Prabhupada: Srimad-Bhagavatam, pañcama skandha, Fifth Canto. There are twelve cantos, skandhas, or division, of the Srimad-Bhagavatam. Srimad-Bhagavatam amalaṁ puraṇaṁ yad vaiṣṇavanaṁ priyam. Srimad-Bhagavatam is amalaṁ puraṇam. Amala means spotless. There are eighteen puraṇas. Six puraṇas for the sattvic people, those who are in the modes of goodness. There are three qualities of the material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. The living entities, or the jivatmas, they are in this material world for sense gratification. Anyone, beginning from Lord Brahma down to the small ant or microscopic insect, everyone, every living entity, has come here in this material world for gratifying their senses.

The Prema-vivarta, an authorized book by one of the disciples of Lord Caitanya, he says—it is in Bengali-

krṣṇa bhuliya jiva bhoga vañcha kare
pasate maya tare japaṭiya dhare

As soon as we desire to enjoy... Because constitutionally we are not enjoyer; we are enjoyed. We are not predominator, but we are predominated. That is our position. And Caitanya Mahaprabhu says, jivera svarupa haya nitya krṣṇa dasa [Cc. Madhya 20.108-109]. Our real position is to remain eternal servant of Krṣṇa. This is our real position. But because we have got little independence... Because we are part and parcel of Krṣṇa... Krṣṇa is supremely independent. abhijñaḥ; sva-raṭ. Description of Krṣṇa, the Supreme Personality of Godhead, is there in the Srimad-Bhagavatam: janmady asya yataḥ; anvayad itaratas ca artheṣu abhijñaḥ; sva-raṭ [SB 1.1.1]. Sva-raṭ means fully independent. Krṣṇa is fully independent. But because we are part and parcel of Krṣṇa, we are minutely possessing almost, not all, all the qualities of Krṣṇa in proportionately in minute quantity. Just like the particle of gold is also gold. That is nothing else but gold. But the value of that particle is different from the gold mine. Our relationship with Krṣṇa is like that. Krṣṇa is just like the gold mine, and I and you, just like gold earring. The gold earring or gold finger ring or any golden ornament, that is gold undoubtedly, but is not as big as the gold mine. That is the difference between God and ourself. That is the difference. Qualitatively, we are one, being part and parcel of the Supreme Absolute Truth, but quantitatively we are different. Therefore, simultaneously, we are one and different. This is called acintya-bhedabheda tattva. Acintya. We cannot conceive in our present status of life that one thing can be equal and different from another. But if we think over it (a) little soberly, we can understand. This is the example. Mamaivaṁso jiva-bhutaḥ; jiva-loke sanatanaḥ; [Bg. 15.7].

So aṁsa, particle, that is also sanatana. Not that, as the Mayavadi philosophers say, that because we are now under the illusion, therefore we are thinking as different; otherwise, God and we are the same. This Vaiṣṇava philosophy, Caitanya Mahaprabhu's philosophy, acintya-bhedabheda-tattva. There are other Vaiṣṇava philosophers also—visuddha-dvaita, dvaitadvaita, advaita, like that. So many philosophies are there. But Caitanya Mahaprabhu, the latest acarya who appeared five thousand years ago, er, five hundred years ago, I'm sorry, He preached this acintya-bhedabheda-tattva. Means that jiva, simultaneously one and different, one in quality and different in quantity. This is very reasonable. And it is confirmed in the Vedas, Upaniṣad. Just like in Kaṭhopaniṣad it is said:

nityo nityanaṁ cetanas cetananam
eko bahunaṁ vidadhati kaman
(Kaṭha Upaniṣad 2.2.13)

So Krṣṇa is the supreme nitya, eternal, and we are also eternal. Krṣṇa says in the Bhagavad-gita, mamaivaṁsa jiva-loke jiva-bhutaḥ; sanatanaḥ; [Bg. 15.7]. We are eternal, and Krṣṇa is also eternal. That is qualitatively one. Krṣṇa is cetana, living force. We are also living force. So in that way, we are one in quality. But His living force and our living force, different in quality. His creative power, my creative power, your creative power, they are different. You can create a few skyscraper buildings, but Krṣṇa has created millions and trillions of universes. Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-aṇḍa-nathaḥ; [Bs. 5.48]. Yasya prabha prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa-koṭi. We are simply experiencing one jagad-aṇḍa, or universe, but there are jagad-aṇḍa-koṭi, there are millions and trillions of universes. Ekaṁsena sthito jagat.

