Pradyumna: Translation: "A person who is fully absorbed in Krṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature."

Prabhupada:

brahmarpaṇaṁ brahma havir
brahmagnau brahmaṇa hutam
brahmaiva tena gantavyaṁ
brahma-karma-samadhina
[Bg. 4.24]

This is Krṣṇa consciousness. Sarvaṁ khalv idaṁ brahma. Actually there is nothing as material. Because the energy and the energetic.... There is a verse in Viṣṇu Puraṇa:

eka-desa-sthitasyagner
jyotsna vistariṇi yatha
parasya brahmaṇaḥ; saktis
tathedam akhilaṁ jagat

What is this jagat, manifestation? The manifestation is energy, energy of Krṣṇa, energy of the Supreme Brahman. The whole atmosphere is just like the sunshine. We can exactly understand what is the position of this material world, what is the Supreme Personality of Godhead, what is the spiritual world. By nature's study you can understand.

As it is explained in the Viṣṇu Puraṇa, eka-desa-sthitasya agneḥ;. Just like fire is situated in one place. Eka-desa-sthitasyagner jyotsna vistariṇi yatha. But it is illuminating. Everyone, we can understand. The same thing: just like the sun globe is situated in one corner of the sky, but the sunshine is illuminated. Eka-desa-sthitasyagneḥ;. The agni, or the fire, is situated in one place, but the illumination is distributing. So just like the sunshine is spread all over the universe, but it is.... We can see every day. The sun globe is situated in one place. Not that the sun globe is distributed, spread all over the universe. The sunshine. Similarly, there is fire. The illumination is distributing. The heat also. Two energies of the fire. So because the energy of the fire is distributed all over the universe, it does not mean the fire is finished. No. Fire is there.

Purṇasya purṇam adaya purṇam evavasiṣyate [Iso Invocation]. That is Krṣṇa. Krṣṇa is expanding Himself just like the heat and light, but that does not mean Krṣṇa is finished. It is not material. Purṇasya purṇam adaya purṇam evavasiṣyate. Krṣṇa is spread in so many ways by His energy, by His personal expansion. Advaitam acyutam anadir ananta-rupam adyaṁ puraṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. He is not finished. This is material idea, that "If Brahman is spread everywhere, then where is the existence of Brahman in one place?" This is the Mayavadi idea.

Just like you take a big paper, a newspaper, and tear it into pieces and throw all over, the original newspaper is finished. But Krṣṇa is not like that, that because Krṣṇa has spread by His energies, prakrti—energy means prakrti—that does not mean Krṣṇa is finished. This is Mayavada philosophy, that when Brahman, the Supreme, is distributed everywhere, the original form, or the fact, is finished. No. That is not the fact. The Isopaniṣad, it is said that He is so perfect and complete, even complete is taken away from complete, it is still complete. That is Brahman.

We have got this limited idea. I have got balance, say, $1,000 in the bank and if it is taken little by little, the whole balance is finished. It is not like that. Purṇasya purṇam adaya purṇam evavasiṣyate [Iso Invocation]. You have got $1,000. You take $1,000; still $1,000. This is spiritual. One plus one equal to one; one minus one equal to one. That is described here, that brahmarpaṇaṁ brahma havir brahmagnau brahmaṇa hutam [Bg. 4.24].

Actually, the sacrificer, the ingredients.... Just like grains and ghee is being offered in the fire. So the fire is also Brahman, the ingredients are also Brahman, the person who is offering ingredients, he is also Brahman, but in different categories. Not that because everything is Brahman, therefore everything is God. No. Everything is...

This is called, Caitanya Mahaprabhu's philosophy, acintya-bhedabheda-tattva. The example can be given. Just like a drop of sea water and the sea, chemical composition is the same, but the drop of sea water is not equal to the sea. This is Vaiṣṇava philosophy. The Mayavada philosophy is the drop, when it is taken, then it is separate, and again you put it there, then it is one. So the Vaiṣṇava philosophy accepts it is one and separate, both. That is Caitanya Mahaprabhu's philosophy, acintya-bhedabheda, simultaneously one and different.

