Intro 3 to Bhagavad-gita 66/02/19-20 New York first tape recording, done by Srila Prabhupada himself

[Guest guest]

GT003Hare Krsna!Dear Members ,Friends Of Krsna,Devotees,and People Interested in

Spiritual Knowledge,Please Accept my Humble obiesances!

All Glories To Srila Prabhupada!!All Glories To Sri Gurueava!

Merry Chirstmas !All Glories To Lord Jesus Christ! Please Forgive Me,as I was

Staying With my Wife,Radhanam Devi Dasi, in The Hospitail,As She may Pass Her

Body Soon,I will Try To Post As Much As I Can.Please Listen, If You Have Time!

Your Servant,Jaya Kesava Dasa

" Intro 3 to Bhagavad-gita "

66/02/19-20 New York,

Continuation and end of the first tape recording, done by Srila Prabhupada

himself

 

listen

 

 

--------

 

 

The example of shadow in the, shadow of water in the desert, suggests

that in the desert there is no water, but there is water. Similarly, in the

reflection of the spiritual world, or in this material world, there is

undoubtedly, there is no happiness, there is no water. But the real water, or

the actual happiness, is in the spiritual world. The Lord suggests that one has

to reach that spiritual world in the following manner, nirmana-moha.

 

nirmana-moha jita-sanga-dosa

adhyatma-nitya vinivrtta-kamah

dvandvair vimuktah sukha-duhkha-samjnair

gacchanty amudhah padam avyayam tat

(Bg. 15.5)

 

That padam avyayam, that eternal kingdom, can be reached by one who is

nirmana-moha. Nirmana-moha. Nirmana means we are after designations.

Artificially we want some designations. Somebody wants to become sir, somebody

wants to become lord, somebody wants to become the president, or somebody wants

to become a rich man, somebody wants to become something else, king. All these

designations, so long we'll have attachment for all these designations...

Because after all these designations belong to the body, and we are not this

body. This is the first conception of spiritual realization. So one has no

attraction for designation. And jita-sanga-dosa, sanga-dosa. Now we are

associated with the three modes of material qualities, and if we become detached

by devotional service of the Lord... So long we are not attracted by devotional

service of the Lord, we cannot be detached from the three modes of material

nature. Therefore the Lord says, vinivrtta-kamah, these designations or these

attachments are due to our lust, desire. We want to lord it over the material

nature. So, so long we do not give up this propensity of lording it over the

material nature, up to that time there is no possibility of going back to the

kingdom of the Supreme, the sanatana-dhama. Dvandvair vimuktah

sukha-duhkha-samjnair gacchanty amudhah, amudhah padam avyayam tat [bg. 15.5].

That eternal kingdom, which is never destructible like this material world, can

be approached by amudhah. Amudhah means nonbewildered, one who is not bewildered

by the attraction of this false enjoyment. And one is situated in the supreme

service of the Lord, he is the right person to approach that eternal kingdom.

And that eternal kingdom does not require any sun, any moon, or any electricity.

That is a glimpse idea of approaching of the eternal kingdom. In another place

in the Bhagavad-gita it is also said that

 

avyakto 'ksara ity uktas

tam ahuh paramam gatim

yam prapya na nivartante

tad dhama paramam mama

[bg. 8.21]

 

Avyakta means nonmanifested. Even the part of material world is not

manifested before us. Our senses are so imperfect that we cannot see how many

stars, how many planets there are in this material universe. Of course, through

the Vedic literature we get information of all the planets. We may believe or

not believe, but all the important planets in which we have connection, they are

described in the Vedic literature, especially in the Srimad-Bhagavatam. But the

spiritual world, which is beyond this material sky, paras tasmat tu bhavo 'nyo

[bg. 8.20], but that avyakta, that nonmanifested spiritual sky, is the paramam

gatim, that is, one should desire, one should hanker after reaching that supreme

kingdom. And once approaching that supreme kingdom, yam prapya, one approaching

or one achieving that supreme kingdom, na nivartante, one hasn't got to return

back to this material world. And that place which is the eternal abode of Lord,

that from where we haven't got to return, that is our, that should be our...

