Prabhupada:

acchedyo 'yam adahyo 'yam
akledyo 'soṣya eva ca
nityaḥ; sarva-gataḥ; sthaṇur
acalo 'yaṁ sanatanaḥ;
[Bg. 2.24]

Here is the import of sanatana. Nityaḥ; sarva-gataḥ; sthaṇur acalo 'yaṁ sanatanaḥ;. Sanatana... Here is mention of sanatana. In another place, in the Seventh Chapter, er, Fifteenth Chapter, there is the mention of sanatana: mamaivaṁso jiva-bhutaḥ; jiva-loke sanatanaḥ; [Bg. 15.7]. Another place there is mention of sanatana. Paras tasmat tu bhavaḥ; anyaḥ; avyaktaḥ; avyaktat sanatanaḥ; [Bg. 8.20]. In another place, there is mention, in the Eleventh Chapter, Krṣṇa is addressed as sanatana. So Krṣṇa is sanatana, and we living entities, we are also sanatana. And there is a place, paras tasmat tu... "Place" means another nature, not this nature, not this prakrti. There is another prakrti. Paras tasmat. Para means transcendental. This nature is not sanatana. It is asanatana, perishable. Sanatana means not perishable.

So this Krṣṇa consciousness movement is an attempt to bring all these sanatanas together. The living entity, sanatana; God, Krṣṇa, sanatana; and the place, sanatana. Just like here we are trying to live together, our family—father, mother, children, friends, countrymen, communitymen. We are trying to make a permanent settlement here. Making very nice building, spending millions of dollars, making it very strong so that it may not, may not be destroyed. So everyone is trying to keep himself permanent. A old man is trying to make himself young man. Nobody wants to become old man. Nobody wants to be destroyed. But the difficulty is that here everything is destroyed. Asanatana. But we have got a tendency to become sanatana. We want permanent life. We want permanent place. We want permanent relationship. But that is not possible. That is not possible. Therefore sastra says, andha yathandhair upaniyamanaḥ; [SB 7.5.31]. The andhas—means blind, blind leaders—they are giving us false hope that we shall make here permanent settlement. Therefore they are called andhas. They have no sense. You cannot make it sanatana. But the whole attempt is going on to make everything sanatana.

This is called illusion. Illusion means you are accepting something which is not possible. But they do not know. Na te viduḥ; svartha-gatiṁ hi viṣṇuṁ durasaya ye bahir-artha-maninaḥ; [SB 7.5.31]. Durasa, this is a hope which is never to be fulfilled. Durasaya. Asa means hope. So the whole material world is going on, durasaya. They are trying to make permanent settlement. But there is always disruption, fight... Just like they have now created the United Nations: "My dear all-nations, please do not fight. Let us make a permanent settlement, peace." But the result is the fighting is going on. It cannot be stopped. Here... This is not a sanatana place. This is impermanent, temporary, bhutva bhutva praliyate [Bg. 8.19]. This is the nature of this material world. Something is generated at a certain date and it stays for some time, it grows, it gives some by-products, then again dwindles, and then it vanishes. Just like this body. This body is given by the father and mother at a certain date. Then it stays, say, for some time. It grows. Then it gives some by-products. From this body, there will be so many children. Or from the trees, there will be so many fruits and seeds. Then dwindling. Then becomes older. And vanish. This is the nature.

