Bhagavad-gétä 5.

22–29
—
August 31, 1966, New York

660831BG-NEW YORK [44:14 Minutes]

Audio

Prabhupäda:

ye hi saàsparçajä bhogä
duùkha-yonaya eva te
ädy-antavantaù kaunteya
na teñu ramate budhaù
[Bg 5.22]

[An intelligent person does not take part in the sources of misery, which are
due to contact with the material senses. O son of Kunté, such pleasures have a
beginning and an end, and so the wise man does not delight in them.]
Happiness which is derived by touch senses, saàsparçajä... Saàsparçajäù means
happiness, so-called happiness derived by touch senses. Ye hi saàsparçajä
bhogäù, enjoyment. Duùkha-yonaya eva te. Lord Kåñëa says that that is not real
happiness. Anything, any happiness derived out of touch sensation, that is not
real happiness. Rather, that is the gate of various miseries.
The whole Vedic scripture describes that happiness derived of sense perception
out of the body, that is not real happiness. If we are to enjoy real happiness,
then we have to transcend these bodily pleasures. Happiness is there because I
am spirit soul. Actually, I am full of pleasure, but because my sense of happiness

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is being manifested through this matter, therefore we are being frustrated in
deriving real pleasure.
So those who are in the..., advanced in the spiritual life, they are called yogé. So
yoginaù. Ramante yoginaù anante [Cc Madhya 9.29].
[The Supreme Absolute Truth is called Räma because the
transcendentalists take pleasure in the unlimited true pleasure of spiritual
existence.]
Those who are spiritualist, they also enjoy, but they enjoy in the real happiness,
which has no end. Any happiness which is ended at a certain point, that is not
happiness. That is, rather, source of distress. Ädy-antavantaù kaunteya na teñu
ramate budhaù. Budhaù means who is learned. A learned person does not enjoy
such flickering or transient happiness which is derived by sense touches.

çaknotéhaiva yaù soòhuà

präk çaréra-vimokñaëät
käma-krodha..., käma-krodhodbhavaà vegaà
sa yuktaù sa sukhé naraù
[Bg 5.23]

[Before giving up this present body, if one is able to tolerate the urges of the
material senses and check the force of desire and anger, he is a yogé and is
happy in this world.]
Çaknoti. Çaknoti means one who is able to tolerate. Ihaiva. Ihaiva means in this
body. And soòhum. Soòhum means to tolerate. Präk. Präk means before.
Çaréra-vimokñaëät. Before leaving this body, if one practices that... What is that
practice? Käma-krodhodbhavaà vegam. Vegam means urge. Just like sex urge.
Everyone has got sex urge. Or so many things, we have got some urge. Now,
that Kåñëa advises, that before quitting this body...
The example is that suppose a man is diseased, is suffering from a type of

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disease. And doctor has asked him not to take solid food. Now, if he is thinking
that... Because he is practiced to take solid food, he is thinking, "I must take
solid food. I must take solid food..." But if he can tolerate—"No, doctor has
advised not to take solid food"—if he can tolerate, then he becomes very easily
cured.
Similarly, sense perception, sense pleasure, is reserved for us in our spiritual
life. That is actual sense pleasure. Here we are having sense pleasure artificially
through this body. Before leaving this body, if we practice to stop sense
pleasure as much as possible... There is training, of course. Without training,
nothing can be done.
So according to Vedic civilization, this training was given, the student life,
complete abstinence from sex life. Then vänaprastha life, complete abstinence,
and sannyäsa life, complete abstinence. The whole training was to abstain, to
cure. Because... The same example: In diseased condition we cannot enjoy the
foodstuff which we take. When we are healthy, we can enjoy the taste of the
foodstuff. So we have to cure. We have to cure. And how to cure? To be in...,
situated in the transcendental position of Kåñëa consciousness. That is the
cure.
So Kåñëa advises here anyone who is able to tolerate the urge of sense pleasure.
So long this body is there, there will be urges for sense pleasure. But we have to
mold our life in such a way that we should be able to tolerate. Tolerate. That
will give us our advancement in spiritual life, and when we are situated in
spiritual life, that enjoyment is unending, unlimited. There is no end.
Similar... Exactly similar passage is there in Çrémad-Bhägavatam. In the
Çrémad-Bhägavatam Åñabhadeva is advising His sons that,

