na hi prapaçyämi mamäpanudyäd
yac chokam ucchoñaëam indriyäëäm
aväpya bhümäv asapatnam åddhaà
räjyaà suräëäm api cädhipatyam

"I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it if even if I win an unrivalled kingdom on the earth with sovereignty like the demigods in heaven."

Prabhupäda: Na hi prapaçyämi mamäpanudyäd. This is the position of material existence. We are sometimes in difficulty. Not sometimes. Always, we are in difficulty, but we call it sometimes, because to get over the difficulty, we make some attempt, and that attempt-making is taken as happiness. Actually there is no happiness. But sometimes, with the hope that: "By this attempt, I shall become happy in future,"... As the so-called scientists are dreaming: In future, we shall become without death." So many, they are dreaming. But those who are sane persons, they say: "Trust no future, however pleasant."

So that is the actual position. Na hi prapaçyämi mamäpanudyäd. Therefore he has approached Kåñëa: çiñyas te 'ham. "I, now I become your çiñya." "Why you have come to Me?" "Because I know nobody else can save me from this dangerous position." This is real sense. Yac chokam ucchoñaëam indriyäëäm. Ucchoñaëam. When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchoñaëam indriyänäm. Here happiness means sense gratification. Here... Actually this is not happiness. Real happiness is described in the Bhagavad-gétä: aténdriyam, sukham atyantékaà yat tat aténdriyam. Real happiness, atyantikam, the supreme happiness, is not enjoyed by the senses. Aténdriya, surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses-spiritual senses. So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikaà yat aténdriya. Surpassing these senses. Surpassing these senses means... These senses are, means covering. Just like I am this body. Actually I'm not this body. I'm spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that niräkära. Why niräkära? It is a common-sense affair. Just like if you have got a hand, a or two, one or two hands, you have got two hands. Therefore when the hand is covered by some cloth, the cloth also gets a hand. Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a common-sense affair. Wherefrom this body came? This body's described: väsäàsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body, therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?

So originally we are all persons, no imperson. Kåñëa also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Kåñëa, that: "I, You and all these kings and soldiers who have asembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Kåñëa as Arjuna has approached, çiñyas te 'ham: "Now I am Your disciple. You just teach me. Çädhi mäà prapannam. I am surrendering. I am not trying to talk with You on equal level."

To accept guru means whatever guru says, you have to accept. Otherwise, don't make guru. Don't make a fashion. You must be ready. That is called prapannam. Tad viddhi praëipätena [Bg. 4.34]. You can understand simply by surrendering, not to test guru. "I shall test him, how, how much he knows." Then what is the use of making guru? No. Therefore Arjuna says that: "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchoñaëam indriyäëäm. "My senses are being dried up." Because the superficial senses... That are not actually senses. Real sense is within. Håñékeëa håñékeça-sevanam [Cc. Madhya 19.170]. We have to serve Kåñëa, Håñékeça... Kåñëa is real, and we have to come to that position or reality. Then we can serve Kåñëa. Håñékeëa. Tat paratvena nirmalam. When our senses are purified. Indriyäëi paräëy ähur indriyebhyaù paraà manaù, manasas tu paro buddhir [Bg. 3.42]. These are different stages. This bodily concept of life means senses. But when you transcend these senses, you come to the mental platform. When you transcend the mental platform, you come to the intellectual platform. When you come to the intellectual platform, when you transcend, then you come to the spiritual platform. That is spiritual form. There are different grades and steps. In the gross bodily platform we demand pratyakña-jïänam. Pratyakña means direct perception. There are different stages of knowledge. Pratyakña, aparokña, pratyakña, parokña, aparokña, adhokñaja, aprakåta. These are different stages of knowledge. So knowledge acquired in the bodily platform, direct perception, is not real knowledge. Therefore, we can challenge these scientists, so-called scientists. Their basic principle of knowledge is on the bodily concept of life, pratyakña, experimental knowledge. Experimental knowledge means this gross sense perception. That is experimental. Pratyakña. Everyone says: "We do not see God." God is not such a subject matter that you can see with this pratyakña, direct perception. God's another name is Anubhäva. Anubhäva. Just like in this room we do not see the sun directly. But we know that there is sun. It is daytime. How do you know it? You do not see. But there are other processes by which you can experience. That is called aparokña. Pratyakña parokña aparokña. In this way, Kåñëa consciousness means adhokñaja and aprakåta, beyond the senses. Therefore, in the Bhagavad-gétä it is said: adhokñaja. Where direct perception cannot reach. So where direct perception cannot reach, then how you can perceive anubhäva? That is çrota-panthä. That is çruti. You have to take knowledge from the Vedas. And the Vedic knowledge is explained by guru. Therefore one has to take shelter of Kåñëa as the Supreme guru, or His representative. Then all these troubles, means ignorance, can be dissipated. Yac chokam ucchoñaëam indriyäëäm.

