Bhagavad-gītā 6.32–40

September 14
New York

Prabhupāda: Ātmaupamyena sarvatra samaṁ paśyati yo ‘rjuna. Please come forward. Sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ [Bg. 6.32]. Now, we have been discussing for the last few days about the perfect form of yoga. Lord Kṛṣṇa, the Supreme Personality of Godhead, He is teaching Arjuna directly the perfect form of yoga. If you actually want to perform the yoga system, then here is authoritative statement by the Supreme Personality of Godhead. So we have discussed in details. Now, after hearing the system, Arjuna is replying. Just mind that, that the whole thing was being described in the battlefield, in the battlefield. This whole Bhagavad-gītā was taught to Arjuna in the battlefield. And when Arjuna was just going to release his arms on the opposite party, on the enemy’s party, he thought… He got a sentiment: “So why this fighting with my own kinsmen?” That was his illusion, and to eradicate that illusion of Arjuna’s, this Bhagavad-gītā was explained by Lord Kṛṣṇa.

Now, you can understand how much time could be, I mean to say, allowed for this discussion. That was a battlefield. Immediately has to be fight. Everyone is ready. And utmost, one hour… I don’t think… That is utmost. So within this one hour the whole Bhagavad-gītā was discussed, and Arjuna changed his decision and he fought. Now, within that time He is also instructing Arjuna about the yoga system. Now, after hearing the details of yoga system, how to sit down, how to keep the body straight, how to keep the eyes half-closed and how to see the uppermost part of the nose without diverting your attention, and in secluded place, in a sacred place, alone—all this paraphernalia is described for performing perfect yoga system. Now, Arjuna, after hearing everything from Kṛṣṇa, he is replying.

arjuna uvāca
yo ‘yaṁ yogas tvayā proktaḥ
sāmyena madhusūdana
etasyāhaṁ na paśyāmi
cañcalatvāt sthitiṁ sthirām

Now, Arjuna said, “My dear Kṛṣṇa, the details which You have…, not very details, but a summary of yoga system which You have prescribed and You ask me to follow, I think it is very difficult for me on account of my agitated mind.” Cañcalatvāt. Cañcalatvāt means agitated mind. We must always remember that we are in a circumstances, material circumstances, where every time, every moment, our mind is agitated. We are not in a very comfortable situation. We are thinking that “This situation will save me for further anxieties of my mind,” but when I reach to that point I feel that the anxieties have increased. It has not decreased, because the nature of the material world is like that, you cannot be free from anxiety. That is the nature. So we are simply trying to make a solution of our anxieties by different method, but the place is that, that it is not possible to make a solution of anxieties.

Now, Arjuna, he cannot be a false pretender. He frankly says, “My dear Arjuna, the system of yoga which you have prescribed,” yo ‘yaṁ yogas tvayā proktaḥ, “the summary description of yoga system which You have described,” sāmyena madhusūdana… Kṛṣṇa’s another name is Madhusūdana. Madhusūdana means He killed one demon whose name was Madhu. Therefore God’s names are different according to different activities of God. God has got innumerable names because He has got innumerable activities. Suppose we are part and parcel of God. We have got innumerable… We cannot remember how many activities, how much activities we are engaged in, that, from our childhood up to this time. So just think about God. He is unlimited; therefore His activities are also unlimited. So He has got unlimited names also. Kṛṣṇa, of course, is the chief name, but He has got many other unlimited names also. So one of the names of Madhusūdana. Madhusūdana means He killed a demon, a very great demon. Therefore since then, His name is Madhusūdana. So what is the purpose of “Madhusūdana”? Why he is addressing… He could address, “Kṛṣṇa,” directly because he is more known to Kṛṣṇa as friend, Kṛṣṇa and Arjuna. Why he is asking, why he is saying, “Madhusūdana”? That means this mind is as a big demon, just like Madhu. If it is possible to kill the demon, then we can attain yoga. You see? That, the particular purpose of Madhusūdana, that “You are a killer of Madhu demon. Now I think my mind is stronger than this Madhu demon. So if You can kill it, then it is possible for me to accept this yoga system.” The mind is so agitated.