So here we are getting information that acchedyo 'yam adahyo 'yam akledyo 'soṣya eva ca, nityaḥ; sarva-gataḥ;. This is another qualification of the living entities: sarva-gataḥ;, "everywhere." The rascal scientist says there is no living entity in the moon planet or sun planet. This is rascaldom. There is. Otherwise how Krṣṇa says sarva-gataḥ;? Any, everywhere there is living entities. This is a false theory. We can see practically. We see there are living entities in the water. There are living entities in the air. There is living entities within the earth. There is living entities in so many ways. Why not in other planets? Where is the difference between this planet and that planet? This is also made of five elements. And that is also meant of, made of five elements. Here, the earthly element is very prominent. And the sun globe, the fire element is very prominent. So this material world is made of these five elements. Bhumir apo 'nalo vayuḥ; khaṁ mano buddhir eva ca [Bg. 7.4]. So Krṣṇa says, sarva-gataḥ;. The living entities are everywhere. Krṣṇa is also within everyone. Aṇḍantara-stha-paramaṇu-cayantara-stham [Bs. 5.35]. Krṣṇa is within this universe. Krṣṇa is within your heart. Not only your heart, but in everyone's heart. Isvaraḥ; sarva-bhutanaṁ hrd-dese arjuna tiṣṭhati [Bg. 18.61]. Now, if you are a great scientist, take one insect. There are so many insects, we have seen, especially in the books, less than the full stop. Now, if you are a great scientist, find out where is the heart of this insect. And where is Krṣṇa. But Krṣṇa says, sarva-gataḥ;, everywhere there is Krṣṇa. Unless there is Krṣṇa, there is living entity, how that small, full-stop-like insect is moving? There is everything. The physiological condition is there. There is heart also. You cannot make that. You have imitated a big bird, aeroplane, flying, but just imitate the small insect which is also flying.

So there are so many questions that if we actually, philosophically study, then we can see vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ; [Bg. 7.19], how Vasudeva, Krṣṇa is acting. Aṇḍantara-stha-paramaṇu-cayantara-stham [Bs. 5.35]. So here the living entity is described as sanatana. And the process by which we can understand our sanatana nature, that is called sanatana-dharma, not that having a big tilaka and considering this rascal lump of matter as "I am brahmaṇa. This body is brahmaṇa, and sanatana-dharma." This is all nonsense. Sanatana-dharma means you first of all you must know what you are. That is sanatana-dharma. Is it... Is sanatana-dharma is limited to a certain area? How it can be? Sarva-gataḥ;. Sanatana-dharma must be there everywhere. Isavasyam idaṁ sarvam [Iso mantra 1]. Everywhere, Krṣṇa's kingdom, Krṣṇa's property. How is that you are simply claiming that "India, there is sanatana-dharma"? "In India there is brahmaṇa"? What Krṣṇa creates, that is for everywhere. Because Krṣṇa is the father of everyone. Ahaṁ bija-pradaḥ; pita, sarva-yoniṣu kaunteya [Bg. 14.4]. So this rascaldom, that sanatana-dharma is only in India, and that is also cut off... "Now, the Pakistan is cut off, and therefore there is no sanatana-dharma. Simply in here." If you remain foolish like that, then andha yathandhair upaniyamanaḥ; [SB 7.5.31], that means you are being led by some blind leaders. You do not know what is what. If living entity's sanatana, and if the process by which one can realize his sanatana nature... That is called sanatana-dharma.

Dharma, if we take these two words... Sanatana means eternal. That is called sanatana. And dharma, dharma means occupation, characteristic. Dharma does not mean some superficial ritualistic ceremonies. Dharma means the characteristic. That is real meaning. Dharma is not a kind of faith. Dharma is characteristic. Sanatana-dharma means sanatana characteristic, eternal characteristic. The changing... Now, I have got now this body, Indian body, and then, next body may be cat's and dog's or demigod's, according to my karma. So the body changes. So sanatana-dharma cannot be applied to this body. Sanatana-dharma means the characteristic of the soul. That is sanatana-dharma, to understand the characteristic of the soul. Krṣṇa is describing here the characteristic of the soul: sanatana. And at the conclusion, He gives you information of the sanatana-dharma. What is that? Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. This is sanatana-dharma. Krṣṇa is sanatana, I am sanatana, you are sanatana.