näyaà deho deha-bhäjäà nåloke

kañöän kämän arhate viò-bhujäà ye
tapo divyaà putrakä yena sattvaà

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 çuddhyed yasmäd brahma-saukhyaà anantam
[SB 5.5.1]

[Lord Åñabhadeva told His sons: My dear boys, of all the living entities who
have accepted material bodies in this world, one who has been awarded this
human form should not work hard day and night simply for sense gratification,
which is available even for dogs and hogs that eat stool. One should engage in
penance and austerity to attain the divine position of devotional service. By
such activity, one's heart is purified, and when one attains this position, he
attains eternal, blissful life, which is transcendental to material happiness and
which continues forever.]
It is very nice verse. He says, "My dear boys, this human form of life..." Na ayaà
deha. Ayaà deha means "this body." Na ayaà deho deha-bhäjäà nåloke.
Everyone has got body. The cats, dogs, hogs and birds, beasts, man, human
being, demigod—everyone has got this body, material body. But he's especially
advising nådeha. Nå means human form of life. He says that this human form of
life is not meant for working hard for sense pleasure just like the hogs and dogs.
He's advising.
Then what it is meant for? He says, tapo divyam. One should undergo penance
for transcendental realization. And what will be the result of such penance? He
says that yataù çuddhyet sattvam: your existence will be purified. And when
your existence is purified, then you'll enjoy brahma-saukhyam, the unlimited
spiritual happiness. You are hankering after happiness. Happiness is your
prerogative. You must have. That is your life. You cannot stop happiness. But
happiness in the diseased condition is not happiness. That we must
understand.
So we have to cure this diseased condition and then enjoy happiness, then
enjoy pleasure that will be unlimited. There will be no end. In the diseased
condition... Suppose whatever pleasure you take, it is for a few seconds or few
minutes or few hours or few days—it will end. But real happiness, what is real

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happiness, that is unending. Brahma-saukhyam anantam. Anantam means
unending. So we are meant for unending happiness.
So Kåñëa advises here that çaknotéhaiva yaù soòhuà präk çaréra-vimokñaëät.
Before quitting this material body, if one practices to tolerate the so-called
urges of sense pleasure, then he becomes very happy at the long run. He
recommends this. And that is the real purpose of human form of life, that we
should not derive, we should not try to derive that false happiness in this
diseased condition of material life. This is temporary. That is not happiness.
We should understand that out of ignorance we are engaged to derive such
kind of happiness, but that is not happiness. Real happiness is in spiritual life.
We have to attain that spiritual life, and just a man tolerates so many things
for being cured, similarly, we have to practice tolerance. Then there will be
urges, certainly, because we are practiced to these sense urges for so many
births in so many evolutionary process. Now in this human form of life we have
to consider that "I am not this body; I am spirit soul." So I have to search out
the happiness of the spirit soul, and for that, I have to train myself under
superior guidance, as Arjuna has put himself under the guidance of Kåñëa.

yo 'ntaù-sukho 'ntar-ärämas
tathäntar-jyotir eva yaù
sa yogé brahma-nirväëaà
brahma-bhüto 'dhigacchati
[Bg 5.24]

[One whose happiness is within, who is active within, who rejoices within
and is illumined within, is actually the perfect mystic. He is liberated in the
Supreme, and ultimately he attains the Supreme.]
One who is aspiring after that transcendental happiness, which is called
brahma-sukha, brahma-sukha... One who is, yaù antaù-sukha, that brahma-sukha
is within. That brahma-sukha is not without. Yaù antaù-sukhaù antar-ärämaù,

