Prabhupäda: So in another place Kåñëa says, janma karma me divyaà yo jänäti tattvataù. Karma, every living entity is bound up by the resultant action of his own karma, but Kåñëa is not like that.

The, in the English constitutional law it is said that "The King can no, king can do no wrong." King can order punishment for the criminal, but the king is never criminal. King cannot be punished. Your President Nixon is fighting on this point. Although people wants to impeach him, he's fighting on this point, that "I am not wrong." Actually, that much facilities must be given to the head executive. If he becomes under the laws, then his position is not exalted. The... That is the principle of accepting in the highest order of life.

So in the material condition, that is not applicable perfectly, but so far spiritual condition is concerned, God must be given full freedom. Otherwise there is no meaning of God. If God is also under the, under your laws... Sometimes: "Why God has done like this?" They inquire like that. This question sometimes put. "Why God has put us into this condition?" These are foolish questions. But the real conception of God is that He is free to do anything, whatever He likes. You cannot say, "Why God can... Will... God will do this, will do not that." No. That is not the conception of God.

So here Kåñëa says that na me karma-phale spåhä. He is ätmäräma. Ätmäräma. Ätmäräma means He is fully satisfied in Himself. And He can create so many things. He is creator. So there is no question of desiring something. He can do anything, whatever He likes. But... That will be explained.

He sets example. Just like in the previous verse. We have already discussed.

cätur-varëyaà mayä såñöaà
guëa-karma-vibhägaçaù
tasya kartäram api mäà
viddhy akartäram avyayam
[Bg. 4.13]

Although He has set up the principle of varëäçrama-dharma, but He's not within the varëäçrama-dharma. Just like Kåñëa takes the incarnation of becoming a pig, but that does not mean He is a pig. Ordinary conception of pig we have got. Or He takes the incarnation of a fish, but that does not mean He's ordinary fish.

So similarly, He comes here as a human being, as son of Nanda Mahäräja, or husband of Rukmiëé, or son of Vasudeva, but actually, He is nobody's son. He is everybody's father. He is the origin. Nobody can be cause of His creation. This idea should be understood. And if anyone understands that Kåñëa, or God, is not under any rules and regulation and laws of this material world, then he understands Kåñëa perfectly.

Just like Kåñëa performed the räsa dance. At the midnight many young girls came by hearing His flute, and He danced with them. This is, from Vedic standard, it is not very moral. Because at dead of night, with others' wives or sisters or daughters, to dance... Kåñëa was young. That is not very good example from Vedic principles. But He did it. So, so... And that is the highest understanding of Kåñëa consciousness.

Gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù. All the Gosvämés, even Çré Caitanya Mahäprabhu... He was a sannyäsé. He was very strict about woman. No woman could come near Caitanya Mahäprabhu. As a sannyäsé. But Çré Caitanya Mahäprabhu recommended, ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä: "There is no better method of worshiping Kåñëa than the method conceived by the gopés."

And the Gosvämés also... Çréla Rüpa Gosvämé... Vande çréla-rüpa-sanätanau raghu-yugau çré-jéva-gopälakau. The Six Gosvämés, they gave up their material opulence. Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat. They gave up their... They were ministers of the government, very exalted position. Their associates were most aristocratic persons. But he gave up everything. Tyaktvä türëam açeña-maëòala-pati-çreëém. Maëòala-pati means leaders of the society, big, big men, zamindars or government officers. So he gave up, tucchavat, considering them most insignificant. Tyaktvä türëam açeña-maëòala-pati-çreëéà sadä tucchavat bhütvä déna-gaëeçakau karuëayä. They have, gave up their opulent family. He was also belonging to the aristocratic family. He gave up. And became a mendicant, beggar, madhukäré. They were asking one cäpäöi from one gåhastha. They would not accept three or four or..., cäpäöis at a place. Only half, one, like that. All in this way.