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram
[Bg. 6.34]

He is describing his deficiencies that “My dear Kṛṣṇa, my mind is so much restless, agitated,” cañcala… Cañcala means restless. Cañcalaṁ hi manaḥ kṛṣṇa pramāthi. Pramāthi means just like a madman, pramāthi, without any brain, pramāthi, and balavat, and very strong. Oh, my mind is dragging to somewhere else. I am trying: “No, mind, don’t go there.” Oh, no, mind says, “No. I must go. I must go.” And sometimes we agree. “All right, let me go.” So it is very strong. So Arjuna is saying, tasyāhaṁ nigraham. Now, you have… The whole process of your yoga system is, the sum and substance of yoga system is, to control the mind. The agitated mind should be controlled, and the mind has to be focused on the Supersoul. That is the whole purpose of yoga. Now, Arjuna says that tasyāhaṁ nigrahaṁ manye. The mind is so agitated that to cut down the mind is as impossible as you want to stop a hurricane. Suppose there is hurricane. It is blowing so strongly, and if one stands before the hurricane and spreading his han…, “No, I will stop it,” is it possible? No. Just see.

Now, you can just imagine Arjuna, five thousand years before, and he was understanding Bhagavad-gītā from Kṛṣṇa his friend. Just imagine what is his qualification. He is direct friend of Kṛṣṇa, and he is a great warrior. He has got administrative capacity, and at the same time his knowledge… Comparing his knowledge, this Bhagavad-gītā he understood within one hour. This Bhagavad-gītā, which is not understood in one life at the present moment, he understood this Bhagavad-gītā in one hour. So how much intelligent he was. And he belong to the royal family. All facilities were there. And he… He is accepting that “It is not possible for me.” But do you think what was impossible for Arjuna five thousand years before in such favorable circumstances, is it possible for you to discharge? Do you belong to the Arjuna category? No. We are thousand times lower than Arjuna’s category. And what was impossible for Arjuna, do you think it is possible for you? Any sane man will do that thing, that, what was… In a Bengal, Bengali payar[?] [proverb?] there is a very nice comparison like this, that bara bara ghonai gela rasatal beta gonra bale kata jala.[?] That means… You know. The animals, they can swim over the river. So there was a big, overflowing river. So at that time there was no such carrying boats and ships, so everyone had to cross river either by small boats or by swimming. So generally the animals were allowed to swim over, to cross over the other part, other bank, and men, they took small boats and they would… Now, there was very good current, so many horses, they swept away by the current. And one lean and thin horse came. He is asking, “Let me know how much water this is?” You see? So similarly, if what was impossible for Arjuna, such a stalwart, such an advanced and, I mean to say, in every respect, and directly a friend of Kṛṣṇa, he is admitting that “Kṛṣṇa, this process is not possible for me. Oh, I am a military man. I have to look after the administrative affairs. So how can I concentrate my mind in that way which you have prescribed? So it is not possible for me.” He flatly denied. He flatly denied.

And he never attempted it also because from the history of Mahābhārata we don’t find that Arjuna ever went for meditation of the yoga system. No, never. But still, he was certified by Kṛṣṇa that “You are the only man to understand Bhagavad-gītā. You are the only man.” Why? Bhakto ‘si: “Because you are My devotee.” Priyo ‘si: [Bg. 4.3] “You are My very dear friend.” So with such a nice certificate and such favorable condition, still, he refused.

