gHari

<center></center> Once we had only two feuding camps: the red triangle camp and the yellow circle camp. Now we have a third - the red-yellow cone camp. The coneheads can see meaning in both other camps, but acknowledge that boh are correct, inconceivably, in eternity. The big fish can swim to both sides of the river. The shoreline is sometimes on this side of the marginal line in the sand, but sometimes it is on that side of the line. Free will can move the fish and shoreline. It has to be, to be free will.

Merderers are punished less by Yamaraja's agents if the perp is executed here. http://vedabase.net/bg/2/21/en http://vedabase.net/sb/1/7/37/en http://vedabase.net/sb/1/17/6/en http://vedabase.net/sb/4/26/21/en September 3, 1973: PrabhupAda: This means everyone is sinful. Everyone is sinful. The government is sinful, the people are sinful. Then how you can become happy? It is a fool's paradise, sinful paradise. How you can be happy? Therefore despite all sorts of education, scientific improvement, brainwash and so many things, people are unhappy. Diseased, unhappy, dissatisfaction, confusion, this is going on. Because everything is not properly done. The government is not strict. So in the Manu-smRti, as I am quoting from ParAzara-smRti, there are smRti-zAstras. The Manu-smRti, it is said that if a man commits murder, then he should be killed. Otherwise, he'll suffer in the next life. So many sufferings. So the king's order to condemn a murderer to death is a mercy, is a mercy for him. Because he's saved from future, so many troubles. So the king should be so strict. Not that by compassion. "No. He's murderer. That's all right. He has killed one man. Why he should be killed?" No. He must be killed. This is the law. Here it is also, ParAzara-smRti, it is said that kSatriya should be always zastra-pANi, and must strictly, as soon as there is any discrepancy, he must take... Formerly, the judgement was given by the king. Every day, king would sit. Just like we are sitting. So if there is... Formerly, there was no criminal, practically. If there was any criminal, if... It was very difficult to find out a criminal. Because these four things were forbidden. What is that? No illicit sex, no intoxication, no gambling, no meat-eating. So if one follows these four principles, naturally he is sinless automatically. And if the whole population is sinless, then where is the possibility of judging or bringing the criminal? When Kali was awarded four places. He was first of all ordered by ParIkSit MahArAja. As soon as he saw that this black man is going to kill one cow, "Oh, who are you in my kingdom? You are trying to kill a cow?" He took his sword, "I shall kill you," immediately. So he fell down. "Sir, I am also your subject, and this is my business, killing. So what can I do? I must have some means of livelihood." Just like this butcher. His means of livelihood is to kill animal. So if the animal slaughterhouse is closed, then there will be so much unemployment. The butcher must have chance of killing. So that is not law, "Oh, butcher must have also employment." No. "Therefore slaughterhouse must be maintained." Not that. So ParIkSit MahArAja said that "You cannot live in my kingdom. I cannot provide you with any employment. You must go out." So at that time, ParIkSit MahArAja was the emperor of the whole world, whole planet. So he said, "Sir, where shall I go out? The whole planet is your kingdom. Where shall I go out of your kingdom? Where is that place?" So ParIkSit MahArAja considered that. So, "All right, then you can remain in these four places." StriyaH sUnA pAnaM dyUtaM yatra pApaz catur-vidhaH. "Where illicit sex life, brothel, prostitute's house, you can remain there. StriyaH sUnA, slaughterhouse. Or unnecessarily where animals are killed, you can remain there." StriyaH sUnA pAnam. "And intoxication. Where liquor house, you can remain there. And where there is gambling, you can remain there." So he could not find out a place where to remain. That means in those days these things were so much conspicuous by absence that is was difficult for the Kali to find out a place like that. But with the advancement of Kali, now Kali can find out his place anywhere, at any home, anyplace. These things are going on. This is the position. So this system of human civilization as conceived by the Vedic process is completely different from the rascal civilization at the present moment. Therefore, people cannot be happy. It is not possible. If we... At the same time, it is impossible to go back to that type of civilization, because people are so polluted. It is not possible. Therefore the only means is, as enunciated by SrI Caitanya MahAprabhu from BRhad NAradIya PurANa, harer nAma harer nAma harer nAmaiva kevalam kalau nAsty eva nAsty eva nAsty eva gatir anyathA [Cc. Adi 17.21] You take this process. Chant Hare KRSNa mantra. At least, you will be purified, you'll understand the situation. And if you follow the rules and regulation... It is very simple to avoid these four principle of sinful life and chant Hare KRSNa. Then you are sure, back to home, back to Godhead, and be happy eternally. Thank you very much. Hare KRSNa. (end)

Just saw a TV flick that was so uproarious from a philosophical new wave new age pipe dream twisted point of view. You'll love it. "I Heart Huckabees" is playing on TV now and it is absolutely outrageous.

