Todays Bhagavad Gita Class Spoken By His Divine Grace Srila Prabhpada--Bhagavad-gita 2.1-11----10/17/75

[Guest guest]

GT033Dear Members,Devotees,and friends of Krsna!Please try to Listen To Srila

Prabhupada, By Clicking on

( listen ) as Hearing Bhagavad-Gita, from A pure Devotee, Such as Srila

Prabhupada,Is Very Enlightening,

Thank You,Your Servant,Jaya Kesava Dasa

" When To Approach A Guru "

 

75/10/17 Johannesburg, Bhagavad-gita 2.1-11

 

listen

 

 

--------

 

 

Prabhupada: I shall speak some verses from Bhagavad-gita, Second Chapter,

in which the Supreme Personality of Godhead Krsna instructed. The beginning of

instruction is the Second Chapter of Bhagavad-gita. So Arjuna, representing

ourself, conditioned soul, covered with the material body and thinking in bodily

conception of life... He was to fight with his brothers, nephews, grandfather,

Bhismadeva, also teacher the military science, Dronacarya. In this way the

business was not very palatable. Although he was forced to fight by the opposite

party who were very near, thick and thin people, and he had to kill them, so it

was not very satisfactory to him. Therefore he flatly denied to fight: " Krsna, I

am not going to fight. " He left his weapon, and then Krsna was surprised that

" My friend, Arjuna, he is denying to fight in My presence. "

 

So Sanjaya, the private secretary of Maharaja Dhrtarastra, he was relaying

the message which was going on in the battle of Kuruksetra by higher process.

Nowadays we have got experience of the television, but the another process,

antar-drsti, that is also television. You can see the reflection of external

activities within your heart, and you can explain. So Sanjaya, the private

secretary of Maharaja Dhrtarastra, he explained that Arjuna was denying to

fight. So,

 

tam tatha krpayavistam

asru-purnakuleksanam

visidantam idam vakyam

uvaca madhusudanah

[bg. 2.1]

 

Madhusudana is Krsna's another name. So when Krsna saw that Arjuna is

unnecessarily disturbed, then, tam tatha krpayavistam asru-purnakuleksanam [bg.

2.1]. Asru-purna: his eyes was full with tears. " Krsna, I have to fight with my

relatives. " So he was crying, that " This is not very good business. " So why he

was crying? Krpayavistam: being merciful upon them. They were so cruel upon the

Pandavas that they insulted their wife, they tricked how to take away their

kingdom. All this injustice was done to them. Still, because Arjuna is a

Vaisnava, a devotee, still, he was sympathetic: " No, no, let them do whatever

they have done, but I am not going to kill them. " So krpayavistam

asru-purnakuleksanam [bg. 2.1], visidantam. Bhagavan uvaca. Then, after Arjuna

being silent not to fight, then Bhagavan... Krsna is Bhagavan. Bhagavan means

the Supreme Personality of Godhead, full with all opulences. That is called

Bhagavan. Generally in India we speak, bhagyavan. Bhagyavan means one who has

got opulences. So Bhagavan means one who is full in opulences -- in wealth, in

strength, in influence, in beauty, in education, in renunciation. In these six

ways, when one is opulent fully then he can be called Bhagavan. Partially, if

one is very opulent, sometimes he is also called Bhagavan, but real Bhagavan,

according to sastra, is Krsna. Krsnas tu bhagavan svayam. Others, they may

possess some of the opulences, not in full, partially. Just like Narada Muni or

Lord Brahma, Lord Siva. They are also sometimes called Bhagavan. But real

Bhagavan is Krsna. Krsnas tu bhagavan svayam. Ete camsa-kalah pumsah krsnas tu

bhagavan svayam [sB 1.3.28]. So here Bhagavan, the Supreme Person, Krsna. Krsna

means, as Krsna says in the Bhagavad-gita, mattah parataram nanyat kincid asti

dhananjaya: [bg. 7.7] " There is no more superior person or element more than

Me. " And when Arjuna understood Krsna he also admitted, param brahma param dhama

pavitram paramam bhavan [bg. 10.12].