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram
[Bg. 6.34]

Vāyor iva: “Just it is impossible to control the hurricane wind, similarly, it is impossible for me to control my mind. It is not possible.” Then? How to control the mind? That, the same thing, Kṛṣṇa consciousness. You can control the mind if you fix up your mind always in Kṛṣṇa. That is the only remedy. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane [SB 9.4.18]. That is the only perfect yoga. Our subject matter for today’s lecture is perfect yoga. This Kṛṣṇa consciousness is the perfect form of yoga system. That is admitted five thousand years before. At that time there was all circumstances, very good. And in the śāstra also, it is said that

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt
[SB 12.3.52]

You’ll find in the Śrīmad-Bhāgavatam, Twelfth Canto, Śukadeva Gosvāmī is recommending to Mahārāja Parīkṣit that kṛte yad dhyāyato viṣṇum. In the Satya-yuga when people used to live for ten millions of years, at that time this yoga system was nice, for that time. Kṛte yad dhyāyato viṣṇum. What was achieved, the success which was achieved in the Satya-yuga by this yoga process of meditation was achieved in the next yuga, Tretā-yuga, yajato makhaiḥ, by offering great sacrifices, and the same success was achieved in the next yuga, Dvāpara-yuga, by worshiping, temple worship. And the same success you can achieve simply by chanting hari-kīrtanam. So this is the perfect form of yoga.

kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt
[SB 12.3.52]

So, now, Arjuna flatly says that “My dear Kṛṣṇa, the process which You have described is very nice process. But so far I am concerned, I admit that it is not possible for me. It is not possible.” Now, we have to think that “What was not possible for Arjuna in such favorable conditions, and five thousand years before, how it is possible for me, a tiny living entity and disturbed by so many things at the present moment. My…” Kṛte yad dhyāyato viṣṇum. They used to live for ten millions of years, and it is very difficult to live for fifty years or sixty years at the present moment. Utmost, a man lives eighty years. That’s all. Then again, we are not such much advanced. We are always disturbed in our circumstances. There is disease; there is war; there is pestilence; there is famine—so many disturbances. So our duration of life is smaller, and at the same time, we are disturbed, and we are not intelligent, and we are unfortunate at the same time. At the present moment, you will find, 80% people, they are unfortunate. If we compare what is fortune or misfortune, then we’ll find, in every country, 80% people, they are unfortunate, and therefore this world is getting to Communism because they are fighting. They are fighting. So this is the condition of the present day.

How can you perform this such difficult process of yoga which was refused by Arjuna? That is my proposal. It is not possible. If you are attempting such difficult process in a pseudo way, then you can be satisfied in your own way, but you will never achieve success of the yoga system. You must know it clearly. So yoga system is not possible in this age. If you want to prosecute any yoga system, this bhakti-yoga, Kṛṣṇa consciousness, and chanting Hare Kṛṣṇa… That is recommended in Vedic scripture, that is introduced by great authority like Caitanya Mahāprabhu, and you will find in the Bhagavad-gītā,

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
[Bg. 9.13]
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate.
[Bg. 9.14]

Satataṁ kīrtayanto mām. Always glorifying, they are mahātmās. They are great souls. If you want to be great soul in terms of the Vedic literature, in terms of Bhagavad-gītā, in terms of great saints and sages, then you have to adopt this Kṛṣṇa consciousness and chanting of Hare Kṛṣṇa. No other process will be possible. It is not impossible. Just imagine. A personality like Arjuna, with all facilities of life and five thousand years before the circumstances were different, and still, he denied. So yoga system… Actually, if you simply making a show, showbottle of meditation, if you are satisfied, oh, that is a different thing. Make yourself a showbottle. But showbottle demonstration will not make you successful. It is clearly according to Bhagavad-gītā. Showbottle demonstration will not make you successful. You have to be really bottle of medicine. Then it will cure. You know… Of course I… Here is not…

In India we have got some showbottles in the medicine shop. Some red water put into the big bottle and with electric light. That means advertisement: “Here is a bottle of medicine.” But that is a showbottle, red water. So red water will not cure the disease. You must have really, actually, a mixture, fever mixture. But that fever mixture is very difficult.

