Bhagavad-gītā As It Is

Bhagavad-gītā 4.24

Pradyumna: ...because of his full contribution to spiritual activities in which the consummation is absolute and that which is offered is of the same spiritual nature.

Prabhupāda:

brahmārpaṅaṁ brahma havir brahmāgnau brahmaṅā hutam brahmaiva tena gantavyaṁ brahma-karma-samādhinā [Bg 4.24]

[A person who is fully absorbed in Kṛṣṅa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.]

This is Kṛṣṅa consciousness, sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1].

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

Actually, there is nothing as material. Because the energy and the energetic, there is a verse in Viṣṅu Purāṅa.

eka-sthāni sthitasyāgner jyotsnā vistāriṅī yathā tativa brahmaṅaḥ śaktis sarvedam akhilaṁ jagat [Viṣṅu Purāṅa 1.22.52]

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

What is this jagat? Manifestation, the manifestation is, energy, energy of Kṛṣṅa. Energy of the supreme Brahma. The whole atmosphere is just like the sunshine. We can exactly understand what is the position of this material world. What is the Supreme Personality of Godhead, what is the spiritual world. By nature study you can understand. As it is explained in the Viṣṅu Purāṅa, eka-sthāni sthitasyāgner. Just like fire it is situated in one place, eka-sthāni sthitasyāgner, jyotsnā vistāriṅī yathā, but it is illuminating. Everyone, we can understand the same thing, just like the sun glow is situated in one corner of the sky but the sunshine is illuminating, eka-sthāni sthitasyāgner. The agni, or the fire is situated in one place but the elimination is distributing. So, just like the sunshine is spread all over the universe, but it is that we can see every day that the sun globe is situated in one place. Not that the sun glow is distributed, spread all over the universe. The sunshine, similarly there is fire the elimination is distributing, the heat also. Two energies of the fire, so because the energy of the fire is distributed all over the universe it does not mean the fire is finished. No. Fire is there, pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate. [Iso Invocation]

[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]

That is Kṛṣṅa, Kṛṣṅa is expanding himself. Just like the heat and light but that does not mean Kṛṣṅa is finished. It is not material, pūrṅasya pūrṅam ādāya, pūrṅam evāvaśiṣyate. Kṛṣṅa is spread in so many ways by his energy, by his personal expansion. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṅa-puruṣaṁ nava-yauvanaṁ ca. [Bs 5.33]

[I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.]

He is not finished, this is material idea that if Brahma is spread everywhere then where is the existence of Brahma in one place? This is the Māyāvādī idea, just like you take a big paper, a newspaper and tear it into pieces and throw all over the original newspaper is finished.

Kṛṣṅa is not like that because Kṛṣṅa is spread by his energies, prakṛti. Energy means prakṛti, that does not mean Kṛṣṅa is finished. This is Māyāvādī philosophy, that when Brahma the supreme is distributed everywhere the original form or the fact is finished. No. That is not being done. That Īśopaniṣad is said that, He is so perfect and complete, even complete is taken away from complete it is still complete, that is Brahma. We have got this limited idea, I have got balance say $1000 in the bank and if it is taken little by little the whole balance is finished. It is not like that. Pūrṅasya pūrṅam ādāya, pūrṅam evāvaśiṣyate. You have got $1,000 you take $1,000 and is still $1,000, this is spiritual. One plus one equal to one. One minus one equal to one. That is described here that brahmārpaṅaṁ brahma havir, brahmāgnau brahmaṅā hutam. Actually, the sacrificer, the ingredients, just like grains, and ghee is being offered in the fire. So, the fire is also Brahma, the ingredients are also Brahma, the person who is offering ingredients, he is also Brahma. But in different categories. Not that because everything is being Brahma, therefore everything is God. No. Everything is, this is called Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva.

[It is the living entity's constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one and different from the Lord.]

The example can be given, just like a drop of seawater and the sea. Chemical composition is the same, but the drop of seawater is not equal to the sea. This is Vaiṣṅava philosophy.

