Prabhupäda:

acchedyo 'yam adähyo 'yam
akledyo 'çoñya eva ca
nityaù sarva-gataù sthäëur
acalo 'yaà sanätanaù

Here is the import of sanätana. Nityaù sarva-gataù sthäëur acalo 'yaà sanätanaù. Sanätana... Here is mention of sanätana. In another place, in the Seventh Chapter, er, Fifteenth Chapter, there is the mention of sanätana: mamaiväàço jéva-bhütaù jéva-loke sanätanaù [Bg. 15.7]. Another place there is mention of sanätana. Paras tasmät tu bhävaù anyaù avyaktaù avyaktät sanätanaù [Bg. 8.20]. In another place, there is mention, in the Eleventh Chapter, Kåñëa is addressed as sanätana. So Kåñëa is sanätana, and we living entities, we are also sanätana. And there is a place, paras tasmät tu... "Place" means another nature, not this nature, not this prakåti. There is another prakåti. Paras tasmät. Para means transcendental. This nature is not sanätana. It is asanätana, perishable. Sanätana means not perishable.

So this Kåñëa consciousness movement is an attempt to bring all these sanätanas together. The living entity, sanätana; God, Kåñëa, sanätana; and the place, sanätana. 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. Asanätana. But we have got a tendency to become sanätana. We want permanent life. We want permanent place. We want permanent relationship. But that is not possible. That is not possible. Therefore çästra says, andhä yathändhair upanéyamänäù. 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 sanätana. But the whole attempt is going on to make everything sanätana.

This is called illusion. Illusion means you are accepting something which is not possible. But they do not know. Na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. Duräçä, this is a hope which is never to be fulfilled. Duräçayä. Äçä means hope. So the whole material world is going on, duräçayä. 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 sanätana place. This is impermanent, temporary, bhütvä bhütvä praléyate. 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 adähyo 'yam akledyo 'çoñya eva ca, nityaù sarva-gataù. This is another qualification of the living entities: sarva-gataù, "everywhere." The rascal scientist says there is no living entity in the moon planet or sun planet. This is rascaldom. There is. Otherwise how Kåñëa says sarva-gataù? 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. Bhümir äpo 'nalo väyuù khaà mano buddhir eva ca. So Kåñëa says, sarva-gataù. The living entities are everywhere. Kåñëa is also within everyone. Aëòäntara-stha-paramäëu-cayäntara-stham. Kåñëa is within this universe. Kåñëa is within your heart. Not only your heart, but in everyone's heart. Éçvaraù sarva-bhütänäà håd-deçe arjuna tiñöhati [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 Kåñëa. But Kåñëa says, sarva-gataù, everywhere there is Kåñëa. Unless there is Kåñëa, 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 väsudevaù sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19], how Väsudeva, Kåñëa is acting. Aëòäntara-stha-paramäëu-cayäntara-stham. So here the living entity is described as sanätana. And the process by which we can understand our sanätana nature, that is called sanätana-dharma, not that having a big tilaka and considering this rascal lump of matter as "I am brähmaëa. This body is brähmaëa, and sanätana-dharma." This is all nonsense. Sanätana-dharma means you first of all you must know what you are. That is sanätana-dharma. Is it... Is sanätana-dharma is limited to a certain area? How it can be? Sarva-gataù. Sanätana-dharma must be there everywhere. Éçäväsyam idaà sarvam. Everywhere, Kåñëa's kingdom, Kåñëa's property. How is that you are simply claiming that "India, there is sanätana-dharma"? "In India there is brähmaëa"? What Kåñëa creates, that is for everywhere. Because Kåñëa is the father of everyone. Ahaà béja-pradaù pitä, sarva-yoniñu kaunteya [Bg. 14.4]. So this rascaldom, that sanätana-dharma is only in India, and that is also cut off... "Now, the Pakistan is cut off, and therefore there is no sanätana-dharma. Simply in here." If you remain foolish like that, then andhä yathändhair upanéyamänäù, that means you are being led by some blind leaders. You do not know what is what. If living entity's sanätana, and if the process by which one can realize his sanätana nature... That is called sanätana-dharma.

