Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 3.25.3

Nitāi: [leads chanting of verse, etc.] [devotees repeat]

yad yad vidhatte bhagavān svacchandātmātma-māyayā tāni me śraddadhānasya kīrtanyāny anukīrtaya [SB 3.25.3]

[break] [00:40]

"Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency."

Prabhupāda:

yad yad vidhatte bhagavān svacchandātmātma-māyayā tāni me śraddadhānasya kīrtanyāny anukīrtaya [SB 3.25.3]

So the speaker and the audience.

śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [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.]

These are the nine different processes of devotional service, devotional life. The beginning is śravaṅaṁ kīrtanam. This is the beginning of. Śraddadhānasya. And one must be very eager or sincere to hear, śraddadhānasya. Śraddhā. Then it will be successful. In the Bhagavad-gītā also it is stated,

satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate [Bg 9.14]

[Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.]

So we have to speak, or chant, about the holy activities of the Supreme Personality of Godhead. That is simply by if we hear... Just like abhavad vaiyāsakiḥ kīrtane. Śrī-viṣṅoḥ śravaṅe parīkṣit [Bhakti-rasāmṛta-sindhu 1.2.265]. This Bhāgavata was...

[buzzing sound]

...was recited by Śukadeva Gosvāmī, and it was heard by Parīkṣit Mahārāja. So although there are nine processes...

[buzzing sound]

...śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam [SB 7.5.23]. You hear about Kṛṣṅa—Kṛṣṅa and Viṣṅu, the same. Kṛṣṅa is the origin of viṣṅu-tattva, and Viṣṅu is expansion of Kṛṣṅa. So when we speak of Viṣṅu, the origin of Viṣṅu is Kṛṣṅa. Kṛṣṅa says in the Bhagavad-gītā, aham ādir hi devānām [Bg 10.2]: "I am the origin even of the devas." The most important devas are Brahmā, Viṣṅu, Maheśvara. Creation, in the beginning of creation, Brahmā, Viṣṅu, Maheśvara. From Viṣṅu, Brahmā is born; from Brahmā, Lord Śiva is born. And they take charge of the three modes of material nature. Brahmā... Viṣṅu takes the charge of sattva-guṅa, and the Lord Brahmā takes the charge of rajo-guṅa, and Lord Śiva takes the charge of tamo-guṅa. But in the creation, before the creation, when there was no Brahmā, no Śiva, there was Kṛṣṅa. Therefore Kṛṣṅa says, aham ādir hi devānām. The create... All the devas, demigods, or living entities, they are created after this cosmic manifestation is created. Therefore in the Vedas it is said, "In the beginning there was no Brahmā, no Śiva. Only Nārāyaṅa āsīt." Eko nārāyaṅa āsīt. That Nārāyaṅa is also another plenary expansion of Kṛṣṅa. Therefore Kṛṣṅa says in the Bhagavad-gītā, 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.]

So we have to learn from the śāstra that Kṛṣṅa is the origin, Bhagavān. Kṛṣṅas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṅas tu bhagavān svayam [SB 1.3.28].

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

All the viṣṅu-tattvas, all the incarnations, they are plenary expansion of Kṛṣṅa, and... Or expansion of the expansion. Thousands and thousands. Millions. Just like there are waves in the ocean and the river, similarly there are incarnation, many thousands. Śaktyāveśa-avatāra, guṅa-avatāra, svayam avatāra... Many avatāras. They are described in the Śrīmad-Bhāgavatam. So all these avatāras are svacchandātmā. There is no cares and anxiety. Just like if we organize a business or some management, we have got so many anxieties. Even he's a managing director or proprietor or the supreme person in some establishment, he has got so many anxieties. He's not very happy. Although he's sitting in his room without any disturbance, but because he has to manage, the brain is working, "How to do this? How to do that? How to manage that affair?" He's always full of anxiety. This is material nature. In the material world you cannot be without any anxiety. That is not possible. Asad-grahāt.