And it is explained in the Bhagavad-gita that maya tatam idaṁ sarvaṁ jagad avyakta-murtina: [Bg. 9.4] "I am spread all over the universe," jagad avyakta-murtina, "non-manifested murti." He has got His murti. He says, maya: "by Me." "Me" means person. Maya.

So how He is spread? Just like we are person. I am here, but I am not in my apartment. You are here. You are not in your house. That is the difference between Krṣṇa and me. Krṣṇa is also a person. I am also a person. But Krṣṇa can remain anywhere and everywhere, and still He remains His personality. That is Krṣṇa. Akhilatma-bhutaḥ; [Bs. 5.37]. That is stated in Brahma-saṁhita. Goloka-namni nija-dhamni vihitas ca yena govindam adi-puruṣaṁ tam ahaṁ bhajami **.

In the Bhagavad-gita also it is said, isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati: [Bg. 18.61] "Isvara, the Supreme Lord, is situated in everyone's heart." Your heart, my heart. It is practically mentioned, "in the heart." We are searching out where is the soul, where is the Supersoul, but it is in the heart. And we see also, so long the heart is going on beating, the living condition is there. As soon as the heart stops, everything finished. And the sastra says also, isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61].

Now, you find out where is the Supersoul and the soul. But because you cannot find out, it does not mean that there is no soul, no Supersoul. That does not mean. That is your imperfectness of knowledge or process of knowledge. And how you can find out? The magnitude of the soul is stated in the sastra, one-ten-thousandth part of the tip of the hair. We cannot measure even the tip of the hair, and why.... How we can measure? Because we cannot find out, we say there is no soul. Yes, there is soul.

kesagra-sata-bhagasya
satadha kalpitasya ca
jiva-bhagaḥ; sa vijñeyaḥ;
sa canantyaya kalpate
[Cc. Madhya 19.140]

Therefore we have to see through the sastra, not by our blunt eyes and senses. That is useless. Adhaksic(?) Those who are bringing spiritual matter to be subjected to the experimental knowledge, it is not possible. Experimental knowledge is defective. Therefore we have to understand spiritual subject matter: sastra-yonitvat. The Vedanta-sutra says, we have to learn from the sastra.

So here Krṣṇa says that everything can be converted into Brahman. It is a fact, sarvaṁ khalv idaṁ brahma. Now how to realize? That is Krṣṇa consciousness. That is described in the Bhagavad-gita very nicely. Just like Krṣṇa says.... Everything is Krṣṇa. Now how to realize? Krṣṇa says.... Those who are not very advanced, they have been advised to understand Krṣṇa, how? Raso 'ham apsu kaunteya: [Bg. 7.8] "My dear Arjuna, I am the taste of the water." Begin like that.

Raso 'ham apsu kaunteya. Apsu, in liquid, any liquid thing, you have some taste. Otherwise how you drink the liquid things? You have got some.... Everything has got taste. The whole world is full of taste. Unless there is taste, nobody can be inclined to enjoy something, anything you take. Therefore sex life is called adi-rasa, the original taste. So in the water, while we drink water or milk or even wine, any liquid thing, if you simply try to practice this, that "This taste, which I am enjoying, that is Krṣṇa," that begins Krṣṇa consciousness. It is not very difficult. Everyone can do that.

If you cannot chant, if you cannot hear about Krṣṇa, if you cannot understand about Krṣṇa.... Because the devotional method is sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam [SB 7.5.23]. So to hear about Krṣṇa, it does not appeal to everyone. Krṣṇa is fighting in the battlefield of Kurukṣetra and Krṣṇa is playing on the courtyard of Yasodamayi. There are so many description in the Srimad-Bhagavatam. So ordinary, less intelligent men, they cannot understand that the Parabrahman, Supreme Brahman, can crawl in the courtyard of mother Yasoda. It is very difficult for them to understand. Therefore the Tenth Canto of Srimad-Bhagavatam, there is description of Krṣṇa's activities. Because unless one understands what is Krṣṇa, he is not interested in the activities of Krṣṇa. But those who are devotees, they know that Krṣṇa and Krṣṇa's activities are one and the same, absolute. So if we cannot understand Krṣṇa.... Krṣṇa is so kind that He descends and plays in so many ways. If we simply hear about Krṣṇa, then that means we associate with Krṣṇa.