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and is happy and pacified by enjoying within. Antaù-sukhaù antar-ärämas
tathäntar-jyotir eva yaù: and who is trying to find out the brahma-jyoti, the
effulgence of Brahman, within. Sa yogé brahma-nirväëam: that yogé is already
situated in Brahman. Nirväëam means ending all this material contamination.
Brahma-bhüto 'dhigacchati. And he becomes a realized soul, or the brahma-ante.

labhante brahma-nirväëam
åñayaù kñéëa-kalmañäù
chinna-dvaidhä yatätmänaù
sarva-bhüta-hite ratäù
[Bg 5.25]

[One who is beyond duality and doubt, whose mind is engaged within, who
is always busy working for the welfare of all sentient beings, and who is free
from all sins, achieves liberation in the Supreme.]
Now, Kåñëa says that kñéëa-kalmañäù. Kñéëa-kalmañäù: one who is able to
reduce the reaction of all sinful life. We must know it that this material
existence, either in any form, they are all reaction of our sinful life. That we
must know it. So in any condition—it does not matter that a highly advanced
person, educated, learned, rich or beautiful or anyone—more or less, according
to degree, they are all enjoying or suffering the reaction of their past karma.
And, more or less, all the world, they are considered to be sinful.
So kñéëa-kalmañäù. Kñéëa-kalmañäù means those who are trying to reduce the
reaction of sinful activities. How? That by practicing that sense control. Sense
control. Practicing sense control. Just like a diseased person. By controlling, by
controlling according to the prescription of the doctor, by controlling himself
he becomes reduced in the sufferings of the disease. The fever diminishes from
105 degrees to 102, then 100, then 99, then 98—he is cured. Similarly, we have
to reduce the temperature. We haven't got to increase the temperature. We are
just like in the matter of increasing our temperature. We are thinking that by
increasing the temperature we shall be happy. We do not know that by

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increasing temperature we shall never be happy. We have to decrease the
temperature.
There is a very nice story—perhaps I have many times told you—that there
was a householder, very rich man. His wife was sick and the maidservant was
also sick. So the gentleman called for a doctor, and the doctor treated both the
patient. And doctor said that "Your wife has got 98 temperature, nothing
serious. But your maidservant, she has got 104 temperature, so she should be
taken care of." Now, the housewife, she became angry. She told the doctor,
"Oh, I am the head of the family. I have got only 98 temperature? And my
maidservant has 104? So you are not a doctor!"
So that is going on. From 104 we want to increase 107 degree, and death will
come. So the modern civilization is increasing the temperature. So we have
come to the point of 107 degree—atom bomb. So we are prepared for killing
ourself. So this degree, this increasing of temperature of material enjoyment,
will never make us happy. We have to decrease the temperature. We have to
come to the point of 97, not to the 107.
So labhante brahma-nirväëam åñayaù kñéëa-kalmañäù. Just like by decreasing
temperature we come to the path of healthy life, similarly, if we decrease our
sensual activities... The material life means sensual activities, nothing more.
Whatever advancement of civilization we are creating, that means we are
simply creating artificial sense enjoyment. That's all. This is called material
civilization: simply sense enjoyment, nothing more. So we have to...
Of course, we don't decry the modern civilization, but it has its proper use. Just
like we are also using here electric light, the microphone and the tape recorder.
This is the gift of the modern science. So instead of decrying them, let them
engage in the matter of understanding Kåñëa consciousness. Then everything
will be properly utilized. We cannot go back. We cannot go back in the matter
of advancement of modern civilization. But here we have got a point, Kåñëa
consciousness. Nirbandhaù kåñëa-sambandhe [Bhakti-rasämåta-sindhu 1.2.255].