The Māyāvādī philosophy is, the drop when it is taken then it is separate and again if you put it there then it is one. So, the Vaiṣṅava philosophy accepts it is one and separate. Both. That is Caitanya Mahāprabhu's philosophy, acintya-bhedābheda, simultaneously one and different. And it is explained in the Bhagavad-gītā that, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. [Bg 9.44]

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

I am spread all over the universe, jagad avyakta-mūrtinā. Nonmanifested mūrti, He has got his mūrti. He says mayā, by Me, Me means person, mayā. So, how He is spread? Just like we are person, I am here but I am not in my apartment. You are here, you are not in your house. That is the difference between Kṛṣṅa and me. Kṛṣṅa is also a person, I am also person but Kṛṣṅa can remain anywhere and everywhere and still he remains His personality, that is Kṛṣṅa. Akhilātma-bhūto. [Bs 5.37]

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

That is stated in Brahma-saṁhitā.

goloka-nāmni nija-dhāmni tale ca tasya devi maheśa-hari-dhāmasu teṣu teṣu te te prabhāva-nicayā vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.43]

In the Bhagavad-gītā also it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. [Bg 18.61]

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

Īśvaraḥ, the supreme Lord is situated in everyone's heart. Your heart, my heart, it is particularly mentioned in the heart. We are searching out, where is the soul, where is the Supersoul but it is in the heart. And we see also so long the heart is going on beating the living condition is there as soon as the heart stops everything finished. And the śastra says also, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Now you find out where is the Supersoul and the soul but because you cannot find out it does not mean that there is no soul, no Supersoul. That does not mean. That is your imperfectness of knowledge, or process of knowledge. And how you can find out? The magnitude of the soul is stated in the śastra, 1/10000 part of the tip of the hair. We cannot measure even the tip of the hair, and why, how we can measure it? And because we cannot find out we say there is no soul. No. There is soul.

keśāgra-śata-bhāgasya śatadhā kalpitasya ca jīvaḥ bhāgo sa vijñeyaḥ sa cānantyāya kalpate [Cc Madhya 19.140]

[If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṅa, particles of spirit, not matter.]

Therefore we have to see through the śastra, not by our blunt eyes and senses, that is useless. adukik[?] Those who are bringing spiritual master as spiritual matter to be, to be subjected to the experimental knowledge, it is not possible. Experimental knowledge is defective, therefore we have to understand spiritual subject matter, śastra-yonitvāt. The Vedānta-sūtra says, you have to learn from the śastra. So here Kṛṣṅa says that everything can be converted into Brahma. It is a fact, sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1].

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

How to realise, that is Kṛṣṅa consciousness. That is described in the Bhagavad-gītā very nicely. Just like Kṛṣṅa says, everything is Kṛṣṅa, how to realise? The Kṛṣṅa says those who are not very advanced they have been advised to understand Kṛṣṅa, how? Raso 'ham apsu kaunteya, [Bg 7.8]

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

my dear Arjuna, I am the taste of the water. Begin like that. Raso 'ham apsu kaunteya, apsu, in liquid, any liquid thing you have some taste, otherwise how you will drink the liquid things. You have got some, everything has got taste. The whole world is full of taste, unless there is taste no one can be inclined to enjoy something. Anything you take. Therefore sex life is called ādi-rasa, the original taste. So in the water, when we drink water, or milk, or even wine, any liquid thing, if you simply try to practice this, that this taste of water that I am enjoying that is Kṛṣṅa. That begins Kṛṣṅa consciousness. It is not very difficult, everyone can do that. If you cannot chant, if you cannot hear about Kṛṣṅa, if you cannot understand about Kṛṣṅa because the devotional method is, śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam. [SB 7.5.23-24]

