Nitai: "Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest."

Prabhupada:

rasa-matrad vikurvaṇad
ambhaso daiva-coditat
gandha-matram abhut tasmat
prthvi ghraṇas tu gandhagaḥ;
[SB 3.26.44]

So further analytical study of water is mentioned here by Kapiladeva. So the rasa, taste. Taste changes into gandha, smell. So the taste is created by daiva-coditat. Taste of everything... Everything is being done, daiva-coditat, the beginning. But the taste creates the different kinds of fragrance, gandha, smell, within the earth. There is water, there is taste, and taste and formation—either you say chemical or physical changes—it becomes smell. So different kinds of smell there are already within the earth. Simply it brings out by different methods. The scientist does not know. That we have already explained several times, that the different gandha, or smell, or fragrance, or aroma, whatever you call, there are already within the earth. Puṇyo gandhaḥ; prthivyaṁ ca. Krṣṇa says in the Bhagavad-gita, puṇyo gandhaḥ; and papo gandhaḥ;. In the material world, everywhere, there are two things: pious and impious. So the papo gandhaḥ;, bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is puṇyo gandhaḥ;, you feel fresh: "Oh, it is very nice."

So Krṣṇa says, puṇyo gandhaḥ; prthivyaṁ ca. When you smell something very fragrant... Just like in the flower. There are different varieties of flower, and they are exacting different varieties of aroma from the earth. So the good smell of the flower... In some other place it is said in the Bhagavatam that the..., when you see flower, you see Krṣṇa smiling. That is the seeing of Krṣṇa smiling. Therefore the flower should be utilized for Krṣṇa's service. Because these flowers, everything, is Krṣṇa's energy. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. So specifically good fragrance of flower, Krṣṇa says that "I am that." Krṣṇa's particular presence is there. So we can remember Krṣṇa immediately. This Krṣṇa consciousness movement is that you remember always Krṣṇa. Always Krṣṇa. Just like Maharaja Ambariṣa did. Sa vai manaḥ; krṣṇa-padaravindayoḥ; [SB 9.4.18]. He engaged his mind at the lotus feet of Krṣṇa simply by engaging the mind. Vacaṁsi vaikuṇṭha-guṇanuvarṇane. If we utilize our senses always in the service of the Lord, that is bhakti. At the present moment we are utilizing our senses for material objectives. That is to be purified. It should be used for Krṣṇa's service. We are using our senses for the service of society, friendship, and love. But that service should be transferred to Krṣṇa. Then it is bhakti. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Bhakti means... This flower, we are smelling; we are enjoying. That is sense gratification. Similarly, this same flower, if it is offered to Krṣṇa as garland, that He will smell it and feel pleasure, that is bhakti.

So to come to the bhakti-marga, or devotional service, it is not very difficult. The smell is creation of God, or Krṣṇa, puṇyo gandhaḥ; prthivyaṁ ca. Therefore the smell should be used for Krṣṇa's pleasure. This is bhakti, not for my pleasure. This is called tyaga. Tyaga means that actually it should be used for Krṣṇa, who has produced it. Hrṣikeṇa hrṣikesa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Our senses are also Krṣṇa's senses. He is Hrṣikesa. Hrṣika-isa, iti hrṣikesa. Hrṣika means senses. Unfortunately, our senses are being used for sense satisfaction, neither for our use. It is for sense gratification. So bhakti means this practice of using the senses for sense gratification should be rectified, should be purified. Then the same senses will be utilized for Krṣṇa's satisfaction, and then you become a bhakta. Krṣṇa's things may be used for Krṣṇa. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].

The Caitanya-caritamrta karaca, the author of Caitanya-caritamrta, he has distinguished between kama and prema. Kama means lusty desires or sex desires. Generally, it is meant, sex desires. So he has very simplified the matter very much. Atmendriya-priti-vañcha—dhare... nama dhare... prema... tare... bali dhare...nama kama [Cc. Adi 4.165], like that. Krṣṇendriya-priti-vañcha dhare nama prema, and atmendriya-priti-vañcha—dhare nama kama. They... Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful, anything beautiful... To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement. That is development of this nature. As soon as... It is... It is coming from the fire. The... That we have already described. The fire is the origin of beauty and the fire is the origin of eyesight. The loss of eyesight means there is less fiery element. Loss of appetite means there is less of fiery elements. In the Ayurvedic treatment it is called agni-mandyam. So these are transformation of the fire. Similarly, the smell is transformation of the rasa, taste.

