rmad-

rmad-Bhgavatam
Bhgavatam 5.5.1

Los Angeles, January 20, 19

Prabhupda: (aside:) Where is that table light? Table light?

(chants magalcaraa prayers) In the last meeting we are discussing about
the life of a fallen brhmaa, Ajmila. He was addicted to prostitute. Therefo-
re his high standard of life became degraded. This morning also we were rea-
ding in the opaniad that God is appa-viddham. "A" means not,
and ppa means sin, and viddham, infected. The God is never infected by sin,
sinful activities. Common sense. Just like a king orders somebody to be killed,
"This man should be killed." This killing is sinful for the ordinary citizen, but
killing by the order of the supreme executive head, the president or the king,
that is not criminal. If you say that "Killing by me is criminal. Why it is not cri-
minal for you, you, the president or the king?" I am giving a crude example.
Similarly, if you go higher and higher, when you come to God...

First of all, what is the conception of God? Conception of God is "God is

great. Nobody is greater than Him, and nobody is equal to Him." That is
God. Asama-rdhva. The exact Sanskrit word is asama-rdhva. Asama means
"not equal." Nobody can be equal to God. This is analyzed by great cr-
yas. They have analyzed the characteristics of God. They have characterized
the characteristic are sixty-four. And out of that sixty-four, we have, we living
entities, we have got fifty only. And that is also in very minute quantity. Fifty
qualities of God we have got, but that is in minute quantity. Take, for exam-
ple, just like God has got also the tendency to love young girl. Take it for a cru-
de example. Just like God is dancing with young girls. But we have also the sa-
me tendency. We also want to be surrounded by young girls and dance, we en-
joy. But the thing is that you can enjoy in the company of a few girls. That is
minute quantity. But God can dance with unlimited number of girls. That you
cannot. These are crude examples.

So these sixty-four qualities, they have analyzed that we living entities, we

have got in minute quantities. And amongst the living entities, the highest
perfection is to be seen in the life of Brahm, who is the chief living entity wit-
hin this universe. So similarly, Lord iva has got fifty-five. Lord Nryaahas
got sixty. But Ka has got in full sixty-four. Cent percent, hundred percent
all the qualities. Therefore either Lord iva or Lord Brahm or the living enti-
ties, nobody can be equal to Him. This is the conception of God. Asamordh-
va. And in the Bhagavad-gt you have seen
that Ka says, matta paratara nnyat kicid asti dhanajaya: [Bg. 7.7]
"My dear Dhanajaya, My dear Arjuna, there is nobody superior to Me." So
just like some heating agent. You have got several heating agent. You have got
heater in your apartment, oven in your apartment. There are so many diffe-
rent varieties of heater. But the heat of the sun cannot be compared with any
other heat. You cannot say that "Because I have got little heat, I have become
sun." (laughs) This is ludicrous; it is not possible. So those who are claiming
that "I am God," "Everyone is God," they are simply, what can I say? Less inte-
lligent persons. (laughter) They have no conception what is God. They do not
know what is God. This claim that "I am God," that means he has no idea
what is God. Therefore he is falsely claiming. You may have minute quantity
of God's quality, but that does not mean you are God. Just like the same
example. You may have a minute quantity of the total heat of the sun, but that
does not mean you are sun. So qualitatively we are one, everyone has got so-
me temperature, 98 degrees. But not that a million degree. That is not possi-
ble. Why the million? If you rise your temperature to 107 degrees, then finis-
hed your life. These are practical.

So because Lord Ka is all-powerful, you cannot compare with Ka.

He's appa-viddham. No contamination can touch Him. But for that reason
you cannot say, you cannot imitate Ka and you cannot say that "No conta-
mination can touch me." No. That is not possible. Therefore the whole life,
our this human form of life, is a chance to purify so that we may approach. At
least, if we get that fifty-five, fifty degrees, fifty parts or fifty fractional por-
tions of God's quality, even in minute quantity, then we can approach God. In
the Bhagavad-gt it is said that pavitra paramam [Bg. 10.12]. Pavitra, pavi-
tra means purity. So "You are, Ka, You are the supreme pure." So because
we are trying by Ka consciousness, we are trying to approach Ka... Just
like if you want to approach the sun, the same example can be given. Everyt-
hing is there in the nature. If you study minutely, you become learned philo-
sopher. But if we want to enter the sun planet, then you must equip yourself.
Just like you are trying to go to the moon planet by artificially dressing, but
still, you cannot stay there more than a few hoursif we suppose that some-
body has gone there. So this is the position. If you want to enter into the sun
planet also... That is also a planet. That is also possible. If it is possible to en-
ter into the moon planet, then it is also possible to enter into the sun planet.
Why not? And there are living entities. We get information from Vedic litera-
ture. But you have to raise your temperature so that you can exist there. Simi-
larly, God is Supreme Pure. If you want to go back home, back to home, back
to Godhead, then you have to become pure, without any contamination of this
material world.