 

So Krsna is the Supreme Personality of Godhead. He is the origin of

Brahman. He is the origin of Paramatma. Brahmeti paramatmeti bhagavan iti

sabdyate [sB 1.2.11]. The Absolute Truth is experienced in three ways --

Brahman, Paramatma and Bhagavan. So Bhagavan is the last word of the Absolute

Truth, the Supreme Person. Therefore Vyasadeva has purposefully written here,

" sri bhagavan uvaca. " Bhagavan uvaca mean you cannot exceed the Supreme Person.

Nobody can be equal to the Supreme Person; nobody can be more than the Supreme

Person. Everyone should be under the Supreme Person. That is the meaning of

Bhagavan. So Bhagavan said,

 

kutas tva kasmalam idam

visame samupasthitam

anarya-justam asvargyam

akirti-karam arjuna

[bg. 2.2]

 

" My dear Arjuna, you are My friend, personal friend, and you are proposing

this, which is befitting to the anarya. " Anarya-justam: " This is not for the

Aryan. You are ksatriya, you are meant for fighting for justice, and you are

denying to fight? Oh, this is not good. " Anarya-justam: " This kind of proposal,

cowardice, can be proposed by the anarya. " Arya means the advanced. One who is

advanced in knowledge, in civilization, they are called arya, Aryan

civilization. So in the Aryan civilization there are four divisions to maintain

the society in the correct balance. That is also stated in the Bhagavad-gita.

Catur-varnyam maya srstam guna-karma-vibhagasah [bg. 4.13]. The society must be

divided into four classes of men. The first-class means most intelligent class

of men. They should be trained up as brahmana. Samo damah satyam saucam titiksa

arjavam jnanam vijnanam astikyam brahma-karma svabhava-jam. So this is the

beginning of civilization, not that all sudras as it is now in this age. Kalau

sudra-sambhavah. Kali-yuga, there is no training how to qualify a section of

person to become first-class brahmana. That training is not there, neither

ksatriya, neither pure vaisya class. We are proud of our business, vaisya, but

vaisya means krsi-go-raksya-vanijyam vaisya-karma svabhava-jam [bg. 18.44].

Vaisya means they should take care of the cows, cow protection, go-raksya. Why

go-raksya? Why not other animal raksya? Krsna has not said " animal raksya " or

" janawal-(?) raksya. " Go-raksya. The cow is very, very important animal. If you

want to advance your spiritual consciousness, then you must have sufficient milk

and sufficient grains. That is civilization. Therefore it is the duty of the

vaisyas to produce food grain. Annad bhavanti bhutani [bg. 3.14]. Annad. In the

society, if you have got sufficient anna, both the animals and the man, they

will be happy. These are the instruction in the Bhagavad-gita, everything

practical. If we follow Bhagavad-gita from all angles of vision -- social,

political, economical, religious, cultural -- you will be perfect. This is

Bhagavad-gita. We are therefore taken up this mission, to preach Bhagavad-gita

as it is to solve all the problems of the world. That is Aryan civilization.

Aryan civilization means following the principles of Bhagavad-gita.

 

So here Krsna is addressing Arjuna, anarya: " Non-Aryan. You are ksatriya.

Your service is now required to fight with persons who have created injustice.

So what is this, that you are denying to fight? " Anarya justam. And asvargyam.

Asvargyam means " By denying your duty you cannot be elevated in your next life

or you cannot be elevated in the higher planetary system. " For a ksatriya, it is

the duty of the ksatriya to fight and lay down his life. Then he is promoted to

the higher planetary system. That is the shastric injunction. If he becomes

victorious, then he enjoys this material world, and if he dies, he is promoted

to heaven. These things are there. Therefore Krsna is advising Arjuna,

asvargyam: " If you deny to fight, then you will be refused to enter in the

higher planetary system. " Akirti-karam. " And you are known as a great fighter,

great soldier and My friend, and this will be going against your reputation.

