Prabhupada:

amanitvam adambhitvam
ahiṁsa kṣantir arjavam
acaryopasanaṁ saucaṁ
sthairyam atma-vinigrahaḥ;

indriyartheṣu vairagyam
anahaṅkara eva ca
janma-mrtyu-jara-vyadhi-
duḥ;kha-doṣanudarsanam

asaktir anabhiṣvaṅgaḥ;
putra-dara-grhadiṣu
nityaṁ ca sama-cittatvam
iṣṭaniṣṭopapattiṣu

mayi cananya-yogena
bhaktir avyabhicariṇi
vivikta-desa-sevitvam
aratir jana-saṁsadi

adhyatma-jñana-nityatvaṁ
tattva-jñanartha-darsanam
etaj jñanam iti proktam
ajñanaṁ yad ato 'nyatha
[Bg. 13.8-12]

Sri Krṣṇa has explained... The question was kṣetraṁ kṣetrajñam, and jñanam and jñeyam, the questions. What is this body... (aside:) I am overlapped. Krṣṇa has explained already,

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

There are many scriptures and many philosophers, rṣis, as I explained yesterday, nasau rṣir yasya mataṁ na bhinna: "He's not a philosopher who hasn't got a different opinion." Because this material world is practically a challenge to the supreme authority. The supreme authority Krṣṇa, He's the bhokta actually, He's the enjoyer.

bhoktaraṁ yajña-tapasaṁ
sarva-loka-mahesvaram
suhrdaṁ sarva-bhutanaṁ
jñatva maṁ santim rcchati
[Bg. 5.29]

That point is missing. Real enjoyer or proprietor is Krṣṇa. Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram. He's the proprietor. Sarva loka, not only of this loka, earthly planet, but there are innumerable planets within this universe and there are innumerable universes also, not one universe. Yasya prabha prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa means universe. It is just like egg shape. anda. You can see this universe, the sky is..., horizon. So it is just like egg shape. All the planets and the universes, they are egg shaped. Therefore they are called anda, jagad-aṇḍa, brahmanda. So this jagad-aṇḍa...

And Brahma is called jagad-aṇḍa-natha. Jagad-aṇḍa-natha means Brahma. As in each department, for management there is a manager, similarly, in each brahmaṇḍa there is a manager who is called Brahma. And each planet, there is also a manager or head. That is the system. And the supreme head is Krṣṇa.

Just like we have a manager, a head, on this planet. Now we have divided. Formerly this planet was one unit, and there one head, the emperor. Just like Yudhiṣṭhira Maharaja was the emperor of the whole world. Parikṣit Maharaja. All kings formerly, whoever became king, emperor, he ruled over the whole planet. In each and every planet there was a ruler, but now, in the days of democracy, there are so many rulers, practically each and every one of us is a ruler. This is democracy.

But actually the arrangement is that ruler should be one, and the supreme ruler is Krṣṇa. Ruler means isvara. So there are so many isvaras. Isvara means that actually there must be one isvara, one ruler, but because here in this material world every one of us is trying to become isvara, therefore the Mayavadi philosophy is that everyone is isvara. That's all right. But that isvara is not sublime. I may become isvara amongst my disciples, but I am not the supreme, I'm not isvara of everyone. So isvara is actually Krṣṇa. Isvaraḥ; paramaḥ; krṣṇaḥ; [Bs. 5.1], the sastra says. There are isvaras, rulers. That's all right. But the supreme ruler is Krṣṇa. Isvaraḥ; paramaḥ; krṣṇaḥ; sac cid ananda vigrahaḥ; [Bs. 5.1]. This is stated in the Brahma-saṁhita, and Krṣṇa also says, mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya [Bg. 7.7]. "There is nobody else superior than Me." That is the fact.

