Pradyumna: [leads chanting, etc.] [devotees repeat] manuᚣyÄášÄáš sahasreᚣu kaĹcid yatati siddhaye yatatÄm api siddhÄnÄáš kaĹcin mÄáš vetti tattvataḼ [Bg. 7.3] [01:39] Translation = “Out of many thousands among men, one may endeavor for perfection, and of those who achieved perfection, hardly one knows Me in truth.” PrabhupÄda: ManuᚣyÄášÄáš sahasreᚣu [Bg. 7.3]. Sahasreᚣu, many times thousands, many times. That means out of millions and trillions of persons. Many times thousands means… One hundred thousand thousand makes one lakh. One hundred times lakhs makes one crore. Similarly, one hundred thousands of crores, billions and trillions, unlimited. First of all, manuᚣya. Manuᚣya means man. So, to get this human form of life, one has to wait for many, many millions of years, according to evolutionary process. AĹÄŤtiáš caturaĹ caiva lakᚣÄášs tÄĂą jÄŤva-jÄtiᚣu [BrahmÄ-vaivarta PurÄáša]. In the Padma PurÄáša the evolution theory is described. That is taken away by Darwin, and in a perverted way he has described Darwin’s theory of evolution. But that is not very scientific, although it is going on as scientific. But evolution theory is fact. Not that all of a sudden you get this body of human being. No. TathÄ dehÄntara-prÄptiḼ [Bg. 2.13], “After death there is another body, dehÄntara.” Just like in this life also, we get dehÄntara, another body. From baby’s body to child’s body, child’s body to boy’s body, boy’s body to youth’s body, from youth’s body to old man’s body; then, after old man’s body, why not another body? But the rascals, they do not believe transmigration of the soul. It is very quite reasonable. After changing so many bodies, I have come to this old body. So what after this old body? There must be some body; it is quite reasonable. But these rascals have no brain to understand that there is life after death. Big, big professors in European countries, they do not believe transmigration of the soul. So manuᚣyÄášÄm, out of the… There are many kinds of men also. Just like kirÄta-hĹŤášÄndhra-pulinda-pulkaĹÄ ÄbhÄŤra-ĹumbhÄ yavanÄḼ khasÄdayaḼ [SB 2.4.18]. The Africans, the Mongolians, the Huns… There are so many. We know so many types of human being. Out of that, a few who are known as Äryans, they are the best type of human beings. And out of the Äryans, those who are followers of the Vedic principle, they are the best. But those who are following the Vedic principles, they say that “We are Vedic, or followers of the varášÄĹrama-dharma”—in common sense they call “Hindu”—but actually, they say so; they do not follow the principles. They do not follow them. They act against the Vedic principles. Therefore it is said that even though one gets this human form of life after many, many millions of years the living soul, still, there are so many divisions in the human form of life; therefore it is said, manuᚣyÄášÄáš sahasreᚣu [Bg. 7.3] = “Out of many millions of human being,” kaĹcid yatati siddhaye. Siddhaye. Siddhaye means to get the spiritual power, or spiritual rejuvenation. That is called siddhi. Bhukti-mukti-siddhi. There are three kinds of activities going on in the human society. Some people are karmÄŤs. They enjoy life, or they want to enjoy life by working hard. Enjoyment means ÄhÄra-nidrÄ-bhaya-maithunam. To eat very nicely and to sleep very nicely, to enjoy sex life very nicely and to make defense force, this is called enjoyment, material enjoyment. If I am secure by defense force and if I have got good bank balance, if I have got a very nice, beautiful wife and if I eat sumptuously to the satisfaction of my tongue, I think I am very much successful. But that is not success. Success is different thing. This is called bhukti, material enjoyment. So bhukti-mukti-siddhi. When one is fed up with this hard working for material enjoyment and get little sense above material enjoyment, gets little sense for spiritual