atha va bahunaitena
kiṁ jñatena tavarjuna
viṣṭabhyaham idaṁ krtsnam
ekaṁsena sthito jagat
[Bg. 10.42]

Krṣṇa, when He was inquired about His opulence, about His potencies, vibhuti, Krṣṇa explained that "I am like this, I am like this, I am like this." But He concluded that "How much I shall describe? Try to understand this."

atha va bahunaitena
kiṁ jñatena tavarjuna
viṣṭabhyaham idaṁ krtsnam
ekaṁsena sthito jagat
[Bg. 10.42]

"This whole material manifestation, cosmic manifestation, is maintained by one of My plenary portion, Paramatma." That is also confirmed in the Brahma-saṁhita:

eko 'py asau racayituṁ jagad-aṇḍa-koṭi
yac-chaktir asti jagad-aṇḍa-caya yad-antaḥ;
aṇḍantara-stha-paramaṇu-cayantara-sthaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.35]

So Krṣṇa, by His one plenary portion as Paramatma... The Absolute Truth is realized in three ways: Brahman, Paramatma and Bhagavan.

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

So Krṣṇa, by His Paramatma feature, He is all-pervading. He is in all universes. He is all, everywhere, in the heart of all living entity. Isvaraḥ; paramaḥ;... Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. And He is also within the atom. Aṇḍantara-stha-paramaṇu-cayantara-stham [Bs. 5.35]. Aṇor aṇiyan mahato mahiyan. This is Krṣṇa. So one has to understand Krṣṇa perfectly. So for preliminary study of Krṣṇa, there is Bhagavad-gita, how to understand Krṣṇa. And next... Bhagavad-gita is the ABCD, primary entrance to the understanding of spiritual life. This is ABCD. But people are so fallen that they cannot understand even ABCD, what to speak of becoming graduate or postgraduate. In this age people are so fallen. This Mahabharata... Mahabharata was given by Vyasadeva for the less intelligent class of men: stri-sudra-dvija-bandhunaṁ trayi na sruti-gocara [SB 1.4.25]. Sruti means Vedas. Vyasadeva considered that stri, woman; sudra, the fourth-class men... Stri-sudra-dvija-bandhunam... Dvija-bandhu means those who are born in higher-class society—brahmaṇa, kṣatriya, vaisya—but they are not qualified. They are simply proud of getting birth in higher families. They are called dvija-bandhu. They are equal to woman and the sudra. Stri-sudra-dvija-bandhunaṁ trayi na sruti-gocara. Trayi means the Vedas. Karma-kaṇḍa, jñana-kaṇḍa, upasana-kaṇḍa. There are three methods in understanding Vedas, and their language, their process, is very difficult. Therefore Vyasadeva, considering the immediate inauguration of Kali-yuga... Because Vyasadeva appeared at the end of Dvapara-yuga. So before writing these Vedas, Vyasadeva, by Vyasadeva, there was no written scripture. Therefore these Vedas are called srutis. People learn it simply by hearing, sruti. Srotram. Srotriyam. Tad-vijñanarthaṁ sa gurum eva abhigacchet srotriyaṁ brahma-niṣṭham [MU 1.2.12]. Srotriyam means the guru must be (an) expert who has heard from his bona fide spiritual master. That's srotriyam, not saukram. Saukram means generation by semina. And srotriyam, generation by hearing from the bona fide spiritual master. Srotriyaṁ brahma-niṣṭham. After hearing, one must be firmly fixed up in brahma-jñana. Brahma-niṣṭham. This is called srotriyam.

So dvija-bandhu means who has not perfected his knowledge by hearing from the bona fide source. He is called dvija-bandhu. And the sudras have no facility, neither the woman has got the facility to go to the gurukula and become a brahmacari and remain there and learn the Vedic literature. Because women were not allowed, neither could follow. It is not discrimination. It is actual fact by nature. There may be some exception, but by nature it is so fixed up. So for them, this Mahabharata, greater history, or history of greater India, Mahabharata...

