Prabhupada:

rṣibhir bahudha gitaṁ
chandobhir vividhaiḥ; prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaiḥ;
[Bg. 13.5]

Yesterday we were discussing tat kṣetram, kṣetram, this body, how we enter into different types of bodies, how it is obtained. There are eight million four hundred thousand forms of bodies according to the qualities. Three qualities. Three multiplied by three, it becomes nine, nine multiplied by nine, it becomes eighty-one. So at least, in the lower grades of forms, there are eighty-one lakhs or eight million one hundred thousand and above that, about four hundred thousand forms of human beings. So one has to understand.

Unfortunately, people are so foolish at the present moment that they do not believe even in the next life. Muḍha. What to speak of understanding God and Krṣṇa, they have no even the basic principle of spiritual knowledge.

Basic principle of spiritual knowledge is to understand that "I am not this body, I am spirit soul. I am now fallen in this material condition, and therefore, according to my different desires, I am accepting different types of bodies and wandering throughout the whole universe, sometimes this body, sometimes that body, sometimes in this planet, sometimes in other planet. This has become my unfortunate condition of life."

Sri Caitanya Mahaprabhu therefore says, ei rupe brahmaṇḍa bhramite kono bhagyavan jiva [Cc. Madhya 19.151]. We are wandering in this cycle of birth and death and wandering in the universe. In this way, in the process of our wandering, some way or other, if we become fortunate by association of devotees, by understanding the Vedic knowledge... Jñana-vairagya-yuktaya [SB 1.2.12]. Human life is meant for achieving knowledge and vairagya, not that to increase the animal propensities even up to the point of death. That is not human life. Human life is meant for tapasya. Tapo divyaṁ putraka yena suddhyet sattvam [SB 5.5.1].

Unfortunately, the modern civilization does not care for all these things, and... It is very risky civilization. Because nature's process is that as you create your mentality, you get next life a similar body. Karmaṇa daiva-netreṇa jantor dehopapattaye [SB 3.31.1]. You, in this body you have to work because this material world means one has to work. So by your karmaṇa, if your karma is not adjusted, if you do not work as a human being to be promoted to the qualification of a brahmaṇa and then surpass the brahmaṇa qualification and become a Vaiṣṇava, then your life is not perfect. Na te viduḥ; svartha-gatiṁ hi viṣṇum [SB 7.5.31]. When our aim of life will be to understand our relationship with Viṣṇu... Na te viduḥ;.

But we do not know it. We are so much captivated by the external energy, maya, that the whole program is how to forget Viṣṇu, the Supreme Personality of Godhead. But our real aim of life is to know our relationship with the Supreme Personality of Godhead Viṣṇu. Na te viduḥ; svartha-gatiṁ hi viṣṇuṁ durasaya [SB 7.5.31]. They are trying to become happy within this material world. Durasaya ye bahir artha-maninaḥ;. Bahiḥ;, bahiḥ; means external energy. God has got parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. He has got multi-energies. All these multi-energies have been grossly divided into three: the external energy, the internal energy, and the marginal energy. So we living entities, we are the marginal energy. Marginal means between the two: spiritual energy and material energy. At the present moment, those who are in this material world, we are under the influence of material energy.

But we can get out of this material energy by bhagavad-bhakti. Mam eva ye prapadyante mayam etan taranti te. By our surrendering to the Supreme Personality of Godhead, Krṣṇa, we can get out of these clutches of external energy and again become under the internal energy. Mahatmanas tu maṁ partha daivi prakrtim asritaḥ; [Bg. 9.13]. Now we are under the influence of mahamaya. When we put ourselves under the influence of yogamaya, then we again go back to home, back to Godhead. So this is a great science and Vedic literature profusely has described this science, how to get out of these clutches of external energy. That Krṣṇa says in the next verse, rṣibhir bahudha gitam.