So so much in the renounced order of life. But they lived-how? Gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù. They were always thinking of the gopés' dealing with Kåñëa. So from this standpoint of view, the, the dealings of the gopés with Kåñëa, that is not these ordinary human dealings. That is all spiritual. Without understanding the spiritual platform of Kåñëa and the gopés... Nobody try to understand it. Then they will be misled. So... Therefore Kåñëa says. People may not be misled. Sometimes He's seen to be acting against the social laws. Therefore Kåñëa warns, na mäà karmäëi limpanti: "These social, political or religious laws do not apply to Me." Na mäà karmäëi limpanti.

This question was raised by Parékñit Mahäräja when Çukadeva Gosvämé described the räsa-lélä. So that... "Kåñëa appeared on this material world, dharma-saàsthäpanärthäya, pariträëäya sädhünäm, dharma-saàsthäpanärthäya. So why He violated these rules of dharma?" Violation because, according to Vedic civilization, nobody can mix with other's wife or other woman. Even in moral principle, as Cäëakya Paëòita said, mätåvat para-däreñu. "All women should be treated just like mother." Not like the present society. Formerly, every woman should be addressed as "mother," Mätäjé. And now they have invented "Bahinjé." No. Woman should be addressed as "mother." Mätåvat para-däreñu.

So this question was put forward by Parékñit Mahäräja before Çukadeva Gosvämé, "How Kåñëa danced with others' wives and sisters, like that?" This is against principle of dharma. So just to clear the position of Kåñëa... Kåñëa is personally said, personally saying also, and this is confirmed by Çukadeva Gosvämé that tejéyasäà na doñäya. Kåñëa cannot be polluted.

Because by chanting Kåñëa's name one becomes purified, how Kåñëa can be polluted? If, by chanting... Ceto-darpaëa-märjanam... paraà vijayate kåñëa, çré-kåñëa-saìkértanam [Cc. Antya 20.12]. And in another place, kértanäd eva kåñëasya mukta-saìgaù paraà vrajet. Simply by chanting the holy name of Kåñëa, one becomes freed from all sinful activities. Kértanäd eva kåñëasya. Especially. Kértanäd eva kåñëasya mukta-saìgaù. He becomes free from all contamination.

In material world we are simply becoming contaminated. Therefore karmäëi limpanti. In the... We are becoming entangled by the reaction of our karma. Karmaëä daiva-netreëa jantur deha upapatti [SB 3.31.1]. By karma, the jantu, means living entity, is getting different types of body one after another, one after another. In this way he's wandering 8,400,000 forms of bodies. This is karma. Therefore to the living entities, as we are... We are bound up by the laws of karma. But Kåñëa is not like that. Na mäà karmäëi limpanti.

This is to be understood. Unless we understand Kåñëa, that He is not bound up by the material laws, then we do not understand Kåñëa. And if anyone understands it perfectly, then what is the result? The result: iti mäà yo 'bhijänäti karmabhir na sa badhyate [Bg. 4.14]. If one understands clearly that Kåñëa is not under any material laws, then he also becomes not bound up by any material laws. Simply by knowing it. Karmäëi nirdahati ca bhakti-bhäjäm.

In the Brahma-sütra it is said... Brahma-saàhitä. Yas tv indra-gopam athavendram aho sva-karma... Indra, indra-gopa, and the King Indra, both are named as indra. Yas tu indra-gopam atha mahä-indra sva-karma-phala-bhuk. Everyone is enjoying the resultant action of his karma. Yas tv indra-gopam athavendram aho sva-karma-bandhänurüpa-phala-bhäjanam ätanoti [Bs. 5.54]. Everyone is enjoying or suffering the resultant action of his karma. Sva-karma-phala-bhuk. But karmäëi nirdahati kintu ca bhakti-bhäjäm [Bs. 5.54]. But one who is in the devotional service, although he has to suffer the resultant action of his past karma, but that is reduced to the minimum. Karmäëi nirdahati. Or practically no.