Don't do this. " Then He says,

 

klaibyam ma sma gamah partha

naitat tvayy upapadyate

ksudram hrdaya-daurbalyam

tvaktvottistha parantapa

[bg. 2.3]

 

" My dear friend, parantapa... " Parantapa means one who gives trouble to

the enemies. This is the material world. A ksatriya cannot behave like a

brahmana, to excuse. Brahmana business is to excuse. Ksama-rupa-tapasvinah.

Those who are tapasvi, they can excuse, but those who are in the governmental

post, to make justice, there is no question of excuse. Life for life. " You have

killed one man; you must be killed. " This is justice. A brahmana, he may excuse,

" All right, you have killed my man. Never mind. I excuse you. " That is a

brahmana's business. But a ksatriya, the government, the ruling power, he cannot

do so. It is his mercy. It is the government's mercy when a murderer is hanged.

That is the injunction in the Manu-samhita. " So parantapa, you are ksatriya.

Your business is to punish the unjust. " Ksudram hrdaya-daurbalyam: " For a

ksatriya this kind of poor-heartedness, that 'I shall not fight...' Give it up.

Don't indulge in such thing. "

 

Then Arjuna replied,

 

katham bhismam aham sankhye

dronam ca madhusudana

isubhih pratiyotsyami

pujarhav arisudana

[bg. 2.4]

 

He is addressing Krsna as arisudana, the killer of the enemies. He says,

" But in my case, I have to fight with Bhisma, Dronacarya. They are my

well-wisher, and how can I kill them? It is my duty to offer my respect,

touching their feet, and You are enticing me to pierce their body with arrow?

So, of course, You have killed so many enemies, but You have killed enemies. Why

You are inducing me to kill my grandfather and my teacher? " Of course, Arjuna,

also intelligent. He replied that " You cannot accuse me as anarya. This is the

consideration. Therefore I am hesitating to fight. " Then he says,

 

gurun ahatva hi mahanubhavan

sreyo bhoktum bhaiksyam apiha loke

hatvartha-kamams tu gurun ihaiva

bhunjiya bhogan rudhira-pradigdhan

[bg. 2.5]

 

" They are not only my grandfather. They are guru. And mahanubhavan, very

great personality, Bhismadeva, Dronacarya. So if I kill them and if I live

prosperously, taking the kingdom, do You think it is all right that I live on

the blood of my guru and great personalities? Do You think it is all right? " Of

course, he says,

 

na caitad vidmah kataran no gariyo

yad va jayema yadi va no jayeyuh

yan eva hatva na jijivisamas

te 'vasthitah pramukhe dhartarastrah

[bg. 2.6]

 

" Krsna, actually I am puzzled. It is my duty to fight, but now I am

puzzled whether I shall fight or not fight because, after all, the other side,

they are my relatives, family members, dhartarastrah. Dhrtarastra is my elder

brother of my father, and his sons they are my cousin-brothers. So I am puzzled

whether I shall fight. " He plainly explained his position that " Not that I have

become anarya. I have got sufficient strength. I can fight, but I am puzzled

whether I shall fight in this case or not. "

Then he submits,

 

karpanya-dosopahata-svabhavah

prcchami tvam dharma-sammudha-cetah

yac chreyah syan niscitam bruhi tan me

sisyas te 'ham sadhi mam tvam prapannam

[bg. 2.7]

 

Then Arjuna decided to accept Krsna as his guru. He... Sisyas te 'ham: " I

become your disciple. " To become disciple means no more argument. When we talk

friendly there is argument, counterargument. But when there is order from guru

there is no more argument. Therefore Arjuna says that

karpanya-dosopahata-svabhavah: " Actually my behavior should be exactly like a

ksatriya, to fight for the just cause, but in this case I am denying. Therefore

I am krpana. " Krpana means one who does not properly use his position. One man

is very rich, but he does not use his money, simply sees the money. He is called

krpana. Similarly, Arjuna is powerful, he can fight, he is a ksatriya, but he is

denying his ability. Therefore he is thinking that " I have become krpana, miser.