So to hear about Kṛṣṅa it does not appeal to everyone. Kṛṣṅa is fighting in the battlefield of Kurukṣetra and Kṛṣṅa is playing on the courtyard of Yaśodāmayī. There are so many description in the Śrīmad-Bhāgavatam, ordinary less intelligent man they cannot understand that the Paraṁ Brahma, supreme Brahma can crawl in the courtyard of mother Yaśodā. It is very difficult for them to understand. Therefore the 10th Canto of Śrīmad-Bhāgavatam there is description of Kṛṣṅa's activities because unless one understands what is Kṛṣṅa, he is not interested in the activities of Kṛṣṅa. But those who are devotees they know that Kṛṣṅa and Kṛṣṅa's activities are one and the same. Absolute. So if we cannot understand Kṛṣṅa, Kṛṣṅa is so kind that he descends and plays in so many ways, if we simply hear about Kṛṣṅa, then that means that we associate with Kṛṣṅa, chanting of Kṛṣṅa, Hare Krishna nāma is Kṛṣṅa, nāma-cintāmaṅi-kṛṣṅaḥ caitanya-rasa-vigrahaḥ. [Cc Madhya 17.133] these are the statement of the śastra.

[The holy name of Kṛṣṅa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṅa Himself, the reservoir of all pleasure. Kṛṣṅa’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṅa Himself. Since Kṛṣṅa’s name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṅa’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṅa and Kṛṣṅa Himself are identical.]

Kṛṣṅa's name, cintāmaṅi is spiritual, it is not material. You cannot go on chanting on any material name. Mr John, Mr John, Mr John, you will be tired. But you go on chanting Hare Krishna, 24 hours you will never be tired. That is the difference, they do not understand. And the more you chant you relish, otherwise these European and American boys and girls four or five years ago. They did not know what is Kṛṣṅa or what is Kṛṣṅa's name, and now they are chanting all over the world. It is a fact. One priest, Christian priest he was astonished, in Boston. He issued one pamphlet, he said, that these boys they are our boys some of them are coming from Christian family or Jewish family. But before this, before they are taking to Kṛṣṅa consciousness they did not care for anything, Bible or church or... Never. Now how is that, these boys are mad after God?

Therefore it is a fact, that Kṛṣṅa and Kṛṣṅa's name there is no difference. Here in the material world, if you want, if you are thirsty, if you want water, if you simply chant, water, water, water. That will not satisfy you. You require water, the fact. But spiritually when you chant Kṛṣṅa, you relish Kṛṣṅa. Nāma-cintāmaṅi-kṛṣṅaḥ. That is because Kṛṣṅa and Kṛṣṅa's name is not different. So, as we advance in realisation then we can understand that everything is Kṛṣṅa, that is described here. Brahmārpaṅaṁ brahma havir brahmāgnau brahmaṅā hutam [Bg 4.24].

Because everything is Kṛṣṅa's energy, the same example. Just like the fire, has got two energies. Heat and light. So whenever there is heat there must be fire and wherever there is light there must be fire. You cannot say that heat is here, light is here but fire is not here. That you cannot say. As soon as, even smoke is there, the fire is there. Even the smoke, this māyā external energy is considered as the smoke of the fire but in the smoke also you can perceive fire. And in the light also you can perceive fire, in heat also you can perceive fire. There are three things, smoke, light and heat from fire. So one who is realised soul he sees everywhere the connection of fire, nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255–56].

[When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṅa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

He can see, this is advancement. Just like, we are offering Kṛṣṅa something prepared, so how it becomes prasādam? Others will see that the same dāl, bharata, sūjīor halvā. We are also preparing how these people are calling it prasādam? And why they take with so respect, the prasādam, that is also Kṛṣṅa. This is the process to understand, as I have already said, raso 'ham apsu kaunteya. For the neophytes by taking prasādam, by thinking the taste of water, Kṛṣṅa, he will gradually develop his Kṛṣṅa consciousness that is dormant. It is not artificial simply by certain process it has to be awakened. It is not something foreign. In the Caitanya-caritāmṛta it is said, nitya-siddha kṛṣṅa-bhakti sādhya kabhu naya śravaṅādi-śuddha-citte karaye udaya. [Madhya 22.107]

[Pure love for Kṛṣṅa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.]

Sādhya means practice. It is not, we practice so many things by association but we forget but once you... [distortion]....premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. [Bs 5.38] Santaḥ sadā.