[break] Now a question may be raised, what is the way how to approach the

supreme abode of the Lord. That is also described in the Bhagavad-gita. It is

said on the 8th Chapter, verses 5, 6, 7, 8, the process of approaching the

Supreme Lord or Supreme Lord's abode is also given there. It is said like this:

 

anta-kale ca mam eva

smaran muktva kalevaram

yah prayati sa mad-bhavam

yati nasty atra samsayah

 

Anta-kale, at the end of life, at the time of death. Anta-kale ca mam

eva, one who thinks of Krsna, smaran, if he can remember. A dying person, at the

time of death, if he remembers the form of Krsna and while remembering in that

way, if he quits the present body, then surely he approaches the spiritual

kingdom, mad-bhavam. Bhavam means the spiritual nature. Yah prayati sa

mad-bhavam yati. Mad-bhavam means just like the nature or the transcendental

nature of the Supreme Being. As we have described above, that the Supreme Lord

is sac-cid-ananda-vigraha [bs. 5.1]. He has His form, but His form is eternal,

sat; and full of knowledge, cit; and full of bliss, ananda. Now just we can

compare our present body, whether this body is sac-cid-ananda. No. This body is

asat. Instead of being sat it is asat. Antavanta ime deha [bg. 2.18],

Bhagavad-gita says that this body is antavat, perishable. And... Sac-cid-ananda.

Instead of becoming sat, it is asat, just the opposite. And instead of becoming

cit, full of knowledge, it is full of ignorance. We have no knowledge of the

spiritual kingdom, neither we have got any perfect knowledge of this material

world. So many things unknown to us, therefore this body is ignorant. Instead of

becoming full of knowledge it is ignorant. The body is perishable, full of

ignorance, and nirananda. Instead of becoming full of bliss, it is full of

miseries. All the miseries that we experience in this material world, it is all

due to this body. The Lord says that anta-kale ca mam eva smaran muktva

kalevaram [bg. 8.5]. One who quits this material body, simply by remembering

Lord Krsna, the Supreme Personality of Godhead, he at once gets the spiritual

body of sac-cid-ananda-vigraha [bs. 5.1]. The process of quitting this body and

getting another body in the material world is also organized. A man dies after

it has been decided what form of body he will have in the next life. But that is

decided by higher authorities. Just like according to our service we are

promoted or degraded. Similarly, according to our acts we are... Acts of this

life, the activities of this life are preparation ground for the next life. We

are preparing for our next life by our activities of this life. So if we can

prepare our this life for getting promotion to the kingdom of God, then surely,

after leaving, after quitting this material body... The Lord says yah prayati,

one who goes, sa mad-bhavam yati [bg. 8.5], mad-bhavam, he gets the same

spiritual body as the Lord has or the same spiritual nature. Now, there are

different kinds of transcendentalists as we have already explained above. The

brahmavadi, paramatmavadi and the devotees. In spiritual sky or in the

brahmajyoti there are spiritual planets, innumerable spiritual planets, we have

already discussed. And the number of those planets are far, far greater than all

the universes of this material world. This material world is ekamsena sthito

jagat [bg. 10.42]. This is one-fourth part manifestation of the whole creation.