This Bharata... Bharata means this planet, not this small land now we are occupying. No. This whole planet is called Bharata-varṣa. Since the time of Maharaja Bharata, he was the emperor of the whole world. Formerly we understand from history that the king of Hastinapura was the emperor of the whole world, up to Maharaja Parikṣit, five thousand years ago. After that, it became separated on account of depreciation of the Vedic culture. They could not control. Just like we could not control Pakistan. They have gone away. Pakistan, twenty years ago, it was India, but they have left you. The Mussulmans, they left you because you could not control them. That is your fault. And the fault is depreciation of the Vedic culture. In the Vedic culture there is no such thing that once one has become fallen, he cannot be reclaimed. He can be reclaimed. It doesn't matter however fallen he is. Just like in the Bhagavad-gita Krṣṇa says, maṁ hi partha vyapasritya ye 'pi syuḥ; papa-yonayaḥ; [Bg. 9.32]. Papa-yoni. According to Vedic culture the lower class of people... Lower class of people means one who cannot be educated to the Vedic culture. He is called lower class. Otherwise the Vedic culture is open for everyone. So Krṣṇa says, maṁ hi partha vyapasritya ye 'pi syuḥ; papa-yonayaḥ;. Never mind, papa-yoni. He can be claimed. Striyaḥ; sudras tatha vaisyas te 'pi yanti paraṁ gatim. So suppose these Muhammadans or others in India... The Muhammadans, these Muhammadans did not come from any other part of the world. They were lower class and they, after Aurangzeb's propaganda of Obzevier(?) tax, some of them or more of them, they became Mussulmans. This is the historical fact. So why they were not reclaimed again? Reclaimed. Of course, some of the sannyasis, they tried to reclaim, but that was not the proper way; therefore it was failure.

The proper way of reclaiming all the fallen souls: by Krṣṇa consciousness movement. Krṣṇa says, maṁ hi partha vyapasritya. One has to be educated to take shelter of the lotus feet of Krṣṇa. Maṁ hi partha vyapasritya. Not otherwise. You cannot propagate suddhi movement by otherwise. You have to reclaim everyone to the Vedic platform by making him Vaiṣṇava. Because when one becomes Vaiṣṇava, he becomes transcendental. That is confirmed in the Bhagavad-gita. Maṁ hi partha, er, maṁ ca 'vyabhicariṇi-bhakti-yogena yaḥ; sevate. Avyabhicariṇi-bhakti-yogena. Bhakti-yoga, the process of devotional service, if one is engaged, avyabhicariṇi, without any adulteration... Real bhakti-yoga means,

anyabhilaṣita-sunyaṁ
jñana-karmady-anavrtam
anukulyena krṣṇanu-
silanaṁ bhaktir uttama
[Brs. 1.1.11]

This is real bhakti. There cannot be any motive behind bhakti-yoga. Anyabhilaṣita-sunyam and jñana-karmady-anavrtam [Cc. Madhya 19.167], and transcendental to the position of philosophical speculation and fruitive activities. Jñana-karmady-anavrtam. Anukulyena krṣṇanu-silanam. Just simply to serve Krṣṇa favorably, anukula, that is bhakti. So this bhakti is called avyabhicariṇi-bhakti, without any adulteration, without any mutilation, perfect bhakti. So by that bhakti,

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

That person who is engaged in pure devotional service, he transcends all the qualities of material nature.