For whom? Bhakti-bhäjäm, those who are devotees, who are devotees. So who can understand Kåñëa is not under the laws of any material nature? Only the bhaktas. Bhaktas can understand. Who can understand Kåñëa? Bhaktyä mäm abhijänäti [Bg. 18.55]. Only the bhaktas can understand Him. Therefore Bhagavad-gétä was spoken to Arjuna, bhakto 'si, "You are My devotee." So Kåñëa, Kåñëa's name, Kåñëa's form, Kåñëa's attributes, Kåñëa's pastimes, they can be understood by the bhaktas only, not the nondevotees. Nondevotees cannot understand that na mäà karmäëi..., this process, that Kåñëa is not bound up by any material laws.

The example is given by Çukadeva Gosvämé to Mahäräja Parékñit: tejéyasäà na doñäya. Tejéyasäm. Just like the sun. The sun is evaporating the urine from the street. But that does not mean sun is infected. Although sun is evaporating the urine, the stool, or any contaminated place... Rather, he is, sun is sterilizing that process. This is practical. If sunshine is anywhere, even the most contaminated place, the sun does not become contaminated, but the place becomes purified. Is it not a fact?

Similarly, Kåñëa... Kåñëa was very beautiful. So gopés became attracted with Kåñëa. As it is natural, a young boy is attracted with young woman or young girl is attracted... That is natural. Yuvaténäà yathä yünaù.(?) It is natural. So the gopés, they were attracted by Kåñëa's beauty. And therefore they went to Kåñëa. But the result was that the gopés became purified; Kåñëa remained uncontaminated. This is understanding of Kåñëa. Some way or other, if one reaches Kåñëa, he becomes... Kamät krodhäd bhayät. Either by lusty desire or by anger or bhayät... Just like Kaàsa. Kaàsa was always thinking of Kåñëa, that "Kåñëa is coming. So how shall I kill Him? How shall I kill Him?" Bhayät, out of fear. So he also got salvation. Kåñëa killed him. He got salvation. So gopés approached Kåñëa out of lusty desire, but they became purified. Therefore Caitanya Mahäprabhu says, ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä. So even one approaches Kåñëa with impurity, he becomes purified. Now, Kåñëa does not become impure. Don't think like that. Therefore Kåñëa said,

kñipraà bhavati dharmätmä
çaçvac-chäntià nigacchati
kaunteya pratijänéhi
na me bhaktaù praëaçyati

So somehow or other, approach Kåñëa. Then your life is perfect. Kåñëa does not become imperfect. Kåñëa is always... In the Éçopaniñad: apäpa-viddham. Description of God is there. Apäpa-viddham. That Kåñëa, or the Lord, is never contaminated by any so-called... For Him, there is nothing sinful. This is understanding of Kåñëa. Na mäà karmäëi limpanti. Why He should be? Therefore, if anyone understands, studies Kåñëa perfectly, about His activities, about His birth, about His name, about His form, anything... He has got everything like us. He has got His form. He has got His activities. He has got His attributes. Everything is there. But they're all transcendental.

Therefore His name is sac-cid-änanda-vigrahaù. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù [Bs. 5.1]. His vigraha is sac-cid-änanda. His vigraha is not like us. The Mäyävädés, they mistake. Therefore they imitate Kåñëa. The rascal Mäyävädés, they imitate Kåñëa. "I am Kåñëa. I can play flute like Him. I become Kåñëa, by playing flute." This is all rascaldom. Kåñëa's vigraha is different. You cannot imitate Kåñëa. Even you imitate, that does not mean you become Kåñëa. This is rascaldom. Kåñëa is not... Na mäà karmäëi limpanti. Therefore Kåñëa says, this, janma karma me divyam. That is all transcendental. Kåñëa's body... Just like sac-cid-änanda-vigraha [Bs. 5.1]. Kåñëa's body is eternal. My body is not eternal. So how can I imitate Kåñëa? Kåñëa's body is eternal, sat. Kåñëa's body is full of knowledge. And I am full of ignorance, my body. I do not know. If there is some disease in the finger. But...

Just like the other day. There was some trouble. Now automatically, the skin is being purified. So I do not know how it is being done. Therefore full of ignorance.

