dharmasya hy äpavargyasya närtho 'rthäyopakalpate

närthasya dharmaikäntasya kämo läbhäya hi småtaù [SB 1.2.9]

[All occupational engagements are certainly meant for ultimate liberation. They should never be performed for
material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never
use material gain to cultivate sense gratification.]
VARNASRAMA DHARMA not HINDU DHARMA
Prabhupäda: So dharma we have described. Dharma means occupational duty. Just like according to Vedic culture, we
are supposed to follow the varëäçrama-dharma. It has become very ambiguous at the present moment, "Hindu
dharma." There is no such thing as Hindu dharma mentioned in the Vedic literature.
WE HAVE HARDWORK TO DO – PA-VARGA – IN THE MATERIAL WORLD
Working so hard... The scientific world is working so hard, but the scientist is dying himself. He cannot stop death. He
can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible.
Therefore, this pa, pha, ba, bha, ma, these five letters, represent five kinds of our activities in this material world.
In the material world you have to work very, very hard. You cannot think that "Oh, I am so great man. I'll not work."
Na hi suptasya siàhasya praviçanti mukhe mågäù. Suppose the lion... Lion is supposed to be the king of the forest.
Still, he has to work. It is not that a lion will sleep, and some animal will come, "My dear lion, please open your
mouth. I shall enter." [laughter] That is not possible. Even he is most powerful, even if he is...
Just like your President. He is most powerful man, but he's working hard, more than asses and hogs, to get the post of
presidency.
So pariçrama... So nobody can say that "Without working hard I shall achieve something." That is not possible. But
our tendency is that we do not wish to work; therefore, at the end of the week, we take some, I mean to say, leisure,
go out of the city and try to forget all our hard labor throughout the week. But on Monday, again we have to come
back. This is going on. Nobody actually... Because a living entity by nature, being part and parcel of God, he wants
also enjoy life without work. That is his tendency.
HOW TO GO FROM PA-VARGA to APA-VARGA?
So apavarga, dharmasya hy äpavargyasya: to make it nullified—no more hard labor, no more frustration, no more
fearfulness, no more death. That is real problem.
So to become religious, dharmic, means how to nullify these five principles of material existence.
GOD HAS NO WORK TO DO
Just like Kåñëa. Kåñëa is enjoying with gopés, with Rädhäräëé. But He's not working. He hasn't got to work. We don't
hear from Bhägavatam, any Vedic literature, that Kåñëa has a great factory, and He has to go office at ten o'clock, and
then bring money, and then enjoy with Rädhäräëé. No. [laughter] We don't want that such kind of rascal God.
[laughter] We want God who hasn't got to work anything. That is God. Na tasya käryaà karaëaà ca vidyate
[Çvetäçvatara Upaniñad 6.8].
That is the Vedic information. God has nothing to do. Then what kind of God He is? He is simply for enjoyment.
One European gentleman went to Calcutta. He saw many temples, and when he came to our temple, he saw the
Rädhä-Kåñëa. He went to other temples also, Kälé's. So he remarked, "Here is God." His remark was that "I saw in
other temples, they are working. The Goddess Kälé is working. But here, He's enjoying." So God, that description is
there in the Vedänta-sütra, änandamayo 'bhyäsät. Sac-cid-änanda-vigrahaù.
Dharmasya hy äpavargyasya. To become religious means how to counteract these five principles. That is dharma.
Dharmasya hy äpavargyasya. Na arthäya hi upakalpate. Not that by executing dharma, "I shall go to temple..."
PRAYER FOR BREAD vs PRAYER FOR LOVING SERVICE
Everywhere, the Christians go to church to get their bread. "O God, Father, give us our daily bread." What is this
demand? God is supplying bread to the cats and dogs and birds and beasts and everyone. Why He shall not give me?
That means they do not know what to pray. Dharmasya hy äpavargyasya: "God, give me relief from these four kinds
of tribulations." That should be prayed for.
Bread? What is this? Suppose if you go to a king and he says, "All right, you can ask anything from me," and if you
say, "Give me bread, a piece of bread," [laughter] is that very intelligent? If you have approached a king, you should
ask, "My dear lord, my dear your majesty, may give me something so that I may get free from all kinds of trouble."
That should be the prayer. What is this prayer, "Give me a little bread"? Of course, it is better than the rascals who are
atheists. They do not approach God. They say, "Oh, what is God? I am God. I shall, by economic development, I shall
create so many breads. Why shall I go to church?"
NAASTIK DUSHKRITINAS vs FOUR TYPES OF AASTIK SUKRITINAS
So anyone who is going to church and asking God for bread, he's thousand times better than that rascal who is not
going to church. Because he's, after all, approaching God. Maybe he does not know what to pray from God, but he's
approaching God.
So jijïäsu. There are four kinds of men who come to God. They are all pious. The first is ärta. A common man, if he's
pious, if he's in distress, he prays to God, "My dear Lord, kindly rescue me from this difficulty." But he's to be
considered as pious, because he's approaching God for relief. Arthärthé, those who are poor, they are going to temple
or church for some money, praying to God. They are also pious. And jijïäsu: and one is philosopher, inquiring, "What
is God? Let us study." Jïäné, those who are learned scholar.
So those who are searching after God, trying to understand God, who are approaching God for some difficulty,
approaching for some relief, all these persons who are approaching God some way or other, they are pious. And one
who is denying the existence of God, trying to make solution by his own knowledge, they are all called asuras.
Duñkåtinaù, miscreants, narädhamäù, lowest of the mankind, müòhäù, rascals.
One can say, "There are so many big, big philosophers, scientists, they do not recognize existence of God. Then what
about their knowledge?" They... Kåñëa says, mäyayäpahåta-jïänäù, "Their knowledge has no value. Actual essence of
knowledge has been taken away by the mäyä."
So therefore dharma means one should be very serious to get out of this material conditional life. That is real dharma.
Närthäya upakalpate. Not that simply we go to temple or church and ask God for some material benefit. Arthäya:
dharma, artha, käma, mokña [SB 4.8.41, Cc. Ädi 1.90].
HUMAN MINUS RELIGION IS ANIMAL
These are called catur-varga. That is... In the Vedic civilization a human body, or human being, is recognized when
he's interested in these four things: dharma, artha, käma, mokña.
First of all, dharma. Without religious life—animal. What is the value of? Dharmeëa hénäù paçubhiù samänäù
Dharma artha. And why do we want artha, money? Käma, for sense gratification. We require money for sense
gratification. And when we are baffled in sense gratification, then we want mokña. When one cannot get sufficiently
by trying dharma, artha, käma, economic development and sense gratification, still we are dissatisfied, then sometimes
we give up this world: brahma satyaà jagan mithyä, "This world is mithyä, false."
RENUNCIATION MEANS TO GIVE UP SENSE GRATIFICATION & WORKING FOR VISNU