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 [When one is not attached to anything but at the same time accepts
anything in relation to Kåñëa, one is rightly situated above possessiveness. On
the other hand, one who rejects everything without knowledge of its
relationship to Kåñëa is not as complete in his renunciation.]
We can engage everything in the matter of understanding Kåñëa
consciousness. Everything can be utilized properly. Yuktaà vairägyam ucyate.
We haven't got to give them up.
Our Gosvämé, our predecessors, äcärya, they do not recommend that whatever
is produced now, we shall not give them up: "Oh, it is all material. We don't
want." No. Even if that is material... Material is everything. My body is also
material. So as I am utilizing my material body for spiritual advancement,
similarly, I can utilize anything material for spiritual advancement. That is
possible.
So that prescription is given, nirbandhaù kåñëa-sambandhe. You just try to
engage everything in Kåñëa consciousness. Then you'll have no... That means
everything will be transformed into spiritual. By Kåñëa consciousness,
everything will be transformed into spirit. Just like the iron rod, if you put into
the fire it gets warm, warmer, and when it is red-hot, then it is no longer iron
rod, it is fire. Similarly, if we constantly engage all our energy in Kåñëa
consciousness, then, even though we have increased the temperature to 107
degree, that will be transformed into 107 degree of spiritual life. Yes. That is the
secret of this Kåñëa consciousness. As we'll understand when we come to the
Ninth Chapter, it is now clearly stated that su-sukhaà kartum avyayam [Bg
9.2].
[This knowledge is the king of education, the most secret of all secrets. It is
the purest knowledge, and because it gives direct perception of the self by
realization, it is the perfection of religion. It is everlasting, and it is joyfully
performed.]
It is very happy to adopt this principle of Kåñëa consciousness. So instead of

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lamenting what has been done—that is useless. No use lamenting. We have to
now go, make progress, advance by Kåñëa consciousness and utilizing
everything for that purpose, Kåñëa consciousness. Then everything will be all
right. Otherwise,

präpaïcikatayä buddhyä
hari-sambandhi-vastunaù
mumukñubhiù parityägo
phalgu vairägyaà kathyate
[Bhakti-rasämåta-sindhu 1.2.255–56]

[When one is not attached to anything but at the same time accepts
anything in relation to Kåñëa, one is rightly situated above possessiveness. On
the other hand, one who rejects everything without knowledge of its
relationship to Kåñëa is not as complete in his renunciation.]
Simply thinking, "Oh, it is material. It is not spiritual. Let me give it up," but I
do not know how to utilize them in the purpose of Kåñëa consciousness, then
that sort of renunciation is not very much appreciated by our Gosvämé
sampradäya. We should not decry anything. Whatever is produced now,
welcome. But let it be engaged in Kåñëa consciousness. Then everything will be
all right.
The same example: Just like Arjuna was a fighter. He was a military man. But
he was trying to mix with sense gratification. He was trying... He declined to
fight just to make his own sense gratification. What is that sense gratification?
He thought that "By killing my kinsmen, my brothers on the other side, I will
be unhappy." So my happiness and unhappiness pertaining to this body, that is
a kind of sense gratification. So when he was taught Bhagavad-gétä, he gave up
that process of sense gratification. He agreed to fight to satisfy the sense of
Kåñëa. So he remained the same fighting man. He remained the same military
man. But only difference was that in the beginning he wanted to satisfy his
own senses, and at the end of studying Bhagavad-gétä, when he became a

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liberated soul, he engaged the same energy for the sense gratification of Kåñëa.
So this is Kåñëa consciousness. We haven't got to decry anything. Simply we
have to change the consciousness. Everything we are now doing in the matter
of sense gratification, we have to prepare ourself, we have to train ourself for
the sense gratification of Kåñëa. That is Kåñëa consciousness. So that requires
toleration. Now we are practiced to satisfy our own senses since a very, very
long time. In every life, either in this human form of life, in other..., so many
species of life, everyone is engaged for sense gratification. Now we have to
change the process. Instead to satisfying my senses, we have to agree to satisfy
the senses of Kåñëa.
Unfortunately, we make the Supreme Lord senseless. "Oh, God is impersonal;
He has no sense. He has no hand. He has no mouth. He has no leg." Then what
it is? So we are creating imagination..., imaginary God in that way. But here is
God present: Kåñëa. He's with hands and legs and face and speaking to Arjuna.
So God is not senseless. If He is senseless, then there was no use of speaking
this Bhagavad-gétä and taking it so very important book so that world is reading
very carefully. He's not senseless. He is with full sense. Otherwise His
Bhagavad-gétä has no meaning. So He is with full sense. Now, the Kåñëa
consciousness means that instead of satisfying my senses, we have to satisfy the
sense of Kåñëa. A simple process. It is not very difficult.