Actually she is a lady, by any definition. I met her in Brooklyn. When she began speaking with me in the street I thought she was another girl looking for a guy, but she only wanted to know my favorite colour of Krsna. But she was a lady, as classy as it gets; it was embarrassing that I could have been so arrogant.

http://vedabase.net/sb/2/1/18/en SyAmasundara: Subconscious, that which we are not consciously aware of... PrabhupAda: That means it is consciousness but it is covered. SyAmasundara: Yes. He says that unconscious part of our mind is dangerous, infantile, animalistic. But Jung says that the unconscious can also be positive and helpful to the growth of our personality, that it can be an asset to understand this unconscious life. PrabhupAda: But I think that the subconscious status as it is covered by the present consciousness, similarly, it can be covered by KRSNa consciousness, so that those subconscious states will be no longer able to react. SyAmasundara: He sees a positive or creative function of this unconscious... PrabhupAda: Just like the other day I was citing the zloka of YamunAcArya about sex life. The subconscious status is there, sex life, but because he has got KRSNa consciousness, he is spitting on it. That means the subconscious state cannot overcome. So our policy is that you become fully KRSNa conscious, and then all the subconscious status which is gathered for life after life, and they are stored, they are in stock, they will not be able to overcome.

Very nice presentation. Who is the author?

I heard him on a SBNM internet recording. He sounded great. My fondest wishes follow him everywhere.

There have been several works of fiction floating around. I don't see how people can see their fictions as service. Some reveal the spoof in the end, but some just let it ooze into the world to drag down the gullible neophytes. Is this treatise real or fantasy? I don't know, but somehow I don't feel compelled to read a word.