Renunciation means you should give up your process of sense gratification and apply yourself very seriously in the
service of the Lord. That is called renunciation. That is explained in the Eighteenth Chapter of the Bhagavad-gétä:
karma-phalaà tyägaà sannyäsam [Bg 18.2]. Sannyäsa means karma-phalaà tyägam. Everyone is working in this
material world to get some result. The result must be there. Either you work piously or impiously, there must be result.
So those who are not devotees, they will enjoy the result. So they're entangled.
EVEN PIOUS GET BOUND, WHAT TO SPEAK OF IMPIOUS?
That is explained in the Bhagavad-gétä, yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg 3.9]:
"If you do not work for Yajïa, Viñëu, then whatever you are doing, you are being bound up by the reaction of such
work." Suppose you have done pious work. Now you are elevated to the higher planetary system or you become rich
man's sons. Because by pious activities we get four things: janmaiçvarya-çruta-çré [SB 1.8.26].
So pious and impious activities, this is going on. Generally, people understand dharma by these. But here Bhägavata
says, "No. Dharma, religious principles, should be executed to nullify." Hy äpavargyasya. Dharmasya hy
äpavargyasya na arthäya upakalpate. "Not for material benefit." Material benefit...
OLD AGE, DISEASE AND DEATH ARE EQUAL TO ALL – RICH/POOR
Either you become poor or rich, you have to undergo the tribulations of this material existence. Because you are rich
man, you cannot avoid death. Because you are rich man, you cannot avoid hard working. Because you are rich man,
you cannot avoid fearfulness. So the same thing is for the poor man. He's also working hard. It may be that he's not
getting more money; you are getting more money. But getting more money, you have to work like ass and dog.
So you cannot get out of these principles, either you become rich or poor. Generally, they understand that "By
becoming religious, I shall be rich." That is fact; you can become. But what is the benefit? Suppose you are rich. Do
you think that you will not die? Do you think that you will not be attacked by any disease? Do you think that you will
not become old? So what is the benefit? But real religion means to nullify these principles. Dharmasya hy
äpavargyasya närtho 'rthäyopakalpate. Not that becoming religious I become richer, I become..., I get so many
material benefits. No. That is not.
HARD WORK FOR MONEY MAKING – FOR SIX FEET BED & FOUR CHAPATIS
But you can say that "We require some money for existence." Yes, that's a fact. That's a fact. Therefore, our principle
is yävad artham. You can earn honestly as far..., as much as you require for maintaining your body and soul together.
Don't earn..., don't work hard simply "Money, money, money, money, sweeter than honey." No. That is not life. That is
cats' and dogs' life. They're simply working hard, just like ass, müòha. Müòha means ass. This müòha, this word is
applicable to the worker, to the karmés, because they are working very hard. But actually, what he's enjoying? When
he lies down, he requires that six feet bedstead. That's all.
He knows that "I want only six feet land to lie down. Why I am trying to acquire the whole world? And working so
hard?" That is ass.
Similarly, I'm so working hard. What I am eating? Perhaps I am not eating. When I come home, I take a piece of bread
and a cup of tea, bäs, finished. But he does not think, "Why am I working hard? I am not eating more. I am not
occupying more place. I cannot enjoy fully sense gra..." Simply an idea: "More money, more money, more money."
Therefore he's ass.
Ass does not enjoy life, but works very hard. We have got... I have several times explained, in India, the washermen
keep an ass, and the ass bears ten tons of load on the back side and goes to the ghäöa, for washing ghäöa. And he is let
loose there, and a morsel of grass, a little, few pieces of grass. And he's eating there, standing, for again returning with
ten tons of load. He is given freedom. He does not think that "Why shall I work so hard? This grass is available
everywhere. I can go. Why I am working for this washerman?" But he has no sense. Therefore he is called ass.
Similarly, all these karmés, they are working so hard, but they are eating, say, two pieces of bread and a cup of tea or
milk. That's all. Or something else. They have been collared.
DHARMA IS TO GET OUT OF PA-VARGA
But we must utilize our time, save our time, how to get out of these four..., five principles of materialistic life. That
is called dharma. And we should earn so much to keep the body and soul together. That's all. "Now, if I get more
money?"
POSSESSOR OF MORE MONEY CAN BUILD A TEMPLE/CHURCH
If you get more money, then employ it for Kåñëa. If you get more money, then engage it for Kåñëa. Don't try to... The
money you get, it is not for your sense gratification. Närthasya dharmaikäntasya [SB 1.2.9].
You can get money because you are dharmic. So you can get money. But don't employ it kämo läbhäya, for your sense
gratification.
Therefore in any country, in the past, I mean to say, millenniums of years, in the days gone by, any rich man, if he has
got some money, he would construct some church or some temple or some mosque. That was the system throughout
the whole world. Because they knew that "I have got this extra money. I must employ it for God consciousness." But
at the present moment, the churches are being transformed into factories, because they have lost religion. And because
they have lost religion, they are animals. And how you can get peace and prosperity in the society of animals?
So dharmasya hi, arthasya..., närthasya dharmaikäntasya. One who is actually religious, he does not earn money for
sense gratification. Na kämo läbhäya hi småtaù. But at the present moment, the more we earn money, more we make
prescription or program how to enjoy senses. Närthasya dharmaikäntasya kämo läbhäya hi småtaù. Kämasya
nendriya-prétiù.
So here, as it is described by Süta Gosvämé, that first thing is that dharma...
First-class dharma means to become a devotee.
sa vai puàsäà paro dharmo yato bhaktir adhokñaje ahaituky apratihatä [SB 1.2.6]
If you want peace of mind, if you want full satisfaction, then your dharmic life, your religious life, should be how to
advance yourself in devotional service of the Lord. Then yayätmä suprasédati. Then you will feel satisfaction. Then it
is said that dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù [SB 1.2.8],
"By executing your religious principle, if you do not develop your consciousness about God, then it is simply waste of
time and labor."
Then it is said,
väsudeve bhagavati bhakti-yogaù prayojitaù
janayaty äçu vairägyaà jïänaà ca yad ahaitukam [SB 1.2.7]
Then he says that "If you devote yourself in the service of Väsudeva, then you will get perfect knowledge and
renunciation, without any doubt." And the next verse it is said,
dharmasya hy äpavargyasya närtho 'rthäyopakalpate
närthasya dharmaikäntasya kämo läbhäya hi småtaù [SB 1.2.9]
So this Bhägavata discourse is meant for giving enlightenment to the people of the world. It is not a sectarian religion;
it is meant for all human beings. They should take advantage of the instruction of Çrémad-Bhägavatam, Bhagavad-
gétä, and make their life perfect. That is our Kåñëa consciousness movement.