Three-fourths part of the creation is the spiritual world and in the one-fourth

part of this creation there are millions of universes like this which we are

experiencing at the present moment. And in one universe there are millions and

billions of planets. So there are millions and billions of suns and stars and

moons in all this material world, but all this material world constitute only

one-fourth manifestation of the whole creation. The three-fourths manifestation

is in the spiritual sky. Now, this mad-bhavam, one who desires to merge into the

existence of the Supreme Brahman, they merge in the brahmajyoti of the Supreme

Lord. Mad-bhavam means that brahmajyoti as well as the spiritual planets in the

brahmajyoti. And the devotees, who want to enjoy in the association of the Lord,

they enter into the planets, Vaikuntha planets. There are innumerable Vaikuntha

planets, and the Lord, Supreme Lord Sri Krsna, by His plenary expansion as

Narayana with four hands with different names, Pradyumna, Aniruddha, and

Madhava, Govinda... There are many innumerable names of this four-handed

Narayana. So one of the planets, that is also mad-bhavam, that is also within

the spiritual nature. So any transcendentalist who at the end of life, either he

thinks of the brahmajyoti or meditates upon the Paramatma or thinks of the

Supreme Personality of Godhead Sri Krsna, in either case, they enter into the

spiritual sky. But only the devotees, those who have practiced personal touch

with the Supreme Lord, they enter into the Vaikuntha planets or in the Goloka

Vrndavana planet. The Lord says, yah prayati sa mad-bhavam yati nasty atra

samsayah [bg. 8.5]. There is no doubt. One should not disbelieve. That is the

question. So you are reading Bhagavad-gita throughout the whole life, but when

the Lord speaks something which does not tally with our imagination, we reject

it. That is not the process of Bhagavad-gita reading. Just like Arjuna said that

sarvam etam rtam manye, " I believe in everything, whatever You have said. "

Similarly, hear, hearing. The Lord says that at the time of death, whoever

thinks of Him, either as Brahman or Paramatma or the Personality of Godhead,

certainly he enters into the spiritual sky and there is no doubt about it. One

should not disbelieve it. And the process is, general rule is also stated in the

Bhagavad-gita, how one can, how it is possible to get into the spiritual kingdom

simply by thinking of the Supreme at the time of death. Because the general

process is also mentioned:

 

yam yam vapi smaran bhavam

tyajaty ante kalevaram

tam tam evaiti kaunteya

sada tad-bhava-bhavitah

[bg. 8.6]

 

There are different bhavas. Now, this material nature is also one of the

bhavas, as we have already explained, that this material nature is also the

display of one of the energies of the Supreme Lord. In the Visnu Purana the

total energies of the Supreme Lord have been summarized.

 

visnu-saktih para prokta

ksetra-jnakhya tatha par

avidya-karma-samjnanya

trtiya saktir isyate

[Cc. Madhya 6.154]

 

All the energies, potencies of the..., parasya saktir vividhaiva sruyate

[Cc. Madhya 13.65, purport]. The Supreme Lord has diverse energies, innumerable

energies, which we cannot conceive. But great learned sages, liberated souls,

they have studied and they have summarized the whole energies into three parts,

into three headings. The first is... All the energies are visnu-sakti. All the

energies, they are different potencies of the Lord Visnu. Now, that energy is

para, transcendental. And ksetra-jnakhya tatha para, and the living entities,

ksetra-jna, they are also belonging to the group of that superior energy, as it

is confirmed in the Bhagavad-gita also. We have already explained. And the other

energies, the material energy is trtiya karma-samjnanya [Cc. Madhya 6.154]. The

other energy is in the mode of ignorance. So that is material energy. So

material energy is also bhagavad-(indistinct). So at the time of death, either

we can remain in the material energy, or this material world, or we can transfer

into the spiritual world. That is the criterion. So the Bhagavad-gita says,

 

yam yam vapi smaran bhavam

tyajaty ante kalevaram

tam tam evaiti kaunteya

sada tad-bhava-bhavitah

[bg. 8.6]

 

Now, as we are accustomed to think either of this material energy or of

the spiritual energy, now, how to transfer the thinking? The thinking of the

material energy, how it can be transferred into thinking of the spiritual

energy? So for thinking in the spiritual energy the Vedic literatures are there.