[I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṅa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.]

So we have to become santaḥ, saintly person by devotional service, this is the process. The beginning is, hearing. This centre is made for giving chance to people to hear about Kṛṣṅa. That is the beginning. There is no loss but if there is any gain, why not take it? Anyone who is coming here it is not necessary that one has to pay some fees, or there is some loss. There is no loss, everything is gained, simply by hearing. And Kṛṣṅa is speaking about himself. So we should take advantage of this Kṛṣṅa consciousness movement that will be beneficial for us. So, Kṛṣṅa and Kṛṣṅa's name, or anything in this world, sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1],

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

How to realise, that is Kṛṣṅa consciousness. That is described in thethat is Kṛṣṅa because it is energy of Kṛṣṅa. And you cannot separate the energy from the energetic. I have already explained, that you cannot separate fire, or heat, or smoke from the fire because the three things are emanating from the fire. Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ, the first quote is, athāto brahma jijñāsā. Now this human life is meant for enquiring about the absolute truth. In cats and dogs lives, we cannot. By evolution process when you come to human form of life, there is chance of understanding Kṛṣṅa. Therefore, when we get this human form of life, if you do not understand Kṛṣṅa then you are committing suicide, ātma-hā, cutting one's throat himself. So, we should not be ātma-hā, labdhvā su-durlabham idaṁ bahu-sambhavānte, mānuṣyam artha-dam. [SB 11.9.29]

[After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Kṛṣṅa consciousness is possible only for a human being.]

This human form of life is purposeful, don't waste. That is the injunction of the śastra, therefore there are so many Vedic literatures just to awaken this humanity or human society to the point of Kṛṣṅa consciousness so that he may be relieved from this business of, janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam [Bg 13.8-12] this is required. So this is, brahmārpaṅaṁ, brahmārpaṅaṁ Kṛṣṅa is brahma, paraṁ-brahma. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. [Bg 10.12-13] Arjuna has accepted, who directly heard from Kṛṣṅa about Bhagavad-gītā and he is experienced about Kṛṣṅa. He expressed, you will find it in the 10th chapter, paraṁ brahma paraṁ dhā paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. My dear Kṛṣṅa you are the paraṁ brahma, everything is brahma but he is paraṁ brahma. That is the distinction, sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1].

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

This all right but where from this Brahma is emanating? That paraṁ brahma, janmādy asya yataḥ. Brahma is also emanating, brahma ahaṁ pratiṣṭhāya[?] Everything Brahma is situated on paraṁ-brahma, therefore he is described as paraṁ dhāma, dhāma means the platform. Just like we stand on the surface of the globe, so similarly there must be some standing, just like the light is coming. Where from the light is coming? The standing is the lamp, if the lamp is broken there is no more light. Similarly, the brahma-jyoti, where from it is coming? Where is the source? Brahma-jyoti, the impersonal brahma-jyoti, is not ultimate, brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]

[Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.]

The absolute truth is one either you say Brahma or Paramātmā or Bhagavan but still there is a grace of realisation. Brahma realisation is impersonal realisation, Paramātmā realisation is localised and Bhagavan realisation is the perfect ultimate realisation, brahmeti paramātmeti bhagavān. The same example, just like you are in the sunshine that is also light, it is not darkness. Similarly, those who are realised impersonal Brahma that is also light. Those who are realised localised Paramātmā, īśvaraḥ sarva-bhūtānāṁ, the yogīs. The yogīs realised Paramātmā, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino. [SB 12.13.1]

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

Yogīs business is in meditation to see Kṛṣṅa within the heart and the jñānīs they realise impersonal feature, brahma-jyoti. But the bhaktas they directly come to the original source of Brahma and Paramātmā. Bhagavan, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati, [Bg 18.61]

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

īśvaraḥ has expanded in everyone's heart and who is that īśvaraḥ? Īśvaraḥ paramaḥ kṛṣṅaḥ.

īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṅa-kāraṅam [Bs 5.1]

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

So if we understand Kṛṣṅa and Kṛṣṅa's energies then we can realise the Vedic slogan, sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1].