Chanting of Krṣṇa, Hare Krṣṇa mantra, is Krṣṇa. Nama cintamaṇiḥ; krṣṇas caitanya-rasa-vigrahaḥ; [Cc. Madhya 17.133]. These are the statement of sastra. Krṣṇa's name, cintamaṇi, spiritual. It is not material. You cannot go on chanting any material name, "Mr. John Mr. John Mr. John." You will be tired. But you can go on chanting Hare Krṣṇa twenty-four hours; you will never be tired. That is the difference. But they do not understand. And the more you chant, you relish.

Otherwise these European and American boys and girls, four or five years ago they did not know what is Krṣṇa, what is Krṣṇa's name. Now they are chanting all over the world. This is a fact. One priest, Christian priest, he was astonished. In Boston he issued one pamphlet. He said that "These boys, they are our boys. Some of them are coming from Christian family or Jewish family. But before this, before their taking to Krṣṇa consciousness, they did not care for anything, Bible or Church or.... Never. Now, how is that these boys are mad after God?"

So therefore it is a fact that Krṣṇa and Krṣṇa's name, there is no difference. Here in the material world, if you want.... You are thirsty. If you want water, if you simply chant, "Water water water," that will not satisfy you. You require water, the fact. But spiritually, when you chant Krṣṇa, you relish Krṣṇa. Nama cintamaṇiḥ; krṣṇaḥ;. That is because Krṣṇa and Krṣṇa's name is not different. So as we advance in realization, then we can understand that everything is Krṣṇa. That is described here. Brahmarpaṇaṁ brahma havir brahmagnau brahmaṇa hutam. Because everything is Krṣṇa's energy.

The same example. Just like the fire has got two energies, heat and light. So whenever there is heat, there must be fire. And whenever there is light, there must be fire. You cannot say that "Heat is here, light is here, but fire is not here." No, that you cannot say. As soon as even smoke is there, the fire is there. Even the smoke. This maya, external energy, is considered as the smoke of the fire. But in the smoke also, you can perceive fire. And in the light also, you can perceive fire. In heat also, you can perceive fire. There are three things smoke, light, and heat—from fire. So one who is realized soul, he sees everywhere the connection of fire. Nirbandhaḥ; krṣṇa-sambandhe yuktaṁ vairagyam ucyate. He can see. This is advancement.

Just like we are offering Krṣṇa something prepared. So how it becomes prasadam? Others will see that "The same ḍal, bhata, luci or halava, we are also preparing. How these people are calling it prasadam? And why they take with so respect?" Prasadam, that is also Krṣṇa. That is also.... This is the process to understand, as I have already said. Raso 'ham apsu kaunteya [Bg. 7.8]. For the neophytes, by taking prasadam, by thinking the taste of water, Krṣṇa, he will gradually develop his Krṣṇa consciousness. That is dormant. It is not artificial. Simply by certain process it has to be awakened. It is not something foreign.

In the Caitanya-caritamrta it is said,

nitya-siddha krṣṇa-bhakti sadhya kabhu naya
sravaṇadi-suddha-citte karaye udaya

Sadhya means practice. It is not.... We practice so many things by association, but we forget, but one should.... [break] ...Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu vilokayanti [Bs. 5.38]. Santaḥ; sadaiva. So we have to become a santaḥ;, saintly person, by devotional service. This is the process. The beginning is hearing.

This center is made for giving chance to people to hear about Krṣṇa. That is the beginning. There is no loss. But if there is any gain, why not take it? Anyone who is coming here, it is not necessary that one has to pay some fees or there is some loss. There is no loss. Everything is gain, simply by hearing. And Krṣṇa is speaking about Himself. So we should take advantage of this Krṣṇa consciousness movement. That will be beneficial for us.