But Kåñëa is not like that. Sat cit. Cit means knowledge. He knows everything. Not only Himself. He knows everything. Vedähaà samatétäni. Kåñëa says, "I know everything." In the Bhägavatam it is said, janmädy asya anvayäd itarataç ca artheñu abhijïaù [SB 1.1.1]. Kåñëa knows everything. But I do not know. I do not know how many hairs are here. And still I am claiming I am Kåñëa.

So do not compare Kåñëa with any human body. That is great offense. To think of Kåñëa as, ordinary human being and as equal, or a human being is Kåñëa, these are, two things are offensive. Aparädha. Mäyävädé haya kåñëe aparädhé. That is the statement of Çré Caitanya Mahäprabhu. Mäyävädé, those who think that "Kåñëa is like us," Mäyävädés, they are aparädhé, they are offender to Kåñëa. They are punishable. They are punishable, offender. Therefore we should rightly understand Kåñëa.

His activities we should not imitate. Kåñëa's activities are worshipable. We cannot imitate Kåñëa's activities. Janma karma me... His activities are transcendental. You cannot... How you can imitate? Can you imitate to lift a mountain as Kåñëa did? You can imitate falsely Kåñëa's räsa-lélä. That is very easy. But can you imitate Kåñëa to lift up the mountain? Then how you are Kåñëa, equal with Kåñëa? This is all rascaldom. Kåñëa is sac-cid-änanda-vigraha [Bs. 5.1], and you have got this rotten material body. Therefore cannot be compared with Kåñëa. This rotten material body is subjected to the material laws. But Kåñëa is not under the material laws. That is real understanding of Kåñëa. Janma...

And if you really understand... That is stated here. Iti mäà yo 'bhijänäti. In this way, if one understands Kåñëa, karmabhir na sa badhyate, he does not become entangled with the karma. In another place it is also confirmed: janma karma me divyaà yo jänäti tattvataù. If one understands Kåñëa's activities, Kåñëa's birth and Kåñëa's form, Kåñëa's attributes, if one can understand tattvataù, in truth, not by mental speculation. In truth, as it is, then what happens? Tyaktvä dehaà punar janma naiti [Bg. 4.9]. He does not get any more material body after leaving this body.

So try to understand Kåñëa on this principle, as Kåñëa says. Don't imagine, don't speculate. Then your life will be perfect.

Thank you very much.

Devotees: Jaya! [break]

Jagadéça: ...Çrémad-Bhägavatam there is one çloka which describes that Mahäräja Yudhiñöhira and his younger brothers all attained the spiritual world in the self-same body. Does this mean that they had their spiritual bodies while they were on the earth?

Prabhupäda: Yes, that is possible. They went to heaven, heavenly planet? No? No, where? Where it is?

Jagadéça: Bhägavatam, they are, you described that they were going to the Kåñëaloka planet.

Prabhupäda: Hm. So that's all right. But not this body. With their spiritual body. Yes.

Brahmänanda: In your lecture you quoted Cäëakya Paëòita that a man must see every woman other than his own wife as mother. How should a woman see other men?

Prabhupäda: As son. (laughter)

Brahmänanda: That was my idea.

Prabhupäda: Yes. If I see woman as mother, she must see me as son. That's all. That is the system. The brahmacäré, the sannyäsé go to beg alms from door to door. "Mother, give me some bhikñä, alms." And it is the duty of the gåhastha to treat brahmacäré and sannyäsé as their son. As they maintain their children with food, shelter, cloth, similarly the brahmacärés and sannyäsés, they are dependent on the society. They should be treated as the sons of the society. And they must supply their necessities, bare necessities. A sannyäsé, brahmacäré, does not want more than what they need. They should not collect more than what they need. Bhikñä nirvähana. Not collect more and enjoy at others' cost. No. That is not the business of sannyäsé. They can collect so much as they need. That's all.

Devotee: When you address a woman, do you...

Prabhupäda: Hm?

Devotee: When you address a woman do you use the word "Mätäjé"? Is that the right, proper word for her?