Now, Kṛṣṇa says… Kṛṣṇa does not say, “Oh, you are My friend. You are so favorably situated. How you deny it? No, no. You cannot deny it.” Now, He gave so much stress on the fighting—“Oh, you are kṣatriya. You must fight”—but so far the yoga system, He gave him the idea—“This is the yoga system”—but He is not stressing. He says,

asaṁśayaṁ mahā-bāho
mano durnigrahaṁ calam
abhyāsena tu kaunteya
vairāgyeṇa ca gṛhyate

“Yes, I admit. It is very difficult.” He also said, “Yes, My dear Arjuna, it is very difficult.” Asaṁśayaṁ mahā-bāho: “Oh, you are mighty-armed, mighty soldier. But still I think it is… What you are saying, it is nice. It is really fact.” Asaṁśayaṁ mahā…, mano durnigrahaṁ calam: “Mind is very difficult to control. Yes, what you are saying… But it can be controlled.” How? Abhyāsena tu kaunteya: “If you practice, the mind can be controlled.” So the controlling of the mind by practice… Vairāgyeṇa. Vairāgyeṇa means by renunciation. Vairāgya means renunciation. And what is that renunciation? Oh, I cannot renounce even smoking. I cannot renounce even drinking so many things. I cannot renounce so many things, but still, I am going to yoga class for practice. Is it possible? So many rules and regulations are there, and I am unable to give up even the small thing, smoking. Here it is said, vairāgyeṇa. There is a, I mean to say, big list of vairāgya: “You cannot do this, you cannot do this, you cannot do this, you cannot do this…” And the whole list is summarized that “You cannot have any illicit connection with woman, you cannot eat any nonvegetarian dish, you cannot be addicted, any kind of intoxication, and you cannot take part in any kind of gambling.” At least these four things… These four things include everything, all kinds of vairāgya. So we have to test how much we have been able to discard these things. Then vairāgya. Then I can control my mind. Controlling mind is not so easy thing that I go to the store and purchase something. No.

Abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate. So this vairāgya can be very easily practiced when you are in Kṛṣṇa consciousness. We are practically seeing. These four things our students have very easily given up because they are serious about Kṛṣṇa consciousness. This is not advertisement. You can ask. There are many students here who have taken up this, I mean to say, philosophy very seriously, and they find it easy. Oh, they find it easy. Vairāgya automatically becomes. It is such a nice thing. It is such a nice thing that easily you become detestful to all these things. We do not discourage, I mean to say, sex life, but we discourage illicit connection with man and woman. Sex life cannot be discouraged. Because you have got this body, material body, sex desire is a demand. We have to satisfy; otherwise we shall go ill. As we have to eat something, as we have to sleep for some time, so sex life is also required. So we cannot discourage it, neither all the Vedic literatures discourage. But Vedic literatures cannot allow you… If you actually serious about advancement of spiritual life, then you cannot encourage illicit connection, no. I request all my young students that “You get yourself married.” And recently I have performed myself one marriage ceremony. Two of my students, they have been married actually. So we don’t discourage what is necessity, but we cannot allow illicit things. So these are called vairāgya.

So vairāgya means we have to regulate our life. Unless you regulate your mind… The mind is always agitated, and if we be addicted to all these things, then more agitation will come. If you have got illicit connection with woman, oh, the mind will be always agitated. If we are intoxicated, oh, mind will be more agitated. If you don’t take, I mean to say, foodstuff in the goodness, very strong and pungent and animal foodstuff, then our mind will be more agitated. And so far gambling is concerned, oh, sometimes we have to commit suicide. There are history of gambling clubs that when a person loses everything he commits suicide and he is thrown away. I have heard that in Europe there are many clubs. They go for gambling, and they lose everything, whatever, and they commit suicide. And the club proprietor throws him in the street. There is no law. I have heard. Of course, I do not know. You may know better than me.

So if we want to control the mind, then we have to adopt these regulative principles of life. Not that we have to give up, but we have to make regulated. Vairāgya. Then it will be possible to adopt. And the best thing is that engage your mind always in Kṛṣṇa consciousness. We are trying to engage our students twenty-four hours either in this way or that way, this way or that way, in Kṛṣṇa consciousness. That is samādhi, trance, transcendental situation. You can eat, you can enjoy, you can dance, you can see, you can work—all things for Kṛṣṇa consciousness. That will automatically make you renounced order of life. But if you try to follow this yoga system which was possible in the Satya-yuga some millions of years before, and if you want to adopt that, oh, it is not possible. If you want to be satisfied becoming a showbottle, then that is a different thing. Remain a showbottle. But if you want really actual success, then you cannot adopt that process. Asaṁyatātmanā yogo duṣprāpa iti me matiḥ.