So now Kåñëa may say: "There are, that's all right. You are, for temporarily... You go on fighting. And when you will get the kingdom, you'll be happy. There is no need of making Me guru. Neither it is..." Just like ordinary men, they think that: "We are earning so much money. What is the use of making a guru? I can understand everything in my own way." And another rascal is: "Yes, yata mata tata patha. Whatever their opinion, that's all right. You can make your own opinion." That is going on. You can make your own opinion to understand God. So all foolish rascals, they're making their own opinion. No, that is not possible. Therefore Kåñëa, Arjuna says: aväpya bhümäv asaptnam åddham. This is a very significant word. Sapatni. Sapatni means "rival wife, co-wife." If a man has got two, three wives... Why two, three? Our Lord had 16,100. So this is God. Sapatnya, but there is no competition. You'll find in the statements of all the queens in Kåñëa book, when they were talking with Kunté, er, Draupadé, every wife was giving description that how much she was anxious to become maidservant of Kåñëa. Nobody is rival. In the material world, if a man has got more than one wife, there is rivalry. Rivalry. This example is given in the Çrémad-Bhägavatam that just like we have got our senses, similarly, if somebody has got different wife, so one wife is snatching him that: "You come to my room," another wife is snatching: "You come to my room." So he's perplexed. Similarly we have got these wives, the senses. The eyes are dragging: "Please come to the cinema." The tongue is dragging: "Please come to the restaurant." The hand is driving somewhere else. The leg is driving somewhere. So our position is like that. The same man, who has got different wives and dragging him different room. This is our position. So why this position? Because these wives are rivals. Here: sapatnyam åddham. If there are many kings to claim one property, there is difficulty. And Arjuna says: aväpya bhümäv asaptnyam åddham. "Getting riches for which there is no other claimant. I am the only proprietor, even if I get such riches, räjyam, such kingdom, suräëäm api cädhipatyam, not only kingdom of this world, but also kingdom of higher planetary system..." These men are trying to go to the moon planet. But there is, that is also another kingdom, another kingdom. So that kingdom belongs to the higher living entities, those who are known as demigods. They are very powerful. Just like Indra. Indra is very powerful controller of the rains. He has got the thunderbolt. But people do not believe this, but we believe. What is described in the Vedic literatures... Not believe. You have to believe. This is fact. Wherefrom this thunderbolt is coming? Who is arranging for the rain? There must be some director. As in government offices or state, there are so many departmental management, similarly in God's government there must be so many directors, so many officers. They are called demigods. Devarñi-bhütäpta-nåëäà pitèëäm [SB 11.5.41]. Devatäù, the demigods, they are also supplying us by the order of Kåñëa. Just like Indra. Indra is supplying us. Therefore Indra yajïa, there is sacrifice for satisfying the different demigods. Kåñëa stopped this Indra yajïa, you know, Govardhana. When Nanda Mahäräja was arranging for Indra yajïa, Kåñëa said: "My dear father, there is no need of Indra yajïa." That means anyone who is Kåñëa conscious, for him, there is no need of any yajïa. Especially in this age, Kali-yuga, it is very difficult to perform different kinds of yajïa. That was possible in the Treta-yuga. Kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù. Makhaiù means yajïa, performing yajïa. Yajïärthe karmaëo 'nyatra loko 'yaà karma-bandhanaù [Bg. 3.9]. So these formulas, these directions, nobody is following. It is not possible in this age. Therefore the çästra injunction is: yajïaiù saìkértanair präyair yajanti hi sumedhasaù. Those who have got good brain substance, so instead of bothering with so many things, one performs saìkértana-yajïa. These are the statements in the çästra.

kåñëa-varëaà tviñäkåñëaà
saìgopaìgästra-pärñadam
yajïaiù saìkértanaiù präyair
yajanti hi sumedhasaù
[SB 11.5.32]