So Krṣṇa and Krṣṇa's name, or anything in this world, sarvaṁ khalv idaṁ brahma, that is Krṣṇa, because it is energy of Krṣṇa. And you cannot separate the energy from the energetic. I have already explained that you cannot separate fire or heat or smoke from the fire, because the three things are emanating from the fire. Therefore in the Vedanta-sutra it is said, janmady asya yataḥ; [SB 1.1.1]. The first code is athato brahma jijñasa, "Now, this human life, is meant for inquiring about the Absolute Truth." In cats' and dogs' life we cannot. By evolution process, when you come to human form of life, there is chance of understanding Krṣṇa. Therefore when we get this human form of life, if you do not understand Krṣṇa, then you are committing suicide, atma-han, cutting one's throat himself. So we should not be atma-han. Labdhva su-durlabham idaṁ bahu-sambhavante manuṣyam arthadam. This human form of life is purposeful. Don't waste. That is the injunction of the sastra.

Therefore there are so many Vedic literatures just to awaken this humanity or human society to the point of Krṣṇa consciousness, so that they may be relieved from this business of janma-mrtyu-jara-vyadhi-duḥ;kha-doṣanudarsanam [Bg. 13.9]. This is required.

So this is brahmarpaṇam. Brahmarpaṇam... Krṣṇa is Brahman, Parabrahman. Paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan [Bg. 10.12]. Arjuna has accepted. Who directly heard from Krṣṇa about Bhagavad-gita and he is experienced about Krṣṇa, he expressed.... You will find it in the tenth chapter, paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan: [Bg. 10.12] "My dear Krṣṇa, You are the Parabrahman." Everything is Brahman, but He is Parabrahman. That is the distinction. Sarvaṁ khalv idaṁ brahma.

This [is] all right, but wherefrom this Brahman is emanating? That Parabrahman. Janmady asya yataḥ; [SB 1.1.1]. Brahman is also emanating. Brahmaṇo 'haṁ pratiṣṭha. Everything Brahman is situated on Parabrahman. Therefore He is described as paraṁ dhama. Dhama means the platform. Just like we stand on the surface of the globe. So similarly, there must be some standing. Just like the light is coming. Wherefrom the light is coming? The standing is the lamp. If the lamp is broken, there is no more light.

Similarly, the brahmajyoti, wherefrom it is coming? Where is the source? So brahmajyoti, the impersonal brahmajyoti is not ultimate. Brahmeti paramatmeti bhagavan iti sabdyate.

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

The Absolute Truth is one, either you say Brahman, or Parabrahman or Bhagavan, but still, there is grades of realization. Brahman realization is impersonal realization. Paramatma realization is localized. And Bhagavan realization is the perfect, ultimate realization. Brahmeti paramatmeti bhagavan iti.

The same example: Just like you are in the sunshine. That is also light. It is not darkness. Similarly, those who have realized impersonal Brahman, that is also light. Those who have realized localized Paramatma, isvaraḥ; sarva-bhutanam [Bg. 18.61], the yogis... The yogis realize Paramatma. Dhyanavasthita-tad-gatena manasa pasyanti yaṁ yoginaḥ; [SB 12.13.1]. Yogis' business is in meditation to see Krṣṇa within the heart. And the jñanis, they realize impersonal feature, brahmajyoti. But the bhaktas, they directly come to the original source of Brahman and Paramatma—Bhagavan. Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Isvara has expanded in everyone's heart.

And who is that isvara? Isvaraḥ; paramaḥ; krṣṇaḥ; [Bs. 5.1].

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

So if we understand Krṣṇa and Krṣṇa's energies, then we can realize the Vedic slogan, sarvaṁ khalv idaṁ brahma. But without understanding Krṣṇa, it is not possible. Without understanding Krṣṇa, there will be falldown. Therefore we see so many impersonalists. They cannot give up their attachment for this material world. That is not possible.