CC Antya 3.102: A landholder named Rāmacandra Khān was the zamindar of that district. He was envious of Vaiṣṇavas and was therefore a great atheist. CC Antya 3.103: Unable to tolerate that such respect was being offered to Haridāsa Ṭhākura, Rāmacandra Khān planned in various ways to dishonor him. CC Antya 3.104: By no means could he find any fault in the character of Haridāsa Ṭhākura. Therefore he called for local prostitutes and began a plan to discredit His Holiness. CC Antya 3.105: Rāmacandra Khān said to the prostitutes, "There is a mendicant named Haridāsa Ṭhākura. All of you devise a way to deviate him from his vows of austerity." CC Antya 3.106: Among the prostitutes, one attractive young girl was selected. "I shall attract the mind of Haridāsa Ṭhākura," she promised, "within three days." CC Antya 3.107: Rāmacandra Khān said to the prostitute, "My constable will go with you so that as soon as he sees you with Haridāsa Ṭhākura, immediately he will arrest him and bring both of you to me." CC Antya 3.108: The prostitute replied, "First let me have union with him once; then the second time I shall take your constable with me to arrest him." CC Antya 3.109: At night the prostitute, after dressing herself most attractively, went to the cottage of Haridāsa Ṭhākura with great jubilation. CC Antya 3.110: After offering obeisances to the tulasī plant, she went to the door of Haridāsa Ṭhākura, offered him obeisances and stood there. CC Antya 3.111: Exposing part of her body to his view, she sat down on the threshold of the door and spoke to him in very sweet words. CC Antya 3.112: "My dear Ṭhākura, O great preacher, great devotee, you are so beautifully built, and your youth is just beginning. Who is the woman who could control her mind after seeing you? CC Antya 3.113: "I am eager to be united with you. My mind is greedy for this. If I don't obtain you, I shall not be able to keep my body and soul together." CC Antya 3.114-115: Haridāsa Ṭhākura replied, "I shall accept you without fail, but you will have to wait until I have finished chanting my regular rounds on my beads. Until that time, please sit and listen to the chanting of the holy name. As soon as I am finished, I shall fulfill your desire." CC Antya 3.116: Hearing this, the prostitute remained sitting there while Haridāsa Ṭhākura chanted on his beads until the light of morning appeared. CC Antya 3.117: When she saw that it was morning, the prostitute stood up and left. Coming before Rāmacandra Khān, she informed him of all the news. CC Antya 3.118: "Today Haridāsa Ṭhākura has promised to enjoy with me. Tomorrow certainly I shall have union with him." CC Antya 3.119: The next night, when the prostitute came again, Haridāsa Ṭhākura gave her many assurances. CC Antya 3.120: "Last night you were disappointed. Please excuse my offense. I shall certainly accept you. CC Antya 3.121: "Please sit down and hear the chanting of the Hare Kṛṣṇa mahā-mantra until my regular chanting is finished. Then your desire will surely be fulfilled." CC Antya 3.122: After offering her obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down at the door. Hearing Haridāsa Ṭhākura chanting the Hare Kṛṣṇa mantra, she also chanted, "O my Lord Hari, O my Lord Hari." CC Antya 3.123: When the night came to an end, the prostitute was restless. Seeing this, Haridāsa Ṭhākura spoke to her as follows. CC Antya 3.124: "I have vowed to chant ten million names in a month. I have taken this vow, but now it is nearing its end. CC Antya 3.125: "I thought that today I would be able to finish my performance of yajña, my chanting of the Hare Kṛṣṇa mantra. I tried my best to chant the holy name all night, but I still did not finish. CC Antya 3.126: "Tomorrow I will surely finish, and my vow will be fulfilled. Then it will be possible for me to enjoy with you in full freedom." CC Antya 3.127: The prostitute returned to Rāmacandra Khān and informed him of what had happened. The next day she came earlier, at the beginning of the evening, and stayed with Haridāsa Ṭhākura. CC Antya 3.128: After offering obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down on the threshold of the room. Thus she began to hear Haridāsa Ṭhākura's chanting, and she also personally chanted "Hari, Hari," the holy name of the Lord. CC Antya 3.129: "Today it will be possible for me to finish my chanting," Haridāsa Ṭhākura informed her. "Then I shall satisfy all your desires." CC Antya 3.130: The night ended while Haridāsa Ṭhākura was chanting, but by his association the mind of the prostitute had changed. CC Antya 3.131: The prostitute, now purified, fell at the lotus feet of Haridāsa Ṭhākura and confessed that Rāmacandra Khān had appointed her to pollute him. CC Antya 3.132: "Because I have taken the profession of a prostitute," she said, "I have performed unlimited sinful acts. My lord, be merciful to me. Deliver my fallen soul." CC Antya 3.133: Haridāsa Ṭhākura replied, "I know everything about the conspiracy of Rāmacandra Khān. He is nothing but an ignorant fool. Therefore his activities do not make me feel unhappy. CC Antya 3.134: "On the very day Rāmacandra Khān was planning his intrigue against me, I would have left this place immediately, but because you came to me I stayed here for three days to deliver you." CC Antya 3.135: The prostitute said, "Kindly act as my spiritual master. Instruct me in my duty, by which I can get relief from material existence." CC Antya 3.136: Haridāsa Ṭhākura replied, "Immediately go home and distribute to the brāhmaṇas whatever property you have. Then come back to this room and stay here forever in Kṛṣṇa consciousness. CC Antya 3.137: "Chant the Hare Kṛṣṇa mantra continuously and render service to the tulasī plant by watering her and offering prayers to her. In this way you will very soon get the opportunity to be sheltered at the lotus feet of Kṛṣṇa." CC Antya 3.138: After thus instructing the prostitute about the process of chanting the Hare Kṛṣṇa mantra, Haridāsa Ṭhākura stood up and left, continuously chanting "Hari, Hari." CC Antya 3.139: Thereafter, the prostitute distributed to the brāhmaṇas whatever household possessions she had, following the order of her spiritual master. CC Antya 3.140: The prostitute shaved her head clean in accordance with Vaiṣṇava principles and stayed in that room wearing only one cloth. Following in the footsteps of her spiritual master, she began chanting the holy name of Kṛṣṇa 300,000 times a day. She chanted throughout the entire day and night. CC Antya 3.141: She worshiped the tulasī plant, following in the footsteps of her spiritual master. Instead of eating regularly, she chewed whatever food she received as alms, and if nothing was supplied she would fast. Thus by eating frugally and fasting she conquered her senses, and as soon as her senses were controlled, symptoms of love of Godhead appeared in her person. CC Antya 3.142: Thus the prostitute became a celebrated devotee. She became very advanced in spiritual life, and many stalwart Vaiṣṇavas would come to see her. CC Antya 3.143: Seeing the sublime character of the prostitute, everyone was astonished. Everyone glorified the influence of Haridāsa Ṭhākura and offered him obeisances.