Ṛṣibhiḥ;, not ordinary persons, rsi, great... Just like Vyasadeva. Maharṣi, devarṣi, rajarṣi, rṣi. Formerly the brahmaṇas, they were rṣis, and the kṣatriyas also, they were also just like rṣis. Therefore they are called rajarṣi. The spiritual science is not understandable by ordinary men. Just like Krṣṇa says in the fourth chapter, imaṁ rajarṣayo viduḥ;: "This science was understood by the great rajarsis." Just like Maharaja Yudhisthira, rajarṣi, Lord Ramacandra, rajarṣi, Maharaja Parikṣit, rajarṣi, Maharaja Ikṣvaku, rajarṣi. There are many. They were rajarṣis. The monarchy was not a cheap thing. The king was as good as a rṣi. Therefore they are called rajarṣi. The king used to rule over the citizens on the permission of the great, great sages. Just like Narada, the Devarsi. He used to visit Maharaja Yudhisthira. Similarly, other kings.

So spiritual science is meant for great personalities, brahmaṇas, kṣatriyas, not for the vaisyas and the sudras. One has to get to the quality of brahmaṇa and kṣatriya. So Krṣṇa says therefore, imaṁ rajarṣayo viduḥ;. Unless one is rṣi, great rṣi, great saintly persons, one cannot understand the spiritual science. Therefore Krṣṇa says... Although Krṣṇa, the Supreme Personality of Godhead Himself... He can personally say anything which is authorized. Still He is giving reference to the statement of the rṣis. This is the way of Vedic understanding. You cannot establish anything dogmatically, "In my opinion it is like that." What you are, nonsense? What is your opinion? Even Krṣṇa says, rṣibhir bahudha gitam. There are different kinds of rṣis—Gautama Ṛṣi, Kaṇada Ṛṣi... They have spoken different... In India there are six kinds of philosophies, but they are not recognized. Ṛṣibhiḥ;, just like Devala Ṛṣi, Narada Ṛṣi, Vyasadeva, Asita Ṛṣi, Valmiki Ṛṣi, they are recognized. Ṛṣibhir bahudha gitam. So they have got different philosophical ways to understand.

Therefore Bhagavata summarizes that tarko 'pratiṣṭhaḥ; srutayo vibhinna nasau rṣir yasya mataṁ na bhinnam. He's not a rṣi who's opinion is not different. Yes. You are a rṣi. You have got some different system of philosophy. And if I want to become a rṣi, then I must disagree with you. Just like in the modern days it is going on, scientific research, philosophical research. Therefore it is said, nasau rṣir yasya mataṁ na vibhinnam: "One cannot become a rsi unless he gives his personal different opinion."

Therefore Krṣṇa says, rṣibhir bahudha gitam. Then which one we have to accept? We have to accept... That is stated in the Vedic literature. Nasau rṣir yasya mataṁ na bhinnam. Srutayo vibhinnaḥ;. Vedic literature—Sama, Yajur, Ṛg, Artharva—they are different. They are one, but we understand differently, according to our quality of understanding. Otherwise, all Vedic literature aims to understand Krṣṇa. Vedais ca sarvair aham eva vedyaḥ; [Bg. 15.15]. That is the purpose of Veda, to understand Krṣṇa. After many, many births of studying of Vedic literature, in the process of jñana-marga, when one becomes actually wise, bahunaṁ janmanam ante [Bg. 7.19], when he is actually wise, jñanavan maṁ prapadyante, he understands Krṣṇa and surrenders unto Him. That is actually understanding. So chandobhir vividhaiḥ; prthak.

But Sri Krṣṇa, Bhagavan, is specially referring herewith, brahma-sutra-padais caiva. Brahma-sutra means Vedanta-sutra. Vedanta-sutra He's referring. That is approved. There are different philosophical ways: paramaṇu-vada, nirviseṣa-vada, saviseṣavada, mayavada. They are all rejected. Simply brahma-sutra padais caiva hetumadbhir viniscitaiḥ; [Bg. 13.5]. Brahma-sutra means Vedanta-sutra. It is called Brahma-sutra because the first aphorism of Vedanta-sutra is athato brahma jijñasa: "This human life is meant for inquiry about Brahman, the Absolute Truth." That is human life. Therefore it is called Brahma-sutra. What is Brahman. Athato brahma jijñasa. Janmady asya yataḥ;. Janmady asya yataḥ;: [SB 1.1.1] "Brahman is the supreme source of everything."