Therefore Prahlāda Mahārāja, when he was asked by his father, "My dear boy, what best thing you have learned from your teachers? Will you explain to me?" so Prahlāda Mahārāja immediately replied, tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5]:

[Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṅa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.]

"Yes, I have learned the best thing is that these materialistic persons, who have accepted the asad-vastu..." Sat and asat. Sad gama asato mā: "Don't keep yourself in the asat; go to the sat." Oṁ tat sat. That is the Vedic injunction. So... [buzzing sound] Material world means asad-vastu. Asad-vastu means not good or which will not stay. Asat. Sat means which exists, and asat means not existing. So in the material world nothing will exist. It exists for some time, temporary. The Māyāvādī philosopher says that brahma satyaṁ jagan mithyā. We Vaiṣṅavas, we do not say mithyā, because God, or the Supreme Brahman, is truth, so there cannot be anything untruth from the truth. That is not possible. Just like if you prepare something from gold, an earring, that earring is also gold. You cannot say it is something else.

So yato vā imāni bhūtāni jāyante [Taittirīya Upaniṣad 3.1].

[The Supreme Absolute Truth is that from which everything is born.]

That is the Vedic instruction. Janmādy asya yataḥ [SB 1.1.1]. So Supreme Absolute Truth is that from whom, or from which, everything has emanated. So if everything has emanated from the Absolute Truth, it cannot be untruth. How it can be untruth? It may be temporary. Therefore we Vaiṣṅava philosophers, we do not accept this jagat as the Māyāvādī philosopher says, jagan mithyā. No, we don't say mithyā. We say jagat is also satyam. Because the jagat has emanated from the Supreme, therefore it is not mithyā, but it is temporary. That is also explained in the Bhagavad-gītā. The material nature is temporary. Bhūtvā bhūtvā pralīyate [Bg 8.19]. It comes into existence and stays for some time. Then it is again annihilated. But it is not mithyā. We don't say mithyā. And it can be utilized for the Supreme Truth. This is Vaiṣṅava philosophy. Nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate. Our Vaiṣṅava philosophy is we don't take anything as mithyā. We take it as truth, but we don't use it for purpose of which is not truth.

The material purpose is not truth, but spiritual purpose is truth. Therefore anything, you use it for the ultimate truth, Absolute Truth, that is realization of truth. This is Vaiṣṅava philosophy.

anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṅa-sambandhe yuktaṁ vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255]

[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.]

This is the instruction given by Śrīla Rūpa Gosvāmī. And on the other side,

prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo phalgu vairāgyaṁ kathyate [Bhakti-rasāmṛta-sindhu 1.2.256]

[On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṅa is not as complete in his renunciation.]

Mumukṣubhiḥ. Mumukṣubhiḥ means those who are aspiring after mukti. Those who are aspiring after mukti. Because when one is disgusted with these material engagements—sadā samudvigna-dhiyām—they want to destroy this. Mithyā. But the Vaiṣṅava says that prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Everything has got relation with the Supreme Person, or the Absolute Truth. Just like this microphone. It is made of metal. But what is metal? It is another form of earth.

So Kṛṣṅa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā [Bg 7.4].

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

It is His energy. So His energy... He is the source of energy. So energy, how it can be untruth? That is not untruth. We don't say that "This metal has no connection with Kṛṣṅa." Yes, it has connection, because it is production of His own energy. So... Just like this material world, this cosmic manifestation, is the production of the sunshine. The sun and the sunshine—you cannot say the sunshine is false and the sun is true. That is not nice philosophy. If the sun is true, then the sunshine is also true. So we don't say that this jagat mithyā. No. It may be temporary, but it is not mithyā. Therefore our Gosvāmīs, they instruct, or Kṛṣṅa also instructs, that everything belongs to Him; therefore everything should be utilized for His purpose. That is wanted.