CC Madhya 4.189 http://vedabase.net/cc/madhya/4/189/en "To test the intense love of Mādhavendra Purī, Gopāla, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nīlācala, and when Mādhavendra Purī passed this examination, the Lord became very merciful to him. http://vedabase.net/cc/madhya/4/187/en "Śrī Gopāla wanted to show how intensely Mādhavendra Purī loved Kṛṣṇa; therefore He asked him to go to Nīlācala to fetch sandalwood and camphor. "After receiving the transcendental orders of Gopāla, this great personality traveled thousands of miles just to collect sandalwood by begging. [4.180] So very glorifed is Madhavendra Puri and now we know the depth of his love for Krsna. [gHari] Madhya 4.197 MAdhavendra PurI recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life. <center>ayi dIna-dayArdra nAtha he mathurA-nAtha kadAvalokyase hRdayaM tvad-aloka-kAtaraM dayita bhrAmyati kiM karomy aham </center> ayi--O My Lord; dIna--on the poor; dayA-Ardra--compassionate; nAtha--O master; he--O; mathurA-nAtha--the master of MathurA; kadA--when; avalokyase--I shall see You; hRdayam--My heart; tvat--of You; aloka--without seeing; kAtaram--very much aggrieved; dayita--O most beloved; bhrAmyati--becomes overwhelmed; kim--what; karomi--shall do; aham--I. "O My Lord! O most merciful master! O master of MathurA! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?"

Reverend Harry sees another false ego about to emerge out of an airport traveller ..."Go ahead, PUNK! Make my day". Trembling the false ego couldn't manifest. Another soul saved, if only for a minute. <center></center>

Aha! Now I see why I could get away without armpit spray for the last thirty years. So where does that bacteria come from on my skin? So we have seeds, eggs, embryos and oozes. But where do those hundred thousand species of microbes come from in the methane of that purple planet over there?

I see, Lowborn. I had mistakenly got the quick impression that everyone was whining about the 2 million and 8 million numbers being too high. Maybe we have to look for the source of the original fungus or bacteria. Perhaps the 'sweat' is the biosphere itself. When I get hot it appears that a lot of bacteria appear on my armpits; these little guys really have BO. Were they inside? Maybe that's just how Lord Brahma gets the egg rolling - like that primordial oooooooze at the bottom of Darwin's pool.

"elementary things happening in front of us every day" I can only see a very very small portion of this one planet. I have no direct perception of any other planet, nor do the books of science attempt to analyze the creature forms of other planets. So far scientists have categorized millions of species here on earth. Were I guessing: if anything, eight million would seem too low, based on numbers alone (per science: 200 billion galaxies each of 200 billion stars). From the big picture, even from a satelllite, millions and trillions are quite trivial. How many servants does God have?

"Ludicrous ... humble"? Is this the only planet in the universe? There is no humility here.

Arrogance can sometimes result when one becomes expert in his little corner of the universe - the great hockey player, the great lawn bowler, the great earth biologist. Look into the night sky, and humble out; that is the factor missing in the equation.

We're listening .......