käma-krodha-vimuktänäà
yaténäà yata-cetasäm
abhito brahma-nirväëaà
vartate viditätmanäm
[Bg 5.26]

[Those who are free from anger and all material desires, who are selfrealized,
self-disciplined and constantly endeavoring for perfection, are assured of
liberation in the Supreme in the very near future.]

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Käma-krodha-vimuktänäm. Now, this käma-krodha, lust, anger, it has been
advised in the Fourth Chapter that they are our very great enemies, so we have
to give it up. Käma-krodha-vimuktänäm. So käma-krodha: we have to give up
this lust and käma. Käma is lust, and krodha means anger. Now, just see...
Käma-krodha-vimuktänäm. How käma-krodha-vimukta, how one can be freed
from käma-krodha? Käma-krodha, how one can be freed?
So just see the same example, we see that Arjuna, he was thinking of the
welfare of his kinsmen, and Kåñëa was asking that "You should fight," and he
was declining. So this kind of declining is käma, lust, his own sense
gratification. As soon as he became to satisfy the senses of Kåñëa, then he is
freed from his own käma, own lust. There is no more his own lust. His own lust
was that he was desiring not to fight. But as soon as he agreed to the
instruction of Kåñëa, he gave up his own lust; he becomes freed from
käma-krodha.
So käma-krodha, käma-krodha, this anger and this lust, that can be... Actually
we can be free from this anger and lust when we are actually in Kåñëa
consciousness. Käma-krodha-vimuktänäà yaténäà yata-cetasäm. Yaténäm.
Therefore great sages, one who is able to give up this käma, the lust and anger,
they are called great sages. Kñamä-rüpa-tapasvénäm. Tapasvé, one who is..., who
are sages, their duty is they always forgive. They forgive any enemy. Just like
you have got very nice example, Lord Jesus Christ. He was being crucified, but
he forgave all the persons who were engaged in crucifying him. He prayed
Lord, "O my Lord, these people do not know what they are doing." So this is, I
mean to say, the signs of great sages. They are not, I mean to say, angry. So
käma-krodha.
So angry..., we can give up anger only when you are Kåñëa conscious.
Otherwise it is not possible. So long we are after our own sense gratification, it
is not possible to give up lust and anger. It is not possible. Simply... When you
are... When... Why Lord Jesus Christ was able to forgive them? Because he was

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engaged in God's service. Therefore he was able. So it is such a thing. Sarvair
guëais tatra samäsate suräù [SB 5.18.12].
[All the demigods and their exalted qualities, such as religion, knowledge
and renunciation, become manifest in the body of one who has developed
unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the
other hand, a person devoid of devotional service and engaged in material
activities has no good qualities. Even if he is adept at the practice of mystic
yoga or the honest endeavor of maintaining his family and relatives, he must
be driven by his own mental speculations and must engage in the service of the
Lord's external energy. How can there be any good qualities in such a man?]
One who is actually Kåñëa conscious, automatically all the good qualities
overtake him without any separate endeavor.
So,

käma-krodha-vimuktänäà
yaténäà yata-cetasäm
abhito brahma-nirväëaà
vartate viditätmanäm
[Bg 5.26]