The contamination of material world is called seed. That is seed. Just like
you infect some disease, germ, you become diseased. I have got some infec-
tion, so I am diseased. You may know it or not know it, that doesn't matter. If
you infect, knowingly or unknowingly, you will be diseased. So what is that in-
fection? That infection, that is stated in the opaniad, we read every mor-
ning, vsyam ida sarvam [o mantra 1]. This everything what we see, eit-
her in the sky or in the water or outside our vision, everything belongs to
God. vsyam ida sarvam. So everything God's property. You cannot, even
you are son of God, you cannot take anything without God's permission. Just
like even your father's property. You'll inherit your father's... That's a fact. But
suppose a father has got on the table one thousand dollars. If you take it wit-
hout his permission, if you think that "It is my father's money," but by law you
become a criminal. Your father can prosecute you criminally. That is the state
law. Even it is your father's money, even your father is very kind, but if you ta-
ke your father's money without his permission, then you are a criminal. And
what to speak of others?

Similarly, we are all sons of God. That's a fact. Ka says,

sarva-yoniu kaunteya
mrtaya sambhavanti y
ts brahma mahad yonir
aha bja-prada pit
[Bg. 14.4]

Aham. Ka says that "All these living entities in 8,400,000's of species..."

He doesn't mean that only human being. The animals, the birds, beasts, trees,
everythingall living entitiesthey are all sons of God. He says, ahabja-
prada. The material nature is the mother. Just like in ordinary way, the fat-
her and mother requires to give a birth to a child. Similarly, this material na-
ture is the mother. We have got this body from the mother, material nature.
Just like we get the body from the mother's womb. Father gives the seed and
mother gives the body. In the combination we get out. Similarly, aha bja-
prada pit [Bg. 14.4], Ka impregnates this material nature with the living
entities, and when there is creation they come out. This is the process.

So we are fallen in this material condition of life, and because we have diso-
beyed without the permission of father, we have misused our independence,
therefore we are condemned within this material world. The vs-
ya, the opaniad teaches us, therefore reminds us, that "My dear human
being..." The stras, the scriptures, the Vedas, they're meant for human
being, not for the dogs, cats. Those who are not taking advantage of these
scriptures of Vedic literatures, they are no more than animals. Because ani-
mals, they cannot take advantage of this knowledge. But human being can ta-
ke. Therefore it is said, indicated in the stras, that this body is very suitable
boat for crossing over this ocean of nescience. We are in the ocean, this outer
space, the big space within this universe. It is to be considered just like a big
ocean, and all the planets, they're just like islands. Therefore in the Vedic lite-
rature sometimes these planets are called dvpa. Dvpa means island. vetad-
vpa. This planet is called Jambdvpa. Just like in the ocean, there are many
hundreds of small, big island. Similarly, the ocean of air or outer space, there
are so many planets. They are called dvpas. So vsyam... So all this be-
longs to God. And we, we are, because we are His sons, we have got the right
to use our father's property, but not illegally. What is allotted to us by our fat-
her we can accept, that's all. One who lives... That is stated in
the opaniad, that kurvann eveha karmi jijviec chata sam. If you ac-
cept this principle, then you can live for hundreds of years without any sin.
Otherwise you become complicated in the laws of material nature. And so
long we are complicated, entangled by the laws of material nature, then we
shall have to transmigrate from this one kind of body to another kind of body,
and our material existence will be prolonged.

So here, I shall try to explain the teachings of abhadeva, His teachings to

His sons. "My dear son," nya deho deha-bhj nloke, "My dear sons,
this body," nloke... He has particularly mentioned: nloke, this body in the
human society. Aya deha, this body, nya deho deha-
bhj nloke. Deha-bhjm means anyone who is embodied. So the cats,
dogs, trees, birds, beasts, insects, reptiles, they have all body. But He's specifi-
cally mentioning nloke, the body in the human society. Aya deha, "This
body in the human society," nya deho deha-bhj nloke kan k-
mn arhate vi-bhujye [SB 5.5.1], "it is not meant for working very hard to
satisfy the senses." Why you are working so hard? What is the principle?
What is the aim? Everyone is working very hard. What is the...? Sense gratifi-
cation. So abhadeva says, "Simply for sense gratification we should not
work so hard."