Dharma, if we take these two words... Sanätana means eternal. That is called sanätana. 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. Sanätana-dharma means sanätana 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 sanätana-dharma cannot be applied to this body. Sanätana-dharma means the characteristic of the soul. That is sanätana-dharma, to understand the characteristic of the soul. Kåñëa is describing here the characteristic of the soul: sanätana. And at the conclusion, He gives you information of the sanätana-dharma. What is that? Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. This is sanätana-dharma. Kåñëa is sanätana, I am sanätana, you are sanätana.

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 gåha-kñetra-sutäpta-vittair janasya moho 'yam ahaà mameti [SB 5.5.8]. This is illusion. You have to come to the platform of sanätana. What is that eternal? "I am eternally servant of Kåñëa." That is sanätana-dharma. I am not servant of this or that or that. No. I am eternal servant of Kåñëa. Jévera svarüpa haya nitya-kåñëa-däsa [Cc. Madhya 20.108-109]. Caitanya Mahäprabhu says that every living entity is, in his original position of Kåñëa consciousness... At the present moment we have got different consciousness. That is mäyä. 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 Kåñëa. That is sanätana-dharma. Therefore Kåñëa says, bahünäà janmanäm ante [Bg. 7.19]. A person, after many, many births, he becomes really wise. Kämädénäà kati na katidhä pälitä durnideçäs teñäà jätä mayi na karuëä na trapä nopaçäntiù. A brähmaëa, he prays to Kåñëa: "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-däsa. Go means senses. So unless you become gosvämé, your life is spoiled. Gosvämé. 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 kåñëa-prasäda," then you are gosvämé. Then you are gosvämé. This is the characteristic, sanätana. Because I am eternal servant of Kåñëa. So this is called sanätana-dharma. That we are describing in the Ajämila-upäkhyäna. This stage can be attained. Tapasä brahmacaryeëa çamena damena çaucena tyägena yamena niyamena [SB 6.1.13].

Therefore the whole Vedic literature is meant for how to control the senses. Yoga. Yoga indriya-saàyama. 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. Çamena damena brahmacaryeëa. There are... In the Bhagavad-gétä 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 gåhastha, 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 Kåñëa, 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 Kåñëa, 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. Kåte yad dhyäyato viñëum. Yoga means to meditate upon Viñëu. That was possible in the Satya-yuga. Just like Välméki. 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 Kåñëa, to encourage him... Actually, the purpose of yoga, He explained to Arjuna,

yoginäm api sarveñäà
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
[Bg. 6.47]

First-class yogi. Who? Yoginäm api sarveñäà mad-gatenäntar-ätmanä. Who is thinking of, always of Me, Kåñëa."

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

mäà ca yo 'vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
[Bg. 14.26]