So this creation is made, or emanation from Bhagavān, but He's svacchandātmā, He has no anxiety. If we want to create something, if we want to construct a building, creation, or anything, a factory, a machine, we have to go through so many anxieties: "How to make it successful?" But Kṛṣṅa's creation, or God's creation, is not like that. Just like see: Kṛṣṅa is standing before you. He has no anxiety. He is very pleasantly with His consort, Śrīmatī Rādhārāṅī, and enjoying playing on His flute. There is no anxiety. That is God. If God has got anxiety, then what class of God He is? No. So that anxiety-less God you'll find in Kṛṣṅa. The demigods... Take any demigod, even Lord Brahmā, he's also anxiety. He's meditating. And Lord Śiva is dancing with his triśūla. He has got something to do, to annihilate. He has got anxiety. Goddess Kālī—[s]he's also standing with sword and so many things.

So they have got activities. Durgā, she is engaged in so many activities. But Kṛṣṅa, you'll find always svacchandātmā, always peaceful. Kṛṣṅa, when He's engaged in killing some demons, that Kṛṣṅa is different from the original Kṛṣṅa. That is Vāsudeva Kṛṣṅa. That is Vāsudeva. Kṛṣṅa personally does not go anywhere. Padam, padam ekaṁ na gacchati. Giving up Vṛndāvana, He does not go even step away. That is original Kṛṣṅa. And other things, other activities which are done by Kṛṣṅa, that is Vāsudeva Kṛṣṅa. From Kṛṣṅa: Vāsudeva, Saṅkarṣaṅa, Aniruddha, Pradyumna. Then from, again, Saṅkarṣaṅa: Nārāyaṅa. Again, from Nārāyaṅa, the dvitīya catur-vyūha. Then Viṣṅu, Mahā-Viṣṅu, Garbhodakaśāyī Viṣṅu, Kṣīrodakaśāyī... In this way, there is system how Kṛṣṅa expands. Ekaṁ bahu syām.

Kṛṣṅa can expand Himself in many, many forms. Advaitam acyutam anādi 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's the ādi-puruṣa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Brahmā says. Brahmā is not ādi-puruṣa. Brahmā says, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. So Kṛṣṅa is the ādi-puruṣa. And He has got many expansions, advaitam acyutam anādi. Anādir ādiḥ. He has no beginning, but He is the beginning of everything. That is called anādir ādiḥ. He has no beginning, but He is the beginning of everything. That advaitam acyutam anādim ananta-rūpam. And He has expanded Himself in so many forms. We are also Kṛṣṅa's form, but we are vibhinnāṁśa. And svāṁśa and vibhinnāṁśa. The viṣṅu-tattva is bhagavat-tattva, svāṁśa, personal expansion, and we are energy expansion. We are also energy. Apareyam itas tu viddhi me prakṛtiṁ parā, jīva-bhūtāṁ mahā-bāho [Bg 7.5].

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

So jīva, prakṛti expansion. Parā-prakṛti expansion.

So Kṛṣṅa is always svacchandātmā. He has no anxiety. Svacchandātmā ātma-māyayā. Yad yad vidhatte bhagavān svacchandātmā. Whatever... Even if He's killing a demon, there is no anxiety. That is Kṛṣṅa. Even if He's killing, He has no anxiety. Svacchandātmā. That is also, I mean to say, confirmed in the Vedic language. Parāsya śaktir vividhaiva śrūyate, na tasya kāryaṁ karaṅaṁ ca vidyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

So He has nothing to do personally. His energies act. Then try to understand why Bhagavān is attributed with the word svacchandātmā. Because... Just like a big man: he wants to do something, he simply says to his secretary, "This thing must be done," he does everything. And he is quite confident that "I have told my secretary, and it will be done." So secretary is a person's śakti, energy. Similarly, if a ordinary man within this world has so much energies or secretaries to act, so just imagine, although Kṛṣṅa is Jagadīśvara, He's managing the whole universe. He's managing. There is brain. The foolish men, they say there is no brain. No, there is brain. But we do not know who is the brain. That is our foolishness. But if we take information from the śāstra, we can understand what is that brain. That brain is explained in the Bhagavad-gītā:

mayādhyakṣeṅa prakṛtiḥ sūyate sa-carācaram hetunānena kaunteya jagad viparivartate [Bg 9.10]

[This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.]