understanding… That we have discussed yesterday. JĂąÄnaáš te ‘haáš sa-vijĂąÄnam [Bg. 7.2]. That is knowledge. To work hard like an ass for sense gratification, that is not siddhi. Siddhi is different thing. Siddhi means to understand the spiritual identification and work for it. That is called siddhi. So the attempt for such thing is called mukti: to get rid of the material entanglement. So bhukti-mukti-siddhi. There are three stages. So siddhi means when one understands his spiritual identity and tries to make his life perfect on that platform, that is called siddhi. Otherwise, bhukti-mukti. So in the Caitanya-caritÄmášta it is said that bhukti-mukti-siddhi-kÄmÄŤ sakali aĹÄnta. So long one is on the platform of bhukti, mukti and siddhi, he is restless. He is working because he’s desiring. Siddhi is specially meant for the yogÄŤs. The yogÄŤs, they want to play wonderful magic = aášimÄ, laghimÄ, prÄpti-siddhi, ÄŤĹitÄ, vaĹitÄ. There are eight kinds of yoga siddhis. That kind of siddhi is not recommended here. Siddhi means to understand one’s spiritual identity and work for it. That is called siddhi. So manuᚣyÄášÄm… Who knows it? There is no such education. Therefore KášášŁáša says, manuᚣyÄášÄáš sahasreᚣu [Bg. 7.3], “Out of million, million person, one tries for this siddhi, perfection of life, to understand spiritual identity and to work for it.” That is called siddhi. And yatatÄm api siddhÄnÄm [Bg. 7.3] = “One who has attained siddhi and trying for it further, further progress, out of them, millions of such person, one can understand what is KášášŁáša.” We cannot understand KášášŁáša so easily. KášášŁáša, the Supreme Personality of Godhead, is not understandable by ordinary persons, up to the stage of siddhi. But, as KášášŁáša says in the Bhagavad-gÄŤtÄ, that “One can understand Me by the process of bhakti.” BhaktyÄ mÄm abhijÄnÄti yÄvÄn yaĹ cÄsmi tattvataḼ [Bg. 18.55]. Here it is said, manuᚣyÄášÄáš sahasreᚣu kaĹcid yatati siddhaye yatatÄm api siddhÄnÄáš kaĹcin mÄáš vetti tattvataḼ [Bg. 7.3] TattvataḼ means truth. Simply superficially to know KášášŁáša… Just like in the English dictionary it is said, “KášášŁáša…” KášášŁáša is mentioned in the dictionary = “a Hindu god.” So what does he know about KášášŁáša? “Hindu god.” There are Hindu gods, many. According to our Hindu conception, there are thirty-three crores of demigods, chief of which is Lord BrahmÄ, Lord Ĺiva, Lord Viᚣášu, SĹŤrya and Gaášapati. Chiefly they worship. In the Hindu world, they worship… Somebody worship Viᚣášu, somebody worship Ĺiva, somebody worship BrahmÄ, somebody worship the sun. Just like the Parsis, they worship the sun. I think I am right. So they also can be concluded as Hindus, and actually, they came from Persia. When there was Muhammadan disturbance, they fled from their country and came to India. That is the history. So these five gods are especially recommended and worshiped. So KášášŁáša is considered in the Viᚣášu category; therefore in the English dictionary it is said as “one of the gods.” They’re under the conception, foreigners, that Hindus, they have got many gods. But actually, that is not fact. There are… Many gods means… Just like “god-ly,” because they are servants of KášášŁáša. Just like in royal palace, even the servants are dressed with royal garments. Similarly, the chief servants of KášášŁáša, like Indra, Candra… SĹŤrya is also servant. Candra, that is also servant. Indra is also servant. So, as it is stated in the Brahma-saášhitÄ, yasyÄjĂąayÄ bhramati sambhášta-kÄla-cakraḼ [Bs. 5.52]. The sun, so powerful god… The sun, you see the sun planet, but within the sun planet there is the sun-god, whose name is mentioned also in the Bhagavad-gÄŤtÄ, VivasvÄn. Just like you know your president’s name, Mr. Nixon, similarly, we know who is the predominating deity in the sun planet. How we know? We know from Bhagavad-gÄŤtÄ. VivasvÄn