Although I have got strength, I am denying to fight. " " Although I have got

money, I do not spend. " These are called krpana. So karpanya-dosopahata: " Now I

am infected with karpanya-dosa. " Karpanya-dosopahata-svabhavah.

 

So when we become puzzled with these material affairs, what to do -- to do

or not to do, this is the example -- at that time we must approach a guru. That

is the instruction here, we see. Prcchami tvam dharma-sammudha-cetah. When we

are bewildered, we do not distinguish what is religious and what is not

religious, do not use our position properly. That is

karpanya-dosopahata-svabhavah [bg. 2.7]. At that time there is need of guru.

That is the Vedic instruction. Tad-vijnanartham sa gurum evabhigacchet srotriyam

brahma-nistham [MU 1.2.12]. This is the duty. This is civilization, that we are

meeting with so many problems of life. That is natural. In this material world

the material world is problems of life. Padam padam yad vipadam. Material world

means in every step there is danger. That is material world. So therefore we

should take guide from guru, from the teacher, from the spiritual master how to

make progress, because this... That will be explained later on, that the goal of

our life, at least in this human form of life, in the Aryan civilization, the

goal of life is to understand our constitutional position, " What I am. What I

am. " If we do not understand " What I am, " then I am equal to the cats and dogs.

The dogs, cats, they do not know. They think that they are the body. That will

be explained. So in such condition of life, when we are puzzled... Actually we

are puzzled every moment. Therefore it is necessary one should approach to a

proper guru. Now Arjuna is approaching Krsna, the first-class guru. First-class

guru. Guru means the Supreme Lord. He is guru of everyone, parama-guru. So

anyone who represents Krsna, he is also guru. That will be explained in the

Fourth Chapter. Evam parampara-praptam imam rajarsayo viduh [bg. 4.2]. So Krsna

is showing example, where we should offer our surrender and accept guru. Here is

Krsna. So you have to accept Krsna or His representative as guru. Then your

problems will be solved. Otherwise it is not possible, because he can say what

is good for you, what is bad for you. He is asking, yac chreyah syan niscitam

bruhi tat. Niscitam. If you want advice, instruction, niscitam, which is without

any doubt, without any illusion, without any mistake, without any cheating, that

is called niscitam. That you can get from Krsna or His representative. You

cannot get right information from the imperfect person or a cheater. That is not

right instruction. Nowadays it has become a fashion; everyone is becoming guru

and he is giving his own opinion, " I think, " " In my opinion. " That is not guru.

Guru means he should give evidences from sastra. Yah sastra-vidhim utsrjya

vartate kama-karatah: " Anyone who does not give evidences, proof, from the

sastra, then " na siddhim sa avapnoti, " he does not get at any time success, " na

sukham, " neither any happiness in this material world, " na param gatim, " and

what to speak of elevation in the next life. " These are the injunction.

 

So we must select guru. Here it is, example, Arjuna. He's accepting Krsna

as guru. Why he is accepting? Because, he says,

 

na hi prapasyami mamapanudyad

yac chokam ucchosanam indriyanam

avapya bhumav asapatnam rddham

rajyam suranam api cadhipatyam

[bg. 2.8]

 

So he has selected that the right person, guru, and he said that " Unless I

hear from You what is right and wrong, I cannot decide whether I shall fight or

I shall not fight. Which way is better for me I cannot understand. " In this way,

 

evam uktva hrsikesam

gudakesah parantapah

na yotsya iti govindam

uktva tusnim babhuva ha

[bg. 2.9]

 

" After addressing Krsna that 'You give me the right direction; otherwise I

am not going to fight,' he left his weapon and became silent. "

 

tam uvaca hrsikesah

prahasann iva bharata

senayor ubhayor madhye

visidantam idam vacah

[bg. 2.10]