So behind this material energy... Material energy, just like we see there is cloud, there is thundering sound, there is rain. And from the rain, there is crops, there is food grain. Then we eat those food grains. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ. Then, yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ [Bg 3.14].

[All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.]

These things are already stated. Everything, the origin is the Supreme Personality of Godhead, Yajña. Yajñaḥ karma-samudbhavaḥ. Yajña means we have to satisfy the Supreme Person. That is called yajña. And this process can be executed when the human society is very regulated. Regulated means there must be division of these varṅas and āśramas. Varṅa means four varṅas: brāhmaṅa, kṣatriya, vaiśya, śūdra. And four āśramas: brahmacārī, gṛhastha, vānaprastha, sannyāsa. They have got their respective duties. So unless the human society is divided into these eight scientific division and everyone acts according to his position, there cannot be any peace in the world. That is called varṅāśrama.

Varṅāśramācāravatā puruṣeṅa paraḥ pumān, viṣṅur ārādhyate... [Cc Madhya 8.58].

[The Supreme Personality of Godhead, Lord Viṣṅu, is worshiped by the proper execution of prescribed duties in the system of varṅa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṅas and āśramas.’]

The ultimate goal is to satisfy the Lord, Supreme Lord, Viṣṅu. Na te viduḥ svārtha-gatiṁ hi viṣṅum [SB 7.5.31].

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṅu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

But the foolish people, they do not know their ultimate interest is how to satisfy Viṣṅu, viṣṅur ārādhyate. So when there is dharmasya glāniḥ, then Lord Viṣṅu, or Kṛṣṅa, by His incarnation or personally, He comes. Therefore it is said, yad yad vidhatte bhagavān. But because He comes to paritrāṅāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg 4.8],

[In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.]

He has no anxiety. Svacchandātmā. And He does by His own internal potency. He does not take anyone's help. That is Kṛṣṅa. That is Bhagavān. Na tasya kāryaṁ karaṅaṁ ca vidyate. He has got so varieties of energies that everything is done very correctly and perfectly.

na tasya kāryaṁ karaṅaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc Madhya 13.65, purport]

Svābhāvikī jñāna-bala-kriyā. Everything is being done perfectly. So there are activities. Those who are impersonalists, they cannot understand. They cannot understand what is the Personality of Godhead. Nābhijānāti mām ebhyaḥ param avyayam [Bg 7.13].

[Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me who am above the modes and inexhaustible.]

In the Bhagavad-gītā it is said, tribhir guṅamayair bhāvaiḥ, mohita. Because they are covered by the influence of three kinds of material modes of nature, one cannot understand what is the Supreme Personality of Godhead. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg 7.25].

[I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not, who am unborn and infallible.]

But He reveals Himself to the devotees. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

So our business is to understand Kṛṣṅa tattvataḥ, in truth, not superficially. Then our life is successful. Janma karma me divyaṁ yo jānāti tattvataḥ [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

Not superficially. Try to understand Kṛṣṅa in truth. Therefore here it is said that tāni me śraddadhānasya kīrtanyāny anukīrtaya. Anukīrtaya. Anukīrtana means don't manufacture. Anu means following. Therefore the bhagavat-tattva, or Bhagavān, can be understood by the paramparā system. Anu. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg 4.2].

[This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.]

Rājarṣayaḥ. Formerly, the kings, they were rāja, at the same time great saintly person, ṛṣi. They were not ordinary this king, Nawab Shah, engaged in drinking and dancing. No. They were all ṛṣis. All ṛṣis. Up to Mahārāja Parīkṣit they were trained up in such a way, although it was monarchy, one man's control, but that man is not ordinary man. They were called nara-deva. Nara-deva means Bhagavān in the form of a human being. A king was worshiped, therefore, because they were rājarṣi. Imaṁ rājarṣayo. Bhagavān says, Kṛṣṅa says.