manave prÄha. VivasvÄn, the present president, or the predominating deity in the sun planet, is called VivasvÄn. His son is Manu, and from Manu, the manuᚣya. Manu… Manuᚣya means who is coming from Manu. The human race has come from the Manu. Therefore the Vedic followers, they follow the principles, or codes, of Manu-saášhitÄ. Manu-saášhitÄ is the law, Hindu law, still accepted, although they have made many amendment. But it is not to be amended. Just like in the Manu-saášhitÄ there is no divorce. Now our Hindu laws, they have amended, “Divorce is allowed.” That is not according to Manu-saášhitÄ. So there are different kinds of men. So out of many such millions and trillions different kinds of men in the human form of life, some may attempt to achieve success of life. What is that success of life? Success of life—to understand his spiritual identity. At the present moment, being conditioned by the material nature, every man is working under the impression that “I am this body.” “I am Indian because I got this body from India.” “I’m American; I got this body from America.” All bodily concept of life. Or “I’m Hindu because I’m born of a Hindu family,” “I’m Christian because I’m born of a Christian family.” These are all bodily identification. When one goes above the bodily identification, that is called siddhi. This is the explanation of siddhi. In the bodily platform, nobody can attain perfection. He’s animal. Those who are in the bodily concept of life, those who are thinking that “I am Indian,” “I am American,” “I am African,” “I am Hindu,” “I am Muslim,” “I am Christian,” “I am Buddhist,” they’re all animals. They’re not human being. Because bodily concept. In the ĹÄstra says, yasyÄtma-buddhiḼ kuášape tri-dhÄtuke sva-dhčḼ kalatrÄdiᚣu bhauma ijya-dhčḼ yat-tÄŤrtha-buddhiḼ salile na karhicij …sa eva go-kharaḼ [SB 10.84.13] Go-kharaḼ. Go means cow, and khara means ass. So those who are in the bodily concept of life, they’re no better than the cows and the asses. This is the ĹÄstra’s verdict. So modern civilization, everyone, mostly, they’re under the bodily concept of life and they’re fighting like animals, because that is animal life. Therefore KášášŁáša instructs at the end that “You Hindus, Muslim, Christians, this, that, kindly kick out all these conceptions of religion.” Sarva-dharmÄn parityajya [Bg. 18.66]. Because that is not religion. This is bodily concept of life, the business of ass and cows. “So you give up this business.” Sarva-dharmÄn parityajya [Bg. 18.66]. KášášŁáša says in the beginning, dharma-saášsthÄpanÄrthÄya sambhavÄmi yuge yuge: “I come down just to reestablish the principles of religion.” What is that religion? Not this Hindu religion, Muslim religion, Christian religion. Those who are thinking that we are preaching Hindu religion—no. We are not preaching Hindu religion. Therefore while registering the association I purposely kept this name, “KášášŁáša Consciousness,” neither Hindu religion nor Christian religion nor Buddhist religion. KášášŁáša does not belong to any sect. Those who are thinking that we are sectarian, they’re wrong, because KášášŁáša does not belong to any sect. He says in the Bhagavad-gÄŤtÄ, sarva-yoniᚣu. Sarva-yoniᚣu, sambhavanti mĹŤrtayo yÄḼ. Yoniᚣu, not only human society. Yoni means forms of life, or species of life; sarva-yoniᚣu. So the forms of life are 8,400,000 forms of life. JalajÄ nava-lakᚣÄáši sthÄvarÄ lakᚣa-viášĹati [Padma PurÄna]. Nine hundred thousand species of life in the water. Who knows that? But KášášŁáša knows. KášášŁáša, because He’s the father. KášášŁáša says, sarva-yoniᚣu kaunteya sambhavanti mĹŤrtayaḼ yÄḼ tÄsÄáš mahad yonir brahma ahaáš bÄŤja-pradaḼ pitÄ [Bg. 14.4] KášášŁáša has given birth to the aquatics, to the trees, to the plants, to the birds, to the beast, to the human being, to the demigods, everyone. Sarva-yoniᚣu, including everyone. So