Now, under the influence of nature, I am thinking, "I am the servant of my wife," "I am servant of the society," "I am servant of my nation," "I am servant of my cat," "I am servant of my dog." And we are doing that, actually. Everyone is working under this impression. Ato grha-kṣetra-sutapta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is illusion. You have to come to the platform of sanatana. What is that eternal? "I am eternally servant of Krṣṇa." That is sanatana-dharma. I am not servant of this or that or that. No. I am eternal servant of Krṣṇa. Jivera svarupa haya nitya-krṣṇa-dasa [Cc. Madhya 20.108-109]. Caitanya Mahaprabhu says that every living entity is, in his original position of Krṣṇa consciousness... At the present moment we have got different consciousness. That is maya. This is mental concoction. I am thinking that "I'll be happy in this way." That is a mental concoction. You cannot be happy unless you surrender to Krṣṇa. That is sanatana-dharma. Therefore Krṣṇa says, bahunaṁ janmanam ante [Bg. 7.19]. A person, after many, many births, he becomes really wise. Kamadinaṁ kati na katidha palita durnidesas teṣaṁ jata mayi na karuṇa na trapa nopasantiḥ;. A brahmaṇa, he prays to Krṣṇa: "My dear Lord, I have become the servant of my senses." Here everyone is servant of his senses. They want to enjoy the senses. Not enjoy—they want to serve the senses. My tongue says, "Please take me to such and such restaurant and give me such and such chicken juice." I immediately go. Not to enjoy, but to abide by the orders of my tongue. Therefore in the name of so-called enjoyment, we are all serving the senses. In Sanskrit it is called go-dasa. Go means senses. So unless you become gosvami, your life is spoiled. Gosvami. You cannot be dictated by the senses. You have to dictate to the senses. As soon as the tongue says, "Now, you will take me to that restaurant, or give me a cigarette," if you say, "No. No cigarette, no restaurant; simply krṣṇa-prasada," then you are gosvami. Then you are gosvami. This is the characteristic, sanatana. Because I am eternal servant of Krṣṇa. So this is called sanatana-dharma. That we are describing in the Ajamila-upakhyana. This stage can be attained. Tapasa brahmacaryeṇa samena damena saucena tyagena yamena niyamena [SB 6.1.13].

Therefore the whole Vedic literature is meant for how to control the senses. Yoga. Yoga indriya-saṁyama. That is yoga. Yoga means not to show some magic. This is the first-class magic. If you are practicing yoga... I have seen so many so-called yogis, but they cannot control the sense for smoking. You see. Smoking and so many things are going on. And still, they are passing on as yogi. What kind of yogi? Yogi means one who has controlled the senses. Samena damena brahmacaryeṇa. There are... In the Bhagavad-gita it is all explained where yoga system is described. And five thousand years ago, Arjuna was hearing about this yoga, controlling senses. So he was a grhastha, and politician also, because he belonged to the royal family. He was fighting for gaining victory over the kingdom. So Arjuna frankly said, "My dear Krṣṇa, it is not possible for me to become a yogi because this is very difficult job. You are asking me to sit down in a solitary place, in a sacred place, and in perpendicular state, simply looking on the point of your nose, of my nose, so many things You are... But it is not possible for me." He frankly refused. So Krṣṇa, just to encourage His friend and devotee... He could understand that Arjuna is becoming disappointed. He's frankly admitting that it is not possible for him. Actually, he's a politician. How it can be possible for him to become yogi? But our politicians, they're advertising they are practicing yoga. What kind of yoga? Has he become more than Arjuna? In this age of fallen age? Five thousand years ago, how much favorable condition was there. And now, in such unfavorable condition, deteriorated condition, you want to become a so-called yogi? It is not possible. Krte yad dhyayato viṣṇum [SB 12.3.52]. Yoga means to meditate upon Viṣṇu. That was possible in the Satya-yuga. Just like Valmiki. He meditated for sixty-thousands of years, and became perfect. So who is going to live for sixty-thousand years? So it is not possible. So therefore Krṣṇa, to encourage him... Actually, the purpose of yoga, He explained to Arjuna,

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

First-class yogi. Who? Yoginam api sarveṣaṁ mad-gatenantar-atmana. Who is thinking of, always of Me, Krṣṇa."