Our defect is... Just like I have already explained that we are gold because we are part and parcel of Krṣṇa. Krṣṇa is the big gold, we are simply small particle of gold. That is the difference. But gold is always valuable, may be a small particle or big. So our position is transcendental. Our position is not material. But we have been captured by the material nature because we wanted to disobey the orders of Krṣṇa. Krṣṇa bhuliya jiva bhoga vañcha... And because we disobeyed or we did not like to serve Krṣṇa, therefore we have been sent into this material world. Iccha-dveṣa-samutthena sarge yanti parantapa [Bg. 7.27]. Iccha: "Why shall I serve Krṣṇa? Why shall I not become Krṣṇa? Let me become God." That is still going on. Even big, big advanced spiritually sannyasi, they are thinking that "I am Krṣṇa. I am Krṣṇa. Why shall I go to serve Krṣṇa? This is slave mentality. Just become Krṣṇa. I am Krṣṇa. Now I am in maya; I am not Krṣṇa. But as soon as my maya is over, then I become Krṣṇa." Then the question is this: "If you are Krṣṇa, why maya covered you? Then maya is greater than Krṣṇa." So this question they cannot answer, that "Why you have been fallen?" No. The real explanation is that because we are little Krṣṇa... Just like the father and the little child, if there is fight, the father may come out victorious, the child may become overwhelmed, similarly, we are also Krṣṇa, a small particle of Krṣṇa, but some way or other, when we come in touch with this material world, we contact either of the three modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa, and according to our association with the particular type of nature, we get a different type of body. Karaṇaṁ guṇa-saṅgaḥ; asya sad-asad-janma-yoniṣu.

Why there are different types of living entities, different types of bodies? That is explained in the Bhagavad-gita. Karaṇam, the cause, the reason is, guṇa-saṅgaḥ; asya. Guṇa saṅgasya. So we are gold, but some gold has fallen in the mud, some gold has fallen in the water, some gold has fallen on the grass. These are examples. They are very much nicely explained in the Vedic literature. Sometimes the living entity is considered as the spark of fire. You have seen the sparks of fire. So the fire, original fire, is never covered by maya or darkness. But the small particle of fire, which are called sparks, they, as soon as come out of the fire, they are extinguished. No more, I mean to say, sparking. So this is our position. Although we are part and parcel of Krṣṇa, sanatana, eternally... Manaḥ;-ṣaṣṭhani indriyaṇi prakrti-sthani karṣati. Because on account of our material mind... Material mind means the mind is absorbed in the thought of enjoying this material world. This is the beginning of our material disease. Manaḥ;-ṣaṣṭhani indriyaṇi [Bg. 15.7]. Then according to the mind, we develop different senses, and we are trying to enjoy this material world in different type of body. That is our material disease. Manaḥ;-ṣaṣṭhani indriyaṇi prakrti-sthani karṣati. Therefore the whole Vedic literature is meant for reminding us about our original position. That is explained in the Caitanya-caritamrta. Krṣṇa... Anadi bahirmukha jiva krṣṇa bhuli' gela. We have forgotten Krṣṇa anadi. Anadi means we do not know when we did forgot, but we have forgotten our relationship. Anadi bahirmukha jiva krṣṇa bhuli'... ataeva krṣṇa veda-puraṇa karila. These Vedas and the Puraṇas, they are meant for reminding us, to give us information that "You are not this material body. You are not Indian, you are not American, you are not brahmaṇa, you are not sudra. You are eternally part and parcel of Krṣṇa. So your business is to serve Krṣṇa." This is the purpose of all Vedic literature. Vedaiṣ ca sarvair aham eva vedyam [Bg. 15.15].

So the Bhagavad-gita is giving us directly information about our relationship with Krṣṇa. Krṣṇa personally giving instruction that is His position and what is our position, what is our relationship with Him and what is the ultimate goal of life. These are called in Sanskrit language, sambandha, abhidheya, prayojana. Sambandha means we must know what is our relationship with God, Krṣṇa. That is called sambandha. Everyone is speaking about God. That is human nature. Any civilized form of human society has some sort of religious principles, to understand God. That is a fact. So in the human form of life, this is the main question. This is called brahma-jijñasa. "What is my relationship with God? What I am? Why I am suffering in this material world? Is there a solution?" This is the business of human form of life, not to imitate the animals, how to eat nicely, how to live nicely, how to have sexual intercourse nicely and how to defend. These are animal propensities. Ahara-nidra-bhaya-maithunaṁ ca samanyam etat pasubhir naranam. The animals are also doing the same business, whole day and night. Therefore Bhagavata says, nayaṁ deho deha-bhajaṁ nrloke kaṣṭan kaman arhate viḍ-bhujaṁ ye: [SB 5.5.1] "This human form of life is not meant for to work so hard like hogs and dogs simply for sense gratification." The aim is only sense gratification. In the modern civilization they have no other aim. They do not know "What is God, what is my relationship with God, what is the ultimate goal of life, how shall I work in this material world?" These questions are rejected. It is very abominable condition of the human society. Therefore this Krṣṇa consciousness movement is very important to enlivening the whole human society to his real position, constitutional position. Jivera svarupa haya nitya krṣṇa-dasa [Cc. Madhya 20.108-109].