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.].

But without understanding Kṛṣṅa it is not possible, without understanding Kṛṣṅa there will be fall down. Therefore we see so many impersonalists they cannot give up their attachment for this material world. That is not possible. That is described in the Śrīmad-Bhāgavatam, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ. [SB 10.2.32]

[[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.]

Anyone who has neglected your personality, aravindākṣa, oh the lotus eyed Kṛṣṅa, aravinda, ye 'nye he aravindākṣa tvayy asta-bhāvāt. They cannot understand what you are, aviśuddha-buddhayaḥ. Their intelligence is still contaminated, not purified aviśuddha. Then what is the result? The result is, āruhya kṛcchreṅa paraṁ padaṁ tataḥ, after severe austerities, penances they may come to the impersonal understanding of your brahma-jyoti. But patanti adhaḥ, again comes to the material world. Therefore the impersonalist without understanding of Kṛṣṅa even very much advanced they do not get any occupation they come down again to the material platform to open hospital, school, college, why? Because the impersonalist says that this material world is false. If the material world is false why you come down again to the false platform to open schools and hospitals? That means, āruhya kṛcchreṅa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ.

Just like if you go very high with your aeroplane, just like they are trying to go to the moon planet because they are not getting any shelter they are coming back again. And if you are going to the moon planet why you do not stay there? But they cannot stay. Similarly these so-called Brahma realisation or actual Brahma realisation that will not help, you must stay some year[?], that is lotus feet of Kṛṣṅa. Samāśritā ye pada-pallava-plavaṁ, [SB 10.14.58]

[For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoof-print. Their goal is paraṁ padam, Vaikuṅṭha, the place where there are no material miseries, not the place where there is danger at every step.]

we have to take shelter that is Kṛṣṅa's aim paramaṁ guhyaṁ, you take shelter of my lotus feet. Sarva dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]

[Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.]

that is Kṛṣṅa's advice. Not sarva-dharmān means there are so many system of religion. But any system of religion if it does not lead you to the platform of devotional service to the Supreme Personality of Godhead, that is defective. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. [SB 1.2.6]

[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]

That is first class system of religion. What is that? Which teaches one how to become unalloyed, unflinching devotee of the Supreme Personality of Godhead. That is first class, all others they are defective. Sometimes they are described as cheating. Just in the beginning of the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2],

[Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṅa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.]

kaitavaḥ means cheating. So anything and going in the name of religion but it is cheating that is rejected here, dharmaḥ projjhita, projjhita means prakṛṣṭa-rūpeṅa ujjhita. Just like a sweep with a broomstick you cleans all the dust, throwaway. Similarly in the Śrīmad-Bhāgavatam in the beginning it is said that cheating type of religious system is some completely swept away, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṅāṁ. Then for whom it is meant? For paramo nirmatsarāṅāṁ.

Those who have achieved the stage of nirmatsarātaḥ, without any jealousy because the material disease is jealousy. I am jealous of you, you are jealous of me. This is the business here. Here however I may be a very great personality but in the material affair there are many instances they become very, very jealous. That is material disease, material disease means we are all jealous therefore this bhāgavata-dharma, Kṛṣṅa consciousness movement is meant for paramo nirmatsarāṅāṁ, who is not jealous. For him it is meant for, paramo nirmatsarāṅāṁ, vāstavam vedyaṁ atra. These are described there and actually our jealousy begins from Kṛṣṅa. Kṛṣṅa is asking, sarva dharmān parityajya mām ekaṁ śaraṅaṁ vraja but I am jealous, why shall I surrendered to Kṛṣṅa? Why? He is also as good as I am, maybe a little learned, avajānanti māṁ mūḍhā mānuṣīṁ... because he is asking, demanding your surrender and I am thinking he is an ordinary man. So I am losing the chance, avajānanti māṁ mūḍhā. So our jealousy business has begun from Kṛṣṅa. Oh why shall I am accept Kṛṣṅa, as the supreme person although in the śastra's Kṛṣṅa says personally, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg 7.7]