Just like thinking in the material energies, there are so many literatures --

newspapers, magazines, novels, fictions, and so many things. Full of

literatures. So our thinkings are absorbed in these literatures. Similarly, if

we want to transfer our thinking in the spiritual atmosphere, then we have to

transfer our reading capacity to the Vedic literature. The learned sages

therefore made so many Vedic literatures, the Puranas. The Puranas are not

stories. They are historical records. In the Caitanya-caritamrta there is a

verse which reads as follows. anadi-bahirmukha jiva krsna bhuli' gela ataeva

krsna veda-purana kaila [Cc. Madhya 20.117]. That these forgetful living

entities, conditioned souls, they have forgotten the relationship with the

Supreme Lord, and they are engrossed in thinking of the material activities. And

just to transfer their thinking power to the spiritual capacity, the

Krsna-dvaipayana Vyasa, he has made so many Vedic literatures. Vedic literatures

means first he divided the Vedas into four. Then he explained them by the

Puranas. Then for the incapable persons, just like stri, sudra, vaisya, he made

the Mahabharata. And in the Mahabharata he introduced this Bhagavad-gita. Then

again he summarized the whole Vedic literature in the Vedanta-sutra. And the

Vedanta-sutra for future guidance, he made a natural commentation by himself

which is called Srimad-Bhagavatam. Srimad-Bhagavatam is called bhasyo 'yam

brahma-sutranam. It is the natural commentation of Vedanta-sutra. So all these

literatures, if we transfer our thought, tad-bhava-bhavitah, sada. Sada

tad-bhava-bhavitah [bg. 8.6]. One who is engaged always... Just like the

materialist is always engaged in reading some material literature like

newspaper, magazines, and fiction, novel, etc., and so many scientific or

philosophies, all these things of different degrees of thought. Similarly, if we

transfer our, that reading capacity for these Vedic literatures, as presented

by, as very kindly presented by Vyasadeva, then it is quite possible for us to

remember at the time of death the Supreme Lord. That is the only way suggested

by the Lord Himself. Not suggested, it is the fact. Nasty atra samsayah [bg.

8.5]. Undoubtedly. There is no doubt about it. Tasmat, the Lord suggested

therefore, tasmat sarvesu kalesu mam anusmara yudhya ca [bg. 8.7]. He advises

Arjuna that mam anusmara yudhya ca. He does not say that " You simply go on

remembering Me and give up your present occupational duty. " No. That is not

suggested. The Lord never suggests something impractical. This material world,

to maintain this body, one has to work. The work is divided into four divisions

of social order: brahmana, ksatriya, vaisya, sudra. The intelligent class of the

society, they are working in a different way, and the administrator class of

society, they are also working in a different way. The mercantile society, the

productive society, they are also working in a different way, and the laborer

class, they are also working in different way. In the human society, either as

laborer or as mercantile men, or as politicians, administrators, or as the

highest class of intelligent class of men in literary career, scientific

researches, everybody is engaged in some work, and one has to work, struggle for

existence. So Lord advises that " You need not give up your occupation, but at

the same time you can remember. " Mam anusmara [bg. 8.7]. That will make you,

that will help you in remembering Me at the time of death. If you don't practice

remembering Me always, along with your struggle for existence, then it is not

possible. " It is not possible. The same thing is advised by Lord Caitanya,

kirtaniyah sada harih [Cc. Adi 17.31]. Kirtaniyah sada. One should practice to

chant the name of the Lord always. The name of Lord and the Lord is not

different. So here the instruction of Lord Krsna to Arjuna that mam anusmara

[bg. 8.7], " You just remember Me, " and Lord Caitanya's instruction that " You

chant always the name of Krsna. " Here Krsna says that " You always remember Me, "