http://vedabase.net/sb/10/54/50/en śoka — by lamentation; BG 1.46 viṣādam — moroseness; BG 18.35 viṣādam — dejection; SB 1.11.1 viśadam — particularly; SB 1.18.11 viṣādam — dejection; SB 3.9.25 śokam — lamentation; BG 2.8 śokam — lamentation; BG 18.35 śokam — bereavement; SB 3.4.23 śokam — lamentation; SB 4.29.75 śokam — lamentation; SB 6.16.12 putra-śokam — the great bereavement for her son, Hiraṇyākṣa; SB 7.2.61 śokam — the lamentation; SB 10.54.49 śokam — depression; SB 12.9.17-18 śokam — the bereavement; CC Adi 3.63 avasāda — lamentation; CC Adi 7.63 avasāda — depressions; CC Adi 17.65 avasāda — despondency; CC Madhya 2.64 avasāda — all moroseness; CC Madhya 24.346 avasāda — moroseness; CC Madhya 24.351 śoka — by lamentation; BG 1.46 śoka — misery; BG 17.9 harṣa-śoka-anvitaḥ — subject to joy and sorrow; BG 18.27 śoka — lamentation; SB 1.7.7 śoka — bereavement; SB 1.7.58 śoka-artām — overtaken by bereavement; SB 1.8.3 śoka — grief; SB 1.13.59 kṛta-śoka — having lamented; SB 3.14.44-45 śoka-hartā — destroyer of lamentation; SB 3.14.49 tīvra-śoka — caused by intense grief; SB 3.28.32 śoka-dāve — the forest fire of lamentation; SB 4.7.28 śoka-dāva-agninā — by the fire of grief; SB 4.8.16 ati-śoka-kātarāḥ — being greatly aggrieved; SB 4.13.48 śoka — by aggrievement; SB 4.28.20 śoka — in lamentation; SB 4.29.28 śoka — lamentation; SB 4.29.39-40 śoka — lamentation; SB 5.6.5 śoka — of lamentation; SB 5.11.16 śoka-agninā — by the fire of lamentation; SB 5.14.15 śoka — lamentation; SB 5.14.27 śoka — lamentation; SB 6.1.51 putra-śoka — due to lamentation for the loss of his children; SB 6.5.35 harṣa-śoka-bhaya-ādayaḥ — the sons named Harṣa, Śoka, Bhaya and so on; SB 6.6.10-11 śoka — by the distress; SB 6.10.9 harṣa-śoka — jubilation and lamentation; SB 6.14.29 śoka-taptam — affected by so much lamentation; SB 6.14.56 śoka-abhibhūtam — very much aggrieved by lamentation; SB 6.15.1 śoka — of lamentation; SB 6.15.21-23 śoka — lamentation; SB 6.16.13 śoka-dīptena — kindled by lamentation; SB 6.18.23 śoka-agninā — by the fire of lamentation; SB 7.9.17 harṣa-śoka — sometimes by jubilation and sometimes by distress; SB 7.9.39 śoka-ārtān — greatly lamenting; SB 7.10.63 śoka — lamentation; SB 7.13.34 śoka — lamentation; SB 7.15.23 śoka — lamentation; SB 7.15.43-44 śoka-amarṣa — lamentation and grief; SB 8.11.29 śoka — lamentation; SB 9.10.53 duḥkha-śoka-bhaya-āvaham — which is the cause of all kinds of distress, lamentation and fear; SB 9.13.10 duḥkha-śoka-artā — being very much aggrieved in lamentation (over her husband's death); SB 9.16.13 śoka — and lamentation; SB 9.16.15 śoka — lamentation; SB 9.21.13 duḥkha-śoka-tamaḥ-nudam — to minimize their unlimited unhappiness and lamentation, which are caused by ignorance; SB 9.24.61 harṣa-śoka-vivardhanaḥ — simultaneously arousing pleasure and lamentation; SB 10.2.3 śoka — lamentation; SB 10.4.27 śoka — unhappiness; SB 10.16.13-15 śoka — grief; SB 10.31.14 śoka — unhappiness; SB 10.39.17-18 śoka — misery; SB 10.39.20 śoka — sorrow; SB 10.50.3 śoka — and remorse; SB 10.60.24 śoka — by sorrow; SB 10.62.33 śoka — the sorrow; SB 10.70.29 śoka — lamentation; SB 10.77.31 śoka — in sorrow; SB 10.78.11 śoka — the lamentation; SB 10.85.50 śoka — lamentation; SB 11.8.31 śoka — lamentation; SB 11.11.2 śoka — suffering; SB 11.21.18 śoka-mohau — lamentation and delusion; SB 11.25.2-5 śoka — with lamentation; SB 11.25.15 śoka — his lamentation; SB 11.26.4 śoka — lamentation; SB 11.28.15 śoka — by sorrow; SB 11.31.16-17 śoka-ārtāḥ — feeling the pain of lamentation; SB 11.31.18 śoka — lamentation; SB 12.3.30 śoka-arṇava — the ocean of misery; SB 12.12.50 śoka — lamentation; CC Adi 13.107 śoka — lamentation; CC Adi 15.23 śoka — shock; CC Adi 17.129 śoka — lamentation; CC Adi 17.228 śoka — lamentation; CC Madhya 1.164 śoka — the lamentation; CC Madhya 2.35 duḥkha-śoka — all kinds of material unhappiness and lamentation; CC Madhya 3.12 duḥkha-śoka — all lamentation and unhappiness; CC Madhya 4.96 khaṇḍe duḥkha-śoka — are relieved from all unhappiness and distress; CC Madhya 9.88 śoka-ākula — overwhelmed with grief; CC Madhya 16.147 śoka — and lamentation; CC Madhya 19.202 śoka-ādira — of lamentation and so on; CC Madhya 22.119 duḥkha-śoka — the unhappiness and lamentation; CC Antya 1.118 harṣa-śoka — jubilation and lamentation; CC Antya 15.69 śoka — lamentation; CC Antya 15.77 śoka-nāśanam — which vanquishes all lamentation; CC Antya 16.117 śoka — lamentation; CC Antya 16.121-122 harṣa-śoka — happiness and lamentation; CC Antya 18.9 krodha-śoka — anger and lamentation; CC Antya 19.44 śoka — lamentation; CC Antya 20.5 duḥkha-śoka — unhappiness and lamentation; CC Antya 20.15

