Bhagavad Gita As It Is 9.1 Purport in Melbourne Australia 💐🙏🌹🌟🌟🌟🌠💫✨

Bhagavad-gītā 9.1 Type: Bhagavad-gita Date: April 19, 1976 Location: Melbourne Play / pause Bhagavad-gītā 9.1 0:00 0:00 Prabhupāda: [Chants jaya rādhā-mādhava] [prema-dhvani] [06:02] So we have advertised Bhagavad-gītā, so we can read from the Ninth Chapter or from the beginning, as you like. Which one will be nice? Madhudviṣa: Ninth Chapter. Prabhupāda: That’s all right? Yes. The Ninth Chapter is the most confidential knowledge. Śrī bhagavān uvāca, [devotees repeat]… All right, you repeat. Idaṁ [devotees repeat each word of verse after Prabhupāda, who then recites verse with devotees chanting responsively] śrī bhagavān uvāca idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave yaj jñātvā mokṣyase ‘śubhāt [Bg. 9.1] Śrī bhagavān uvāca. Bhagavān, the Supreme Being, Bhagavān. In your English dictionary the word God is explained as “the Supreme Being.” Supreme Being means who is great, greater, or the greatest, of all other beings. We are beings. We are individual persons. It is not very difficult to understand. Every one of us, individual. We think individually. We dress individually. We have got our egotism, individual. Everything. I don’t agree with you; you don’t agree with me. Voluntarily sometimes we agree. That means every one of us has individuality. This is called being. “I am.” Similarly, God is also being like us, but He is Supreme Being. That is the difference between God and me. I am also being, you are also being, but we are not Supreme Being. We are under some control. But God is not under control. He is the controller, but He is never controlled. [aside:] Make it louder. That is explained in the Vedic literature, the definition of God. The definition of God is given there, īśvaraḥ paramaḥ. The Supreme Being is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. And He is… Vigraha means He has form. He is person, sac-cid-ānanda-vigraha. But His person, His form, is different from our form, our present form. Our present form, as we have got the material tabernacle, that is temporary. Your form, my form, this is changing. We are not existing in the same form. Just like we have got this form, human form of life. It is not permanently I shall be able to enjoy. Just like you have got a particular dress now. It is not permanent. You can change your dress any moment. Similarly, this body, material body, is considered… Actual fact = it will not endure. We’ll have to change. Therefore it is not sac-cid-ānanda-vigraha. But Kṛṣṇa’s form is sac-cid-ānanda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means form. So everyone has got form. There are 8,400,000 forms of living entity. In the water there are 900,000 forms. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati [Padma Purāṇa]. Amongst the trees, plants, there are 2,000,000 forms. So there are hundred and thousands of forms in the material world. But in the spiritual world the form is sac-cid-ānanda-vigraha. Every form is eternal, full of knowledge and full of bliss. That is the difference between material world and spiritual world. Material world means… Although the varieties are there in the spiritual world… There are also trees, as well as we have got here trees. But there the forms are spiritual form, and here they are material form. Material form and spiritual form, what is the difference? The difference is that just like a living being… I can ask any of my disciple to do something, he’ll do it. But this microphone, it has also a form, but if I want microphone, “Please do this,” he cannot, it cannot be, because it is material. It can mechanical, give some mechanical service, one only, but it cannot do any other thing. A man can speak or he can dance or he can become a thief, he can become so many—because he’s living. That is the difference between material form and spiritual form. Therefore in the Bhagavad-gītā the material forms, they have been described as inferior, and spiritual forms… There is spiritual world also. That is called parā-prakṛti. There is another nature. So we have no information. But information means we have in the Vedic literature. In other literatures also there are slight information, but in the Vedic literature you’ll find described information of the spiritual world. So Bhagavad-gītā is the nutshell, cream of all spiritual knowledge. Here, therefore, Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, He is speaking. He is giving spiritual knowledge directly. Now, śrī-bhagavān uvāca. So there cannot be any argument. The word used here… Actually, this Bhagavad-gītā is described by Vyāsadeva. So Vyāsadeva recorded it, writing. Otherwise, it was being received through hearing. Before this Kali-yuga, Vyāsadeva, he kept all Vedic literature in writing. Before that, there was no book. The knowledge was received through the ear, aural reception, śruti. Therefore it is called śruti. Śruti means the knowledge which is received by hearing. And the memory was very sharp. In those days, five thousand years ago, any man… Not any man, but the intelligent class of men; they were called brāhmaṇas. They used to