People are searching after Isvara, "Can you show me God?" "There is no God." "God is dead." So many philosophers and theories are there, but actually there is God. Here is God, Krṣṇa. Isvaraḥ; paramaḥ; krṣṇaḥ; sac-cid-anandaḥ; vigrahaḥ; [Bs. 5.1]. Ekale isvara krṣṇa. In Caitanya-caritamrta it is said that "Only isvara is Krṣṇa, the Supreme." Ekala isvara krṣṇa, ara saba bhrtya [Cc. Adi 5.142]. "All others, they are servants." Nobody is actually isvara. And we find it practically. Everyone in this material world, he may become an isvara is his group, but he is also controlled by somebody superior. That is the position of this relative isvara. But Krṣṇa is absolute isvara. Nobody is isvara above Him. That is Krṣṇa. So, everyone is trying to be isvara. This is the material world. Everyone is trying to be isvara.

So Krṣṇa says that, rṣibhir bahudha gitam. Because everyone is trying to be superior. Nasau rṣir yasya mataṁ na bhinna, that every philosopher must give his own opinion and it must be refuted by another. Therefore sastra says that in this way you cannot ascertain what is the reality. Tarko 'pratiṣṭha. If you want to understand the reality by your arguments, reasoning power, that is not possible. Because I may be very nice arguer, but another person may be better arguer, he can defeat me. And that is going on.

Therefore simply by arguments, you cannot reach the Absolute Truth. That is not possible. Tarko 'pratiṣṭha. And if you simply depend on the sruti, srutayo vibhinnaḥ;. The Vedic literatures are different: Sama, Yajur, Ṛg, Artharva. And not only that, other scriptures there are. So Srutayor vibhinnaḥ; nasau rṣir yasya mataṁ na bhinna, dharmasya tattvaṁ nihito guhayam. To understand religious principle, it is very difficult.

Therefore our duty is, mahajano yena gataḥ; sa panthaḥ; [Cc. Madhya 17.186]. "We have to accept that way which is given by the mahajana." Mahajana. So sastra... We are sometimes in difficulty to find out the mahajana, who is mahajana. That mahajana is also described in the sastras, who can be accepted the greatest authority, mahajana. That is stated in the Sixth Canto of Srimad-Bhagavatam. Svayaṁbhur naradaḥ; saṁbhuḥ; [SB 6.3.20]. They are mahajanas. Svayambhuḥ; means Brahma. Brahma is mahajana. Svayambhu, Narada. Narada Muni is mahajana. And Sambhu, Lord Siva, he is also mahajana. Svayaṁbhur naradaḥ; saṁbhuḥ; kumaraḥ; [SB 6.3.20], four Kumaras. Sanat-kumaradi, they are also mahajanas. Kapila, Kapiladeva who expounded that Saṅkhya philosophy, Kapiladeva. He is incarnation of God. Kumaraḥ; kapilo manuḥ;.

Svayambhuva Manu, he is also authority. Manu's name is also mentioned in the Bhagavad-gita. Imaṁ vivasvate yogaṁ proktavan aham avyayaṁ vivasvan manave prahuḥ; [Bg. 4.1]. So therefore Manu is also mahajana, he's authority. There is Manu-saṁhita. Our Vedic system is conducted, the law, the law-giver is Manu. From Manu, the manuṣya, "man", these words have come, Manu. Descendant of Manu, human society, manuṣya.

So Prahlada, Prahlada Maharaja is mahajana. Janaka, Janaka Maharaja. Prahlado janako bhiṣmaḥ;, Bhiṣmadeva, grandfather Bhiṣmadeva, the grandfather of the Paṇḍus. He is also mahajana. Prahlado janako bhiṣmo baliḥ;, Bali Maharaja, he is mahajana. Vaiyasakiḥ;, Sukadeva Gosvami, and Yamaraja, he is also mahajana.

So we have to follow the footsteps of the mahajana. Otherwise we shall be bewildered. Krṣṇa therefore, He says, rṣibhir bahudha gitam: "There are many saintly persons, great sages, and they have spoken in various ways." But Krṣṇa concludes, the Vedanta-sutra. Vedanta-sutra, He gives reference because this Vedanta-sutra comes from the disciplic succession of Brahma. Brahma-sutra. Lord Brahma, Krṣṇa instructed Brahma. Tene brahma hrda adi-kavaye [SB 1.1.1]. Adi-kavi is Brahma, and Krṣṇa instructed him. Tene brahma... Brahma means Vedas. Sabda-brahma. The sabda-brahma was instructed to Lord Brahma by Krṣṇa. Therefore Krṣṇa is the original guru.