or you remember Krsna, and Lord Caitanya says, " You always chant the name of

Krsna. " So there is no difference because Krsna and Krsna's name are

nondifferent in the Absolute. In the absolute status there is no difference

between one thing to another. That is the absolute status. So the Lord being

absolute, there is no difference between His name and Himself. So we have to

practice like that. tasmat sarvesu kalesu [bg. 8.7]. Always, twenty-four hours,

we have to mold our activities of life in such way that we can remember it

twenty-four hours. How it is possible? Yes, it is possible. It is possible. A

very crude example is set by the acaryas in this connection. And what is that

example? It is said that a woman who is attached to another man, although she

has got a husband, still, she's attached to another man. And this sort of

attachment becomes very strong. This is called parakiya-rasa. Either in case of

man or woman. If man has got attachment for another woman besides his wife, or a

woman has got attachment for another man besides her husband, that attachment is

very strong. That attachment is very strong. So the acaryas give this example as

a bad character woman who has got attachment for other's husband, she always

thinks, at the same time, shows her husband that she is very much busy in the

family affairs so that her husband may not doubt her character. So as she is

always remembering the time of meeting with her lover at night, in spite of

doing all this household work very nicely, similarly one has to remember the

supreme husband, Sri Krsna, always in spite of doing his material duties very

nicely. That is possible. It requires a strong sense of love. When you have got

a strong sense of love for the Supreme Lord, then it is possible that we can go

on discharging our duty, at the same time remember the Lord. So we have to

develop that sense. Just like Arjuna was always thinking of Lord. He, out of

twenty-four hours, not for a second he could forget Krsna. Constant companion of

Krsna. At the same time, a warrior. Lord Krsna did not advise Arjuna to give up

his fighting, go to the forest, go to the Himalaya and meditate. When yoga

system was advised to Arjuna, Arjuna declined, that " This system is not possible

for me. " Then the Lord said, yoginam api sarvesam mad-gatenantaratmana [bg.

6.47]. Mad-gatenantaratmana sraddhavan bhajate yo mam sa me yuktatamo matah. So

one who thinks of the Supreme Lord always, he's the greatest yogi, he is the

supermost jnani, and he is also the greatest devotee at the same time. The Lord

advises that tasmat sarvesu kalesu mam anusmara yudhya ca [bg. 8.7]. " As a

ksatriya you cannot give up your fighting business. You have to fight. So at the

same time if you practice remembering Me always, then it will be possible, "

anta-kale ca mam eva smaran [bg. 8.5], " then it will be possible to remember Me

also at the time of death. " Mayy arpita-mano-buddhir mam evaisyasy asamsayah.

Again He says that there is no doubt. If one is completely surrendered into the

service of the Lord, into the transcendental loving service of the Lord, mayy

arpita-mano-buddhir [bg. 8.7]. Because we work not with our body actually. We

work with our mind and intelligence. So if our intelligence and mind are always

engaged in the thought of the Supreme Lord, then naturally our senses are also

engaged in the service of the Lord. That is the secret of Bhagavad-gita. One has

to learn this art, how one can be absorbed both by the mind and intelligence

twenty-four hours thinking of the Lord. And that will help one to transfer

himself into the kingdom of God or in the spiritual atmosphere after leaving

this material body. The modern scientists, they are trying for years and years

together for reaching the moon planet, and they have no approach as yet. But

here in the Bhagavad-gita, here is a suggestion. Suppose a man lives for another

fifty years and he... So nobody tries to elevate himself in the spiritual ideas

for fifty years. That's a very good idea. But even for ten years or five years

one sincerely tries for this practice, mayy arpita-mano-buddhir... [bg. 8.7] It

is simply a question of practice. And that practice can be very easily possible

by the devotional process, sravanam. Sravanam. The easiest process is to hear.