So this Krṣṇa consciousness movement is educating people to become first-class yogi. Think of Krṣṇa. Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. It is not bogus thing. It is actual fact. You can become yogi. You can become Brahman. Brahma-bhuyaya kalpate.

maṁ ca yo 'vyabhicareṇa
bhakti-yogena sevate
sa guṇan samatityaitan
brahma-bhuyaya kalpate
[Bg. 14.26]

So one who becomes realized, self-realized person, brahma-bhuta, [SB 4.30.20] brahma-bhutaḥ; prasannatma [Bg. 18.54], then what does it remain for him? That is the ultimate goal of life, to become ahaṁ brahmasmi. The Vedic literature teaches us that "Don't think that you belong to this matter. You are Brahman." Krṣṇa is Parabrahman, and we are subordinate Brahman. Nitya-krṣṇa-dasa. We are servant Brahman. He's master Brahman. So, so instead of, instead of understanding that I am servant Brahman, I am thinking I am master Brahman. That is another illusion. That is another illusion.

So things are going on like... So sanatana-dharma means when one understands his real position, his real posi... that is self-realization. Or, in other words, Krṣṇa is sanatana. If you engage yourself in the service of Krṣṇa, then, by practicing the sanatana-dharma, you are transferred to the sanatana place, Vaikuṇṭha. That is sanatana-dharma. Dharma means characteristic. So what is our characteristic? I was going to explain. That we are now serving our senses. This is our material characteristic. Material characteristic because originally I am servant. I am not master. But I have given up service of Krṣṇa. Krṣṇa-bahirmukha haña bhoga vañcha kare (Prema-vivarta). "Why shall I become servant? I shall become Krṣṇa." All right, you become Krṣṇa. You become enjoyer. That is material world. Everyone is trying to become Krṣṇa, enjoyer. So there is fight. Always. You are becoming, trying to becoming Krṣṇa. I am trying to become Krṣṇa. As there are so many incarnations of God nowadays—every lane, every street. So we are all imitation Krṣṇa. And there is fight. That is asanatana-dharma. That is not sanatana. Therefore the brahmaṇa says, kamadinaṁ kati na katidha palita durnidesaḥ;. "My dear Lord, I tried to become master, but I have become servant of my senses—kama, krodha, lobha, moha, matsarya, ityadi. Now I see that I have served so long, but my so-called masters, they are not satisfied." Everyone knows. Even up to the end of life, one tries to become master. But that is not possible because he's not master. So when one is wise, he sees that "I am actually not master. I am serving others, but I am thinking I am master. Just like in my family. I am thinking that I am the head of the family, I am the master of the family, but actually, to satisfy my family members, I have to work hard day and night. So I have become their servant, but I am thinking I am master." This is called illusion.

So when one comes to the senses that he cannot be master at any stage of his life, then he surrenders to Krṣṇa. Sa mahatma sudurlabhaḥ;. Vasudevaḥ; sarvam iti [Bg. 7.19]. "Oh, Vasudeva is the real master. And my nature is to serve Him." Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ;. He's first-class mahatma, not the mahatma who is thinking himself that he has become Narayaṇa and begging door to door. And Narayaṇa is meant for begging? Narayaṇa is the master of Lakṣmi, goddess of fortune. But they have manufactured a word—daridra-narayaṇa. Narayaṇa has become daridra. Just foolishness, see. Narayaṇa, He's the master of goddess of... Not only one goddess of fortune, lakṣmi-sahasra-sata-sambhrama-sevyamanaṁ govindam adi-puruṣaṁ tam aham... [Bs. 5.29], hundreds of thousands of Lakṣmis. Just like Krṣṇa, when He was present, He had 16,108 Lakṣmis in Dvaraka. That is Narayaṇa. And each Lakṣmi was given big palatial building made of marble and bedecked with jewels. So there was no need of light. Such nice marble palaces. And each queen was given ten children, and it is not that that sixteen thousand queens were crying and Krṣṇa is only with one queen. No. He expanded Himself into sixteen thousand forms, and He was living with each queen. That is Narayaṇa. Why Narayaṇa should become daridra? Narayaṇa says that bhoktaraṁ yajña... He's the supreme bhokta, enjoyer. So He's unlimited. Therefore He's unlimited enjoyment. That is Krṣṇa. He showed it when He was present. Why sixteen thousand wives? If He could have sixteen millions of wives, still, they were not perfect. Because He's unlimited. So these things we have to understand.