Therefore Krṣṇa says in the Bhagavad-gita, imaṁ vivasvate yogam proktavan aham: [Bg. 4.1] "This yoga system, Bhagavad-gita yoga system, I first of all spoke to the sun-god." Vivasvan manave prahuḥ;. And the sun-god, whose name is Vivasvan, he spoke to his son Manu. Manur ikṣvakave 'bravit. And Manu spoke to his son, Maharaja Ikṣvaku. Maharaja Ikṣvaku is coming from the dynasty of the sun-god Vivasvan. There are two kṣatriya families, one from the moon god, another, the sun-god. So Maharaja Ramacandra appeared in the family of the surya-vaṁsa, Ikṣvaku, Maharaja Ikṣvaku.

So this is the parampara system. And everything is described in the Brahma-sutra by Vyasadeva. Vyasadeva happens to be the disciple of Narada. Narada happens to be disciple of Brahma. And from Vyasadeva, Madhvacarya; then from Madhvacarya disciplic succession, Madhavendra Puri. Madhavendra Puri was the spiritual master of Isvara Puri. Isvara Puri was the spiritual master of Caitanya Mahaprabhu. Caitanya Mahaprabhu is the spiritual master of the Six Gosvamis of Vrndavana: rupa sanatana bhaṭṭa raghunath, sri jiva gopala bhaṭṭa dasa raghunath. So from the Gosvamis, then Kaviraja Gosvami, Visvanath Cakravarti Ṭhakura, then Jagannath das Babaji, then Bhaktivinoda Ṭhakura, Gaura-Kisora dasa Babaji, Bhaktisiddhanta Sarasvati. And we are servant of Bhaktisiddhanta. So there is a disciplic succession.

That parampara should be followed. Evaṁ parampara-praptam imaṁ rajarṣayo viduḥ; [Bg. 4.2]. If we want to understand really Vedic literature, then we must follow the parampara system. There are four sampradayas, parampara: the Ramanuja Sampradaya, Madhvacarya Sampradaya, Viṣṇu Svami Sampradaya, Nimbarka Sampradaya. So we belong to the Madhvacarya Sampradaya. Fortunately, all these acaryas, even Saṅkaracarya, they appeared from South India. This sampradaya, acarya-sampradaya, is going on all over India. So every sampradaya has got his commentary on the Brahma-sutra. Therefore Krṣṇa says here, brahma sutra-padais caiva hetumadbhir viniscitaiḥ; [Bg. 13.5]. Unless a sampradaya, the four sampradayas, they do not comment on the Brahma-sutra, he'll not..., that sampradaya is not accepted. And if you do not accept the sampradaya..., sampradaya-vihina ye mantras te niṣphala mataḥ;.

If you do not take your initiation mantra from the sampradaya, then it is useless. Now, there are so many apasampradaya. They do not come in disciplic succession, but becomes guru, teacher. Therefore everything is topsy-turvied. Nobody has got fixed idea what is God. Everyone has created his own philosophy. The whole thing is now confused.

Therefore Krṣṇa specifically mentions, Brahma-sutra. Brahma-sutra-padais caiva hetumadbhir viniscitaiḥ; [Bg. 13.5]. The sampradaya must have understanding of the Brahma-sutra, Vedanta-sutra. So all the sampradayas, they have got their commentary on the Vedanta-sutra and... Even Saṅkaracarya. But his commentary is not accepted by the Vaiṣṇava acaryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear, in the Brahma-sutra, all the sutras are very clear. So you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra.