_______________________________________________________________________________________________

FEAR PRINCIPLE IN MATERIAL EXISTENCE

Every conditioned soul is subjected to fearfulness, "What will happen next?" Big, big politician... Just like in USA,
President Nixon, he is also under fear: "How these people will drive me away?" So this bhaya must be there. Hard
labor for election, then rejection, then bhaya, fearfulness, "Whether my this position will remain or not?" Nobody is
free. Even Brahmä, big, big demigods, they are also fearful. Bhayaà dvitéya abhiniveçataù syät. Çästra says when one
is attached to the other thing except God, dvitéya... Because God is one. Eka brahma. When one is not Brahman-
realized—the other realized means illusion-realized—then there is bhaya. So apavarga: pa, pha, ba, bha, in this way
ma means måtyu, death.

MATERIALISTIC MINDSET
Now it has been taken as "I am brähmaëa. So how to earn more money by giving somebody blessings," or "Give me
some money," or "I shall make some püjä; he will get some material benefit, this püjä, that püjä," especially demigods.
You worship Kälé-püjä so you will be able to eat meat. Then Caëòé-püjä. Then he will be able to drink wine, and so
many others. They are also in the scriptures. Because people want... There are varieties of men. So they have been
given. These are regulative principles. Just like Kälé-püjä, püjä of the goddess Kälé. The real purpose is to eat meat.
Because in any other demigod worship there is no animal sacrifice.
HOW VEDIC REGULATION HELPS MEAT EATERS?
But there are some demigods, the purpose is, instead of purchasing from the slaughterhouse, if they are restricted that
"You eat meat after worshiping this demigod," there will be some restriction. That is the purpose, to come in, to bring
him under restriction. Otherwise it is not required at all.
And you will find in the Païcäìga that "Today meat-eating is prohibited." Actually, it is prohibited. But those who are
meat-eaters, they cannot give up. Therefore one day restriction, this restriction, that restriction—everything to bring
him under regulative principle. Because real purpose is to make him detached from this material attraction and make
him promoted äpavargyasya, how to get out of this material miserable condition of life. This is called dharmasya hy
äpavargyasya, not that "We have got this ceremony today, Kälé-püjä ceremony. Let us sacrifice thousands of goats and
eat and drink and enjoy." That is not the purpose.
HOW EVERYONE IS MAKING MONEY FOR SENSE GRATIFICATION
Just like everyone is earning money simply for sense gratification. And there are so many advertisement for sense
gratification. If you go to the city, you will find all the shops, cinema, hotel and wine shop and this shop or that
shop. What are these, big, big, nice säré, displayed, demonstrated? Everything is for sense gratification. So this is
not meant for... You require money.
People are hankering after money:
"How I shall get money to purchase this nice säré for my wife or for my beloved, for my...?"
Then "How I shall purchase wine? How I shall purchase this car, this?" Everything is that.
Everything is meant for käma, for sense gratification.
Naturally, one should be inclined to earn money, more money, more money, and more sense gratification.
That means he is becoming implicated. That he does not know. Nünaà pramattaù kurute vikarma [SB 5.5.4].
Pramattaù. Because they have become mad after sense gratification, they are doing everything which should not be
done, vikarma. Vikarma means forbidden, sinful activities.
So this is called mäyä. This is called illusion.
DHARMA IS TO PUT A FULLSTOP TO MISERABLE MATERIAL LIFE &
EXPERIENCE BLISSFUL SPIRITUAL LIFE
Everyone is thinking that "I am very happy," although his body, this material body, means suffering. Who is a person
here who is not... Why you are getting this fan? Because the body is suffering on account of excessive heat. This is
called adhidaivika, the heat, excessive heat, excessive cold. These are also sufferings. This is called adhidaivika. But
we are thinking, "We are very comfortable." We never think that "I do not want this heat. Why it is being forced upon
me?" That he never considers. "If there is any remedy? I do not want it." But this body, as soon as you accept this
material body made of these five elements, earth, water, air, fire, sky, mind, intelligence... This is material body.
Therefore this Kåñëa consciousness movement is to make people free from all sinful activities. Then they will be
happy. Because in the soul proper, it is pure. Just like you contaminate some disease, so you suffer. You have got fever,
you have got some pain, so you have to go to the physician. He will give you some medicine to counteract the
contamination. Then you become happy. Similarly, we are all part and parcel of God, Kåñëa. Naturally we must be
happy. Änandamayo 'bhyäsät [Vedänta-sütra 1.1.12]. [By nature, the Supreme Lord is blissful.]
This is our position, that we must be always änandamaya, jubilant. This is our position. Just like Kåñëa is dancing—
you have seen—similarly, our position is simply dancing with Kåñëa and be happy. That is our position. But we have
come to this material world to enjoy independently of Kåñëa. Therefore we have been captured by the illusory energy.
kåñëa-bhuliyä-jiva bhoga väïchä kare
pasate mäyä täre jäpaöiyä dhare
[Prema-vivarta]
[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or
resources, that condition, that forgetful condition, is called mäyä, or illusion.]

WHEN WE TURN AWAY FROM KRISHNA, WE SUFFER

As soon as we forget or defy to enjoy with Kåñëa...
(1) Just like a big man, a rich man. So the rich man is enjoying along with the servants are also enjoying. The
servants are not poor in a rich man's house. He is eating of the same thing. He is also riding on the same car
with the master. Rather, the driver is in the front, and the master is in the back. So in this way we are part and
parcel of Kåñëa.