Now Kṛṣṇa says, “Yes,” asaṁyatātmanā, “one who has not been able to control his mind,” yogo duṣprāpa, “the success in yoga is actually never possible.” Duṣprāpa. Duṣprāpa means difficult to achieve. Iti me matiḥ. “Yes, I think you are right. You are right.” Vaśyātmanā tu yatatā śakyo ‘vāptum upāyataḥ: “But one who is determined, he can find out the ways and means how he can control the mind, if he is serious.” So this is the way. If you become Kṛṣṇa conscious and try to follow the principles, then this is the nicest possible way of controlling the mind. Vaśyātmanā tu yatatā śakyo ‘vāptum upāyataḥ. Upāyataḥ means you can find out means, ways and means. You can control. Arjuna uvāca. Now, so far the descriptions…

Now, Arjuna did not further say. Arjuna said that “It is impossible for me,” and Kṛṣṇa also said, “Yes, it is difficult process. But if you try, you can do it.” No further discussion because both of them were not very serious about… It is a process, recognized process, but it is very difficult for the human being at the present moment. The process is not rejected. Bhagavad-gītā accepts the yoga process. That means the process is recognized. It is a science. But at the present moment, even five thousand years before, it was impossible to be practiced. Now how we can imagine that five thousand years after, it has improved, the condition, so that you can practice this system? No. Therefore they did not, either Arjuna or Kṛṣṇa, both of them, indulge in discussing further on this point. So next point Arjuna is discussing.

ayatiḥ śraddhayopeto
yogāc calita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ
kāṁ gatiṁ kṛṣṇa gacchati

Now, he is asking, “My dear Kṛṣṇa…” Now, these things are being discussed, that yoga system is… Not only that yoga system. The bhakti-yoga system, the Kṛṣṇa consciousness, this is also yoga system. Now, many students come to practice this yoga or that yoga. Now, somehow or other, they may not be successful. They may not be successful or half finished or one-fourth finished. Everything has got a course. So, just like if you want to be a medical student there are five years’, six years’ course. If you study for two years and give it up, then you cannot have that title, or you cannot be recognized as a medical practitioner. But if you complete the course, you get the university degree, MD, Doctor of Medicine, or something like that, and you are recognized; you can practice. Now, here it is said that ayatiḥ śraddhayopetaḥ. Somebody is attracted that “I shall make my life successful by a spiritual process, the yoga system or jñāna system or bhakti system.” Without inclination… Because this inclination also does not come ordinarily… That also requires good asset in the past life, this inclination for spiritual advancement. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of millions of men, few only try for making perfection of the human life. And yatatām api siddhānām. And those who are trying for perfection, out of them a few only can understand what is God. So God understanding is not so easy.

So therefore he said, Arjuna said, that ayatiḥ śraddhayopetaḥ: “One has got some faith for spiritual advancement of life,” yogāc calita-mānasaḥ, “but some way or other, he finishes halfway and then falls down from the process.” Aprāpya yoga-saṁsiddhim: “He could not achieve the perfection.” Kāṁ gatiṁ kṛṣṇa gacchati: “Then what happens to him?” Because half finished… Just like a person was studying for medical certificate or medical qualification, and out of six years, he simply performed two years. Oh, neither he is a doctor, neither he is a clerk. He is useless. He becomes useless. So Kṛṣṇa is being asked by Arjuna whether a person who is trying for perfection of life in spiritual advancement, if he finishes only a portion or half, so what happens to him? Does he become useless or worthless? Simply wasted time? Kaccin na ubhaya-vibhraṣṭaḥ chinnābhram iva naśyati: “Is it not like that, that a cloud assembles…” When the clouds are compact together then there is possibility of raining, but if by wind it is broken, now there is no possibility of rain. The example is very nice. Kaccit na ubhaya-vibhraṣṭaḥ. There was cloud, there was thundering, but there was no rain. There was no rain. It… Especially in the morning… These are some of the rules. One may know that in the morning, if there is assembly of clouds and there is thundering, you must surely know that there will be no rain. If there is rain, it will be a drop only. There will be no much rain.