Sri Caitanya Mahaprabhu therefore says, mayavadi bhaṣya sunile haya sarva nasa [Cc. Madhya 6.169]. Mayavadi bhaṣya means Saṅkara, Sariraka-bhaṣya of the Brahma-sutra. If you hear the Sariraka-bhaṣya, then you'll be doomed, you will be Godless. Therefore it has been forbidden by Caitanya Mahaprabhu. All the Vaiṣṇava sampradayas, Ramanujya Sampradaya, Madhvacarya Sampradaya, they all, I mean to say, disagree with the commentary of Saṅkaracarya, Sariraka-bhaṣya, Brahma-sutra.

So far we are concerned, Madhva-Gauḍiya Sampradaya, our acaryas, they took it, Srimad-Bhagavatam, as the right commentary on Brahma-sutra. Bhaṣyaṁ brahma-sutranaṁ vedartha-paribrṁhitam **. This Srimad-Bhagavatam is the real bhaṣya of Brahma-sutra. So the Gauḍiya Sampradaya did not make any commentary on the Brahma-sutra because they took it, Caitanya Mahaprabhu took it as, Srimad-Bhagavatam, as a natural commentary, because Srimad-Bhagavatam is also made by Vyasadeva and Vyasadeva is the original author of Brahma-sutra. So author made his own commentary; so there was no need of another commentary. This is the Gauḍiya-siddhanta, Gauḍiya-vaiṣṇava-siddhanta.

But sometimes back, in Jaipur, there was a challenge that "The Gauḍiya Sampradaya has no commentary on the Vedanta-sutra." So at that time Visvanatha Cakravarti Ṭhakura was requested... Because he was grand scholar, grand old man scholar, at that time living in Vrndavana... So he was very old at that time; so he authorized Baladeva Vidyabhuṣana, that "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedanta-sutra?" So Baladeva Vidyabhuṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sutra. That name is Govinda-bhaṣya. So the Gauḍiya-Brahma Sampradaya, they have got also commentary on Brahma-sutra. That is required.

So Krṣṇa has explicitly explained that brahma-sutra-padais caiva hetumadbhir. Hetumadbhir viniscitaṁ. The Brahma-sutra is called therefore nyaya-prasthana, with logic and reason, hetumadbhir, cause and effect, Everything. Because people like to understand on the basis of philosophy and reasoning everything. Yes, that is required.

Any understanding without philosophy, that is sentiment. And philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious systems, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gita.

Bhagavad-gita is based on philosophy, this system, Krṣṇa-bhakti. Bhagavad-gita means Krṣṇa-bhakti, devotion to Krṣṇa, Krṣṇa consciousness. That is Bhagavad-gita. Bhagavad-gita, the teaching is man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]. This is Bhagavad-gita. "Always think of Me." Krṣṇa conscious, pure and simple. Man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]. Everywhere Krṣṇa stressed on His personality. Aham adir hi devanam: [Bg. 10.2] "I am the origin of all the devatas." Mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya [Bg. 7.7].

ahaṁ sarvasya prabhavo
mattaḥ; sarvaṁ pravartate
iti matva bhajante maṁ
budha bhava-samanvitaḥ;
[Bg. 10.8]

Everything is there.

So sarva dharman parityajya mam ekam [Bg. 18.66], mam, aham, "Me." So in every verse, every chapter, Krṣṇa... Mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;. Mayy asakta, "One who is attached to Me," asakta-manaḥ;, "mind attached to Me, that is yoga." Yoginam api sarveṣaṁ mad-gatenantaratmana. Mad-gata, again mat [Bg. 6.47]. Mad-gatenantaratmana, sraddhavan bhajate yo maṁ sa me yuktatamo mataḥ;. So everything is given stress, Krṣṇa. But the rascal commentators, they want to make minus Krṣṇa.

This rascaldom has played havoc in India. These rascal so-called commentators, they want to avoid Krṣṇa. Therefore this Krṣṇa consciousness movement is a challenge to these rascals. It is a challenge that "You want to make Krṣṇa without Krṣṇa. This is nonsense."

Now let us report. This morning one of our devotee has come from, Syamasundara, from London. Now our this Bhagavad-gita As It Is, is the topmost selling book in London. All the booksellers, Bhagavad-gita As It Is. So Macmillan Company is our publisher, and within one year they have published three editions, fifty thousand each. So real thing will have real value. One professor of religion from London University came to see me. He said, "Now we have rejected Dr. Radhakrishnan's Bhagavad-gita." He said. What is the name of that professor?