So here, in this room, especially, kåñëa-varëaà tviñäkåñëam, here is Caitanya Mahäprabhu. He is Kåñëa Himself, but His complexion is akåñëa, not blackish. Kåñëa-varëaà tviña... Tviña means by complexion. Akåñëa. Yellowish. Saìgopaìgästra-pärñadam. And He's accompanied by His associates, Nityänanda Prabhu, Advaita Prabhu, çréväsädi gaura-bhakta-vånda. This is the worshipable Deity in this age. Kåñëa-varëaà tviñäkåñëa. So what is the process of worship? Yajïaiù saìkértanair präyair yajanti hi sumedhasaù. This saìkértana-yajïa as we are performing before Lord Caitanya, Nityänanda and others, this is the perfect performance of yajïa in this age. Otherwise, no other... Therefore it is becoming successful. This is the only prescribed yajïa. Other yajïas, Räjasüya yajïa, this yajïa, that... There are so many yajïas... And sometimes India, they perform so-called yajïas. They collect some money. That's all. It cannot be successful because there is no yajnic brähmaëa. The yajnic brähmaëa is not in existence at the present moment. The yajnic brähmaëa used to test how correctly they are pronouncing Vedic mantra. The test was that one animal should be put into the fire and he would again come with fresh, young body. Then it is tested that the yajïa is being performed nicely. The brähmaëas, the yajnic brähmaëa, they are pronouncing the Veda mantra correctly. This is the test. But where is that brähmaëa in this age? Therefore no yajïa is recommended. Kalau païca vivarjayet açvamedham, avalambhaà sannyäsaà bäla-paitåkam, devareëa suta-pitå kalau païca vivarjayet. So there is no yajïa in this age. There is no yajnic brähmaëa. This is the only yajïa: chant Hare Kåñëa mantra and dance in ecstasy. This is the only yajïa.

So räjyaà suräëäm api cädhipatyam. Formerly there were many demons who conquered over the kingdom of the demigods. Räjyaà suräëäm api cädhipatyam. Just like Hiraëyakaçipu. He spread his authority even over the kingdom of Indra. Indräri-vyäkulaà lokaà mådayanti yuge yuge. Indräri. Indräri means the enemy of Indra. Indra is the king of the heavenly planets, and enemy means the demons. The demigods and their enemy, demons. Just like we have got many enemies. Because we are chanting Hare Kåñëa mantra, there are so many critics and so many enemies also. They do not like. So this is always. Now the number has increased. Formerly, there were some. Now there are many. So therefore indräri-vyäkulaà lokam. When these demons, the population, demonic population increases, then vyäkulaà lokam. People become perplexed. Indräri vyäkulaà lokaà mådayanti yuge yuge. So when, at that time, Kåñëa comes. Ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam [SB 1.3.28]. There are list of names of the incarnation of Kåñëa and God, or God. But after mentioning all the names, the Bhägavata indicates that: "All the names listed herewith, they are partial representation of Kåñëa. But the name, Kåñëa is there. He's real, original Personality of..." Kåñëas tu bhagavän svayam. And He comes... Indräri-vyäkulaà loke. When people are too much embarrassed by the onslaught of the demons, He comes. And He also confirms. This is çästra. One çästra says He comes in this condition. And Kåñëa says: "Yes, yadä yadä hi dharmasya glänir bhavati bhärata tadätmänaà såjämy aham: [Bg. 4.7] at that time, I come."

So in this Kali-yuga, people are so much disturbed. Therefore, Kåñëa has come in the form of His name, Hare Kåñëa. Kåñëa has come not personally, but by His name. But because Kåñëa is absolute, there is no difference between His name and Himself. Abhinnatvän näma-näminoù. Näma-cintämaëi kåñëa-caitanya-rasa-vigrahaù pürëaù çuddho nitya-muktaù. Name is full. As Kåñëa is full, complete, similarly, Kåñëa's name is also full, complete. Çuddha. It is not material things. Pürëaù çuddhaù nityaù. Eternal. As Kåñëa is eternal, His name is also eternal. Pürëaù çuddhaù nitya-muktaù. There is no material conception in chanting Hare Kåñëa mantra. Abhinnatvän näma-näminoù. Näma, the holy name and the Lord, they are abhinna, identical. So we cannot be happy... Räjyaà suräëäm api cädhipatyam. Even if we get the kingdom of the demigods, asapatya, without any rival, still we cannot be happy so long we have got material conception of life. It is not possible. That is explained in this verse.