 

Now, Krsna took the position of guru, and He began to instruct. Tam uvaca

hrsikesah. Hrsikesa..., Krsna's another name is Hrsikesa. Hrsikesa means hrsika

isa. Hrsika means the senses, and isa, the master. Therefore Krsna is the master

of our senses, everyone's senses. That will be explained in the Thirteenth

Chapter, that ksetra-jnam capi mam viddhi sarva-ksetresu bharata [bg. 13.3]. In

this body there are two living entities. One is myself, the individual soul,

atma; and the other is Krsna, Paramatma. Isvarah sarva-bhutanam hrd-dese arjuna

tisthati [bg. 18.61]. So actually the proprietor is Paramatma. I am given the

chance to use it, so my senses, so-called my senses, that is not my senses. I

have not created my hand. The hand is created by God, or by Krsna, through the

agency of this material nature, and I am given the hand to use it for my

purpose, for my eating, for my collecting. But actually it is not my hand.

Otherwise, when this hand becomes paralyzed, I am claiming, " my hand " -- I

cannot use it because the power of the hand is withdrawn by the proprietor. Just

like in a house, rented house, you are living. If the proprietor of the house,

landlord, eject you, you cannot live there. You cannot use it. Similarly, we can

use this body as long as the real proprietor of the body, Hrsikesa, allows me to

stay here. Therefore Krsna's name is Hrsikesa. And this Krsna consciousness

movement means that we have accepted the senses from Krsna. It should be used

for Krsna. Instead of using it for Krsna, we are using it for our sense

gratification. This is our miserable condition of life. Just like you are living

in a place for which you have to pay rent, but if you don't pay rent -- you

think that it is your property -- then there is trouble. Similarly, Hrsikesa

means the real proprietor is Krsna. I have been given this property. That is

stated in the Bhagavad-gita.

 

isvarah sarva-bhutanam

hrd-dese 'rjuna tisthati

bhramayan sarva-bhutani

yantrarudhani mayaya

[bg. 18.61]

 

Yantra: it is a machine. This machine has been given by Krsna to me

because I desired that " If I get a machine like a human body, then I can enjoy

like this. " So Krsna fulfills your desire: " All right. " And if I think, " If I

get a machine in which I can directly suck blood of other animal, " " All right, "

Krsna says, " you take the machine of a tiger's body and use it. " So this is

going on. Therefore His name is Hrsikesa. And when we understand properly that

" I am not the proprietor of this body. Krsna is the proprietor of the body. I

wanted a certain type of body to use it for my sense gratification. He has given

it and I am not happy. Therefore I shall learn how to use this machine for the

proprietor, " this is called bhakti. Hrsikena hrsikesa-sevanam bhaktir ucyate

[Cc. Madhya 19.170]. Because Krsna is the proprietor of the senses -- He is the

proprietor of this body -- so when this body will be utilized for Krsna's

service, that is our perfection of life. Hrsikena hrsikesa-sevanam bhaktir

ucyate.

 

sarvopadhi-vinirmuktam

tat-paratvena nirmalam

hrsikena hrsikesa-

sevanam bhaktir ucyate

[Cc. Madhya 19.170]

 

If you want the definition of bhakti, the bhakti means to use the things

for the proprietor. That is right use. If somebody use for another purpose, that

is misuse. So bhakti means, when things are used properly, that is called

bhakti. Now we are thinking that this machine, this body, " I am born in India,

so it is Indian machine. It should be utilized for India's profit. " Another

person is thinking, " This machine, it is gotten from America, so it should be

used for America. " That is going on in the name of nationality or communism, or

society or friendship and this and so on. We have invented so many " isms, " but

they are all misuse because actually the machine does not belong to the American

or the Indian or the African. The machine belongs to Krsna. So this is misuse.

So when we understand that we are misusing this machine improperly, that is

called pure machine. That is called pure understanding, or Krsna consciousness.

Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. " I am not American. I am not Indian.