Chapter 17, Divisions of Faith, in the Gita describes how the modes affect our faith and determination. The West rides in rajo and tamo guna as though enslaved. Only Krsna's name can cut those knots that bind them to attachment and escapism.

Enough for what?

Sorry. It is not our dear sweet Jayaradhe devi dasi. Just wishful thinking. http://www.indiadivine.org/audarya/iskcon-internal/395284-memoriam-website.html?highlight=Syamali#post942222

Our Jayaradhe?

I remember a one-wheeled chariot circling Bhu-Mandala sending shivers up my spine.

I know I couldn't do it. The folks at work freak bigtime when I won't pick them up a breakfast at MacDonalds. Some things we just don't do ... period. I think it's time for a new job to find you.

PrabhupAda: Oh, for KRSNa he can have anything. That is a different thing. Not for himself. For himself, he should be satisfied whatever KRSNa offers. That's all. But for KRSNa he'll try to... Just like the example is Hanuman. Hanuman, he fought with RAvaNa. Why? Not for his personal sake. He did not fight with RAvaNa to take the kingdom of RAvaNa, become king there. No. He fought for RAma. So the KRSNa consciousness person's endeavor should be to give everything to RAma. Not... But for himself he's completely dependent on KRSNa whatever position he may keep. It doesn't matter. He has no such perception, "Whether I'm..." He's always happy. KRSNa's service is so nice that he has no other idea what is happiness except KRSNa's service. So why shall he desire this or that? Naturally, he has no desire because he's already fulfilled his desire being in KRSNa consciousness. But those who are thinking that "Becoming KRSNa conscious I shall become very rich, I shall become one of the richest men," that is his foolishness. That means he's not in KRSNa consciousness. He still requires to be more advanced. But actually one who is KRSNa conscious, that very consciousness is so happy that he doesn't want anything more. That very consciousness is happiness. Ahaituky apratihatA. There is no other cause. A real KRSNa conscious person does not become KRSNa conscious for any other purpose. That KRSNa consciousness is his purpose. That is the end. That is the means. It is not a means to achieve some thing else. Bhakti is such thing. Therefore bhakti is transcendental. It is not material, that... In the material world, in exchange of something you get something else, but in the spiritual world the endeavor and the achievement the same thing. So actually, a person who is in KRSNa consciousness, he has no such desire. AnyAbhilASitA-zUnyam [brs. 1.1.11]. The exact definition you'll find in the Bhakti-rasAmRta-sindhu: anyAbhilASitA-zUnyam. SUnyam means completely devoid of any other desires. AnyAbhilASitA-zUnyaM jJAna-karmAdy-anAvRtam [Cc. Madhya 19.167]. And uncovered by the activities of knowledge or fruitive action. AnukUlyena kRSNAnuzIlanam. Simply acting in favor of KRSNa: "KRSNa wants this, I shall do it.KRSNa wants this fight"--Arjuna did it. Not for himself. We shall keep always in mind that Arjuna was engaged into fight not for his personal self. For his personal self he denied: "Oh, what shall I do with this kingdom by fighting with my brothers and grandfather? No. KRSNa, excuse me. I cannot fight." But when he understood that the fight is to be done for KRSNa, he took all the responsibility. Similarly, a KRSNa conscious person will not aspire anything for his sense gratification, but he will aspire for all the world for KRSNa's service. Is that clear? Yes. Yes?