(2) Just like in a family, why you take the risk of family? For enjoyment. I am alone. I can remain happy. Now,
why you take the wife? I know if I marry then there will be children, there will be so many responsibilities.
But why you accept? For happiness. Similarly, Kåñëa is the supreme happy person. So we are part and parcel
of Kåñëa, to remain with Kåñëa always. And He becomes happy, we are happy. This is our position.
So that we have forgotten. We wanted to be happy. Just like there are many examples: A very rich man's son, he wants
to become happy without his father. He becomes independent, comes out of home and goes here and there, but he does
not become happy. There are many instances. Again he comes back home. Similarly, our position in this material
world is like that. Our position is very jubilant and happy, änandamayo 'bhyäsät [Vedänta-sütra 1.1.12], sac-cid-
änanda.
[By nature, the Supreme Lord is blissful.]
Sat-cit-änan... We have got our eternal life, sat; cit, and full of knowledge; and blissful, as Kåñëa has got. Therefore
because we are part and parcel of Kåñëa, mamaiväàço jéva-bhüta [Bg 15.7], so Kåñëa, if Kåñëa is good, so I am also
good. If Kåñëa is happy, then I must be happy. If Kåñëa is jubilant, then I must be jubilant.
Kåñëa displays what is the standard of happiness with Kåñëa in Våndävana. Kåta-puëya-puïjäù.
itthaà brahma-sukhänubhütyä däsyaà gatänäà para-daivatena
mäyäçritänäà nara-därakeëa säkaà vijahruù kåta-puëya-puïjäù [SB 10.12.11]
Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces
as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the
waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water
they would laugh. They would also condemn the sounds of their own echoes.
Çukadeva Gosvämé is remarking... When he saw..., means he come to the position of describing Kåñëa's playing with
the cowherds boys. So the cowherd boys are playing. Sometimes Kåñëa is defeated. He has to take one cowherd boy
on His shoulder. So Çukadeva Gosvämé is studying that "Who are these cowherd boys? They're playing with Kåñëa.
They are not ordinary cowherd..." Kåta-puëya-puïjäù: "After many, many births' accumulation of pious activities, now
they have come to play with Kåñëa."
So to play with Kåñëa, to become associate of Kåñëa, to dance with Kåñëa, it is not ordinary thing. We want to do
that. We want to do that here. We have got many sporting club, dancing club, because we want to do that. But we want
to do in this material world. That is our defect. The same thing, you can do with Kåñëa. Just become Kåñëa conscious
and you get the opportunity. Why you are suffering here for sporting and dancing? That is called dharmasya hy
äpavargyasya. Stop this, I mean to say, always painful condition of material life. Tyaktvä dehaà punar janma naiti [Bg
4.9].
Because we have got this material body. This material body means reservoir of all sufferings.
By artificial method, so-called scientific advancement, we are trying to patch up, but that is not real happiness. You
can go on continuing patching up. This is called mäyä. Bhütvä bhütvä praléyate [Bg 8.19]. You cannot...
The real purpose is that everyone wants to live and enjoy, but the mäyä will not allow. You can have very nice
skyscraper building, but have you made any insurance that you will be allowed to enjoy this house? "No, sir, there is
no such insurance." At any moment the nature will call, "Please get out, immediately." "No, I have got to do some
business." "No more, sir. Please get out immediately." Can you stop that? Then why you are making plan? Your real
plan is not there. Whether you will be allowed to stay here? There is no insurance. And why you are taking so much
trouble? Therefore, nünaà pramattaù kurute vikarma [SB 5.5.4], the whole day, night, they are working like ass, but
there is no assurance whether the happiness for which he is laboring so hard will be allowed to be enjoyed. There is no
certainty.
So this is not... Na sädhu manye yata ätmano 'yam. Therefore Åñabhadeva says, "This is not good business, My dear
boys, because you have got this body on account of this hard labor and planning in your last life." Yata ätmano 'yam
asann api kleçada: "Again you want to have another body to suffer in? What is this intelligence? You are already
suffering. You have got all one type of body which means suffering, by your past activities. Again you are doing the
same, to get another body to suffer? Is that very intelligence? No, that is not intelligence." Nünaà pramattaù kurute
vikarma, pramattaù [SB 5.5.4]. These are madman's business. Real business is how I shall become permanently happy.
That is Kåñëa consciousness. Kåñëa says,
janma karma me divyaà yo jänäti tattvataù tyaktvä dehaà punar janma naiti mäm eti Kaunteya [Bg 4.9]
That is perfection.
mäm upetya Kaunteya duùkhälayam açäçvatam näpnuvanti mahätmänaù saàsiddhià paramäà gatäù [Bg 8.15]
So this is the real life. Take to Kåñëa consciousness and execute it. We are opening centers all over the world to give
this chance. It is not a whimsical concoction. It is strictly according to the çästra, without any mistake, authorized. If
you take to this Kåñëa consciousness movement, you will be happy perpetually.
Thank you very much. Hare Kåñëa. [end]
______________________________________________________________________________________________

750803S2-DETROIT [48:44 Minutes]

Human life begins from religious life, because in the animal life there is no religion. Animal life—cats' life, dogs' life,
tigers' life, or any other less than human being... Especially civilized human being all over the world, there is some
type of religion, either it may be Hindu religion or Christian religion or Muhammadan religion or Buddhist religion.
That is the sign of civilized human society. Dharmeëa hénaù paçubhiù samänaù. Ähära-nidrä-bhaya-maithunaà ca
sämänyam etat paçubhiù naräëäm [Hitopadeça 25].
To eat, to make arrangement for eating, to make arrangement for sleeping, to make arrangement for sense gratification
and to make arrangement for defense—these are necessities of the body. These are called käma. Dharma artha käma
mokña [SB 4.8.41, Cc. Ädi 1.90].
And at last, to become liberated, mokña. Mokña means to get out of the entanglement of material miserable condition
of life. That is called mokña. What is the material miserable condition of life? There are many. But the essence is, as
presented by Kåñëa, janma-måtyu-jarä-vyädhi-duùkha-doñänudarçanam [Bg 13.9].
Everyone is trying, struggling for existence, to get out of the miserable condition of life. Everyone is trying. The
standard of miserable condition may be different. One has got a million dollar; he thinks, "This is miserable condition.
I must have ten times of this money. Then I will be happy." And one has got one hundred million dollars..., or one
hundred dollars, he thinks that "If thousand dollars I get..." In this way, everyone is trying to approach a position
where he will be happy.
But we are doing that without Kåñëa at the present moment. Therefore it is not successful. Part must remain with the
whole.

Eg 1 : A small screw of typewriter or any machine, it must remain with the whole machine. Then it has value. If it is
out of the machine, there is no value. A small screw in the motorcar, so long it is with the motorcar, it has got value.
And as soon as it is thrown out of the motorcar, it has no value. So similarly, we are part and parcel of God, Kåñëa. If
we remain with Kåñëa...
Eg 2 : Just like we are part and parcel of our family, father, mother. And father is opulent. So if we remain with father
and mother, we are also opulent. But if we give up the company of father and mother... Father and mother, not
ordinary father and mother. Opulent. God is opulent. So then we are also opulent. And if we give up the company of
father and mother, want to live independently, then we are in distress. This is our position.
Therefore it is said here, dharmasya hy äpavargyasya. One should execute religion just to become free from this mäyä
and go back to home, back to Godhead. That is dharma. Therefore Kåñëa personally comes and instructs that "My
dear sons, My dear part and parcel, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg 18.66]. You are suffering
here in this material world repeatedly, birth after birth. Still, you are not in sense." Therefore He said to Kåñëa...,
Arjuna that "Because you are My intimate friend, I am just instructing you the most confidential part of dharma."
What is that? Now, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: "This is your duty."
So this Kåñëa consciousness movement is teaching the same principle. What Kåñëa taught five thousand years ago in
the Battlefield of Kurukñetra to Arjuna, we are broadcasting the same message. We have not manufactured anything
new. That is not dharma. Dharma cannot be manufactured. Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19].
Just like law cannot be manufactured. If you manufacture some law at your home, that will not be accepted. Maybe
some people, your friend, your relatives or your family members, may accept. But that cannot be accepted by all, law.
But the law given by the government must be accepted by everyone. Similarly, dharma means the law given by God.
That is dharma. Not that I manufacture this dharma, you manufacture another dharma, you manufacture another... That
may be partially good, but it is not dharma. Dharma is... Dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. That is
the definition.
Just like law is made by the government. The government makes the law, "Keep your car to the right." That has to be
accepted by everyone. You cannot say, "Why not left? In India we keep our car on the left side. Why not here?" No.
Then it will be unlawful. Similarly, Kåñëa says, "This is dharma." Not that yata mat tata path, whatever you
manufacture, that is dharma. No. That is rascaldom. This is dharma: sarva-dharmän parityajya mäm ekam [Bg 18.66],
only one. That is dharma.