mamaivaṁso jiva-bhuta
jiva-loke sanatanaḥ;
manaḥ; ṣaṣṭhanindriyaṇi
prakrti-sthani karṣati
[Bg. 15.7]

So long, long ago there was an atheist king, Hiraṇyakasipu, Hiraṇyakasipu, and his son happened to be a Vaiṣṇava, Prahlada. So Prahlada, from the beginning of his life, he was a Vaiṣṇava, although born of an atheist father, Hiraṇyakasipu. So we shall try to explain the life of Prahlada Maharaja while reading Srimad-Bhagavatam. Srimad-Bhagavatam, there are twelve cantos, out of which we are just trying to explain in the Fifth Canto..., not Fifth Canto, Seventh Canto, Fifth Chapter, Prahlada Maharaja's upakhyana. So Prahlada Maharaja, his father Hiraṇyakasipu was so powerful king that he became by force, demonic force, he became practically the ruler of the all planets. There are different planetary system within this universe. So this demon Hiraṇyakasipu, some way or other, he achieved great prowess and he conquered over all the planets. Even the demigods, they were under the subjugation of Hiraṇyakasipu. So his son Prahlada from the very beginning of his life, because he got instruction from Narada Muni within the belly of his mother... This is the story. When the demigods conquered over this Hiraṇyakasipu, they captured his wife Kayadhu. At that time the wife of Hiraṇyakasipu was pregnant, and Prahlada Maharaja was there. So because the woman was pregnant, the demigods were taking her away. On the way, Narada Mahamuni met the demigods, Indra. So he inquired, "What you are doing? You are dragging a woman? Oh, this is not good." So they explained that "We have nothing to do with this woman. Because within the womb of this woman there is a son of Hiraṇyakasipu—he is also demon—therefore, as soon as she gives birth to the child, we shall kill him. This is our program." Narada Muni said, "No. This child is not demon. This child is a great devotee, maha-bhagavata. So you cannot do that." So they accepted the word of Narada Muni and they offered obeisances, "Oh, here is a Vaiṣṇava." This is demigod. Although they were carrying out, thinking of the child as a demon, but when they heard from Narada Muni that "This child is not a demon: he is a great devotee," immediately they offered respect and they circumambulated the mother of Prahlada Maharaja and they went away. And the lady was taken care of, Narada Muni. And Narada Muni instructed the mother. Because as soon as you meet some saintly person, his business is to instruct you about spiritual matter. So Hiraṇyakasipu's wife was situated in the house, in the ashram of Narada Muni, and she wanted protection that "Until my husband comes back, kindly give me protection so that my child may not take birth." So Narada Muni gave her benediction, "Yes, even it is mature, unless your husband comes back, you will not deliver the child." So he instructed, and the instruction was so powerful. Spiritual instruction is not conditioned by the material nature. Ahaituky apratihata. That is stated in the Srimad-Bhagavatam.

sa vai puṁsaṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihata
yayatma samprasidati
[SB 1.2.6]

This instruction of bhakti is so powerful that even a child can receive it in any condition of life. We have seen when our saṅkirtana is performed, especially the children, they immediately imitate... Because they cannot vibrate, small children, but they give claps. The saṅkirtana movement is so perfect that there is no question of any material condition. In any condition Krṣṇa consciousness can be aroused, provided it is in touch with a Krṣṇa conscious bona fide spiritual master.