[Those who are free from anger and all material desires, who are selfrealized,
self-disciplined and constantly endeavoring for perfection, are assured of
liberation in the Supreme in the very near future.]
So one who is always engaged in Kåñëa consciousness, automatically he
becomes freed from lust, anger, and this is the stage of brahma-nirväëam.
Brahma-nirväëam means cessation of material conception of life and be
engaged in spiritual, transcendental position. That is called brahma-nirväëam.

sparçän kåtvä bahir bähyäàç

cakñuç caiväntare bhruvoù

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 präëäpänau samau kåtvä
näsäbhyantara-cäriëau
[Bg 5.27]

[Shutting out all external sense objects, keeping the eyes and vision
concentrated between the two eyebrows, suspending the inward and outward
breaths within the nostrils—thus controlling the mind, senses and
intelligence, the transcendentalist becomes free from desire, fear and anger.
One who is always in this state is certainly liberated.]
Now this is yoga process. Kåñëa is advising that yoga process. Yoga process
means to come to the point of Kåñëa consciousness. But one who directly goes
to Kåñëa consciousness, he hasn't got to practice this. But still, the practice is
recommended here, that sparçän kåtvä bahir bähyäàç cakñuç caiväntare bhruvoù.
We have to put our eyeballs within the... What is called? Eyelid?
Devotee: Eyebrow.
Prabhupäda: Eyebrow, yes. Eyebrow. And präëäpänau samau kåtvä. There are
five kinds of air passing within our body: präëa, apäna, vyäna, udäna... There
are different names of this air. So controlling them, präëäpänau samau kåtvä
and näsäbhyantara-cäriëau. And they are coming, breathing control. These are
the process. Those who are have practiced this yoga process, they can know.

yatendriya-mano-buddhir
munir mokña-paräyaëaù
vigatecchä-bhaya-krodho
yaù sadä mukta eva saù
[Bg 5.28]

[Shutting out all external sense objects, keeping the eyes and vision
concentrated between the two eyebrows, suspending the inward and outward
breaths within the nostrils—thus controlling the mind, senses and
intelligence, the transcendentalist becomes free from desire, fear and anger.

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One who is always in this state is certainly liberated.]
Now, this process is to give up that lust and anger. But if you engage yourself
direct in Kåñëa consciousness, the result of this process is achieved very easily.
Yatendriya-mano-buddhir munir mokña-paräyaëaù, vigatecchä.
Icchä-bhaya-krodha. Icchä means we desire so many things. And in material life
we shall be always afraid. Afraid. Everyone is afraid. So icchä-bhaya-krodha.
Anger is unavoidable, because we are..., in so many things we are frustrated in
our dealing that anger is possible. But if we are engaged in Kåñëa
consciousness, even we are put into such difficulty...
I am very glad to inform you that one of our student is put into some difficulty,
but he is very happy simply thinking of this Kåñëa consciousness. Practical. He
is... Not very long he is practiced the Kåñëa consciousness, but within a few
days he has learned the art. Just now I received telephone that he said that "I
am quite happy." So this is such a thing. Kåñëa consciousness can get us even in
the greatest... Yasmin sthite guruëäpi duùkhena na vicalyate [Bg 6.22].
[The stage of perfection is called trance, or samädhi, when one's mind is
completely restrained from material mental activities by practice of yoga. This
is characterized by one's ability to see the self by the pure mind and to relish
and rejoice in the self. In that joyous state, one is situated in boundless
transcendental happiness and enjoys himself through transcendental senses.
Established thus, one never departs from the truth, and upon gaining this he
thinks there is no greater gain. Being situated in such a position, one is never
shaken, even in the midst of greatest difficulty. This indeed is actual freedom
from all miseries arising from material contact.]
Even one is situated in a very great, dangerous point, still, he is not disturbed.
This is such a thing, Kåñëa consciousness. He does not become disturbed.