 

sravanam kirtanam visnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

[sB 7.5.23]

 

These nine processes. So the easiest process is simply hearing. Hearing

of this Bhagavad-gita or Srimad-Bhagavatam from the realized person, that will

train up oneself, one, into the thoughts of the Supreme Being twenty-four hours,

which will lead one ultimately, anta-kale, to remember the Supreme Lord, and

thus leaving this body, he will have a spiritual body, a spiritual body, just

fit for association with the Lord. The Lord therefore says,

 

abhyasa-yoga-yuktena

cetasa nanya-gamina

paramam purusam divyam

yati parthanucintayan

[bg. 8.8]

 

Anucintayan, constantly thinking of Himself only. It is not very

difficult process. One has to learn this process from the experienced person in

this line. Tad vijnanartham sa gurum evabhigacchet [MU 1.2.12]. One should

approach a person who is already in the practice. So abhyasa-yoga-yuktena. This

is called abhyasa-yoga, practicing. Abhyasa... How to remember the Supreme Lord

always. Cetasa nanya-gamina. The mind, the mind is always flying to this, to

that. So one has to practice to concentrate the mind into the form of the

Supreme Lord Sri Krsna always, or in the sound, in His name which is made

easier. Instead of concentrating my mind -- my mind may be very restless, going

hither and thither, but I can concentrate my ear into the sound vibration of

Krsna and that will also help me. That is also abhyasa-yoga. Cetasa nanya-gamina

paramam purusam divyam. Paramam purusa, that Supreme Personality of Godhead in

the spiritual kingdom, in the spiritual sky, one can approach, anucintayan,

constantly thinking. So these processes, the ways and means, all are stated in

the Bhagavad-gita and there is no bar for anyone. It is not that a particular

class of men can approach. Thinking of Lord Krsna is possible, hearing of Lord

Krsna is possible by everyone. And the Lord says in the Bhagavad-gita,

 

mam hi partha vyapasritya

ye 'pi syuh papa-yonayah

striyo vaisyas tatha sudras

te 'pi yanti param gatim

[bg. 9.32]

 

kim punar brahmanah punya

bhakta rajarsayas tatha

anityam asukham lokam

imam prapya bhajasva mam

[bg. 9.33]

 

The Lord says that even a human being in the lowest status of life,

lowest status of life, or even a fallen woman, or a mercantile man, or a laborer

class of man... The mercantile class of men, the laborer class of men, and the

woman class, they are counted in the same category because their intelligence is

not so developed. But the Lord says, they also, or even lower than them, mam hi

partha vyapasritya ye 'pi syuh [bg. 9.32], not only they or lower than them, or

anyone, it does not matter who is he, or who is she, anyone who accepts this

principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of

life, the highest target, highest goal of life, mam hi partha vyapasritya ye 'pi

syuh, te 'pi yanti param gatim, that param gatim in the spiritual kingdom and

the spiritual sky, everyone can approach. Simply one has to practice the system.

That system is hinted in the Bhagavad-gita very nicely and one can adopt it and

make his life perfect and make a permanent solution of life. That is the sum and

substance of the whole Bhagavad-gita. Therefore, the conclusion is that

Bhagavad-gita is a transcendental literature which one should read very

carefully. Gita-sastram idam punyam yah pathet prayatah puman. And the result

will be, if he properly follows the instruction, then he can be freed from all

miseries of life, all anxieties of life. Bhaya-sokadi-varjitah. All fears of

life, in this life, as well as he'll get a spiritual life in the next life.

 

gitadhyayana-silasya

pranayama-parasya ca

naiva santi hi papani

purva-janma-krtani ca

 

So another advantage is that if one reads Bhagavad-gita very sincerely

and with all seriousness, then by the grace of the Lord, the reactions of his

past misdeeds will not act upon him. The Lord says very loudly in the

Bhagavad-gita in the last portion, aham tvam sarva-papebhyo moksayisyami ma

sucah [bg. 18.66]. The Lord takes the responsibility. One who surrenders unto

the Lord, He takes the responsibility to indemnify, to indemnify from all

reactions of sins.

 

maline mocanam pumsam

jala-snanam dine dine

sakrd gitamrta-snanam

samsara-mala-nasanam

 

One cleanses oneself daily by taking bath in the water, but one who

takes once bath in the sacred Ganges water of Bhagavad-gita, his, the dirty

material life is altogether vanquished.