Pradyumna: Peringer, Dr. Peringer.

Prabhupada: So we are very sure, although we are not getting very good response in India. In India they have become so advanced: "Oh, Krṣṇa consciousness? We know everything about Krṣṇa. This is old story. Krṣṇa is our countryman, and we know everything of Krṣṇa. And what these people, Europeans and Americans, they can teach us?" This is their... So bui para[?] paṇḍita. In Bengal it is called bui para[?] paṇḍita, "self-advertised paṇḍita."

Actually India should have taken very serious care of this Krṣṇa consciousness movement for the glory of their country because this Krṣṇa consciousness movement originally originated from India. Krṣṇa personally presented this Bhagavad-gita, He's speaking, and it is the duty of every Indian to carry this message. As Caitanya Mahaprabhu has advised,

bharata bhumite manuṣya janma haila yara
janma sarthaka kari' kara para-upakara
[Cc. Adi 9.41]

Caitanya Mahaprabhu said that anyone who has taken birth in India, he is fortunate. He can make his life perfect by reading at least this Bhagavad-gita and distribute the knowledge all over the world. So Krṣṇa says, brahma-sutra padais caiva hetumadbhir viniscitaṁ. You take Vedanta-sutra; you study from the authoritative sources. Then your life becomes perfect. And take the..., carry this message all over the world.

Formerly our, some swamiji, he also wanted to preach Vedanta-sutra, but while preaching Vedanta-sutra he learned how to eat meat and how to drink. That's all. This was done, Vedanta-sutra. And "Everyone is God." That was his conclusion. And this same message, it was not fruitive. But actually, Vedanta-sutra, because Krṣṇa is the vedanta-vid, vedanta-krd... Krṣṇa says,

sarvasya cahaṁ hrdi sanniviṣṭho
mattaḥ; smrtir jñanam apohanaṁ ca
vedais ca sarvair aham eva vedyo
vedanta-krd vedanta-vid caham
[Bg. 15.15]

So Krṣṇa is vedanta-krd, the compiler of Vedanta-sutra. Because Vyasadeva is incarnation of Krṣṇa, therefore Krṣṇa is vedanta-krd. And one who has compiled Vedanta-sutra, he is vedanta-vid also. He knows what is Vedanta. Not by others. Vedanta-vid vedanta-krd. So both vedanta-krd is Krṣṇa, vedanta-vid is Krṣṇa. So what Krṣṇa says, that is Vedanta. Vedanta means... Veda means knowledge, and anta means the ultimate, anta. Every knowledge has got the ultimate end. So everyone is acquiring knowledge, but what is the end of knowledge? The end of knowledge is to understand Krṣṇa. That is end of knowledge. Vedais ca sarvair aham eva vedyaḥ; vedanta-krd vedanta-vid caham [Bg. 15.15]. So Krṣṇa therefore says, brahma-sutra-padais caiva. He's recommending. He is Vedanta. Therefore whatever Krṣṇa says, that is the ultimate conclusion of Vedanta.

What Krṣṇa says? Krṣṇa says, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. This is Vedanta. If you learn how to surrender to Krṣṇa, that is real understanding of Vedanta. Bahunaṁ janmanam ante [Bg. 7.19]. This conclusion comes of the Vedantist, so-called Vedantist. Bahunaṁ janmanam ante jñanavan maṁ prapadyate. This is the ultimate understanding of Vedanta. Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ; [Bg. 7.19]. If one understands that Krṣṇa is everything, Krṣṇa is the origin of everything... That is the Vedanta, janmady asya yataḥ; [SB 1.1.1]. That is the beginning of Vedanta-sutra, the origin, to understand the origin of everything, the original source of everything. And that is Krṣṇa.