That is the verdict of Vedic literature. If you say that we have got senses, so
in order to keep the body fit, we have to give something for the enjoyment of
the senses. That is accepted, yes. But don't aggravate it. The stra says that
do not increase artificially the demands of the senses. Then you will be entan-
gled. Just like eating. We have got tongue, we have got belly. We require to eat
something for maintaining the body. That's rightyou maintain. But do not
try to satisfy the senses, tongue or belly or any other senses, unreasonably.
Why? That is unreasonable. What is that unreasonable? Tena tyakte-
na bhujth [o mantra 1]. What is ordained to you, what is allotted to you,
you eat. Just like for human being. Human beingKa, or God, has given so
many nice things. God has given us grains, rice, pulses, vegetables, and fruits,
flowers, so many, milk. Are they not sufficient for maintaining our body and
soul together? Yes, why not? Those who are vegetarians... Simply you take, for
example, we, all the members in the temple. We live simply on these things,
fruits, vegetables, grains, milk, that's all. So are we dying for want of food?
Then why should we eat meat? What is the reason? Simply for satisfaction of
the tongue? If I can live peacefully, otherwise which is allotted to me by God,
why shall I give trouble to another animal for satisfaction of my tongue? What
is the reason? If you have no food... Of course, in the deserted country, just he
has to find out "Where is stool, where is stool?" You see?

So there are different grades of life. So does it mean that we shall live a life
like a hog while we have got this human form of body? Just try to understand.
The hog is eating stool, which is rejected by everyone. And still, he is sear-
ching that out, where is that stool. And it is called research work. So we
should not make our life complicated like the hog. And what is the aim of his
life, the hog? The aim of his life is sex. The hogs and, especially hogs and
goats, they're very sexually influenced. The hog does not discriminate. The
monkeys, they do not discriminatemother, sister, or anyonethey must ha-
ve sex. So especially mentioned here, not like hog, don't live like hog. This is
the instruction of abhadeva. This human form of life is not meant for living
like a hog. Then what it is for? That is stated in the next line, tapodiv-
yam [SB 5.5.1]. "My dear boys, this life is meant for tapasya." Tapasyameans
restraining your senses. That is. That is human life. That is human civiliza-
tion. The more you restrain your senses from its activities, the more you're ad-
vanced, civilized, advanced human life. Tapasya. Tapas-
ya means, tapa, tapa, from tap, tapa comes. Tapa means temperature.

So if I restrain my senses, because we are, from time immemorial, we have

been practiced to indulge our senses for gratification, and in the human form
of life, because we have to control the senses, it sometimes gives us some
pains. I am accustomed to do something, but my spiritual master said... Just
like in this country I say that you cannot take meat, you cannot smoke. So all
my students, they were accustomed to this habit, but by my order they have
restrained. In the beginning there is plot of land and a cowyour whole eco-
nomic question is solved. Why you should work so hard day and night? So we
have created a civilization simply working hard day and night, and the purpo-
se is sense gratification. That's all. That is prohibited. Make your life simpli-
fied. Save your time for Ka consciousness. That is the program. Don't be
implicated with sinful activities. Simple life. Just like your father says, "My
dear boy, you take your food just in time, and you do this work, and I'll be sa-
tisfied." If you do that, then father is satisfied. But if you take from the pocket
of your father or from the cash box without his permission, then you are cri-
minal.

So by God's arrangement, everything is there. Everyt-

hing. Pram idam. Pram ida pram ada pram ida prt pra
m udacyate[opaniad, Invocation]. Everything is complete in this world.
There is no scarcity. We have simply created scarcity by our mismanagement.
But if we take up the laws as they are prescribed in the scriptures and live pea-
cefully, there is no scarcity. My Guru Mahrja used to say that in this world
there is no scarcity by the arrangement of God. But the only scarcity is
this Kaconsciousness. People are not Ka conscious. They're materially
conscious. They're sensually conscious. That has to be changed. So
abhadeva says that to satisfy our senses, that is also available in the life of a
hog. Kan kmnarhate vi-bhuj ye [SB 5.5.1]. Vi-bhujam, a animal
who eats stool, vi-bhujam. That means the hog. The hog is also an animal, a
living entity, and you'll find that it is working whole day, wherever there is
stool, simply searching out. Research workwhere there is stool. Because he
has been made into that abominable condition of life that he is eating stool,
he, still... Like Arabia, simply desert, sand. So for them, they can kill some ani-
mal and eat, because they cannot die for want of food. But here, in America,
you have got sufficient foodstuff. Why should you kill animals? You have got
sufficient grains, sufficient fruit, sufficient milk, and is it very nice thing that
you take milk from the cow, who is your mother, and kill at the same time? Is
that very good reason?