Bambhārambhe laghu-kriyā, prabhāte… These are very interesting. One should note.

aja-yuddhe muni-śrāddhe
prabhāte megha-ḍambare
dam-pate kalahe caiva
bambhārambhe laghu-kriyā

Bambhārambhe laghu-kriyā. Aja-yuddhe, fighting between two goats… Now, they are very serious about fighting, and somebody comes, [claps] does like this, [claps], and they go away. The fighting stops. You see? So bambhārambhe, the attempt is very great, but the effect is little. Aja-yuddhe muni-śrāddhe: “And a ceremony observed by some sages in the jungle…” What they have got? They have got some leaves and flowers. That’s all. What arrangement will be made? And prabhāte megha-ḍambare: “And in the morning, thundering sound of the cloud…” And similarly, dam-pate kalahe, I mean to say, “war between husband and wife…” So these things are to be taken as insignificant. So, of course, in India the quarrel between husband and wife, nobody cares. Nobody takes very seriously. The husband may complain, the wife may complain. Everyone says, “Yes, yes. That’s all right. It will be all right.” They never go to court for divorce. You see? But it is… There is no seriousness. And actually it is fact. I have seen a serious. They are divorced, but still, the husband is anxious for the wife, and the wife is anxious for the husband. The divorce is artificial. The husband and wife, the combination, that cannot be cut off. So one should tolerate these things. If there is some misunderstanding, they should not go to the court for divorce. They should tolerate. These are some of the rules for spiritual advancement.

So here it is said that “Whether this attempt, just like serious attempt but at the same time it is broken, whether it is like a broken cloud which has no meaning, no rain? That’s all. Is it like that?” Apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi. Brāhmaṇaḥ pathi means advancement on spiritual success. “So if he is half-hazardly, half-hazardly, halfway, he finishes, then what is the result?” Etan me saṁśayaṁ kṛṣṇa: “I am doubtful about these things.” Why? Now, because if this yoga system… Now, take for this yoga system, which is prescribed. Now, if somebody thinks, “Oh, it was attempted… It was prescribed to Arjuna, and he rejected it because it is very difficult. Oh. Never… Never try for any spiritual. Let us do.” No. Arjuna is putting, therefore, this question so that in future people may not be discouraged, may not be discouraged. Therefore he is asking. What is that? Etan me saṁśayaṁ kṛṣṇa: “It is some of the doubts in my mind, Kṛṣṇa.” Chettum arhasy aśeṣataḥ: “You will kindly clear my doubts. What happens to this person who does not achieve the pure, highest perfection of success, but half finished or one-fourth finished…? Then what happens to them?” Tvad-anyaḥ saṁśayasyāsya chettā na hy upapadyate: “I don’t think that anyone can eradicate my doubts except You.” Now, bhagavān uvāca. Now, Kṛṣṇa is replying Arjuna what happens to this half-finished, half-finished yogi. Yogi… Always remember, yogi means either this dhyāna-yogī or jñāna-yogī or bhakti-yogī, yogi. Yogi does not mean simply those who are meditators. Yogi means the meditators, they are also yogi, and those who are trying to understand the Absolute Truth by philosophical, by theosophical way, they are also yogi. And those who are actually yogi, they are in Kṛṣṇa consciousness. So yogi… So śrī-bhagavān uvāca. Now, Bhagavān, the Personality of Godhead… We have several times described the definition of Bhagavān. Bhagavān means one who has got complete control over six things. He is Bhagavān. He is God. What are those six things? Now, aiśvaryasya samagrasya: “Complete riches,” and vīryasya samagrasya. Vīrya means strength. Complete riches, complete strength, complete knowledge, complete beauty, complete renunciation and complete fame…