Aham adir hi devanam [Bg. 10.2]. Brahma is one of the demigods, Lord Siva is one of the demigods, but Krṣṇa says, aham adir hi devanaṁ maharṣinam ca sarvasaḥ;. So if we understand Krṣṇa—vasudevaḥ; sarvam iti [Bg. 7.19], He is the origin of everything—that is all perfect knowledge. Sa mahatma sudurlabhaḥ;. But such kind of mahatma is rarely seen. Koṭiṣv apy mahamune. Koṭiṣv apy mahamune. Amongst the crores of men, you'll find one man may know Krṣṇa.

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

So if you try to understand Krṣṇa, tattvataḥ;, in reality, that is perfection of life. That is perfection of life. Janma karma me divyaṁ yo janati tattvataḥ; [Bg. 4.9]. Simply to know, "Krṣṇa was born at Mathura, He was the nephew of Kaṁsa and son of..." That is also nice. But you should try to understand tattvataḥ;. That tattvataḥ; means:

isvaraḥ; paramaḥ; krṣṇaḥ;
sac-cid-ananda vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

That is tattvataḥ;, the cause of all causes. Janmady asya yataḥ; [SB 1.1.1]. Cause of all causes. Everything has got cause and effect, cause and effect. So Krṣṇa is the original cause.

ahaṁ sarvasya prabhavo
mattaḥ; sarvaṁ pravartate
iti matva bhajante maṁ
budha bhava-samanvitaḥ;
[Bg. 10.8]

Those who are intelligent, budha, complete in knowledge. So after knowing Krṣṇa, vasudevaḥ; sarvam iti [Bg. 7.19], after becoming mahatma, sa mahatma sudurlabhaḥ;, bhajante. Mahatmanas tu maṁ partha daiviṁ prakrtim asritaḥ; bhajanty ananya-manaso [Bg. 9.13]. Without any deviation, ekam. So if you take to this Krṣṇa consciousness without any deviation, then... There are other demigods, that is admitted. But Krṣṇa is the root.

yatha taror mula-niṣecaṇena
trpyanti tat-skandha-bhujopasakhaḥ;
yatha praṇopaharac ca yathendriyanaṁ
tatha sarvarhanam acyutejya
[SB 4.31.14]

You don't require to worship any other demigods. All demigods, they're our respectable. We offer all respect. A Vaiṣṇava offers respect even to an ant, and why not these demigods? That is another thing. But the krṣṇa-bhakta, he knows that Krṣṇa is the Supreme; the other demigods, they're all subordinate. Krṣṇa also says in the Bhagavad-gita, kamais tais tair hrta-jñanaḥ; prapadyante 'nya-devataḥ; [Bg. 7.20]. There is no need.

Just like if you pour water on the root of a tree, the branches, the twigs, the flowers and leaves, they all become nourished, similarly, by worshiping Krṣṇa, you'll satisfy all the demigods. You don't require to satisfy everyone. This is the statement in all sastras.

devarṣi-bhutapta-nrṇaṁ pitrṇaṁ
na kiṅkaro nayam rṇi ca rajan
sarvatmana yaḥ; saraṇaṁ saraṇyaṁ
gato mukundaṁ parihrtya kartam
[SB 11.5.41]

We are indebted to so many persons: devatas, deva, rṣi, devarṣi, bhuta, living entities, nrṇam, human society. devarṣi-bhutapta. Our family men, our friends. Devarṣi-bhutapta-nrṇaṁ pitrṇam [SB 11.5.41]. Pitrloka, pitr-piṇḍa. We are indebted in so many ways. It is very difficult to liquidate all these debts. It is very difficult. But if one surrenders to Krṣṇa, sarvatmana yaḥ; saraṇaṁ saraṇyaṁ gato mukundam. If one has surrendered fully to Mukunda, parihrtya kartam. There are so many duties. Therefore Krṣṇa assures that "If you surrender to Me..." If you think that you have not worshiped others, and if you are sinful thereby, Krṣṇa says, ma sucaḥ;, ahaṁ tvaṁ sarva-papebhyo mokṣayiṣyami: [Bg. 18.66] "I shall give you protection."

So this is Krṣṇa consciousness movement. Try to understand and follow. Thank you very much. Hare Krṣṇa. (end)

731002BG.BOM