how KášášŁáša consciousness can be sectarian? Just like our men went to consult about taxation. They’re considering that “This is sectarian, KášášŁáša.” This is not sectarian. Where is sectarian? KášášŁáša says, sarva-yoniᚣu. Not only international—universal. So how we can be sectarian? For everyone. Otherwise, how everyone outside India, they’re accepting this KášášŁáša consciousness if it is sectarian? It is not sectarian. KášášŁáša consciousness…, KášášŁáša Himself says that “I am the father of all forms of life.” How KášášŁáša can be sectarian? There is no reason to say that it is sectarian. Therefore it is said that somebody thinking that KášášŁáša is Hindu god, somebody’s thinking that “KášášŁáša was born in India; therefore He’s Indian.” “KášášŁáša took birth in the family of Yadu dynasty; therefore He’s kᚣatriya.” “KášášŁáša played as a cowherds boy in VášndÄvana; therefore He’s a vaiĹya.” In so many ways they are thinking. But KášášŁáša says this is all rascaldom. Therefore He says, kaĹcid vetti mÄáš tattvataḼ: “Actually what I am, that is known to very, very few men, only to the devotees, not to the common man.” This is the idea. KášášŁáša is not sectarian. KášášŁáša is not Hindu; KášášŁáša is not Indian; KášášŁáša is not African. KášášŁáša is nothing of this material world. He is the Supreme Personality of Godhead, transcendental. Simply by knowing KášášŁáša, one becomes immediately liberated and goes back to KášášŁáša, simply by knowing KášášŁáša. Janma karma me divyaáš yo jÄnÄti tattvataḼ [Bg. 4.9]. This very thing again, tattvataḼ. His activities, His coming down, His work, they’re all transcendental, divyam, not ordinary. So He’s divyam, He’s transcendental. If anyone knows in truth, then what happens to him? TyaktvÄ dehaáš punar janma naiti [Bg. 4.9]. Simply by knowing as He is, one becomes immediately liberated. Immediately. So therefore it is said, manuᚣyÄášÄm. Because if one would know KášášŁáša as He is, he’ll immediately be liberated. So liberation is not so cheap thing. Therefore KášášŁáša says, manuᚣyÄášÄáš sahasreᚣu kaĹcin vetti mÄáš tattvataḼ… yatatÄm api siddhÄnÄáš kaĹcin vetti mÄáš tattvataḼ [Bg. 7.3] So you can understand KášášŁáša. Therefore KášášŁáša said in the beginning of this chapter that jĂąÄnaáš me. JĂąÄnaáš te ‘haáš sa-vijĂąÄnam [Bg. 7.2]. It is a great science. It is not a speculative; it is not imagination. Just like sometimes they create imagined God. The impersonalists, they think there is no God. “God is not personal, but is impersonal. So you can imagine any form.” That is rascaldom. That is not KášášŁáša; that is not God. How, with your limited senses, imperfect senses, you can imagine God? Whatever you imagine, that is rascaldom, that is not KášášŁáša. Therefore KášášŁáša says, manuᚣyÄášÄáš sahasreᚣu kaĹcid vetti mÄáš tattvataḼ [Bg. 7.3]. If you want to know KášášŁáša, then you must become KášášŁáša’s devotee. BhaktyÄ mÄm abhijÄnÄti [Bg. 18.55]. You cannot understand by your so-called scholarship, imaginative power. That is not possible. AthÄpi te deva padÄmbuja-dvaya-prasÄda-leĹÄnugášhÄŤta eva hi, jÄnÄti tattvam [SB 10.14.29]. Again that tattvam. “One who has achieved a little favor of You, he can understand You by tattvata, in truth.” AthÄpi te deva padÄmbuja-dvayam-prasÄda…, padÄmbuja-dvayam, prasÄda-leĹÄnugášhÄŤta eva hi, jÄnÄti tattvam, na cÄnya, na ca anya, ciram. For good. For many, many millions of years, vicinvan, simply by speculation. That is not possible. There are many places like that. PanthÄs tu koáši-Ĺata-vatsara-sampragamyo vÄyor athÄpi manaso muni-puáš gavÄnÄm, so ‘py asti sa avicintya-tattve… [Bs. 5.34]. If you simply speculate to understand God, He’ll remain inconceivable. Even if you endeavor for millions and billions of years, that is not possible. In another place KášášŁáša says, bahĹŤnÄáš janmanÄm ante [Bg. 7.19]. Not only billions and…, but after