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

there is no more superior truth than me. But we don't believe it although we read Bhagavad-gītā but we don't accept Kṛṣṅa's person. This is our disease because jealous. Jealousy, why shall I except Kṛṣṅa as the supreme. This is jealous, therefore so long we are jealous we cannot understand Kṛṣṅa, paramo nirmatsarāṅāṁ, satāṁ, and who is not jealous? Satāṁ, satāṁ those who are devotees.

satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṅa-rasāyanāḥ kathāḥ taj-joṣaṅād āśv apavarga-vartmani śraddhā bhaktir ratir anukramiṣyati [SB 3.25.25]

[In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.]

So we have to discuss about Kṛṣṅa amongst the Kṛṣṅa's devotees, not outsiders, outsiders they cannot understand Kṛṣṅa. They simply waste their time by commenting on Bhagavad-gītā because they are mūḍhās they cannot understand Kṛṣṅa. Kṛṣṅa says to Arjuna, I shall explain Bhagavad-gītā because you are my bhakta, bhakto 'si priyo 'si me [Bg 4.3].

[That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.]

So who can understand Bhagavad-gītā unless he is a bhakta of Kṛṣṅa? And therefore Kṛṣṅa selected Arjuna. Arjuna was not a Vedāntist, he was a householder, kṣatriya, fighter, soldier. A soldier is not expected to be Vedāntist. Neither very much well versed in all the Vedic literature. That is not the business of kṣatriya, that is the business of the brāhmaṅa. Brāhmaṅa is paṅḍita but kṣatriya is not supposed to become a paṅḍita. But still Kṛṣṅa selected him. Kṛṣṅa: "Arjuna I shall speak to you the same old story which I spoke to, imaṁ vivasvate yogaṁ proktavān aham avyayam, [Bg 4.1]

[The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.]

that is now lost. Therefore I shall revive it again, and I shall speak to you because you are my bhakta you are my friend." So this is the qualification of understanding of Bhagavad-gītā. First of all to become a devotee of Kṛṣṅa otherwise it is licking the bottle of honey. Here is honey, oh it is honey, and if you go on licking at the bottle what taste you will get? It must be opened then inside, rahasyaṁ hy etad uttamam, [Bg 4.3] and who can open? The devotee can open. Otherwise lick up go on by licking the bottle for many thousands of years you will never taste what is within.

So those who are actually advanced in Kṛṣṅa consciousness they can understand that everything is Kṛṣṅa, that is really Brahma realisation. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti. [Muṅḍaka Upaniṣad 1.3]

[If one can understand the Supreme Personality of Godhead, the controller of all controllers, one can understand everything else.]

this is the Upaniṣad, if you simply understand Kṛṣṅa then you understand what is Paramātmā, what is Brahma, what is material cosmic manifestation. Everything you understand. And when you understand Kṛṣṅa properly then you will see that everything is Kṛṣṅa because everything is Kṛṣṅa's energy. Just like heat and light I have already explained. That is sarvaṁ khalv idaṁ brahma, that understanding but does not mean the supreme Brahma Kṛṣṅa is lost. No. Kṛṣṅa in spite of expanding in so many ways as Paramātmā as Brahma, as cosmic manifestation, material energy, everything, still Kṛṣṅa is there. Person. So, there are so many ways explained in the Bhagavad-gītā to understand Kṛṣṅa and if we get this opportunity to understand Kṛṣṅa. If we cannot understand Kṛṣṅa by reading Bhagavad-gītā and śastra. Kṛṣṅa is therefore giving us the very easiest method. All right, you cannot understand me, you are drinking water every day, four times, three times, you just remember this taste is Kṛṣṅa. That is all. Smaraṅaṁ. Śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ [SB 7.5.23]

[Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṅu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṅa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.]

because you'll remember Kṛṣṅa, your life will be successful. Simply by drinking water, it is so easy. You don't required to undergo very severe austerities and patience. Simply try to follow one instruction of Kṛṣṅa. That while drinking water the taste is Kṛṣṅa. Begin this life and your life will be successful, you will be successful. [end]