How subtle things are going on, that is described in the Saṅkhya philosophy presented by Kapiladeva, but we do not understand practically how things are going on. We are simply accepting the words, that "By transformation of this thing, this thing is coming out so much." Neither it is possible to make experiment. Maybe, but scientists can take advantage of this Saṅkhya philosophy. So you may experiment or not. That doesn't matter. Things are going on. Prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi sarvasaḥ;, ahaṅkara-vimuḍhatma manyate... [Bg. 3.27]. What is called? Kartaham iti manyate. Actually, these rules of transformation as ordained by daiva-coditat, by the supreme design, that is going on. But we, under the name of so-called scientist, we are trying to take the credit. Just like they are testing now—in the test tube they are making life. But the substance, the semina, male and female, that you cannot create. That you have to take from the male, from the female, then put together in the test tube. Then it may come. They are very much proud that "Now in the laboratory we are making life by chemical combination." But the actual chemical coming from by this transformation under the supervision of the daiva, daiva-coditat. Daiva is the principle cause. Sarva-karaṇa-karaṇam [Bs. 5.1]. That they do not accept. And people are giving credit to these artificial scientist.

In our Delhi program... There was lecture of a big scientist in Delhi, I forgot his name. He gave very good example, that if a man learns how to bark like dog and if he makes a show, many thousands of people will purchase ticket and go and see how he is barking. But by nature's arrangement, so many dogs are barking; nobody takes care. You see? So similarly, in the laboratory, if a scientist can produce a life some way or other, so they will go and see and give him clap. Just like this airplane is flying in the air. Little discrepancy is immediately crash down. So he is getting so much credit, and the scientists also saying, "There is no need of God. Now we have solved all the questions." But nobody is giving credit to Krṣṇa who is floating millions and trillions of stars and planets in the air. So by taking Krṣṇa's stock, the petroleum or gas, we become scientist and fly the airplane, and Krṣṇa has given the petrol, and He has no credit. He has no credit. That is the difference between demons and bhakta. A bhakta sees in everything presence of Krṣṇa. "Oh, here is Krṣṇa's energy is there. Here is nice taste. Oh, here is Krṣṇa." Raso 'ham apsu kaunteya [Bg. 7.8].

So Krṣṇa has manifested Himself in so many ways by His different energies. We have to learn simply to know or see how Krṣṇa is working. So here it is stated that rasa-matrad vikurvaṇad ambhaso daiva-coditat. Krṣṇa Krṣṇa is working there. Vikur..., transformation, does not take place automatically. Just like the other day I gave you the example: there is oil and there is soda, but you can transform into soap by mixing together. That mixing process does not take place automatically. There is Krṣṇa or Krṣṇa's part and parcel, the living entity. We are also Krṣṇa's part and parcel. So scientist is working. A devotee sees that Krṣṇa is working. That is the difference between nondevotee and devotee. A nondevotee will give credit to the scientist, who is working subordinately under the orders of Krṣṇa. That is stated also in the Bhagavad-gita: sarvasya cahaṁ hrdi sanniviṣṭo mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. In everyone's heart Krṣṇa is there.