So this child, Prahlada Maharaja, from, in the womb of his mother he learned spiritual instruction and he became Krṣṇa conscious. Therefore from his birth he was chanting this Hare Krṣṇa mantra, and his father was very, very much unhappy: "What kind of child is born? He is Krṣṇa conscious." Because he is, he was very much against Viṣṇu. Because Lord Viṣṇu killed his brother Hiraṇyakṣa, so Hiraṇyakasipu always considered Viṣṇu as the enemy. So he did not like that his son Prahlada Maharaja should become a Vaiṣṇava. Vaiṣṇava means viṣṇur asya devata iti vaiṣṇava. One who has taken, accepted Lord Viṣṇu... That is the Vedic instruction, to take shelter of Lord Viṣṇu. Oṁ tad viṣṇoḥ; paramaṁ padaṁ sada pasyanti surayaḥ;. This is Ṛg mantra, Ṛg-veda mantra. Viṣṇoḥ; paramaṁ padam. Those who are suraya, suri or devata, they are always aiming at the lotus feet of Viṣṇu. Tad viṣṇoḥ; paramaṁ padam. That is the highest perfection of life. Other demigods, they are not our goal of life. That is also condemned in the Bhagavad-gita. Kamais tais tair hrta-jñanaḥ; yajante anya-devataḥ; [Bg. 7.20]. Anya-devataḥ;. Who are the worshipers of the anya-devata, other demigods? Those who are lost of their senses. Kamais tais tair hrta-jñanaḥ;. These are the statements. In the Bhagavata also it is said, na te viduḥ; svartha-gatiṁ hi viṣṇum [SB 7.5.31]. People generally, they do not know that their goal of life should be to take shelter of Viṣṇu. Viṣṇu-tattva and Krṣṇa-tattva the same thing.

ramadi-murtiṣu kala-niyamena tiṣṭhan
nanavataram akarod bhuvaneṣu kintu
krṣṇaḥ; svayaṁ samabhavat paramaḥ; puman yo
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.39]

So our aim of life should be how to understand Viṣṇu-tattva, Krṣṇa. Krṣṇa is the origin of Viṣṇu-tattva. Mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya [Bg. 7.7]. He is the origin. Janmady asya yataḥ; [SB 1.1.1]. Ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. These are things. Aham adir hi devanaṁ maharṣiṇaṁ ca sarvasaḥ; [Bg 10.2]. These are there. So Prahlada Maharaja, by the grace of Narada Muni, he became a great devotee, and... From the beginning of his life. This is another advantage. If you become a devotee of the Lord, then your next life is guaranteed as human being. Yoga-bhraṣṭaḥ; sanjayate. Sucinaṁ srimataṁ gehe yoga-bhraṣṭaḥ; sañjayate [Bg. 6.41]. One who is a devotee but could not finish the devotional function in one life, he is given chance another, another chance to take birth in a very good family. Good family means sucinaṁ srimataṁ gehe: either in the family of a very highly elevated brahmaṇa, sucinam, or srimataṁ, or very rich family. Brahmaṇa or vaisya family or kṣatriya family. So either brahmaṇa family or kṣatriya family or vaisya family, it doesn't matter—a human being. So yoga-bhraṣṭaḥ; sanjayate. Let us begin our life in Krṣṇa consciousness in this life. It doesn't matter if we cannot finish, but whatever we can finish, that is our eternal asset. Svalpam apy asya dharmasya trayate mahato bhayat. Even if we slightly touch only Krṣṇa consciousness, then mahato bhayat. Just like Ajamila, he was saved.

So these are the instruction of Vedic literature, especially in the Srimad-Bhagavatam. Bhagavatam. The Bhagavatam, it is derived from the word bhagavat-sabda. Bhagavat-sabda means bhagavan, and bhagavata means those who are in connection with Bhagavat, Bhagavan. So this Srimad-Bhagavatam means it is in connection with the Supreme Lord and His devotee. A devotee is called bhagavata, and the book about Bhagavan, that is also bhagavata. There are two kinds of bhagavatam. The living bhagavatam is the devotee, and the representation Bhagavatam is the Bhagavat-grantha. There is no difference. Absolute means there is no difference. Krṣṇa is Absolute; therefore either this grantha-bhagavatam or the devotee bhagavata or Krṣṇa, they are all one. That is Absolute conception. Advaya-jñana. We should not distinguish a devotee from Bhagavan. We shall not distinguish Bhagavatam from Bhagavan. When we read Bhagavad-gita—practically every one of us reads—we should not think that Bhagavad-gita is different from Krṣṇa. Bhagavad-gita is as good as Krṣṇa. It is not ordinary book. Ordinary book is different from the author, but this Bhagavad-gita is Bhagavan Himself.