So here Süta Gosvämé is explaining that what is dharma. Dharma means dharmasya hy äpavargyasya [SB 1.2.9].
Dharma means to disentangle yourself from these material complexities. That is dharma. Now, the same thing...
Anywhere you go, the Vedic literature, the same thing is there. Dharma means to mold your life in such a way that
ultimately you become disentangled from this complication of material life. The complication of..., essence of the
complication is janma-måtyu-jarä-vyädhi [Bg 13.9]: birth, death, old age and disease.
Eg : The other day I was giving example in Berkeley. We were sitting within the room, and next to our window there
was a tree standing. That is also living entity; we are also living entity. Just a yard from our room the tree is standing,
but he has got so many disadvantage. He cannot move an inch. There is severe cold, there is scorching heat, there is
blast, there is wind and sunshine, but he has no power to move. And we are human being. We are in a comfortable
room. Why these different changes of condition, although the tree is also living being and I am also living being? Who
has made this condition? But we have no knowledge. So I may get that condition next life. Then what is the value of
my education? Yaà yaà väpi smaran loke tyajaty ante kalevaram [Bg 8.6]. [Whatever state of being one remembers
when he quits his body, that state he will attain without fail.]
Because at the time of death the your mentality, my mentality will decide what kind of body I am going to get. That is
under the laws of nature. You cannot dictate that "Give me this American life" or "Indian life." No. Karmaëä daiva-
netreëa [SB 3.31.1].
By your karma it will be decided whether you will be American, Indian, or snake or tree or bird. Daiva-netreëa. Just
like when you go to the court, the court will decide whether you will be punished or you will be rewarded. You cannot
dictate to the court that "Sir, give me this judgment." No. That is not possible.
What is religion? Religion should be to disentangle you from this material miserable condition. [break] Dharmasya hy
äpavargyasya na arthäyopakalpate. Not that you go to church or temple and ask for some material benefit.
You learn it. Why don't you learn from Arjuna? Then you will be able to convince others. You learn. That is your duty
as Indian.
______________________________________________________________________________________________

731114SB-DELHI [47:07 Minutes]