So one man is working very nicely. He is taking the credit of becoming a scientist. Why the other man cannot do it? Another man is also working in the laboratory. Just like this airless telegram, radio. Many scientists were working, and in our childhood we have... I was present in a meeting. Sir Jagadish Candra Bose was speaking. So Marconi and Sir Jagadish Candra Bose and many other physicists, they were working to study the waves of air and how to establish wireless telegram. So actually Jagadish Candra Bose, he found out the means, and they were talking, Marconi and Jagadish Candra Bose. Marconi took the hint and immediately he published in the paper. And in those British ruling, British government, they wanted to give credit all to the Englishmen. Actually, this wireless telegram was established by Sir Jagadish Candra Bose. He spoke in a meeting. So anyway... Just like two scientists are working to find out something, to invent something, but the wireless telegram is in the credit of Mr. Marconi. Why not Jagadish Candra Bose? There is the hand of Krṣṇa. They are... So many people are working for inventing something, but one man takes the credit; other men cannot. Why? Why this discrimination? There must be some cause of this discrimination. That is explained in the Bhagavad-gita, sarvasya cahaṁ hrdi sanniviṣṭaḥ;: "I am situated in everyone's heart." Mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. Mattaḥ;, "From Me, if I give you the intelligence, 'Now mix this chemical with this chemical, your product will come.' " Others, they have got the chemical, and the laboratory man also there. But one takes the credit; one cannot take the credit. That is due to Krṣṇa. If Krṣṇa gives the intelligence, then he gets the intelligence, and he takes the credit. Nimitta-matraṁ bhava savyasacin.

Krṣṇa says to Arjuna that "This plan of Battle of Kurukṣetra is already there. I have caused assembly of all the demonic persons here." Paritraṇaya sadhunaṁ vinasaya ca duṣkrtam: [Bg. 4.8] "This is My plan. So Arjuna, I am flattering you so much that you fight. Fight. But don't think if you do not fight, they will go home. They will have to die here, because it is My plan already." Nimitta-matraṁ bhava savyasacin: "Because you are My devotee, you take the credit. You take the credit." So actually a devotee, because he is very sincere servant of Krṣṇa, so Krṣṇa wants to give credit to His devotee, although He is doing everything. Sarvasya cahaṁ hrdi sanniviṣṭo mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. So always think like that, that... Do not try to take credit yourself. We should always remember that it is Krṣṇa's credit. He wants to do something at a certain time, and some of his servant is authorized to do that. That's all. Otherwise, whole credit goes to Krṣṇa. That is Krṣṇa consciousness. Govindam adi-puruṣam.

Just like Brahma. Brahma has created this universe, but he knows that he is not the creator. When Narada Muni inquired from Brahma that "We know that we are creator, you are the creator," Brahma said, "My dear son, you are wrongly impressed. I am not creator. The creator is the Supreme Personality of Godhead." That is mentioned in the Srimad-Bhagavatam. Sarva-karaṇa-karaṇam [Bs. 5.1]. And in the Srimad-Bhagavatam it is said, tene brahma hrda adi-kavaye. Brahma was given inspiration or lesson from within the heart. Krṣṇa is therefore called caitya-guru, "the guru from the heart." So He gives intelligence for doing particular thing when He is satisfied with the service. Sarvasya cahaṁ hrdi sanniviṣṭaḥ; [Bg. 15.15]. Teṣaṁ satata-yuktanaṁ bhajataṁ priti-purvakam, buddhi-yogaṁ dadami tam [Bg. 10.10]. Krṣṇa is ready to give intelligence to everyone because everyone is Krṣṇa's son. Mamaivaṁso jiva-bhutaḥ; [Bg. 15.7]. Ahaṁ bija-pradaḥ; pita [Bg. 14.4] So father is not particularly inclined to a particular son. No. But a son, if he is very obedient, then father discloses the most confidential things to that son. This is natural. This is not partiality. That is also explained in the Bhagavad-gita, samo 'haṁ sarva-bhuteṣu na me dveṣyo 'sti na priyaḥ;: [Bg. 9.29] "I am equal to..." Otherwise, how He can be God? If He is partial to somebody... Foolish people think, "Why God has made me poor? Why God has made so many poor men?" God has not made. They have made themselves poor. God has not made. He does not make any distinguish. He says the plain truth, man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]. He is saying to everyone. So if we do not do—we have got little independence—then we are in this miserable condition of life.