So this brahmaṇa's prayer that kamadinaṁ kati na katidha palita durnidesas teṣaṁ jata mayi na karuṇa na trapa nopasantiḥ;, samprataṁ labdha-buddhiḥ;, labdham. "My dear Lord, I have served my senses so long, but I see they are not satisfied, nor they are pleased, nor there is end of their service. Therefore now I have got good sense. I have come to serve You. Kindly accept me." This is Krṣṇa consciousness movement, that "You are engaged in service, but you are thinking as master. This is foolishness. Give up this foolishness and just become a servant of Krṣṇa, as you are constitutionally positioned." This is Krṣṇa consciousness movement. And the every living entity is sanatana. And Krṣṇa is sanatana. And there is place, sanatana. So our business is how to transfer ourself in that sanatana-dhama. Sarveṣu vinasyatsu na vinasyati: Everything being destroyed, that place, that sanatana-dhama is never destroyed. Krṣṇa is never destroyed. You are also not ever, ever destroyed. So therefore when these three combination will be there, that will be happy. Yad gatva na nivartante tad dhama paramaṁ mama [Bg. 15.6]. Tad dhama paramaṁ mama. So we have to return to that sanatana-dhama by executing our sanatana-dharma, to approach the supreme sanatana. Nityo nityanam. He is the greatest sanatana amongst the many other sanatanas. Nitya and sanatana, the same thing. Here it is said, nitya, or sanatana. So Krṣṇa is also nitya, and I am also nitya. You are also nitya. So our business is to approach Krṣṇa and be engaged in His service for nitya, eternally. That will make us happy. Otherwise, what is this tilaka, and considering, "I am this body, brahmaṇa, I am this, that." That is not sanatana-dharma. Here is sanatana-dharma. Try to understand. And this sanatana-dharma should be spread all over the world for all living entities. Because all living entities are sanatana, they should be informed that "Here is your position. Here is your sanatana master. Why you are traveling, serving your senses?" This is sanatana-dharma. So this Krṣṇa consciousness movement is sanatana-dharma, real. Not so-called sanatana-dharma.

Thank you very much. Hare Krṣṇa. [break]

Indian: I have seen in other maṭhas, that present before God, it is the proper way to redress our sins. Is this correct? If not, will we not suffer for our sins committed here on earth, or after...?