 

gita su-gita kartavya

kim anyaih sastra-vistaraih

ya svayam padmanabhasya

mukha-padmad vinihsrta

 

Because Bhagavad-gita is spoken by the Supreme Personality of Godhead,

therefore people should..., people may not read all other Vedic literatures.

Simply if he attentively and regularly reads and hears Bhagavad-gita, gita

su-gita kartavya... And one should adopt this means by all means. Gita su-gita

kartavya kim anyaih sastra-vistaraih. Because at the present age people are

embarrassed with so many things that it is hardly possible to divert his

attention in all the Vedic literatures. This one literature will do because it

is essence of all Vedic literature, and especially spoken by the Supreme

Personality of Godhead.

 

bharatamrta-sarvasvam

visnu-vaktrad vinihsrtam

gita-gangodakam pitva

punar janma na vidyate

 

As it is said that one who drinks the water of the Ganges, he also gets

salvation, then what to speak of Bhagavad-gita? Bhagavad-gita is the nectar in

the whole Mahabharata, and is spoken by Visnu. Lord Krsna is the original Visnu.

Visnu-vaktrad vinihsrtam. It is coming out of the mouth of the Supreme

Personality of Godhead. And gangodakam, the Ganges is said to be emanated from

the lotus feet of the Lord, and Bhagavad-gita is emanated from the mouth of the

Lord. Of course, there is no difference between the mouth and the feet of the

Supreme Lord. Still, from neutral position we can study that Bhagavad-gita is

even more important than the Ganges water.

 

sarvopanisado gavo

dogdha gopala-nandana

partho vatsah su-dhir bhokta

dugdham gitamrtam mahat

 

Just... This Gitopanisad is just like a cow, and the Lord is famous as

cow boy, and He was milking this cow. Sarvopanisado. And it is the essence of

all Upanisads and represented as the cow. And the Lord being expert cow boy, He

is milking the cow. And partho vatsah. And Arjuna is just like the calf. And

su-dhir bhokta. And learned scholars and pure devotees, they are to take this

milk. Su-dhir bhokta dugdham gitamrtam mahat. The nectar, the milk of

Bhagavad-gita, is meant for learned devotees.

 

ekam sastram devaki-putra-gitam

eko devo devaki-putra ev

eko mantras tasya namani yani

karmapy ekam tasya devasya seva

 

Now the world should learn from the Bhagavad-gita, the lesson. Evam

sastram devaki-putra-gitam. There is one scripture only, one common scripture

for the whole world, for the people of the whole world, and that is this

Bhagavad-gita. Devo devaki-putra eva. And there is one God for the whole world,

is Sri Krsna. And eko mantras tasya namani. And one hymn, mantra, one hymn only,

one prayer, or one hymn, is to chant His name, Hare Krsna Hare Krsna Krsna Krsna

Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Eko mantras tasya namani

yani karmapy ekam tasya devasya seva. And there is one work only, that is to

serve the Supreme Personality of Godhead. If one learns from Bhagavad-gita, then

the people are very much anxious to have one religion, one God, one scripture,

and one business or one activity of life. This is summarized in the

Bhagavad-gita. That one, one God, is Krsna. Krsna is not sectarian God. Krsna,

from the name of Krsna... Krsna means, as we have explained above, Krsna means

the greatest pleasure. So therefore... (break -- end)

 

>>> Ref. VedaBase => First Tape Recording, Done by Srila Prabhupada

Himself

 

H OM E

 

 

© 2001 The Bhaktivedanta Book Trust International. Used with permission.

HARE KRSNA !Thank You For Reading And Listening To His Divine Grace

A.C.Bhaktivedanta Swami Prabhupada!Please Read

(Wonders OF Krsna's Home Page) http://jayakesava108.tripod.com And Click On

Hanuman For more KrsnaWonders Sites,Your Humble Servant,

Jaya Kesava Dasa