So one who becomes realized, self-realized person, brahma-bhüta, brahma-bhütaù prasannätmä [Bg. 18.54], then what does it remain for him? That is the ultimate goal of life, to become ahaà brahmäsmi. The Vedic literature teaches us that "Don't think that you belong to this matter. You are Brahman." Kåñëa is Parabrahman, and we are subordinate Brahman. Nitya-kåñëa-däsa. 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 sanätana-dharma means when one understands his real position, his real posi... that is self-realization. Or, in other words, Kåñëa is sanätana. If you engage yourself in the service of Kåñëa, then, by practicing the sanätana-dharma, you are transferred to the sanätana place, Vaikuëöha. That is sanätana-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 Kåñëa. Kåñëa-bahirmukha haïä bhoga väïchä kare. "Why shall I become servant? I shall become Kåñëa." All right, you become Kåñëa. You become enjoyer. That is material world. Everyone is trying to become Kåñëa, enjoyer. So there is fight. Always. You are becoming, trying to becoming Kåñëa. I am trying to become Kåñëa. As there are so many incarnations of God nowadays-every lane, every street. So we are all imitation Kåñëa. And there is fight. That is asanätana-dharma. That is not sanätana. Therefore the brähmaëa says, kämädénäà kati na katidhä pälitä durnideçäù. "My dear Lord, I tried to become master, but I have become servant of my senses-käma, krodha, lobha, moha, mätsarya, ityädi. 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 Kåñëa. Sa mahätmä sudurlabhaù. Väsudevaù sarvam iti [Bg. 7.19]. "Oh, Väsudeva is the real master. And my nature is to serve Him." Väsudevaù sarvam iti sa mahätmä sudurlabhaù. He's first-class mahätmä, not the mahätmä who is thinking himself that he has become Näräyaëa and begging door to door. And Näräyaëa is meant for begging? Näräyaëa is the master of Lakñmé, goddess of fortune. But they have manufactured a word-daridra-näräyaëa. Näräyaëa has become daridra. Just foolishness, see. Näräyaëa, He's the master of goddess of... Not only one goddess of fortune, lakñmé-sahasra-çata-sambhrama-sevyamänaà govindam ädi-puruñaà tam aham... [Bs. 5.29], hundreds of thousands of Lakñmés. Just like Kåñëa, when He was present, He had 16,108 Lakñmés in Dvärakä. That is Näräyaëa. And each Lakñmé 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 Kåñëa is only with one queen. No. He expanded Himself into sixteen thousand forms, and He was living with each queen. That is Näräyaëa. Why Näräyaëa should become daridra? Näräyaëa says that bhoktäraà yajïa... He's the supreme bhoktä, enjoyer. So He's unlimited. Therefore He's unlimited enjoyment. That is Kåñëa. 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 brähmaëa's prayer that kämädénäà kati na katidhä pälitä durnideçäs teñäà jätä mayi na karuëä na trapä nopaçäntiù, sämprataà labdha-buddhiù, 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 Kåñëa 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 Kåñëa, as you are constitutionally positioned." This is Kåñëa consciousness movement. And the every living entity is sanätana. And Kåñëa is sanätana. And there is place, sanätana. So our business is how to transfer ourself in that sanätana-dhäma. Sarveñu vinaçyatsu na vinaçyati: Everything being destroyed, that place, that sanätana-dhäma is never destroyed. Kåñëa is never destroyed. You are also not ever, ever destroyed. So therefore when these three combination will be there, that will be happy. Yad gatvä na nivartante tad dhäma paramaà mama [Bg. 15.6]. Tad dhäma paramaà mama. So we have to return to that sanätana-dhäma by executing our sanätana-dharma, to approach the supreme sanätana. Nityo nityänäm. He is the greatest sanätana amongst the many other sanätanas. Nitya and sanätana, the same thing. Here it is said, nitya, or sanätana. So Kåñëa is also nitya, and I am also nitya. You are also nitya. So our business is to approach Kåñëa 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, brähmaëa, I am this, that." That is not sanätana-dharma. Here is sanätana-dharma. Try to understand. And this sanätana-dharma should be spread all over the world for all living entities. Because all living entities are sanätana, they should be informed that "Here is your position. Here is your sanätana master. Why you are traveling, serving your senses?" This is sanätana-dharma. So this Kåñëa consciousness movement is sanätana-dharma, real. Not so-called sanätana-dharma.

Thank you very much. Hare Kåñëa. [break]

Indian: I have seen in other maöhas, 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...?

Prabhupäda: So long we are not on the platform of sanätana, all our life is simply sinful life. Either you think that you are very pious... Real piety means to come to the platform of sanätana-dharma. So if we do not come to the platform of sanätana-dharma from the platform of asanätana-dharma, we are simply committing sins, nothing but. [break] ...come to the platform of Sanätana, then apäpa-viddham. Then there is no more... No papa can touch. In the Bhagavad-gétä also it is said, daivé hy eñä guëamayé mama mäyä duratyayä [Bg. 7.14]. You cannot be free from the contamination of this material world. Then how? Mäm eva ye prapadyante mäyäm etäà taranti te [Bg. 7.14]. You can simply become free from all contamination, sinful life, when you are a surrendered soul. Mäm eva ye prapadyante. Kåñëa 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 lakñmé-sahasra-çata-sambhrama-sevyamänam [Bs. 5.29]. So He has no business to come here to ask you any food. But Kåñëa is so kind that He says, patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati, tad aham açnämi. Is He poor? Still, He says, universal: patraà puñpaà phalaà toyam. Anywhere, in any part of the universe, you can secure a little leaf, patram, a little flower, a little water, and offer Kåñëa: "My dear Kåñëa, 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." Kåñëa says, "Yes, bring it." Tad aham açnämi. "I shall eat." Why? Bhaktyä. "Because you are offering Me with bhakti." This is Kåñëa's want. You become bhaktas; Kåñëa will be very satisfied. Not that you become very big man, very big leader. That will entangle you again. Bhütvä bhütvä praléyate. Simply waste of time. Just become bhakta of Kåñëa. Then everything is all right. Otherwise you are spoiling your life. Bhåtya.