Prabhupada: So long we are not on the platform of sanatana, all our life is simply sinful life. Either you think that you are very pious... Real piety means to come to the platform of sanatana-dharma. So if we do not come to the platform of sanatana-dharma from the platform of asanatana-dharma, we are simply committing sins, nothing but. [break] ...come to the platform of Sanatana, then apapa-viddham. Then there is no more... No papa can touch. In the Bhagavad-gita also it is said, daivi hy eṣa guṇamayi mama maya duratyaya [Bg. 7.14]. You cannot be free from the contamination of this material world. Then how? Mam eva ye prapadyante mayam etaṁ taranti te [Bg. 7.14]. You can simply become free from all contamination, sinful life, when you are a surrendered soul. Mam eva ye prapadyante. Krṣṇa therefore comes to teach us this. He's teaching. He's so much compassionate with our suffering that He's coming personally. Otherwise, what is the purpose of His coming? He's always being worshiped by lakṣmi-sahasra-sata-sambhrama-sevyamanam [Bs. 5.29]. So He has no business to come here to ask you any food. But Krṣṇa is so kind that He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktya prayacchati, tad aham asnami [Bg. 9.26]. Is He poor? Still, He says, universal: patraṁ puṣpaṁ phalaṁ toyam. Anywhere, in any part of the universe, you can secure a little leaf, patram, a little flower, a little water, and offer Krṣṇa: "My dear Krṣṇa, everything is Yours. So just to offer my gratitude... I am very poor. I have no means to offer You nice things. So I have brought this." Krṣṇa says, "Yes, bring it." Tad aham asnami. "I shall eat." Why? Bhaktya. "Because you are offering Me with bhakti." This is Krṣṇa's want. You become bhaktas; Krṣṇa will be very satisfied. Not that you become very big man, very big leader. That will entangle you again. Bhutva bhutva praliyate [Bg. 8.19]. Simply waste of time. Just become bhakta of Krṣṇa. Then everything is all right. Otherwise you are spoiling your life. Bhrtya.

So this is Krṣṇa consciousness movement. We are trying to stop people spoiling his life. maya. Bhaktivinoda Ṭhakura says: mayar bose, jaccho bhese'. Just like a straw is carried away by the waves of the river, similarly you are being carried by the waves of this maya, illusory energy. Mayar bose, jaccho bhese', Khaccho habuḍubu bhai. Sometimes you are being drowned. Sometimes you are coming out on the surface. Jiva, jiva krṣṇa das, e biswas korle to' ar duḥ;kho nai. If you simply believe, take it for acceptance, that "Krṣṇa is our eternal master, I am eternal..." then there is no more carried away by the maya's waves. Mam eva ye prapadyante mayam etaṁ taranti. This is wanted. Except Krṣṇa consciousness, whatever we are doing, simply we are wasting our valuable life. This is the conclusion. [break]

Indian (2): Swamiji, then what is (indistinct).

Prabhupada: No, prarabdha can be changed.

Indian (2): Prarabdha-karma...

Prabhupada: Yes, yes. I am replying you. Prarabdha can be changed. Krṣṇa says. Prarabdha means you are enjoying the fruits of your past activities. That is said in the Brahma-saṁhita. Karmaṇi nirdahati kintu ca bhakti-bhajam [Bs. 5.54]. Nirdahati. Karmaṇi, the resultant action of your past karma, can be vanquished by Krṣṇa. As Krṣṇa says in the Bhagavad-gita, ahaṁ tvaṁ sarva-papebhyo mokṣayiṣyami: [Bg. 18.66] "I shall give you protection."

Indian (2): Even from punar janma, karma...?

Prabhupada: Everything. Finished. As soon as you become Krṣṇa conscious, everything is finished. But don't commit again. Stick to Krṣṇa consciousness. Then you are safe.

Indian (2): Then what was the necessity for the Paṇḍavas to suffer when they had themselves surrendered to the Lord Krṣṇa, and they have suffered?

Prabhupada: They have not suffered. They have served Krṣṇa's purposes. Krṣṇa wanted to kill all the demons. They did it. That's all.

Indian (1): One more question, Swamiji. When Lord say that (Sanskrit), that means whatever the sins being committed are going to be committed all by only His will and wish, then why a person should be hated as a cruel person, and to kill him, and why God should take a other and do all these things?