ataḥ; sri-krṣṇa-namadi
na bhaved grahyam indriyaiḥ;
sevonmukhe hi jihvadau
svayam eva sphuraty adaḥ;
[Cc. Madhya 17.136]

nama cintamaṇiḥ; krṣṇas
caitanya-rasa-vigrahaḥ;
purṇaḥ; suddho nitya-mukta
'bhinattvan nama-naminoḥ;
[Cc. Madhya 17.133]

So Bhagavad-gita or Srimad-Bhagavam or Krṣṇa's name, Krṣṇa's form, Krṣṇa's pastime, anything about Krṣṇa, they are one. Abhinnatvan nama-naminoḥ;. Abhinnatvan, that is not separated. Therefore by chanting this Hare Krṣṇa maha-mantra, you directly contact with Krṣṇa. Abhinnatvan nama-naminoḥ;. Krṣṇa is the naminoḥ;, and Hare Krṣṇa mantra is His name. But they are abhinna. Otherwise how this Hare Krṣṇa movement is being so quickly appreciated all over the world? Because there is no difference between chanting of Hare Krṣṇa mantra and meeting Krṣṇa eye to eye, face to face. There is no difference. Simply one has to realize. The more you become purified by chanting this Hare Krṣṇa mantra, you see Krṣṇa face to face. People are asking, "Can you show me God?" You can see God. Simply prepare your eyes. Simply prepare your ears. You will... By hearing. Ceto-darpaṇa-marjanaṁ bhava-maha-davagni-nirvapaṇam [Cc. Antya 20.12].

So this is a very scientific movement authorized, practical. You chant Hare Krṣṇa mantra and you will realize that gradually you are advancing to meet Krṣṇa face to face. That is possible. Chant Hare Krṣṇa. Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. [break]... still people are feeling some difficulty or some deficiency in the whole structure, and that deficiency can be fulfilled, can be satisfied by making people Krṣṇa conscious. This is the movement. So we have got ample literature. Not only Bhagavad-gita, Srimad-Bhagavatam—others. There are hundreds of literatures, and we have already published about twenty books like this. So we shall request... All the life members, they have got our books. Those who are not life members, I would request them to become life members, and we give you more than your money, books' worth. We want that everyone, every scholar, every thoughtful man should read these books, Bhagavad-gita As It Is. These books are very much welcome in the Western countries. I have got report just now, I have received from Los Angeles. The report is that within the three days of Christmas holidays, we have sold one lakh worth of books within three days. So our books are being very much welcome in the Western countries, especially the Bhagavad-gita As It Is. So this movement is very important movement. It is not a fanaticism. It is based on science, philosophy and authority and Vedic principles. And all the students, they are following strictly the Vedic principles. They do not indulge in illicit sex life, meat-eating, intoxication up to drinking of coffee, tea and smoking. They have given up. This is Vedic principles. And they do not take part in gambling. They regular chant Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare, sixteen rounds. In this way we are training. Not only we are training these young boys, but we are training their sons and children. We have got a very nice school in Dallas, Texas. From the very beginning they are being taught about Krṣṇa consciousness, how to rise early in the morning, how to take part in the maṅgala aratrika, how to take prasadam. Then teaching, they are learning Sanskrit and English especially, a little geography, mathematics. We have started a school. So do not take this movement very insignificantly. Try to understand this movement with all your intelligence. As Caitanya-caritamrta author says, caitanyera dayara katha karaha vicara. Vicara. Just put your judgment. Try to understand with logic and try to understand with philosophy. Not as a fanatic. Vicara. Vicara karile citte pabe camatkara. And if you rightly judge this movement, you will find it very sublime.

So we have got four branches now in India, out of 102 branches all over the world. But especially this movement is easier for the Indians because by birth they are imbibed with the Krṣṇa consciousness idea. Caitanya Mahaprabhu said,

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

So Indians are meant for welfare activities for the whole world. And how they will do? Not by begging: "Give me rice, give me milk powder, give me money, give me this." No. If you spread this Krṣṇa consciousness movement all over the world, then you will be respectful. People will like it. They are very hungry for this Krṣṇa consciousness. So I am struggling alone. I require many Indians to join and spread this movement all over the world.

Thank you very much. Hare Krṣṇa. (end)

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