(from Gétävalé)
by Bhaktivinoda Öhäkura

1. "Everyone chant, chant, chant, 'Rädhä-Kåñëa'!" Lord Caitanya and Lord Nityänanda are dancing all over the land of Nadia giving this teaching to all. O brother, needlessly under the control of mäyä you suffer and are carried away by her waves, sometimes floating and sometimes sinking in this ocean of illusion.
2. If you have this faith that the soul is the eternal servant of Kåñëa, then there will be no more misery. And when you chant the holy name of Kåñëa, your body will shiver in ecstasy and your eyes will shed tears in love of God. This is what I say.
3. Chant 'Rädhä-Kåñëa' in the association of devotees. This is the only request I beg. Öhäkura Bhaktivinoda says, "When I chant that holy name of the Lord, all dangers go away."

Khäccho häbuòubu bhäi. Sometimes you are being drowned. Sometimes you are coming out on the surface. Jéva, jéva kåñëa däs, e biçwäs korle to' är duùkho näi. If you simply believe, take it for acceptance, that "Kåñëa is our eternal master, I am eternal..." then there is no more carried away by the mäyä's waves. Mäm eva ye prapadyante mäyäm etäà taranti. This is wanted. Except Kåñëa consciousness, whatever we are doing, simply we are wasting our valuable life. This is the conclusion. [break]

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

Prabhupäda: No, prärabdha can be changed.

Indian (2): Prärabdha-karma...

Prabhupäda: Yes, yes. I am replying you. Prärabdha can be changed. Kåñëa says. Prärabdha means you are enjoying the fruits of your past activities. That is said in the Brahma-saàhitä. Karmäëi nirdahati kintu ca bhakti-bhäjäm [Bs. 5.54]. Nirdahati. Karmäëi, the resultant action of your past karma, can be vanquished by Kåñëa. As Kåñëa says in the Bhagavad-gétä, ahaà tväà sarva-päpebhyo mokñayiñyämi: "I shall give you protection."

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

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

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

Prabhupäda: They have not suffered. They have served Kåñëa's purposes. Kåñëa 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?

Prabhupäda: Yes. Because Kåñëa, without Kåñëa's sanction, you cannot do anything. Therefore first of all you desire, and Kåñëa gives you sanction to fulfill your desire. And as you, you fulfill your desire, you become complicated with the reaction of your desire. Yajïärthät karmaëo 'nyatra karma-bandhanaù. If you act for Kåñëa, then you are all right, but if you are acting for your sense gratification, you'll be entangled by the resultant action. So Kåñëa 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." Kåñëa first of all says, "No, no. Don't do it." But he insists. Then Kåñëa says, "All right. Do it." But as soon as you do it, you become entangled. Why you are doing against the will of Kåñëa? That is your entanglement. Kåñëa says: "Don't do this." Why you are doing that? So Kåñëa is giving you facility to steal others' property, but you become entangled. That is not Kåñëa'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 Kåñëa and act according to His instruction. Then you'll be happy. Otherwise not.

Indian (2): Lord Kåñëa says, Swamiji, karmaëy evädhikäras te mä phaleñu kadäcana...

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

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

Prabhupäda: That is doubt. Why? You are creating why unnecessary arguments? If you understand that Kåñëa says karmaëy evädhikäras te mä phaleñu kadäcana, you work hard, earn lakhs of rupees, and give it to Kåñëa. Then you understand. Yat karoñi yaj juhoñi yad açnäsi yat tapasyasi kuruñva tad mad-arpaëam. 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...?

Prabhupäda: 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.

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

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

Prabhupäda: Eh?

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

Prabhupäda: No. Then you come and learn how to surrender. Learn it. As these boys and girls, they have surrendered. That is required. Tad viddhi praëipätena paripraçnena sevayä [Bg. 4.34]. If by, you surrender, then you will understand. This is a science for understanding by surrender, not otherwise. Tad-vijïänärthaà sa gurum eva abhigacchet, samit-päëiù çrotriyaà brahma-niñöham [MU tad-vijïänärthaà sa gurum eväbhigacchet
samit-päëiù çrotriyaà brahma-niñöham

"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muëòaka Upaniñad 1.2.12]

1.2.12]. Tasmäd guruà 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 Vaiñëava 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 Kåñëaloka as well as in all other Vaikuëöha planets, all the trees are spiritual, and you get fruit of your desires. What is science behind this kalpa-taru? Will you explain?

Prabhupäda: What is that?

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