I am not brahmana. I am not ksatriya. I am not human being. " Aham brahmasmi: " I

am Brahman. " Not the Supreme Brahman, but part and parcel of Brahman. Supreme

Brahman is Krsna, Parabrahman. He is addressed as Parabrahman. So we are part

and parcel of Brahman. Therefore we are Brahman. So we have to realize this

position. Aham brahmasmi: " I am Brahman. " I am not this machine. I am put into

this machine, but because the machine is gotten either from America or from

India or from heaven or from hell, I am designating this machine as American

machine or Indian machine. Actually this machine belongs to Krsna, and it should

be used for Krsna. Therefore the definition of bhakti means hrsikena

hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]. This is bhakti.

 

So Krsna, now He has taken the position of teacher. Now no more friendly

talking because Arjuna has accepted Him as the teacher. So He's the teacher. It

is the duty of the teacher to punish or to chastise the disciple when he is

wrongly going on. That is the duty. So first teaching of Krsna, because Arjuna

has accepted His leadership, His teachership, His instruction, accepted that he

will follow His instruction, so first instruction is asocyan anvasocas tvam

prajna-vadams ca bhasase: [bg. 2.11] " You rascal, you are rascal. You are

talking like a very learned man that 'How shall I kill my, this grandfather? How

shall I kill my brother, this and so on?' This is all bodily concept of life.

You are talking on the bodily platform. " So what is this body? It is to be

neglected? " Yes. " Asocyan anvasocas tvam: " It is not to be lamented. "

 

asocyan anvasocas tvam

prajna-vadams ca bhasase

gatasun agatasums ca

nanusocanti panditah

[bg. 2.11]

 

Pandita means one who knows that " I am not this body. " That is pandita.

The body is a lump of matter, so what is the value of lump of matter? Either

while it is moving or while it is not moving, it is a lump of matter. Suppose we

are now moving with this body with nice coat, pant, hat. That's all right. But

what it is? It is a lump of matter. Either coat, pant, or these bones and the

skin and the blood and the stool and urine, whatever this body is composed of,

it is all material. And when the living entity goes away from this body, the

same lump of matter... Does it change? So we are not lamenting at the present

moment because it is moving. And as soon as the movement is stopped, I say, " Oh,

my father has gone. My son has gone, " and we lament. So actually the body is the

same. The same body is lying here as dead body, whom we are lamenting, " my

father, " but you have never seen your father. You have seen only the coats and

pants and the body. That is your education. Therefore Krsna says, " Arjuna, you

are thinking on terms of this coats and pants and bones and muscles and urine

and stool. Therefore you are rascal number one. " This is the first instruction,

asocyan anvasocas tvam prajna... [bg. 2.11]. " Do any gentlemen lament for this

torn-up cloth, bones and skins and urine and stool? Does any sane man lament? "

This is the first instruction. So asocyan anvasocas tvam prajna-vadams ca

bhasase: " You are talking just like a very learned man to argue with Me, but you

are fool number one because " -- gatasun agatasums ca nanusocanti panditah --

" this is not the business of the pandita. "

 

So this is not the position of Arjuna only. The whole material

civilization, the whole population of the whole world, they are like this

asocyan anvasocas tvam [bg. 2.11]. When the body is living, when the body is

moving, they are busy how to make the body comfort. And when the body is not

moving they are lamenting. That is the business. Therefore brahma-bhutah

prasannatma na socati na kanksati [bg. 18.54]. The..., our business is, the

material civilization means, socati kanksati, two business. Kanksati means

desiring. While the body is moving we are desiring, making plan: " I want this. I

want this. My son requires this. My nation requires this. My community requires

this. " This is, means, kanksati, desiring to possess this, possess... And when

the body is lost, then socati: " Oh, my father is lost. My brother is lost. My

son is lost. " Two business. So long there is no spiritual knowledge, we have got

on the material conception of body two business -- socati, kanksati: desiring

for things which we do not possess and lamenting for things which we have lost.