Prabhupada: Yes. Because Krṣṇa, without Krṣṇa's sanction, you cannot do anything. Therefore first of all you desire, and Krṣṇa gives you sanction to fulfill your desire. And as you, you fulfill your desire, you become complicated with the reaction of your desire. Yajñarthat karmaṇo 'nyatra karma-bandhanaḥ;. If you act for Krṣṇa, then you are all right, but if you are acting for your sense gratification, you'll be entangled by the resultant action. So Krṣṇa is so kind that if you want to do something, first of all He says, "No." Just like a thief, he's praying to God: "My dear Lord, give me some opportunity. I can steal that thing." Krṣṇa first of all says, "No, no. Don't do it." But he insists. Then Krṣṇa says, "All right. Do it." But as soon as you do it, you become entangled. Why you are doing against the will of Krṣṇa? That is your entanglement. Krṣṇa says: "Don't do this." Why you are doing that? So Krṣṇa is giving you facility to steal others' property, but you become entangled. That is not Krṣṇa's responsibility. Your responsibility. Suppose a high-court judge gives sanction that "This man should be condemned to death. He should be hanged," Does it mean the high-court judge is your enemy and hanging you? He has nothing to do to become your enemy or friend. You have committed situation that you should be hanged. He's giving order: "Be hanged." That's all. So your business is to surrender to Krṣṇa and act according to His instruction. Then you'll be happy. Otherwise not.

Indian (2): Lord Krṣṇa says, Swamiji, karmaṇy evadhikaras te ma phaleṣu kadacana...

Prabhupada: Yes. Are you doing that? Are you doing that?

Indian (2): No, I am asking... That is the doubt.

Prabhupada: That is doubt. Why? You are creating why unnecessary arguments? If you understand that Krṣṇa says karmaṇy evadhikaras te ma phaleṣu kadacana, you work hard, earn lakhs of rupees, and give it to Krṣṇa. Then you understand. Yat karoṣi yaj juhoṣi yad asnasi yat tapasyasi kuruṣva tad mad-arpaṇam [Bg. 9.27]. So are you doing that? As soon as you get money, "Oh, it is for me. I shall go to hotel."

Indian (2): No, my doubt is, Swamiji, why...?

Prabhupada: You will be always in doubt. You have to go to a spiritual master. And don't bother and waste my time in that way. You have got so many doubts. If you want to clear your doubts, then you have to surrender somewhere. You will keep yourself as you are, and I am meant for clearing your doubts. (laughter)

Indian (2): I am trying to(?) I surrender.

Prabhupada: That's all right. Come on. Live with him. Come on. You are welcome, very welcome.

Indian (2): I'm not talking that...

Prabhupada: Eh?

Indian (2): I'm not asking that...

Prabhupada: No. Then you come and learn how to surrender. Learn it. As these boys and girls, they have surrendered. That is required. Tad viddhi praṇipatena pariprasnena sevaya [Bg. 4.34]. If by, you surrender, then you will understand. This is a science for understanding by surrender, not otherwise. Tad-vijñanarthaṁ sa gurum eva abhigacchet, samit-paṇiḥ; srotriyaṁ brahma-niṣṭham [MU 1.2.12]. Tasmad guruṁ prapadye... If you are serious to solve all your doubts, then you must surrender. You must find out a person where you can surrender and ask him. Then your everything will be all right. [break]

Indian (3): ...mercy. We are misunderstand even that desire, but a Vaiṣṇava can fulfill all desires. Kalpa-taru means desire tree. There is a tree in the spiritual world which is called the desire tree. In this material world you get a particular type of fruit from a particular type of tree. But in Krṣṇaloka as well as in all other Vaikuṇṭha planets, all the trees are spiritual, and you get fruit of your desires. What is science behind this kalpa-taru? Will you explain?

Prabhupada: What is that?

Indian (3): What is the science behind this kalpa-taru that it is able to produce the...?

Prabhupada: Kalpa-taru you cannot have here, but there is a kalpa-taru in the spiritual world. Cintamaṇi-prakara-sadmasu kalpa-vrkṣa-lakṣavrteṣu surabhir abhipalayantam [Bs. 5.29], lakṣmi-sahasra-sata-sambhrama-sevyamanaṁ govindam adi-puruṣaṁ tam aham... So there is kalpa-vrkṣa. You have to learn from the Vedic literature. But you, you have no experience of kalpa-vrkṣa here. That is not possible. (end)

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