Unless the kings, the government head, does not know what is the purpose of this life, what is the purpose of this material world, then how he can rule nicely? It is not possible. He has no purpose. He does not know what is the aim of life. Just like they think that eating, sitting..., eating and sleeping and sex life and then die. They're like animal life. This is not human life. Human life must know what is the aim of life. That they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31].

These foolish people, they are trying to be happy—durāśayā. Durāśayā means the hope will never be fulfilled. That is called durāśayā. Bahir-artha-māninaḥ. Bahir-artha-māninaḥ. These external... Here is called ātma-māyayā. But there is another māyā. This māyā is external māyā, external energy. That is this material world. They are trying to be happy in this material world by adjusting material things. That is called durāśā. It will be..., never be fulfilled.

Therefore in the history we see, there have been so many material leaders, but they died simply working hard. They could not make things very properly adjusted. There was Napoleon, there was Hitler, there was Gandhi, there was Nehru, there were so many leaders. But nobody could adjust. This is not possible. That is durāśā. Durāśayā ye bahir-artha-māninaḥ. Because they do not know what is the ultimate goal of life. The ultimate goal of life is to understand Viṣṅu. And people are going on.

na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha-māninaḥ andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ [SB 7.5.31]

Andha. Andha means blind man. If one blind man is trying to lead other blind men, then what is the benefit? The leader is blind and the follower is blind. Then there will be no result. They do not know... Īśa-tantryām uru-dāmni baddhāḥ. They are tied. They are tied hands and legs by īśa-tantra, by the regulative principles of the nature.

So one has to learn from the śāstra.

daivī hy eṣā guṅamayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te [Bg 7.14]

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

The prapadyante means bhakti-yoga. So the śravaṅaṁ kīrtanam is the beginning of bhakti-yoga. Therefore he says, tāni me śraddadhānasya kīrtanyāny anukīrtaya. Anukīrtaya: "Just speak to us by following the paramparā system." Anu. Anu means following. Anu means always, and anu means following. Anu-gamana, anu-karaṅa. Anu-karaṅa means imitation. Anu-gamana means follower, and go. So here, anukīrtaya. First of all you must know from the authorities what is the truth. Then you speak. Don't speak nonsense. It will not help you or your followers. That is called anukīrtaya.

So one has to learn how to describe the Absolute Truth, Bhagavān—how He's acting, how He's merciful, how He is so kind to the living beings that He comes personally. He's more anxious to give us education, enlightenment what is the goal of life. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg 4.7]. And He leaves the literature, He leaves His devotee, He leaves His follower, the paramparā system. Take advantage of this. This Kṛṣṅa consciousness movement is meant for giving the whole human society this advantage of understanding what is the Absolute Truth. It is not a bogus thing. It is actually this anukīrtaya. Anukīrtaya. We are not manufacturing our philosophy. There is no business. Why shall I try for..., unnecessarily waste our energy for manufacturing? There are so many things to be learned which is already there in the Vedic literature. Just try to learn and distribute it.

That is Caitanya Mahāprabhu's mission.

bhārata-bhūmite haila manuṣya-janma yāra janma sārthaka kari' kara para-upakāra [Cc Ādi 9.41]

[One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.]

That is being attempted. Anyone who has taken birth in this land of Bhārata-varṣa, it is his duty to make his life successful by taking advantage of this Vedic literature. But we are not taking advantage of Vedic literature. We are going to learn technology. That is our misfortune. Technology is śilpa-karma. Just like an artistic man—that is not real education. Real education is how to solve the problem of life, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg 13.9].

[Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I thus declare to be knowledge, and what is contrary to these is ignorance.]

That is education. So this education, this transcendental education, is to enlighten people how to become relieved from this entanglement of material life, janma-mṛtyu-jarā-vyādhi.

Thank you very much.

Devotees: Jaya. Haribol. [end]