many billions and millions of births, bahĹŤnÄáš janmanÄm ante jĂąÄnavÄn, when one is actually on the platform of knowledge, mÄáš prapadyate, he surrenders to KášášŁáša. Why? Because he understands at that time, vÄsudevaḼ sarvam iti sa mahÄtmÄ sudurlabhaḼ [Bg. 7.19]. That is mahÄtmÄ. “VÄsudeva, KášášŁáša, is everything.” That will be explained, how KášášŁáša is everything, in this chapter. JĂąÄnaáš te ‘haáš sa-vijĂąÄnam [Bg. 7.2]. How KášášŁáša is everything, that will be explained in this chapter. So if we want to understand KášášŁáša, it is not to be done by our scholarship, “It may be this; it may be that.” That is all rascaldom. You should understand as KášášŁáša says. Then you’ll understand KášášŁáša. How you can understand? You are so imperfect, you cannot understand even yourself. You do not know what you are. You are thinking that you are body; I am thinking I am this body. So bodily concept of life is the business of the cows and the asses. How the cows and asses can understand KášášŁáša? They cannot understand. If you want to understand KášášŁáša, then you should hear from KášášŁáša and take it as it is. Then you’ll understand. If you are fortunate enough, then you’ll understand. manuᚣyÄášÄáš sahasreᚣu kaĹcid yatati siddhaye yatatÄm api siddhÄnÄáš kaĹcin vetti mÄáš tattvataḼ [Bg. 7.3] TattvataḼ means truth. You can understand that “KášášŁáša was an Indian. He was born in…,” like that. Just like Arjuna also said, aparaáš bhavato janma paraáš janma vivasvataḼ, katham etad vijÄnÄŤyÄm [Bg. 4.4]. So he also… Arjuna understood KášášŁáša because KášášŁáša…, Arjuna was devotee of KášášŁáša. But to clear the idea of KášášŁáša as the rascals take, he asked this question, aparaáš bhavato janma, that “Your birth is just recently, say a hundred years ago, but the sun planet? Millions, millions of years. How can I believe that you spoke this philosophy of science to the sun-god, VivasvÄn?” So the reply was that “My dear Arjuna, you are My devotee. Whenever I appear, you also appear, but I remember what I spoke to the sun-god. You were also present at that time with Me, but you have forgotten. I have not forgotten.” That is the difference between KášášŁáša and Arjuna, or God and human being. That is the difference. VedÄhaáš samatÄŤtÄni [Bg. 7.26]. KášášŁáša, God, knows everything, past, present and future. Just like in the BhÄgavata, in the beginning, God means janmÄdy asya yataḼ [SB 1.1.1] = “From whom everything has emanated.” So everyone can say, “I have given birth to so many children, so many houses, so many factories. I am also God.” No. You cannot be God, because you do not know, abhijĂąa. You do not know the past, present and future. JanmÄdy asya yataḼ anvayÄd itarataĹ ca artheᚣu abhijĂąaḼ [SB 1.1.1]. KášášŁáša is abhijĂąa. Just like in our body = We are eating. How this eating, I mean, the substance is transformed into different secretion and again blood, again flesh, again bone? How these are, we do not know. But it is actually happening. AnvayÄd itarateᚣu. I know that I am eating, but itarateᚣu, how this eating substance are transformed into bones, marrow, stool, I do not know. Therefore I am not abhijĂąa. But about KášášŁáša it is said, abhijĂąa: “He knows everything.” How this world is going on? How these planets are rotating? How seasons are changing? YasyÄjĂąayÄ bhramati sambhášta-kÄla-cakraḼ. Actually, it is happening due to the rotation of the sun; every scientist knows. But how the rotation of sun is going on, that they do not know. That we know. How? It is said in the Brahma-saášhitÄ, yasyÄjĂąayÄ bhramati sambhášta-kÄla-cakraḼ. “The sun is moving by His order.” MayÄdhyakᚣeáša prakáštiḼ sĹŤyate sa-carÄcaram [Bg. 9.10] = “Under My supervision, everything is going on.” That is KášášŁáša. KášášŁáša is not ordinary thing. So one who tries to understand KášášŁáša in truth, tattvata, he is very, very