Therefore abhadeva says, He says this human form of body is not meant
for mismanaging the whole thing for the satisfaction of the senses. That is not
meant for human beings. Aya nloke, nloke. The human society, He is spea-
king to the human society. We are speaking to the human society. We are not
calling cats and dogs, "Come here, please hear rmad-Bhgavatam." That is
not possible. They cannot. But we are inviting those who are enlightened hu-
man beings, "Please come, just try to understand what is this Ka cons-
ciousness movement and be happy." That's all. We want to see every human
being to be happy. That is our program.

So abhadeva says, kan kmn. Just try to under... We are not critici-
zing the modern method of living. Of course, automatically it becomes critici-
zed. But we are speaking from the stras. He says, abhadeva
says, kan kmn. For your sense gratification do not arrange something
very dangerous or very tiresome, laborsome. Make your life simplified. That is
allotted by Ka. We have got a place, New Vrindaban, in West Virginia.
With little effort, they produce so much vegetables that they cannot eat, they
cannot finish. They cannot finish. So God has given us land, God has given us
producing experience. So wherever you live, it doesn't matter, if you have got
a little some pain. So that pain is called tapasya. Voluntarily accepting little
pain. Tapo divyam [SB 5.5.1]. And what for that pains taking? Divyam, for rea-
lizing the Absolute Truth. Not for that... Just like a student is working very
hard to find out the possibilities of nuclear weapon. That is also tapasya. But
what is that? For finding out some means to kill the human society. That sort
of tapasya is not required. Tapo divyam.

So you may answer that "Why shall I take so much pains for realizing the
Absolute? I can take some pains here for material acquisition, I shall be happy
here. I do not..." That answer is also given. Tapo divyam... Tapodivya putra-
k yena sattva uddhyet [SB 5.5.1]. "My dear boys, you just take to this aus-
terity, life of austerity, for realizing the Absolute, by which your existence will
be purified." We began... Because we require this human form of life is meant
for being purified. So just like a diabetic patient is advised by the physician
not to take so many thingsnot to take sugar, not to take this, not to take
thisthat prohibition is meant for his curing. Similarly, here also, if we accept
some voluntary pains in giving up our sense gratificatory process, then our
existence will be purified. Tapo divyam. Tapodivya putrak yena satt-
vam [SB 5.5.1]. Sattvam means your existence. Yenasattva uddhyet. uddh-
yet means becomes purified. Then you may ask "What is the result?" "Suppo-
se if I purify by your prescription." uddhyed yasmd brahma-saukh-
yam anantam. Because if you purify your existence, then you get unlimited
pleasure. Your life is, you are finding out where is pleasure. That is nandama-
yo 'bhyst (Vednta-stra 1.1.12). Every living entities is fit for enjoying be-
cause he's part and parcel of God. Because he part and parcel, he's also enjo-
yer, although in the minute quantity. But he can enjoy in association with
God. So in order to enter into the association of God, he has to purify him-
self. Yasmd brahma-sau... Brahma, brahma-saukhyam. Brahma means the
unlimited or spiritual. Spiritual means unlimited, unending, eternalthe
greatest. These are some of the meanings of brahma.

So you are searching after pleasure, that is your prerogative. That is your
right. You must be. But you are searching in this sense gratificatory platform,
you'll never get it. If you purify your this existence, then you get unlimited
pleasure in your spiritual existence. Unlimited pleasure. Brahma-saukhyama-
nantam [SB 5.5.1]. Anantam means unlimited. So this life we should utilize
for purifying, not for extravagancy in sense gratification. You'll not suffer at...
You'll... This is my. Actually, just like a child, a boy, wants to play, and the
father prescribes him, "My dear boy, do not play so long. Please read." So he's
thinking that "My father is prescribing something which is very troublesome."
But actually this tapasya, this Ka consciousness regulated life, is not for
trouble. It is for your progress of life to the spiritual understanding, where
you get unlimited eternal life, sac-cid-nanda-vigraha[Bs. 5.1]. God is sac-cid-
nanda-vigraha. Sat, cit, nanda. Sat means eternal, cit means full of knowled-
ge, and nanda, full of pleasure. So as soon as you become purified from this
material existence, then you enter into the spiritual kingdom, and you get
your body sac-cid-nanda-vigraha and live there eternally in full knowledge
and full bliss.

Thank you very much. (devotees offer obeisances)

Devotee: Should we do krtana?

Prabhupda: Yes. If you have any questions you can ask. All right,
chant Hare Ka. (krtana) (end)