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram

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 suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
[Bg 5.29]

[The sages, knowing Me as the ultimate purpose of all sacrifices and

austerities, the Supreme Lord of all planets and demigods and the benefactor
and well-wisher of all living entities, attain peace from the pangs of material
miseries.]
Now here, Kåñëa summarizes that "If you want peace... Peace, the formula of
peace, you must know." What is that formula? Now, bhoktäraà yajïa-tapasäm.

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
[Bg 5.29]

Now, if anyone understands that Kåñëa, or the Supreme Lord, He is the

enjoyer of all activities... Now, whatever activities are going on in this world,
there is some result of any activities, especially good activities. Here it is called
yajïa-tapasäm. Yajïa and tapasya, that is good. They are pious activities.
So Kåñëa says that if anyone can understand that all result of pious activities,
the enjoyer is Kåñëa... Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg
5.29]. And He is the proprietor of all planets. Not only this earth, but there are
innumerable planets, innumerable universes, and the Lord is the proprietor of
all these universes. Then suhådaà sarva-bhütänäm, and He is the only friend of
all living entities. Suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati. If
anyone can understand this secret of life, that nobody is proprietor...
Everyone is claiming that "I am proprietor of this house," "I am proprietor of
this land," "I am proprietor of this country," or "I am proprietor of this planet."

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You can go on increasing. There are many instances who became proprietor of
many other planets also. In the history I have got. Not only this planet, but
many other planet. But this is mistake. Actually, the proprietor is the Supreme
Lord. We are just guest in His house. We are not proprietor. We must have...,
we must develop this sense, that Kåñëa is the proprietor, or the Supreme Lord is
the proprietor.
Now, that is actually fact. We come here as guest. Suppose I am Indian, you are
American. We have come on this earth as guest for few years, say, for hundred
years or fifty years; then we leave this place. So if I am the proprietor, why
don't I take this place with me when I am going? No. I am not proprietor. So
there is no question of tyäga, renunciation. And there is no question of bhoga,
or enjoyment. Because you are not proprietor. So you neither you can enjoy,
neither you can renounce it.
So renunciation or enjoyment, both are illegal. Renunciation... Suppose we are
sitting in this room. This room belongs to the landlord. Suppose I am vacating
this room, and while vacating, while I am going from this room if I say to the
landlord, "Well Mr. Such-and-such, I leave this place for you now." Now, what
is this place? That place belonged to him. How we are leaving? So he'll laugh:
"Oh, you were my guest, you were my tenant. How you can leave? It is mine."
Similarly, if we say, "All right. I am giving up this..., renouncing this enjoyment
life...," so either..., we cannot either renounce or enjoy. Both are illegal. Simple
thing is that we must know that as it is formulated here, that everything
belongs to God, so everything should be engaged for the service of God. That is
real knowledge.
Just like suppose here is a hundred dollar note somebody left by mistake. Now,
what is to be done with that hundred dollar notes? If somebody takes that
hundred dollar notes, "Oh, here is a hundred dollar note. Take me... Let me
take it and enjoy it," that is illegal. And if that hundred dollar note is
neglected, "All right, let it remain there. The owner will find it," that is also not
good, because if I do not find out the person and hand over that hundred dollar
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note, that is not my duty, because others may take it away. Similarly, to leave
that hundred dollar note is also not good, and to enjoy that hundred dollar
note is also not good. The best is that find out the proprietor of that hundred
dollar note. Ask somebody, "Have you left something, sir? Anybody?" If one:
"Yes, I'm missing one hundred dollar..." "Here is..." That is real service.
Similarly, if we understand that everything belongs to God, so that sense will
lead me: "No, I am not enjoyer." So my sense gratification, my anger, my lust, all
finished. All finished at once, at stroke, if I understand that "Nothing belongs
to me; everything belongs to God." If I want to enjoy it, that is illegal, and if I
neglect it, that is also illegal. If I say, "Oh, let... Jagan mithyä, this world is false.
I don't want it. Let me go to the Himalaya and the jungle," oh, that is also not
good. You must try to utilize the whole thing for the purpose of Kåñëa, because
everything belongs to Kåñëa. That will be your duty. That is Kåñëa
consciousness. Because He is the proprietor.
Now, this tape recorder is advancement now of material science. We should
think, "Oh, this is the property of Kåñëa. Let it be utilized in the propaganda
work for Kåñëa's service." That is proper utilization. So everything.
Sarva-loka-maheçvaram [Bg 5.29].
[The sages, knowing Me as the ultimate purpose of all sacrifices and
austerities, the Supreme Lord of all planets and demigods and the benefactor
and well-wisher of all living entities, attain peace from the pangs of material
miseries.]
Suppose if... if somebody says that "I am the proprietor everything of this room.
So you have no claim." So we have actually no claim. We simply come. And the
whole philosophy is... That is spiritual communism.
In the Bhägavata you'll find that this anything, all the richness, all the riches
that is all over the world, all over the universe, that is created by God. So you
are at liberty to make its use. You can take as much as you like, but if you claim
proprietorship, then you make fault and you have to suffer. You can use them.