So these miseries of the society, that is not creation by God. God is very, very kind to everyone. Samo 'haṁ sarva-bhuteṣu na me dveṣyo 'sti na priyaḥ; [Bg. 9.29]. Nobody is Krṣṇa's, or God's, enemy; nobody is Krṣṇa's friend. But one who wants to serve Krṣṇa as friend, his consideration is different. "Oh, here is a willing servant." That is bhakti. Bhakti means willingness. Santa, dasya, sakhya, vatsalya, madhurya. These are the different development of bhakti. First of all, in the material stage, we are defying, "Oh, what is..." That is asuric. "What is God? We are doing everything." A big swami lectured in America, and he was advocating, "Why you are giving credit to God? You are laboring, you are working, you are getting the result. Why should you give credit to God?" This was the subject matter. That is demonic. All credit should go to God. That is bhakti. Actually, without Krṣṇa's help, without God's help, you cannot do anything. Sarvasya cahaṁ hrdi... Kartaham iti manyate. In the demonic stage the living entity becomes a, what is called, play dog.

Prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi sarvasaḥ; [Bg. 3.27]. Just like you have been in the beach. The dog is bound up by the chain, or the master says, "You come here." He has to come here. "You go there," like that. So we are enchained by these laws of material nature—daivi hy eṣa guṇamayi mama maya duratyaya [Bg. 7.14]—but we are claiming independent. There is no independence. There cannot be independence. You are the servant. We are all the servant of maya, prakrti, because we have given up the service of the Lord. Our constitutional position is to remain a servant. But if we defy God, Krṣṇa, and we want to become independent, that means we become servant of prakrti. Prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi sarvasaḥ; [Bg. 3.27]. We associate with different modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. And under different association or being controlled by different modes of material nature, we are getting different varieties of body. Why one has got very good body, very brahmaṇa body or rich man's body, and why one has got dog's body, cat's body, tree's body? Why? There is some arrangement. Karmaṇa daiva-netreṇa. This is the injunction, that you are working under the impulse of certain modes of material nature. That is being observed by the Supersoul, anumanta upadraṣṭa. He is seeing all your activities. So you wanted something to do, but you require certain body to do that. That is being arranged by the Supreme Personality of Godhead. Karmaṇa daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. This is the law. In the Bhagavad-gita it is said, karaṇaṁ guṇa-saṅgaḥ; asya sad-asad-yoni-janmasu. Why one living entity is getting a better type of body, another a very low, abominable type of body? Daiva-netreṇa.

Therefore this consciousness can be awakened in this human form of life. We can take education. We can understand from Vedic knowledge what is our position, what is our relationship with God, how we shall act in that relationship. These are the opportunities in this human form of life—not in the form of cats and dogs. So in spite of getting this opportunity, if we do not understand God, if we do not understand what is our relationship with God, then according to sastra it is called atma-han. Atma-han means suicide. If you cut your throat yourself, who can save you? So we should not become atma-han and spoil this life. Durlabhaṁ manuṣaṁ janma tad apy adhruvam arthadam. This human form life, durlabham. After many, many millions of evolution, we have got it. So it is very durlabha. Jalaja nava-lakṣaṇi sthavara lakṣa-viṁsati. We have got this opportunity by the grace of God, or the material nature has given us this opportunity. Now we should utilize it properly. This is Krṣṇa consciousness movement. Don't spoil it.

And what is that? Kaumara acaret prajño dharman bhagavatan iha [SB 7.6.1]. From the very childhood this dharman bhagavatan must be given lessons to the children. Therefore, from the very beginning we have opened this gurukula in Texas and in New Vrindaban, West Virginia. But here, practically, India, we don't get this opportunity. Before starting this movement, I approached many friends that "You have got four sons. Give me one. I will train him to become a Vaiṣṇava brahmaṇa." Nobody agreed. You see? But in the European countries, in America... Of course, they are all children of my devotees. I got them married. They have got now children, and they are being taught in gurukula. That is strictly according to the Vedic science, kaumara acaret prajño dharman bhagavatan iha, from the very beginning of life. So life should be utilized properly, and the children, not all... Some of them may become kṣatriya; some of them become sudra or vaisya. But an ideal class of brahmaṇa must be there to guide the society. This is Krṣṇa consciousness movement.

Thank you very much. (end)

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