receive knowledge from guru by hearing. They could memorize everything, once heard. In the Kali-yuga the memory is being reduced. The duration of life is being reduced. Peoples’ mercifulness is being reduced. This is the symptom of Kali-yuga. Bodily strength—reduced. Therefore Vyāsadeva preferred it that the Vedic knowledge should be kept recorded in writing. So he first of all then wrote all this Vedic knowledge into writing, and the writings… There are the four original Vedas—Sāma, Yajur, Ṛk, Atharva—then the Upaniṣad, then the essence of Vedic knowledge, Vedānta-sūtra, then Rāmāyaṇa, Mahābhārata… Mahābhārata is the greater history of this planet, Bhārata. In this way immense literatures are available. If we like, we can read them. We are presenting in English translation so many books. The purpose is people of the world may know the Vedic knowledge. So essence of Vedic knowledge is this Bhagavad-gītā. Not only that; it is being spoken by the Supreme Personality of Godhead. Therefore it is said, śrī-bhagavān uvāca, so nobody could argue. Vedic knowledge means you cannot argue. You have to accept, authoritative. Just like the government literature, government regulation, when it is published, gazette, you cannot argue. Whatever the government has decided, you have to accept because government is the authority. Similarly, Vedic knowledge means you cannot argue. You can argue, but that argument is not to defeat. That argument is for understanding. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you cannot understand, then you have to put questions very humbly, praṇipātena, not by challenging. Praṇipāta. Praṇipāta means very humbly submitting oneself. Praṇipātena paripraśna. Otherwise there is no need of questioning. If you have no praṇipāta… Praṇipāta means prakṛṣṭa-rūpeṇa nipātena, fully submissive. The answers… You should approach to a person, questioning, with praṇipāta, means you cannot challenge him. Whatever answer he gives, you must be prepared to accept it. Otherwise don’t put question. That is the system, Vedic system. Tad viddhi praṇipātena paripraśnena [Bg. 4.34]. First of all you cannot argue because it is settled fact, vinirṇītam. Just like some law is passed after much discussion in the legislative assembly, but when the law is passed, enacted, you cannot argue anymore. “Under such and such law you have to do this,” section. Then you cannot argue. Similarly, Vedic knowledge, it is nirṇītam. It is already established. Simply you have to know it submissively. If you are lacking in that submissiveness, then don’t put question. That will be simply waste of time. That is Vedic system. First of all you should approach a person whom you think that he is the right person; he can give the answer. Then you put question. If you have doubt that “This man may be or may not be able to answer my question,” then don’t put question, because you are not prepared to take his answer. Therefore here it is said, bhagavān uvāca. You cannot put any question. That is the way. Because Bhagavān means… Every word has got meaning. Bhaga means opulence. So one of the opulence is nobody is wiser than Him. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ [Viṣṇu Purāṇa 6.5.47]. Bhagavān means one who possesses six kinds of opulences, richness, aiśvaryasya samagrasya, total richness. You are rich, I am rich, he is rich, but nobody can claim that “I am the only rich,” or “Nobody is richer than me.” That is not possible. But if you find somebody who is the richest—nobody is richer than Him—then He is God. Then He’s God. God is not so cheap thing that in every street, every village, there is incarnation of God. Don’t accept that. You must know what is meaning of God. At least we followers of Kṛṣṇa consciousness, we do not accept such cheap God. The God’s description is there in the śāstra. Just like one of the description is given in the Brahma-saṁhitā, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.48] So it is described here that yasyaika-niśvasita-kālam athāvalambya, that you… Just like we are breathing, exhaling and inhaling, so God is also being. We have already explained. So we are also being. We are breathing. He is also breathing. But our breathing is for a moment, but His duration of breathing is described in the śāstra that when He is exhaling, innumerable universes are coming out, and when He’s inhaling, innumerable universes are going into Him. Yasyaika-niśvasita-kālam athāvalambya [Bs. 5.48]. This breathing period, taking advantage of the breathing period of Mahā-Viṣṇu, millions of universes, jagad-aṇḍa-nāthāḥ… Not only universes, the chief person of the universe, Brahmā, they are coming and going, coming and going. And the Brahmā’s duration of life, that is described in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇaḥ [Bg. 8.17]. We cannot calculate even the twelve hours day period by our mathematical calculation. So that is meaning of God. And this God, Mahā-Viṣṇu, is partial representation of Govinda. Viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajā… So sometimes cheap gods come in the Western country. They cheat you. But God is not so cheap. This