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There is no harm using. Kåñëa has given, God has given us enough things.
Now, why you are suffering? Why the world is suffering? Because we are trying
to occupy it: "Oh, this is my country." He says, "This is my country. Oh, this is
my property. You cannot come here. You cannot enjoy." This is the trouble.
But if we think, "Oh, it is all Kåñëa's property. Let us enjoy and be Kåñëa
conscious and be happy," then there is no disturbance. Automatically, peace is
there.
So we do not know what is peace, what is the formula of peace, but we are
trying to make peace. We keep all the, I mean to say, dirty things within our
heart, and we are making propaganda that we want peace. How you can have
peace? Here is the peace formula. What is that? Bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram [Bg 5.29]. The Supreme Lord, Kåñëa, He is the enjoyer,
He is the proprietor, and He is the real friend. In the Vedic scripture you'll
find, He's such a nice friend that I am transmigrating from one body to
another, and Kåñëa is also transmigrating in the same body, Supersoul. Suppose
I am transmigrating to the body of a hog. Oh, Kåñëa is present there also. He's
such a friend.
Now, suppose we have got our friends. So when I've got richness, I am very
rich, I will have so many friends. Suppose I am poverty-stricken now, no
friends come to us. But Kåñëa is not such a friend. Kåñëa is such a good friend,
in whatever condition you may live, He is always with you. He is always with
you. In the Vedic literature you find that two birds are sitting on the same tree.
One bird is eating the fruit of the tree, and the other bird is witnessing. That
witnessing bird is Kåñëa, and the eating bird is myself. I am eating, I am
enjoying the fruits of my work in this material world, and Kåñëa is simply
observing.
Just like Arjuna. Arjuna was talking so many things; Kåñëa was observing. But
when Arjuna came to his senses, he surrendered to Kåñëa: çiñyas te 'haà çädhi
mäà prapannam [Bg 2.7].

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 [Now I am confused about my duty and have lost all composure because of
weakness. In this condition I am asking You to tell me clearly what is best for
me. Now I am Your disciple, and a soul surrendered unto You. Please instruct
me.]
Similarly, the bird, the Supersoul bird, is sitting. He's simply waiting for the
opportunity when he'll say, "Oh, Kåñëa, I surrender unto You. Now protect me.
Give me instruction." He is waiting.
So this is the formula of Kåñëa consciousness.

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
[Bg 5.29]

[The sages, knowing Me as the ultimate purpose of all sacrifices and

austerities, the Supreme Lord of all planets and demigods and the benefactor
and well-wisher of all living entities, attain peace from the pangs of material
miseries.]
If you really want peace, then this is the formula. You should always know that
Kåñëa is the enjoyer of everything, He is the proprietor of everything and He is
the only sincere friend. Suhådaà sarva-bhütänäà jïätvä. One who understands
this secret, he becomes happy; peace is for him.
Thank you very much. Now if there is any question, you can ask. [end]

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