fortunate; therefore he’s called manuᚣyÄášÄáš sahasreᚣu [Bg. 7.3]. The fortune does not come to everyone and anyone. Out of millions of person. Therefore, who have taken KášášŁáša, who have understood KášášŁáša in tattvata, as far as his knowledge is concerned, he is very, very fortunate. Ei rĹŤpe brahmÄášá¸a bhramite kona bhÄgyavÄn jÄŤva [Cc. Madhya 19.151]. Lord Caitanya MahÄprabhu said that we are wandering throughout the universe in many species of life, and when we come to this human form of life, if we are fortunate, or if we are fortunate to meet another fortunate devotee, then we can understand what is KášášŁáša. That is the saying, manuᚣyÄášÄáš sahasreᚣu kaĹcid yatati siddhaye [Bg. 7.3]. Simply by trying, endeavoring like cats and dogs, that will not help us. We have to approach such a person. That is stated in the beginning of Seventh Chapter, mad-ÄĹrayaḼ. What is that first version? Pradyumna: Mayy Äsakta-manÄḼ pÄrtha yogaáš yuĂąjan mad-ÄĹrayaḼ [Bg. 7.1]. PrabhupÄda: Ah. Yes. Mayy Äsakta-manÄḼ pÄrtha yogaáš yuĂąjan mad-ÄĹrayaḼ. That is the beginning. Mad-ÄĹrayaḼ. One has to take shelter of KášášŁáša. But KášášŁáša directly, you cannot take shelter. But KášášŁáša is not present. KášášŁáša is present, but we do not know how to capture KášášŁáša. That is another thing. KášášŁáša is… Just like electricity is everywhere, but one who knows the science, he can capture electricity. Telephone wire is everywhere, but still, you have to bring some expert to connect your telephone. The telephone wire is everywhere. Similarly, KášášŁáša is everywhere. Aášá¸Äntara-stha-paramÄášu… [Bs. 5.35] [aside:] Why you are standing? [indistinct answer] Then stand. So the process is tad-vijĂąÄnÄrthaáš sa gurum evÄbhigacchet [MU 1.2.12], in the Vedic injunction. If you want to know KášášŁáša, Vedas, the ultimate knowledge of Veda… VedaiĹ ca sarvair aham eva vedyaḼ [Bg. 15.15]. Vedic knowledge means to understand KášášŁáša. So if you want to understand KášášŁáša, tad-vijĂąÄnÄrtham, vijĂąÄna… JĂąÄnaáš te ‘haáš sa-vijĂąÄnam [Bg. 7.2]. It is vijĂąÄna, it is science. Sa-vijĂąÄna. So if you want to know that vijĂąÄna, then you should approach = tad-vijĂąÄnÄrthaáš sa gurum evÄbhigacchet. You must accept guru. Who is guru? Samit-pÄášiḼ Ĺrotriyaáš brahma-niᚣášham [MU 1.2.12]. Guru’s qualification is that he’s Ĺrotriyam: he has heard from his guru perfectly. That is guru. Ĺrotriyam. And brahma-niᚣášham: and firmly fixed up at the lotus feet of KášášŁáša. These are two qualifications. You cannot move from that firmness. You cannot move. And he has heard about KášášŁáša from the authorities of guru. Evaáš paramparÄ-prÄptam [Bg. 4.2]. That is guru. So that is recommended. If you want to know KášášŁáša, then tad-vijĂąÄnÄrtham. In order to understand that science, then you must approach guru. Ädau gurvÄĹrayam. That is RĹŤpa GosvÄmÄŤ’s… Ädau gurvÄĹrayam. Ädau ĹraddhÄ. So this is the process. You cannot understand KášášŁáša sitting in your parlor and speculating on your so-called educational qualification. That is not possible. That is not possible. You must surrender. You must surrender. Sarva-dharmÄn parityajya mÄm… [Bg. 18.66]. You must give up all these idea that “I am Hindu,” “I am Muslim,” “I am Christian,” “I’m Indian,” “I am American,” “I am white,” “I am black.” These designation you have to give up. First qualification = sarvopÄdhi-vinirmuktam [Cc. Madhya 19.170]. UpÄdhi, these are all designation. So you have to give up these designation. SarvopÄdhi-vinirmuktaáš tat-paratvena nirmalam. You have to become KášášŁáša-ite and pure. Tat-paratvena nirmalam, hášášŁÄŤkeáša hášášŁÄŤkeĹa-sevanaáš bhaktir ucyate. Then, when you are purified, not designated, not covered by your material designation, at that time, the senses are purified. When you engage your senses to the service of the Lord, that is called bhakti. Thank you very much. Devotees: Jaya… [end]