Çrémad-Bhägavatam 1.2.9–10 — November 14, 1973, Delhi
What is the aim of life? This is described here, dharmasya hi äpavargyasya. The human life begins when he accepts
religion. That is the beginning of human life, and that is the difference between human life and dog's life. The dog is
engaged always for eating, sleeping, sex life and defending. The hog also engaged always searching after where is
food. Although the food is stool, he is busy. And as soon as the body is little strong by eating stool, immediately sex
life, without any distinction whether it is mother or sister or daughter, it doesn't matter. This is hog's life, by nature's
example.
So this is the position. Everyone is very happy. This is called mäyä's influence. Unless a hog feels happy, how he can
live in this abominable life? This is called prakñepätmika-çakti: covering. If one man knows or..., that "I was king in
my previous life. Now I have become a poor cobbler," or something like, then he will become mad. So therefore he
forgets. Death means forget. Because the living entity does not die. Na hanyate hanyamäne çarére [Bg 2.20]. There is
no death. Death means forgetting everything of my past life. That's all. Just like we forget... At night, when we dream,
we accept another body, and we forget this body. And in the daytime we forget the night dream body and accept this
body.
Although we are part and parcel of Kåñëa, God, or we are sons of God, but unfortunately, we have come in contact of
this material world, and making our different types of body by the contamination of the material modes of nature. This
is going on.
Therefore Kåñëa comes. Kåñëa is the father of everyone. He canvasses, "My dear children, why you are rotting in this
material world? Come back."
sarva-dharmän parityajya mäm ekaà çaraëaà vraja
Just like a good citizen means who knows the relationship with the state. That is good citizenship. Bad citizenship
means who doesn't care for the state. That is bad citizen, criminal. They are put into the prison house. So similarly, the
living entities, they are part and parcel of God. But when they are not ready or prepared to abide by the laws of God,
they are put into this material world. Beginning from Brahmä, äbrahma-bhuvanäl lokäù punar ävartino 'rjuna [Bg
8.16],
Pa-varga means pa, pha, ba, bha, ma, five. So pa represents pariçrama, labor, hard labor. This material world, you have
to work. Either you are human being or a hog or dog or cat, it doesn't matter; you have to work. And very severe work,
so that foam will come within your mouth. Pha. Then pa, pha, ba. Ba means vyarthatä, baffledness. And bha means
bhaya, always fearful, "What will happen next? What will happen next?" And in this way, ma—måtyu, maraëa. This is
called material life. There is no more gain, simply pa, pha, ba, bha, ma. That's all. This is material life. And apavarga
means just the opposite: to nullify this pavarga business.
So here it is said, dharmasya hi äpavargyasya. Religion means how to get out of these pavargas. That is dharma.
Bhägavata says, dharmasya hy äpavargyasya na arthaù arthäya upakalpate. Generally, people go to church, to temple,
for some material benefit. Therefore çästra says, "No, no. Dharma is not meant for that purpose."
People have become materialistic more and more because, just like in our country, "If you want economic
development, then why you should go to temple?" The Communist theory is also like that, that "If you want material
happiness, why you are going to church and accepting, 'O God, give us our daily bread'? The bread, you manufacture.
You just work for it." In one side, it is good. But this is also fact, that without God's mercy, you cannot get even bread.
Although bread you can manufacture, but the ingredients of the bread, the wheat, that is not in your hand. You cannot
manufacture in the factory.
That is in the hand of prakåti, nature, and prakåti is working under the control of the Supreme Lord. It is stated in the
Bhagavad-gétä, mayädhyakñeëa prakåtiù süyate sa-caräcaram [Bg 9.10].
Don't go to the church, don't go to the temple for your economic development. Although in the Bhagavad-gétä it is
said, ärtaù arthärthé jïäné jijïäsuù, catur-vidhä bhajante mäà sukåtino 'rjuna [Bg 7.16]:
"Four kinds of men—those who are ärta, distressed, arthärthé, in need of money—they come to Me." That is also
good. But that is not the meaning of dharma. Dharmasya hy äpavargyasya. You have to execute religious system only
to get out of the entanglement of this pavarga. That is the purpose. Dharmasya hy äpavargyasya närthaù arthäya
upakalpate. Not for economic development.
Yajïäd bhavati parjanyaù parjanyäd anna-sambhavaù [Bg 3.14].
That is there. But that is not the purpose. Real purpose is how to get out of the entanglement of pavarga.
The money which you get, that is not meant for sense gratification. Dharmaikäntasya. Actually who is religious, who
is interested in religion, for him, this economic development, getting money, is not meant for sense gratification.
Närthasya dharmaikäntasya kämo läbhäya hi småtaù.
But we have got demands of our body. What to do? Kämo läbhäya. The käma is there, demands of the senses. So
therefore it is said, kämasya nendriya-prétiù. You can get the supply of the necessities of your senses as much as you
require. That is also confirmed in the Bhagavad-gétä: yuktähära-vihärasya yogo bhavati siddhiù [Bg 6.17].
Arjuna fought not for sense gratification. He fought for satisfying Kåñëa.
This is the distinction between bhakti and karma. Karma is sense gratification, and bhakti is satisfying the Lord. The
same thing. Therefore people cannot understand what is the difference between a bhakta and a karmé. Karmé is
satisfying his own senses, and the bhakta is satisfying Kåñëa's senses. There must be some sense gratification. But
when you satisfy Kåñëa, that is called bhakti. Håñékeëa håñékeça-sevanaà bhaktir ucyate [Cc Madhya 19.170].
[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of
Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side
effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the
service of the Lord.]
Bhakti does not mean stop your work. Bhakti does not mean sentimental fanaticism. That is not bhakti. Bhakti means
to engage all your senses for the satisfaction of the proprietor of the senses. That is called bhakti.
The bhakta sees that everything belongs to Kåñëa. Éçäväsyam idaà sarvaà yat kiïca jagatyäà jagat, tena tyaktena
bhuïjéthä. Everything belongs to Kåñëa. Therefore whatever Kåñëa gives us... Just like a master. Master allots
something to the servant: "You can enjoy this." That prasädam. Prasäde sarva-duùkhänäà hänir asyopajä... [Bg 2.65].
[For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in
such a happy state, one's intelligence soon becomes steady.]
This is the life. If you become Kåñëa conscious, if you understand that "Everything belongs to Kåñëa, even my hands
and legs, they also belong to Kåñëa. All the parts of my body, they belong to Kåñëa; then it should be used for Kåñëa,"
that is called bhakti.
This is the Kåñëa consciousness movement, beginning with this çraddhä. Ädau çraddhä. If you don't believe... You are
reading Bhagavad-gétä three hundred years but don't believe that "I have to surrender to Kåñëa," then what is the use
of reading Bhagavad-gétä? All these rascals, they are reading Bhagavad-gétä but they have no concern with Kåñëa,
forget Kåñëa. This is reading of Bhagavad-gétä—useless waste of time. Useless waste of time. If you do not
understand the meaning of Bhagavad-gétä, why you are...? Çrama eva hi kevalam. That has been explained in the
previous verse.
dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù notpädayed ratià yadi çrama eva hi kevalam [SB 1.2.8]
If you do not understand Kåñëa, if you do not surrender to Kåñëa, then you are simply wasting your time. There is no
meaning of writing big, big comments on Bhagavad-gétä, uselessly waste your time and waste others' time.
If one has..., one is convinced that "Surrendering to Kåñëa, my all business will be perfect," this is called çraddhä.
Then we have to seek out who are engaged in Kåñëa consciousness, sädhu-saìga [Cc Madhya 22.83].
Sädhu means Kåñëa conscious person. Sädhu does not mean having a big beard and nice dress or saffron-colored
dress. That is not sädhu.
Ädau çraddhä tataù sädhu-saìgo 'tha bhajana-kriyä. Practically we have seen. These boys and girls, Europe and
America, they first of all came to me, and they associated, abided by my orders. Then automatically they wanted to be
initiated. We are doing that. Every day we are initiating some new devotees. So this is called bhajana-kriyä. You'll be
automatically anxious. If one associates with sädhu, then he will be automatically anxious to accept bhajana-kriyä,
initiation, that you have to rise early in the morning, you have to offer maìgala-ärati, you have to do this, you have to
do that. Twenty-four-hours' program is there. That is called bhajana-kriyä.
But if he takes to kåñëa-bhajana, bhajana-kriyä, then anartha-nivåttiù syät. Practically you can see. These boys and
girls, they are no more meat-eaters, they are no more taking any intoxicants, they are no more gambler, no more illicit-
sex hunters. No. Everything stopped. This is our prin... This is called mukti. This is called mukti. As soon as you get
rid of these bad sinful activities, you are mukta. That is called mukti. And after mukti, tato niñöhä, then we have got
firm conviction: "Yes, Kåñëa consciousness is the only business." Tato niñöhä, tato ruciù. Then you increase your
taste. Tato niñöhä athäsaktiù. Then you become attached to Kåñëa.
That is the beginning of Kåñëa consciousness, bhakti-yoga. This is explained in the Bhagavad-gétä: mayy äsakta-
manäù pärtha yogaà yuïjan mad-äçrayaù. When you increase your attachment for Kåñëa... That is required. Increase...
You have got attachment for your family, for your body, for your society, for your country—everything. That's all
right. But you have to convert them. You have to increase attachment for Kåñëa. That is called bhakti-yoga.
If you simply study Bhagavad-gétä as it is, without foolishly interpreting it... That will spoil. Don't interpret. Just like
you have given paramänna, or kñéra. Everyone knows what is kñéra, milk and rice cooked together with sugar, very
nice foodstuff. But if you add with it several grains of sand, it becomes useless. You can add it, simply a few grains of
sand—then it is useless. Similarly, these rascaldom of commentary, a few grains of sand, we spoil Bhagavad-gétä.
Avaiñëava-mukhodgérëaà
Matir na kåñëe parataù svato vä. Parataù means by instruction of superior person. Parataù. Svataù, by reading himself.
Mitho 'bhipadyeta, or holding big, big meeting. They cannot understand. Why? Because gåha-vrata. Gåha-vratänäm.
What is the business of gåha-vrata? Adänta-gobhir viçatäà tamisraà punaù punaç carvita-carvaëänäm. By being unable
to control the senses, creating another body, another body, the sense gratification, either as god or demigod or as dog
or as hog or as human being, as tree or insect, the business is ähära-nidrä-bhaya-maithuna [Hitopadeça 25].
Punaù punaù. The same thing he is doing. He does not know the real business is how to get out of this entanglement of
pavarga, repetition of birth, death, old age and disease. He does not know. There is no science, there is no education.
______________________________________________________________________________________________

721021SB-VRNDAVAN [33:43 Minutes]