We are after some fame. I want to be famous, you want to be famous, but we are famous in a circle, in a circle, in a country, in a society. But nobody is famous like Kṛṣṇa. You see? Nobody is famous like Kṛṣṇa. Kṛṣṇa approached, advented Himself on this earth five thousand years before, but just see how much famous He is still. Can you give any example in the history? So many Hitlers, so many Mussolinis, so many Gandhis born and went away. They were famous for several years only. That’s all. Nobody can be famous like Kṛṣṇa. All over the world He is famous, and what to speak of India? Complete fame. Similarly, complete strength, complete riches, complete beauty, complete knowledge… Just see, Bhagavad-gītā. It was spoken by Kṛṣṇa. There is no parallel, and there is no competition of Bhagavad-gītā. It is such a knowledge. You see? Complete knowledge.

So one who possesses all these six things in complete, He is God. This is the definition of God. Complete strength, complete beauty, complete knowledge, complete riches, and complete renunciation. In the moment renounced… Everything… Suppose I have got ten dollars, and if you ask, “Oh, give me all these ten dollars,” oh, I shall ten times think before renouncing these ten dollars. But Kṛṣṇa, He is the proprietor of all riches, but He can renounce anything. So these are the definition of bhagavān. Here it is, the bhagavān word is, used; therefore I give you a little definition of bhagavān. So bhagavān uvāca. Now, because He is complete in knowledge, therefore His instruction is valuable. Our knowledge is not complete. Now, we are taking knowledge from Bhagavad-gītā, from bhagavān, but there is no history that Kṛṣṇa had this knowledge from any spiritual master. No. He had not to go because He is complete. There was no need of Kṛṣṇa for going to any spiritual… Arjuna has come to Kṛṣṇa for knowledge because He is complete always.

So the complete knowledge, the person who is in complete knowledge, we have to believe Him. That’s all. And that is the system. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. The system of Vedic knowledge is to receive in complete. How it is received in complete? Just like Kṛṣṇa is complete, and the knowledge received from Kṛṣṇa, that is complete. I may not be experienced. Just like Arjuna, he is receiving the knowledge from the complete. So if we receive knowledge from Arjuna, then our, my knowledge is also complete. This is the… There is no question of research. I cannot research. I have to receive. That’s all. So many things spoken in the Bhagavad-gītā, and we are receiving in that way. Suppose a sputnik is flying on the outer space and we are getting knowledge of the sputnik flying from the newspaper. You are not going there, but you are receiving the knowledge from some authority whom you believe.

So don’t you think Kṛṣṇa is the highest authority? So whatever knowledge you receive from Kṛṣṇa is far better than the newspaper knowledge. We are always in the lowest stage. Either I read Bhagavad-gītā or newspaper, I am not with the sputnik, but newspaper says that sputnik has gone 25,000 up, so I believe it. So I believe the newspaper, not that, “Oh, I want to see.” Now, can you see how sputnik is flying? And why do you say, when Bhagavad-gītā is spoken, “Oh, I want to see.” You just take complete knowledge from Kṛṣṇa, the complete person. That’s all. That will make you perfect. Yes. So bhagavān uvāca. Bhagavān uvāca. That does he say? Pārtha na eva iha nāmutra vināśas tasya vidyate. You mind that. “One who is making, attempting for spiritual advancement, oh, either in this life or in the next life, he’ll never be vanished. He’ll never be vanished.” Na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati: “Oh, this is the highest auspicious attempt. After attempting, nobody degrades. Nobody degrades.” Even attempt is not fully successful, nobody degrades. It is so nice.

So anyone who is attempting for spiritual advancement of life, even he is not successful, still, it is not discredit for him. Oh. We can discuss further in next meeting how it is not degradation for him, any percentage performed. Svalpam apy asya dharmasya trāyate mahato bhayāt. So we shall discuss next. Thank you very much. [end]