So therefore Brahma-sutra is called nyaya-prasthana. Nyaya-prasthana, sruti-prasthana, smrti-prasthana. We have to accept this prasthana, the process of progress, to understand the Absolute Truth. So Brahma-sutra is called nyaya-prasthana. By logic, sufficient logic, Brahma-sutra. Krṣṇa says therefore, brahma-sutra-padais caiva hetumadbhir viniscitaiḥ; [Bg. 13.5]. Hetumat, with reason, you must understand.

tac chraddadhana munayo
jñana-vairagya-yuktaya
pasyanty atmani catmanaṁ
bhaktya sruta-grhitaya
[SB 1.2.12]

Bhaktya sruta-grhitaya. Tac chraddadhana munayo jñana-vairagya-yuktaya. One can understand the Absolute Truth. Absolute Truth means the Bhagavan ultimately.

vadanti tat tattva-vidas
tattvaṁ yaj jñanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]

That is paratattva, Absolute Truth, which is known by somebody as Brahman and somebody as Paramatma and somebody, the Supreme Personality of Godhead. The beginners, they understand... The beginners' or the neophyte realization is impersonal Brahman. Brahmeti. Further advanced... This is the achievement of the jñani. Those who are speculating on the Absolute Truth, they can understand the Absolute Truth in the impersonal feature. And those who are still further advanced, yogis, not only speculating, but they are practicing actually, they are called yogis. Dhyanavasthita-tad-gatena manasa pasyanti yaṁ yoginaḥ; [SB 12.13.1]. They are yogis. Yogis, dhyanavasthita, in meditation the mind is absorbed always. Tad-gatena manasa. Tad-gatena means viṣṇu-gatena. Oṁ tat sat. Tad-gatena manasa, by the mind, absorbed in Viṣṇu understanding. Tad-gatena manasa pasyanti yaṁ yoginaḥ; [SB 12.13.1]. Yasyanta na viduḥ; surasura-gaṇa devaya tasmai namaḥ;, devaya tasmai namaḥ;. Yaṁ brahma-varuṇendra-rudraḥ; stuvanti divyaiḥ; stavair vedaiḥ; saṅgopad-kramopaniṣadair gayanti yaṁ sama-gaḥ;.

So yogis are in the second stage of self-realization, but ultimate realization is Bhagavan. Krṣṇas tu bhagavan svayam [SB 1.3.28]. Bhagavan has got many expansions, Rama, Nrsiṁha, Varaha... First expansion is Balarama, then Saṅkarṣaṇa, Pradyumna, Aniruddha, then Narayaṇa. In this way, Maha-Viṣṇu, Garbhodakasayi Viṣṇu, Kṣirodakasayi Viṣṇu.

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anadim ananta-rupam adyaṁ puraṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. So in this way there are many sastras, many Vedic literature, many explanations. But here Krṣṇa gives a special reference to the Brahma-sutra, Vedanta-sutra. Jñana-vairagya-yuktaya [SB 1.2.12] means one has to learn very nicely Vedanta-sutra. And the explanation of Vedanta-sutra, natural comment on Vedanta-sutra, is Srimad-Bhagavatam. Bhaṣyayaṁ brahma-sutraṇam. Srimad-Bhagavatam is the natural commentary.

Because the author, Vyasadeva, after compiling Vedanta-sutra under the instruction of Narada Muni, his guru—Vyasadeva's guru is Narada Muni—he was not satisfied even after compiling Vedanta-sutra. He was not very happy. So Narada Muni advised him that "You should directly describe the Supreme Personality of Godhead. Then you'll be happy. It is indirect. All the Vedic literatures, they are indirect. You directly..." Therefore Vyasadeva took Vedanta-sutra and from the very beginning of Vedanta-sutra, janmady asya yataḥ; [SB 1.1.1], he commented on the Vedanta-sutra. Janmady asya yataḥ; anvayad itaratas cartheṣv abhijñaḥ; svaraṭ/ tene brahma hrda ya adi-kavaye muhyanti yatra surayaḥ;. In this way. Here Krṣṇa personally gives the Brahma-sutra. So Brahma-sutra's commentary is Srimad-Bhagavatam.