This is our two business. But if you become self-realized, if you become aware

actually what you are, then na socati na kanksati.

 

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

[bg. 18.54]

 

This is the business. So our this Krsna consciousness movement is trying

to educate people to give up this bodily concept of life. This is the sum and

substance of this movement. And unless we come to understanding that " I am not

this body; I am a spirit soul. My aim of life is missing, " then we remain cats

and dogs.

 

yasyatma-buddhih kunape tri-dhatuke

sva-dhih kalatradisu bhauma ijya-dhih

yat-tirtha-buddhih salile na karhicij

janesv abhijnesu sa eva go-kharah

[sB 10.84.13]

 

Anyone who is leading his life on the bodily concept of life, he is no

better than the dogs and hogs. So in order to stop this civilization of dogs and

hogs, the Krsna consciousness movement is essential. Krsna consciousness means

to take instruction from Krsna. This is the first instruction. Asocyan anvasocas

tvam prajna-vadams ca bhasase [bg. 2.11]. So gradually He will give instruction.

 

So it is our request that you try to study Bhagavad-gita as it is. Don't

try to distort it by your so-called education. Try to understand Krsna as He is

saying. Then you will be benefited. Your life will be successful. Thank you very

much. Hare Krsna. [break]

 

Pusta-krsna: What is the meaning of sac-cid-ananda?

 

Prabhupada: That is spirit soul. Sat means eternal, and cit means

knowledge, and ananda means bliss. So if we study ourself, this body is not

eternal. Sat means eternal. So if you study this body... In the Bhagavad-gita

you will find, antavanta ime deha nityasyoktah saririnah [bg. 2.18]. This body

is antavat; it will perish. Therefore it is not sat. Sat means eternal, and the

body is not eternal. Therefore it is very difficult to understand what is sat

because we have no education, no experience. Everything is annihilated,

destroyed, anything material. So actually we have no experience what is sat.

So... But Vedic instruction is sad gama asato ma: " Don't remain in asat,

noneternal. Come to the platform of eternity. " Sad gama asato ma. So that is our

mission of life. The human form of life is distinct from the cats and dogs

because if you instruct to the cats and dogs what is sat and what is asat, it is

impossible for them to understand. It is not possible. Therefore Vedic

instruction is asato ma: " Don't remain cats and dogs in the human form only. You

come to the platform of eternity. " Asato ma sad gama. So we must try what is

eternal. So far in the present condition, as this material condition, we do not

know what is actually eternal because our body is not eternal. Therefore the

first instruction is that " You are lamenting on the body which is not eternal,

but you are eternal. Your business is to understand the eternal. " That is called

sat. And cit. Cit means knowledge. At the present moment we are all in

ignorance. We do not know what is the next step, " Whether I am going to live or

to die. " Everything in ignorance. Therefore this body is also not cit. It is

full of ignorance. Then sat, cit and ananda, that we have got experience...

Where is ananda? Ananda means blissfulness, joyfulness. There cannot be any

joyfulness in this body. There are three kinds of miserable condition of

material life: adhyatmika, adhibhautika, adhidaivika. So either these three or

one or two is always there. Adhyatmika means miserable condition on account of

the body and mind. So wherever we go, the body is there. So even if I am very

opulent materially with wealth, we are getting experience that even the most

rich, richest man in the society, he is committing suicide. Why? He has got

every resources to enjoy. Why he is committing suicide? That means there is also

no ananda, even you possess the material things. So there is no question of

sac-cid-ananda in this material condition of life. If you understand what is

spiritual life and if you practice how to come to the spiritual life, spiritual

platform, as Krsna is, then we can become equal with Krsna, sac-cid-ananda.

Otherwise we are in ignorance. This body is not sac-cid-ananda. (end)

 

Please Visit the New Wonders Of Krsna Home Page with a new address and

updated-- http://jayakesava108.tripod.com -Thanks For Reading,

Your Servant Jaya Kesava Dasa

 

 

HOME

 

 

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