That is described in the Srimad-Bhagavatam. Ye 'nye 'ravindakṣa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayaḥ;: [SB 10.2.32] "Anyone who has neglected Your personality," aravindakṣa, "O the lotus-eyed Krṣṇa," aravindakṣe, ye 'nye 'ravindakṣa tvayy asta-bhavat, "they cannot understand what You are." Avisuddha-buddhayaḥ;: "Their intelligence is still contaminated, not purified." Avisuddha. Then what is the result? The result is aruhya krcchreṇa paraṁ padaṁ tataḥ;: [SB 10.2.32] "After severe austerities, penances, they may come to the impersonal understanding of Your brahmajyoti, but patanty adhaḥ;, again comes to the material world."

Therefore the impersonalists, without understanding of Krṣṇa, even very much advanced, they do not get any occupation. They again come down to the material platform to open hospital, school, college. Why? Because the impersonalist says that this material world is false. If the material world is false, why you come down again to the false platform to open schools and hospitals? That means aruhya krcchreṇa paraṁ padaṁ patanty adho 'nadrta-yuṣmad-aṅghrayaḥ; [SB 10.2.32].

Just like if you go very high with your airplane.... Just like they are trying to go to the moon planet. Because they are not getting any shelter, they are coming back again. And if you are going to the moon planet, why you do not stay there? But they cannot stay there. Similarly, this so-called Brahman realization, or Brahman, actual Brahman realization, that will not help. You must stay somewhere. That is the lotus feet of Krṣṇa. Samasrita ye pada-pallava-plavam. We have to take shelter. That is aim, paramaṁ guhyam. "You take shelter of My lotus feet." Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. That is Krṣṇa, advise.

Not.... Sarva-dharman means there are so many system of religion. But any system of religion, if it does not lead you to the platform of devotional service to the Supreme Personality of Godhead, that is defective. Therefore Bhagavata says, sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first class system of religion.

What is that? Which teaches one how to become unalloyed, unflinching devotee of the Supreme Personality of Godhead. That is first-class. All others, they are defective. Sometimes they are described as cheating. Like in the beginning of the Srimad-Bhagavatam it is said dharmaḥ; projjhita-kaitavo 'tra [SB 1.1.2]. Kaitava means cheating. So anything going in the name of religion, but it is cheating, that is rejected here. Dharmaḥ; projjhita. Projjhita means prakrṣṭa-rupeṇa ujjhita. Just like when you sweep with a broomstick, you cleanse all the dust, throw away, similarly, in the Srimad-Bhagavatam, in the beginning it is said that cheating type of religious system is completely swept away. Dharmaḥ; projjhita-kaitavo 'tra paramo nirmatsaraṇam [SB 1.1.2].

Then for whom it is meant for? Paramo nirmatsaraṇam. Those who have achieved the stage of nirmatsarata, without any jealousy. Because the material disease is jealousy. I am jealous of you; you are jealous of me. This is the business here. Here however I may be very great personality, but in the material affairs—there are many instances—they become very very jealous. That is material disease. Material disease means we are all jealous. Therefore this bhagavata-dharma, Krṣṇa consciousness movement, is meant for paramo nirmatsaraṇam, who is not jealous. For him it is meant for. Paramo nirmatsaraṇaṁ vastavaṁ vastu vedyam atra. These are described there.

And actually our jealousy begins from Krṣṇa. Krṣṇa is asking, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66], but I am jealous, "Why shall I surrender to Krṣṇa? Why? Oh, He is also as good as I am; maybe little learned." Avajananti maṁ muḍha manuṣiṁ tanum asritam [Bg. 9.11]. Because He is asking, demanding your surrender, and I am thinking He is an ordinary man, so I am losing the chance. Avajananti maṁ muḍhaḥ; [Bg. 9.11]. So our jealousy business has begun from Krṣṇa. "Oh, why shall I accept Krṣṇa as the Supreme Personality of Godhead?" Although in the sastras Krṣṇa says personally mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior truth than Me," but we don't believe it. Although you read Bhagavad-gita, but we don't accept Krṣṇa's version. This is our disease. Because jealousy. Jealousy. "Why shall I accept Krṣṇa as the Supreme?" This is jealousy. Therefore so long we are jealous, we cannot understand krṣṇa. Paramo nirmatsaraṇaṁ satam [SB 1.1.2]. And who is not jealous? Satam. Satam. Those who are devotees.