We want money—that's all right—but not for satisfaction of our lusty desires. Money has got its use. Just like in our
Kåñëa consciousness movement we get money also. But we are spending for spreading Kåñëa consciousness. Our
need is very great. People will be surprised what we are expending per month.
We have got more than one hundred branches all over the world, and each branch, there is expenditure... In Los
Angeles, we spend twenty thousand dollars per month. In New York, we spend ten thousand per..., dollars per month,
or more than that. Similarly, on the average, we spend not less than ten thousand dollars per each branch. But we have
got calculation. We, we are spending seventy thousand dollar, dollar per month. So Indian exchange means seven
lakhs of rupees.
This is the law. And every door, there is signboard: "Beware of the dogs." [chuckles] So it is not possible to go and
beg, "Sir, give us something." But fortunately, we have published books, about twenty books, four hundred pages
each. And we are going on publishing. By Kåñëa's grace we are selling books, daily, twenty five thousand rupees.
Therefore we are able to spend seven lakhs of rupees per month.
But all this money collected, they are not meant for indriya-préti, not for sense gratification. That is the significance. If
we want money for sense gratification, then according to our destiny we shall get. Not more than that. Nobody can get
more.
Therefore Bhägavata says,
tasyaiva hetoù prayateta kovido na labhyate yad bhramatäm upary adhaù
tal labhyate duùkhavad anyataù sukhaà kälena sarvatra gabhéra-raàhasä [SB 1.5.18]
So far our sense gratification is concerned, we cannot get money more than what we are destined to get. Otherwise
why there are so many people born with silver spoon in their mouth and somebody's born poor? And he's not getting
even two times food, working very hard, day and night. So there is a destiny. Destiny we cannot improve. That is
already settled up. But you can improve your Kåñëa consciousness. That chance is there.
Therefore Bhägavata says, tasyaiva hetoù prayateta kovidaù. Those who are learned, those who are intelligent, they
should devote the life for developing Kåñëa consciousness. Kåñëa consciousness is there in everyone's heart,
dormantly.
So this Kåñëa consciousness movement is nothing but discovering Kåñëa consciousness. It is already there. But we
are giving chance to the people for hearing about Kåñëa. That's all. All these European, American boys and girls who
have joined, they have simply been given the chance of hearing. Ceto-darpaëa-märjanam [Cc Antya 20.12].
Those who are old students... Here is Acyutänanda. He's one of the old students. He first of all came and danced, he
and Brahmänanda. So that is the beginning. He knows what was the beginning. I was sitting underneath a tree like
this, and no khol. It was some dundubhi. And I was playing on it from two to five, three hours, chanting. And these
young boys and girls with their dogs, with their children, they began to dance. Yes. That was the beginning. Gradually,
they became student. Here is... Where is our Hayagréva Prabhu?
Devotee: He's over here, Çréla Prabhupäda.
Prabhupäda: Yes. He's Professor Howard Wheeler. He also met me on the street. Before that, he came to India to
search out a guru, but he could not find out a guru. He returned back. Then, when I was going on a street, he found
me, and he began to join. In this way, we developed. First of all in New York, then San Francisco, then Montreal.
So now we have got more than one hundred branches all over the world. So simply by this chanting. And we are
known as "Hare Krishna People." Wherever we go, people say, "Here are the Hare Krishna People." They respect,
because we follow strictly the four principles: no illicit sex, no gambling, no intoxication and no meat-eating. They
respect. They become surprised how we can avoid.
So here it is stated, kämasya nendriya prétiù. So long we have this body, we have to eat, we have to sleep, we have to
enjoy senses and we have to defend. Ähära-nidrä-bhaya-maithuna [Hitopadeça]. These are bodily necessities of life,
and they are called käma. So käma is allowed. Kåñëa says in the Bhagavad-gétä, dharma-aviruddhaù kämo 'smi [Bg
7.11]: "Which is not against religious principles, that sort of käma is allowed."
But not for sense gratification. You can marry. You can beget children. That's all right. But you cannot enjoy sex for
enjoyment, for simply enjoyment. No. That is not allowed. You eat, you sleep, you have sex life, you defend—nothing
is forbidden in the çästra—but you must know the aim of your life. The aim of your life is tattva-jijïäsä. You should
not forget that.
Therefore the Vedic system is so organized that people may satisfy the bodily necessities of life, at the same time, he
may progress in Kåñëa consciousness for understanding the Absolute Truth. That is Vedic system. Not one-sided.
There is sufficient concession for our sense gratification, but we should not forget our real business of life, athäto
brahma jijïäsä.
This brahma-jijïäsä is explained here as tattva-jijïäsä, the same thing. Jévasya tattva-jijïäsä. This human life... Athäto
brahma jijïäsä means this human life is made for inquiring about the Absolute Truth. Just like Sanätana Gosvämé, he
inquired from Caitanya Mahäprabhu, ke ämi kene ämäya järe täpa-traya [Cc Madhya 20.102], "Who am I?" This is
also brahma-jijïäsä. Because I am part and parcel of Brahman, the Absolute Truth, so I must know myself. So that is
the beginning of brahma-jijïäsä.
This human form of body is not meant for working hard like the dogs and the hogs for simply for sense gratification; it
is meant for tapo divyaà putrakä yena çuddhyet [SB 5.5.1]. The human life is meant for tapasya, self-realization,
tattva-jijïäsä. That is the basic principle of Vedic civilization.
In the Vedic, in Mahäbhärata, we don't find there is any industrial development or trade development. No. Nothing
like that. Why Mahäbhärata? Even two hundred years ago, before the British advent, there was no industry all over the
India. And they were happy. So it is not that simply by increasing your fruitive activities, karmabhiù, you can become
happy. No. That is not possible. If you simply restrict yourself for life, inquiring about the Absolute Truth, then you'll
be happy. Jévasya tattva-jijïäsä. That is, that is the only business of the human form of life, not working hard like asses
and cows, sa eva go-kharaù.
Eg1 - So the ass, he can eat grass anywhere. But he's thinking that "Unless I work very hard, the washerman will not
give me grass." You see? This is ass intelligence.
Eg2 - There are elephants. In Africa there are millions of elephants. They're eating at the, at one time, at least eighty-
two pounds, but they are supplied food.
This is all political propaganda: "There is no food. There is increase of population." Nothing. Everything, Kåñëa can
provide. Eko bahünäà yo vidadhäti kämän, nityo nityänäà cetanaç cetanänäm [Kaöha Upaniñad 2.2.13].
So our request is that everyone may take to Kåñëa consciousness movement without any hesitation. This is authorized
movement and approved movement, and people are accepting all over the world. Unfortunately, in India they are
lacking. I must admit that as the younger generation from other countries, they're enthusiastically join, or joining, our
Indian youths are not joining in that way. But we require so many preachers, so many young men to preach all over
the world this sublime movement, Kåñëa consciousness.
People are accepting. Even in Africa, who are supposed to be uncivilized, they are also accepting. Everywhere. There
is no impediment. Ahaituky apratihatä. People are chanting Hare Kåñëa mantra. You'll be surprised to know that I was
going from London to Nairobi, Africa, and our plane stopped for forty-five minutes in Athens, and as soon as we
dropped down, some young men there, in Athens, Greece, they immediately began to chant, "Hare Kåñëa, Hare
Kåñëa, Hare Kåñëa."
So the Hare Kåñëa movement is, or Kåñëa consciousness movement, is now well spread all over the world. The
framework is there. So anyone can go and preach this Kåñëa consciousness movement very easily, and people will
take it. Recently I'm coming from Manila, Philippines. There also, they're dog-eaters, but still they took part in Kåñëa
consciousness movement, chanted, and we were very much encouraged.
So the purpose is that this Hare Kåñëa movement has got great potency, everywhere, all over the world. Therefore
Caitanya Mahäprabhu said, påthivéte äche yata nagarädi gräma. [CB Antya-khaëòa 4.126]
He did not say in vain. There was meaning. Simply we have to take the opportunity, the blessings of Caitanya
Mahäprabhu, and try our best. The people will be happy, and we shall be happy. That is the meaning of jévasya tattva-
jijïäsä närtho yaç ceha karmabhiù [SB 1.2.10].
Thank you very much. Hare Kåñëa.

