so much.” But when the
examination was taken, he failed.
So what does it mean that he
studied? That means he did not
study, that’s all. The test is that
spiritual advancement means
minimizing material activities.
Bhaktiḥ pareśānubhavo viraktir
anyatra syāt [SB 11.2.42].
Automatically they will be
detestful for material
engagement. Spiritual
advancement means that.
Just like a hungry man, if you give
him to eat, as soon as he begins
to eat, immediately he’ll feel
satisfaction, and when he is fully
fed, he’ll say, “No, I don’t want
any more.” So similarly, spiritual
advancement means
proportionately one should be
detestful to material
engagement. That is the test.
So if anyone is advancing by
meditation or bhakti-yoga or
Kṛṣṇa consciousness, one has to
give evidence that he is now
being proportionately detached
from this material engagement.
That is the test. This is not for
only the meditators. It is for you
also. How far you are advancing
in Kṛṣṇa consciousness you test
yourself—how far you have
become detached from material
consciousness. That’s all. The
proportionately you have
advanced in Kṛṣṇa consciousness,
the proportionately you’ll not like
material engagement. If you have
advanced cent percent, then cent
percent you become detached.
That is the way.
So everyone has to test himself,
“how far I have advanced.” That
means “How far I have become
detached with material
contamination.” That’s all. The
test is in your hand. And if you
are sincere, then you should test
yourself. And if you want to make
show, that is a different thing.
That is explained in the Second
Chapter, sthita-prajña. The
behavior of a person who has
advanced in spiritual
consciousness, that is explained.
You have studied. He talks like
that, he walks like that, he
behaves like that. So many
things, they have been explained.
These are the tests. So we may
not be able to achieve all the
success immediately, but
everyone should try to follow.
The meditation process is also
one process. That is also one of
the processes. That is good. But
we simply say that this process is
not, I mean to say, very fruitful in
this age. In this age, this chanting
of Hare Kṛṣṇa is the most
beneficial process.
That is our program. We don’t
deprecate the meditational
process. That is a process,
standard process. But we don’t
say… We have not manufactured.
It is the śāstra says. Kṛte yad
dhyāyato viṣṇum. Meditation of
Viṣṇu was possible in the Satya-
yuga when people used to live
for one hundred thousands of
years. Just like Vālmīki Muni, he
meditated for sixty thousands of
years. He got perfection. Here it
is very difficult even to meditate
for sixty minutes at a time. You
see? Kṛte yad dhyāyato viṣṇum.
That process was recommended
in the Satya-yuga.
And the next process is tretāyāṁ
yajato makhaiḥ. The next stage,
by performing great sacrifices.
That is very costly affair. Nobody
has money. Suppose if I prescribe
performance of some sacrifice,
and if I order that “You have to
secure one hundred tons of
butter or ghee,” can you secure?
Oh… You see? So therefore that
is not possible. Kṛte yad dhyāyato
viṣṇuṁ tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyām.
Temple worship is also not
possible. Temple worship, you go
in India, there are some temples
still. Daily, they are spending
thousands of dollars for temple
worship. Daily. The process… In
Jagannātha temple, fifty-six times
offered prasāda, and any time
you go they will supply you
prasāda for one thousand
persons. It is all ready. Still.
Although India is being
advertised there is no food, but if
you go to Jagannātha temple,
any time, and ask the manager
that “We have come, one
thousand devotees. Please supply
us prasāda.” “Yes, ready.”
(laughter) So that is being done.
The arrangement is there since
last two thousand years. The
Jagannātha has property, there is
production, there is good
management. That is going on.
Similarly, there is another temple,
Nathadwar. They’re also
spending thousands of… In
Madras also, there are many
temples. There is a big estate.
They are also collecting money
daily, $4,000, $5,000. Yes. Still.
The temple arrangement is there.
So that process is not to be
introduced newly. It is not
possible. Therefore Bhāgavata
says, kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ,
dvāpare paricaryāyāṁ kalau,
kalau means in this age, tad
dhari-kīrtanāt. Simply by
chanting, you get the result of
sacrifice, you get the result of
meditation, you get the result of
temple worship. Here we are, of
course, attempting to worship
Jagannātha with our teeny
efforts, but if you go to the real
Jagannātha temple in Purī, you’ll
see fifty-six times.
When Lord Caitanya was invited
by Sarvabhauma Bhaṭṭācārya, so
he gave Him so much rice and
vegetables and all these things.
So He thought “It is offered to
Jagannātha.” So He asked
Sarvabhauma Bhaṭṭācārya, “All
right, give Me little prasāda. From
this I shall eat.” So Sarvabhauma
Bhaṭṭācārya said, “No, You eat
the whole thing.” “Oh, how it is
possible?” Then he gave the
example, “Sir, You don’t say like
that. I know You are taking in the
temple fifty-six times like this and
this is only a morsel of food for
You.” You see? (laughter)
So actually, if you offer kṛṣṇa-
prasāda, fulfilling the whole hall,
as many times, fifty-six times…
Fifty-six times means you have
got only twenty-four hours. How
many times in an hour? Without
sleeping, without doing anything.
Kṛṣṇa will accept. Kṛṣṇa will
accept. And I want it. You
American people, you have got
so much money, you engage
your money in that way. Don’t
spoil your life by this way and
that way. So you can do that. You
have got enough, sufficient
means to offer Kṛṣṇa fifty-six
times. You see? Just see the
result. That is utilization. That is
karma-yoga. One has the
capacity to earn like anything and
to spend for Kṛṣṇa like anything.
That is karma-yoga.
It is not inertia. “I have got…
Chanting Hare Kṛṣṇa, I shall go
and sit down, eat at the expense
of others and chant Hare Kṛṣṇa.”
No. This is karma-yoga. Prāṇair
arthair dhiyā vācāḥ. You have to
employ your life, your money,
your words, and your
intelligence, all for Kṛṣṇa. That is
Kṛṣṇa consciousness. If you have
got enough money, spend it for
Kṛṣṇa. Don’t stock it. The more
you spend, more you become
balanceless for spending Kṛṣṇa,
then more you are benefited. This
is the process.
That will be taught in the karma-
yoga section. And how one can,
unless one is spiritually advanced
how he can sacrifice his hard-
earned money for Kṛṣṇa?
Everyone thinks, “Oh, I have
earned this money working so
hard. Why shall I spend it for
Kṛṣṇa? Let me keep it. I shall do it
for my sense gratification.” This
is, this kind of advancement is no
value. You see. How one has
learned to sacrifice everything for
Kṛṣṇa.
Just like Arjuna. He sacrificed his
whole family for Kṛṣṇa. In the
beginning he hesitated, “How can
I kill my family members, this
fight?” And when he became
Kṛṣṇa conscious, “Never mind, I
shall kill all of them.” This is called
sacrifice. This is Kṛṣṇa conscious.
He sacrificed all sentiments, all
connection, everything for Kṛṣṇa.
That is called sannyāsa, real
sannyāsa. Although he was a
warrior, a fighter, a householder
having more than dozen wives,
but he was sannyāsa. Because he
sacrificed everything for Kṛṣṇa.
That is wanted. That is Kṛṣṇa
conscious.
So everyone can test how far he
has advanced simply by this,
“How far I have become prepared
to sacrifice everything for Kṛṣṇa?”
He doesn’t require to take
certificate from others. He can
test himself, “How far I am
prepared?” Then it is all right.
This is the standard. All right.
Chant Hare Kṛṣṇa.