sataṁ prasaṅgan mama virya-saṁvido
bhavanti hrt-karṇa-rasayanaḥ; kathaḥ;
taj-joṣaṇad asv apavarga-vartmani
sraddha ratir bhaktir anukramiṣyati
[SB 3.25.25]

So we have to discuss about Krṣṇa amongst the Krṣṇa's devotees, not outsiders. Outsiders, they cannot understand Krṣṇa. They simply waste their time by commenting upon Bhagavad-gita. Because they are muḍhas, they cannot understand Krṣṇa. Krṣṇa said to Arjuna, "I shall explain Bhagavad-gita because you are My bhakta." Bhakto 'si priyo 'si [Bg. 4.3]. So who can understand Bhagavad-gita unless he is a bhakta of Krṣṇa?

And therefore Krṣṇa selected Arjuna. Arjuna was not a Vedantist. He was a householder, kṣatriya, fighter, soldier. A soldier is not expected to be Vedantist, and neither very much well-versed in all the Vedic literature. That is not the business of kṣatriya. That is the business of a brahmaṇa. Brahmaṇa is paṇḍita. But kṣatriya is not supposed to become a paṇḍita. But still, Krṣṇa selected him. Krṣṇa, "Arjuna I shall speak to you the same old story which I spoke to..." Imaṁ vivasvate yogaṁ proktavan aham avyayam [Bg. 4.1]. "That is now lost. Therefore I shall revive it again, and I shall speak to you, because you are My bhakta, you are My friend."

So this is the qualification of understanding of Bhagavad-gita: first of all to become a devotee of Krṣṇa. Otherwise, it is licking the bottle of honey. Here is honey. "Oh, it is honey," and if you go on licking at the bottle, what taste you will get? It must be opened. Then inside.... rahasyaṁ hy etad uttamam. And who can open? The devotee can open. Otherwise lick up, go on, bottle, licking the bottle for many thousands of years. You will never taste what is within.

So those who are actually advanced in Krṣṇa consciousness, they can understand that everything is Krṣṇa. That is really Brahman realization. Kasmin tu bhagavo vijñate sarvam idaṁ vijñataṁ bhavati. This is the Upaniṣad. If you simply understand Krṣṇa, then you understand what is Paramatma, what is Brahman, what is material cosmic manifestation. Everything you understand. And when you understand Krṣṇa properly, then you will see that everything is Krṣṇa because everything is Krṣṇa's energy.

Just like heat and light. I have already explained. That is sarvaṁ khalv idaṁ brahma, that understanding. But that does not mean the Supreme Brahman, Krṣṇa, is lost. No. Krṣṇa, in spite of expanding in so many ways—as Paramatma, as Brahman, as cosmic manifestation, material energy, everything, still, Krṣṇa is there, person. So there are so many ways explained in the Bhagavad-gita to understand Krṣṇa, and if we get this opportunity to understand Krṣṇa.... If we cannot understand Krṣṇa by reading Bhagavad-gita and sastra, Krṣṇa therefore giving us the very easiest method. "All right, you cannot understand Me? You are drinking water every day, four times, three times. You just remember, 'This taste is Krṣṇa.' " That's all. Smaraṇam. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇam [SB 7.5.23]. Because you'll remember Krṣṇa, you life will be successful, simply by drinking water.

It is so easy. You don't require to undergo very severe austerities and penance. Simply try to follow one instruction of Krṣṇa, that while drinking water, the taste is Krṣṇa. Begin this life and your life will be successful. Thank you very much. (end)

760804BG.NMR