is one of the description of God, that within the breathing period of God, Mahā-Viṣṇu, who is not directly God—He is an expansion of God, Mahā-Viṣṇu—the total material energy is being created and annihilated. That is God. So that aiśvaryasya samagra, this is one opulence. If we possess one house, we become very opulent. If another possesses two house or three house… Now here, in the breathing period of God, there are innumerable universes. You cannot calculate what is the opulence. One universe you cannot calculate. The one universe you are daily experiencing. What is the position of the sun, what is the position of the moon, what is the position of other planets you cannot calculate. And there are innumerable universes. And that is depending on the breathing period of God. So we say, “God is great.” We should try to understand how great He is, not that the Dr. Frog’s greatness. No. That is not greatness, no—my calculation, “God may be like this. God may be like that.” You have to understand about God from the authorized person who knows things as they are. Then you can also know. Therefore Kṛṣṇa says here in the Ninth Chapter, śrī-bhagavān uvāca, idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave: “My dear Arjuna, I shall speak to you…” He is giving him so many instruction, because Arjuna has submitted to Kṛṣṇa. Śiṣyas te ‘haṁ śādhi māṁ prapannam [Bg. 2.7] = “I am now perplexed. I am therefore submitting myself unto You.” Kṛṣṇa was his friend. There was no submission. A friend does not submit to another friend. Then there is no meaning of friendship. But here Kṛṣṇa voluntarily, er, Arjuna voluntarily said that “I am submitting. Don’t treat me as Your friend. Now You treat me as Your disciple. I am submitting.” So therefore Kṛṣṇa says, “My dear Arjuna, now I shall speak to you the most confidential part of knowledge.” Idaṁ tu te guhyatamam. Guhya means confidential. And there is comparative, superlative degree. That is guhya, guhyatara and guhyatama. So Kṛṣṇa said, “I’ll speak to you the most confidential part of knowledge.” Pravakṣyāmi. Pravakṣyāmi means “I shall explain to you.” Vakṣyāmi means “I will speak,” and pra means prakṛṣṭa-rūpeṇa, “Very explicitly I shall speak to you.” Another word is used here, anasūyave. Asūya means envious, envy. “I am speaking to you because you are not envious.” This is the qualification. If you are envious of God—“Why? Who is God? I am God. Why shall I hear from God? I know better than Him…” These are enviousness. But Arjuna is not envious. We are envious. This material world is enviousness. I am envious of you; you are envious of me. I cannot see you very opulent; you cannot see me very opulent. That is the reason there is rivalry, competition, in this world, man to man, friend to friend, even father and son. The competition is there because we are envious. Suppose I am your neighbor and I become rich. So although there is no enmity, still my neighbors will be envious = “Oh, this man has become so rich? I could not become.” This is the nature. So if we try to understand Bhagavān, the Supreme Personality of Godhead, the Supreme Being, the our first qualification should be = we should not envious. Therefore in the Śrīmad-Bhāgavatam, in the beginning it is said that dharmaḥ projjhita-kaitavaḥ atra paramo nirmatsarāṇām [SB 1.1.2]. Nirmatsara. Matsaratā means to become envious. So that is one of the qualification to understand God = not to become envious. But our enviousness is beginning from God. As soon as we present Kṛṣṇa as the Supreme Personality of Godhead, so many persons will protest, “Why Kṛṣṇa, the Supreme Personality of Godhead?” Why not? [laughter] First of all answer why not. If you think Kṛṣṇa is not the Supreme Personality of Godhead, then you present who is the Supreme Personality of Godhead. Either you do not know or you cannot present. If you do not know who is the Supreme Personality of Godhead, then take it from me = Kṛṣṇa. And if you know, then you present more than, more efficient, more expert, more powerful, more rich than Kṛṣṇa. This is practically a challenge. So actually it has been challenged, and it has been scrutinizingly examined, and the verdict is, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ… [Bs. 5.1] Devotees: …sarva-kāraṇa-kāraṇam. Prabhupāda: This has been decided. Nṛpa-nirṇītam. It is already considered and decided. So any point… Suppose Bhagavān means the supreme rich. Supreme Being means everything supreme. In richness He is supreme. In bodily strength He is supreme. His knowledge is supreme. In beauty He is supreme. In renunciation He is supreme. That is the description, definition of God, that He must be supreme in every respect. Therefore He is called Supreme Being in the dictionary. Nobody can be rival to Him. Asamordhva. Asama means equal. Nobody is equal to Him. If I become equal to Him, how He can become Supreme? If there is rivalry between the Supreme, then there is not meaning of Supreme. Supreme means there is no rivalry. He is the Supreme, means nobody is greater than Him; nobody is equal to Him; everyone is under Him. That is called Supreme. Asamordhva. Nobody can be sama. Sama