Therefore if we want to understand spiritual truth as it is, then the beginning is Krṣṇa's instruction, this Bhagavad-gita. Try to understand Bhagavad-gita very nicely, and if you can understand Bhagavad-gita nicely, perfectly, then you try to study Srimad-Bhagavatam. Srimad-bhagavatam amalaṁ puraṇam. Amalaṁ puraṇam, "transcendental Puraṇa." Puraṇa means supplementary Vedic literature, "that which completes." Because directly, Vedic literature is very difficult to understand by the common man. Common man... Vedic literature is not for common man. Even by the highly learned brahmaṇas, kṣatriyas. Therefore Puraṇas are there and Mahabharata is also there.

Mahabharata is meant for stri-sudra-dvija-bandhunaṁ trayi na sruti-gocaraḥ; [SB 1.4.25]. Stri, woman, sudra, and dvija-bandhu. Dvija-bandhu means born in a brahmaṇa family, but he's not a brahmaṇa. That is the dvija-bandhu, "friend of a brahmaṇa." One who is not qualified brahmaṇa. Satyaḥ; samo damas titikṣaḥ; arjavam, jñanaṁ vijñanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. He's simply giving his identification, "I am brahmaṇa," without any qualification of a brahmaṇa. He's called dvija-bandhu, "friend of a brahmaṇa."

Just like a son of a high-court judge, he can say—he has got the right—that "I am friend of my father, of my son of high-court judge." That you can say. But you cannot say that you are high-court judge. It is a qualification. Even though you are a son of a high court judge, if you have no qualification, how you can say that "I am court judge."

But that is going on, especially in India. I have no qualification of a brahmaṇa, but still, I say, "I'm brahmaṇa." But they are called dvija-bandhu, dvija-bandhu. You cannot say. Brahma janati iti brahmaṇaḥ;. If you have got full knowledge of Brahman, then you are a brahmaṇa. Jñanaṁ vijñanam astikyaṁ brahma karma svabhava-jam [Bg. 18.42]. And Narada Muni says that these qualifications can be acquired by others also. As a son of a brahmaṇa can, by bad association, disqualify himself, similarly, a son of a non-brahmaṇa, he can qualify himself. It is education. It is not that it is monopoly by a certain section, no. That is not the Vedic injunction.

Vedic injunction is, as it is in the Bhagavad-gita: catur-varṇyaṁ maya srṣṭaṁ guṇa-karma-vibhagasaḥ; [Bg. 4.13]. Guṇa-karma. You must have the qualities of a brahmaṇa or a kṣatriya or a vaisya or a sudra. There are four divisions of the society. So if you have the qualification of a brahmaṇa, guṇa, and if you act as a brahmaṇa, then you are a brahmaṇa. You have no qualification, you don't act as a brahmaṇa—how you claim yourself as brahmaṇa? No. That is not allowed. This is sastric injunction.

Narada Muni says, yad anyatrapi drsyeta tat tenaiva vinirdiset [SB 7.11.35]. Every has got qualification. That is very natural. That is very natural. Yasya hi yal-lakṣaṇaṁ syad varṇabhivyanjakam. To ascertain which class a man belongs, whether he is a brahmaṇa, or a kṣatriya, or vaisya, there are qualifications. Just like ordinarily we know. We understand an engineer by qualification, a medical practitioner by qualification. We don't ask, "Whose son you are, Mr. Engineer?" No. If you have got engineer's qualification, you are engineer. Otherwise, how can you be engineer? Similarly, yasya hi yal-lakṣaṇaṁ syad varṇabhivyanjakam. Varṇa. This is brahminical quality.

In Bhagavad-gita it is said, satyaḥ; samo damas titikṣaḥ; arjavam. Sauryaṁ tejo yuddhe capy apalayanam. Kṣatriya. Kṣatriya must be very heroic. He'll never go away from fighting. If a kṣatriya is challenged, "I want to fight with you." "Yes, come on." That is kṣatriya. Similarly, brahmaṇa. These are qualifications. So if such qualification is acquired by somebody else, even though he's not born in that family, Narada Muni says, tat tenaiva vinirdiset [SB 7.11.35]. If a brahmaṇa has not acquired the brahminical qualifications but a kṣatriya qualification or a vaisya qualification or a sudra qualification, then, according to the quality, guṇa, and work, he should be ascertained. Similarly, others also. Yad anyatrapi drsyeta. This is sastric injunction.