___________________________________________________________________________________________

721228SB-BOMBAY [45:08 Minutes]

Audio
Prabhupäda: Somebody is talking...
kämasya nendriya-prétir läbho jéveta yävatä
jévasya tattva-jijïäsä närtho yaç ceha karmabhiù [SB 1.2.10]
This verse we have been discussing for the last few days, it is very important, especially for the modern civilized man,
that they're after simply sense gratification, inventing so many things simply for sense gratification.
So Rüpa Gosvämé says that sense gratification is required, but not simply we shall devote our life for sense
gratification. There is another business.
Kåñëa says in the Bhagavad-gétä. "Sense gratification which is not against the religious principle, that is I am."
Käma, that should be utilized for better purpose, not for sense gratification.
Life should be engaged simply for tattva-jijïäsä, to understand the Absolute Truth.

740424SB-HYDERABAD [31:42 Minutes]

Audio
Prabhupäda: So, “All glories to the assembled devotees” means including the children also. Kåñëa conscious
movement is so nice that even children—without any knowledge of Vedänta and big, big philosophy—simply by
attending the performance of devotional service, even a child’s life can be glorious without any education. That is, we
are explaining in this statement of Süta Gosvämé: ahaituky apratihatä [SB 1.2.6].
Apratihatä means you cannot check anyone. It doesn’t matter what he is. He may be a grown-up man or a small child;
he may be educated, not educated; civilized or uncivilized. Even man or animal, everyone can take part in Kåñëa
consciousness movement, bhakti-yoga. This word is very important, that ahaituky apratihatä. Apratihatä means
“without any obstacle.” Because this Kåñëa consciousness is meant for the soul, not for the body. So far body is
concerned, there is…, according to our past karma it is destined.
sukham aindriyakaà daityä
deha-yogena dehinäm
[SB 7.6.3]
Prahläda Mahäräja says that here in this material world, we are after sense pleasure, everyone: birds, beasts, animals,
aquatics, human beings—even the demigods. Anyone who is within this material world, he is concerned with the
gratification of the senses in different degree; but, in any means, sense gratification. Therefore, we are given, by the
laws of nature… Not…, nature is not independent, but is superior order of the Supreme Personality of Godhead.
Little service, out of these nine varieties of devotional service. One, two, three, or just one—he is profiting. This is
called ajïäta-sukåti. Without knowledge, some balance of spiritual life is developed. Just like we collect money, four
annas, four annas. Just like home saving. Say you can put it four hundred, five hundred, one rupee—one day you’ll
see it is fifty rupees. So this is called ajïäta-sukåti. Without sukåti, without being purified, without being pious, nobody
can approach God. That is not possible. Catur-vidhä bhajante mäà sukåtino 'rjuna [Bg 7.16].
This very word is used by Kåñëa. Sukåti means those who are…, whose background is pious. And those who are
duñkåtinaù… Two words are being used: one sukåti and one duñkåti. Kåti, kåti, this word is used, one is very expert.
So the “expert” word is there, kåti, but duñand su. There are men who are very expert, but some of them employing
their expertness in sinful activities, and some of them employing their expertness in pious activities.
So this Deity worship is open for everyone so that, knowingly or unknowingly, anyone who is coming here, he is
becoming pious. Kåta-puëya-puïjäù [SB 10.12.11].
Because Kåñëa worship, or God worship, is not possible for persons who are sinful. That is stated in the Bhagavad-
gétä:
yeñäà tv anta-gataà päpaà janänäà puëya-karmaëäm
te dvandva-moha-nirmuktä bhajante mäà dåòha-vratäù [Bg 7.28]
Dåòha-vratäù: firm determination. That kind of devotional life is possible only when one is completely free from
the resultant action of sinful activity. Yeñäà tv anta-gataà. Anta-gataà: one who has finished.
We are suffering and enjoying, in this life. So what we are enjoying, that is due to our pious activities in the past.
Just like in our daily business, if you have to take some money from somebody, that is your income; and if you
have to pay somebody, that is your expenditure. Two things are going on. You cannot expect here, in this material
world, simply income. There must be expenditure. So two things, they are known as sukha and dukha. Sukha
means “happiness” and dukha means “distress.” So as Prahläda Mahäräja says, that this sukha and dukha,
happiness and distress, is already destined. As soon as I get a certain type of body, my life’s happiness and
distresses are fixed up. That’s all. You cannot change it. That is called destiny.
But the atma, although within, encaged within this body, is always separated, apart from. Just like I can give you
so many examples, that a dog, the body is dog’s body; it must live as dog. But even a dog can be made a devotee. It
doesn’t matter. Because he has got the body of a dog it does not mean that he cannot be made a devotee. It can be
trained. As you train the dog how to bite others at night, so you can train the dog also how to become devotee.
Therefore this is training. This child is being trained up. From the beginning of his birth he’s in the association of
devotees.
So if it is possible for one child, many thousands and millions of children can be taught in the devotion. What is the
difficulty?
So children should be educated also from the very beginning. This little child, he, she can also distinguish what is
Kåñëa, what is mäyä. If she is offered something which is not interest…, not in connection with our Kåñëa
consciousness movement, she says, “It is mäyä,” “He is karmé.” Like that. She has learned all these words. Of course,
she is child, but if training is there… Fortunately, in our childhood also we got a good father; we were also trained. So
this is wanted: jévasya tattva-jijïäsä [SB 1.2.10].
And if you simply understand Kåñëa, then you understand everything. Yasmin tuñöe jagat tuñöam. If you have
satisfied Kåñëa, then the whole world is satisfied. These are the principles.
So everyone can train. It is not very difficult thing. At home, everyone can train himself, the family members, the
children, to Kåñëa consciousness. What is the difficulty? We are practically seeing: this child is dancing. You can also
teach your children to dance in the presence of Deity. You can also establish Deity like this. And you can also offer
prayer; you can also chant; you can also dance. In the evening, if you perform this sacrifice… Sacrifice means you
sacrifice your time without going to the cinema. If you dance at home with children, wife, then your life becomes
successful. What is the difficulty? And anyone can do. Anyone can do. Kåñëa does not say that only Hindus will do, or
the Indians will do. Never.
So the energies, there are mainly three energies of Kåñëa: the material energy, the spiritual energy and the marginal
energy. The marginal energy, we are. We are called marginal because we have to live under the energy, another
superior energy. Just like if you work in the office, you have to work under the superintendent, not independently.
Similarly, our marginal position is that we can live under the guidance of the material energy or we can live under the
guidance of the spiritual energy. To live under the guidance of spiritual energy is our actual life. And to live under the
guidance of material nature, that is called mäyä, false. Therefore we are marginal; we can make our choice.
Yathecchasi tathä kuru [Bg 18.63]. We can act according to our choice. Kåñëa gives freedom. When Arjuna was taught
Bhagavad-gétä and Kåñëa asked him, “Now what do you want to do?”
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