And Krṣṇa therefore refers to brahma-sutra padais caiva hetumadbhir viniscitaiḥ; [Bg. 13.5]. So we have to accept the Vedanta-sutra, knowledge, through Vedanta-sutra. Srila Jiva Gosvami says knowledge means veda-jñana. Vedanta-sutra jñana, that is knowledge. Because it is very reasonably stated, reasonably. Hetumadbhir viniscitaiḥ;. So Krṣṇa gives the authority of Vedanta-sutra. So we should have to accept the authority of Vedanta-sutra and try to understand. But Vedanta-sutra is explained in the Srimad-Bhagavatam, and if we accept Srimad-Bhagavatam...

First study Bhagavad-gita, and when we are actually realized... What is realization Bhagavad-gita? Realization of Bhagavad-gita is to know Krṣṇa—the Supreme Personality of Godhead. That is realization. Aradhyo bhagavan vrajesa-tanayaḥ;. Krṣṇa is the Supreme Personality of Godhead. Krṣṇa says in the Bhagavad-gita, mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior authority than Me." If we accept that, that Krṣṇa is the supreme authority, then you'll learn Bhagavad-gita. And if you try to make minus Krṣṇa, or if you want to take the position of Krṣṇa like the Mayavadis, then you become a rascal. There is no knowledge of Bhagavad-gita. Bhagavad-gita means to accept Krṣṇa, the Supreme Personality of Godhead. And Krṣṇa also demands, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. That is the authority.

So when one accepts Krṣṇa as the supreme authority, then he can be... Just like after passing your entrance examination, you can be admitted in the degree college, similarly, Bhagavad-gita is the ABCD of spiritual knowledge. People even cannot understand the ABCD, what to speak of graduation, bas, Srimad-Bhagavatam. They have become so fool, so degraded. Simple thing they cannot understand. This is the position. Therefore our Krṣṇa consciousness is trying its best to make people to understand Bhagavad-gita as it is, without any nonsensical interpretation. This is our mission. But people will not take that.

If we give some bluff, that "Krṣṇa means... You are also Krṣṇa. I am also Krṣṇa. Why Krṣṇa alone shall be God? You are also God, I am also...," these things will be very much appreciated. Because he bluffs. But that bluffing may be very pleasing to the demons, but those who are actually student of Bhagavad-gita, they'll not accept this bluff.

So therefore Krṣṇa says,

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatataṁ api siddhanaṁ
kascid vetti maṁ tattvataḥ;
[Bg. 7.3]

To understand Krṣṇa is difficult job, because Krṣṇa says manuṣyaṇaṁ sahasreṣu: "In thousands and thousands of people, one may be interested for siddhi." What is that siddhi? Siddhi, perfection. The perfection is how to get out of these material clutches, how to stop this repetition of birth, death, old age and... That is called siddhi. So kascid yatati siddhaye.

Who is interested? They are dying like cats and dogs. They have accepted, "Oh, death is..." That's all. But there is a solution of death, but they are not interested. They are prepared to die like cats and dogs. That's all. The human life is meant for making solution of birth, death, old age and disease, but they will not take it. "Oh, that's all right. Let us die." "You are going to accept a next life as a tree." "Never mind." They say like that. "I'll forget." "No, you'll have to stand up seven thousand years in one place." "That's all right." They have become so dull. This is called Kali-yuga. Mandaḥ; sumanda-matayo manda-bhagya hy upadrutaḥ; [SB 1.1.10]. Very slow, very bad. Manda means very bad. Sumanda-matayo, and if one has got some path or some sect, that is also adulterated, nuisance. Manda-matayoḥ;. Manda-bhagyaḥ;, unfortunate. Even people have no idea what he's going to eat tomorrow. Actually, these things are coming. Manda-bhagya, most unfortunate. Upadrutaḥ;, always disturbed by so many natural disturbances, health disturbances, political disturbances. This is the position.

So there is great necessity of pushing on this movement, Krṣṇa consciousness, so that their life may be perfect. Although it is a difficult job, but still, we are trying our best. If people take advantage of this movement, then the whole problems of his life will be solved. That is Krṣṇa consciousness movement. Thank you very much. Hare Krṣṇa. (end)

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