means equal. If I am God, and another competitor God, you are also God, then neither you are God nor I am God. There cannot be any competition. That is called Supreme. So Arjuna is to that position. He does not challenge Kṛṣṇa, that “There is another Supreme Being than Yourself.” There cannot be. But sometimes we foolishly challenge. That is our foolishness. But God is always Supreme. So therefore this is the qualification of understanding confidential knowledge about God. Anasūyave. Pravakṣyāmy anasūyave. Jñānam. Jñānam means knowledge. And vijñānam means particular knowledge. Just like in scientific word there are knowledge and scientific knowledge, or theoretical knowledge and experimental knowledge—two kinds of knowledge. Science… In the field of scientific knowledge there are things, just like observation and experiment. Things are going on. The scientists are observing that “These things is being done.” Now there are so many observation, atomic observation; proton, neutron, they are observing. And now, when that observation is complete, when they are put into experimental knowledge, that is called vijñānam. So Kṛṣṇa says that “I shall explain to you jñānam, theoretical knowledge, with practical experiment.” Not that you have to accept this knowledge blindly. Practical experiment. Jñānaṁ te ‘haṁ pravakṣyāmy anasū… Jñānaṁ vijñāna-sahitam. Just like the controversy is… The modern scientists, they say that “Life is generated from matter.” We are protesting. We are protesting because… We are not scientists, of course, but we are scientists so far our knowledge is concerned. Because here it is said…, Kṛṣṇa says, jñānaṁ te ‘haṁ sa-vijñānam [Bg. 7.2], so Kṛṣṇa is the authority. He is the opulent, most opulent, the wisest. So if we receive from Him knowledge, then that is perfect. I may not be perfect, but the knowledge I receive from Kṛṣṇa, that is perfect. That is perfect. Therefore we should receive from Kṛṣṇa knowledge. That is perfect knowledge. A small child, he does not know what is this watch, and the father explains to him, “My dear child, this is called watch. It is moving by this machine,” and as far as the child can understand, it is explained. So when the child says, “This is watch, and it is working like this. I have heard it from my father,” that is perfect knowledge. That is perfect. He may be imperfect, but his knowledge is perfect because he has received the knowledge from the perfect person. This is a crude example. Similarly, any knowledge you receive from the Supreme Personality of Godhead, it is perfect. Therefore Kṛṣṇa said that, idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave jñānaṁ vijñāna-sahitaṁ yaj jñātvā… [Bg. 9.1] And if you learn this knowledge, if you actually assimilate this knowledge—yaj jñātvā mokṣyase aśubhāt—then you become liberated from this inauspicious life, aśubham. Śubha mean auspicious, and aśubha means inauspicious. So our this material existence is inauspicious because we are full of ignorance, full of miserable condition, and this body is not permanent. Our existence, body, should have been like Kṛṣṇa. Because Kṛṣṇa is the original father, the son’s body is as good as the father’s body. But when we learn from the śāstra that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1], His form is eternal, full of bliss and knowledge, and when we compare our this body, material body, it is neither eternal, neither full of knowledge, neither full of bliss. This is aśubha. The aśubha means it is not śubha. If his body would have been auspicious, then this body would continue to exist, because we are eternal. These things have been described very vividly in the Second Chapter = na hanyate hanyamāne śarīre [Bg. 2.20]. Because we are dull brain… There is no education actually. The modern education means simply a craftsmanship. If you can prepare a nice motorcar, oh, that is advancement of the… And what is this? This is craftsmanship. It is the blacksmith’s work. It is not knowledge. Knowledge is different. Therefore it is called jñānaṁ vijñāna-sahitam. This is knowledge = “What I am? I am this body or something else? Why I am suffering? If there is any remedy? I do not wish to die, neither I am subjected to death.” Nityaḥ śāśvato ‘yaṁ na hanyate han… This is knowledge, that “If I am eternal, if I do not die after annihilation of this body, then why I am subjected to this body?” This is knowledge. And to manufacture a motorcar, that is not knowledge. That is craftsmanship. Knowledge is here, that “I am eternal. Why I am put into this condition of temporary body? Not only one kind of body, but there are 8,400,000 different forms of body, and I have to accept one of them, tathā dehāntara-prāptiḥ [Bg. 2.13], according to my karma. This is my position. How to get out of it, to inquire about it? If there is any science to accept it?” That is knowledge. Therefore Kṛṣṇa says, jñānaṁ sa-vijñānam, vijñāna-sahitaṁ yaj jñātvā: “If you are fortunate enough to understand this knowledge, then mokṣyase. You become liberated from this inauspicious condition of repeated birth, death, ignorance and suffering, so many things.” So we shall try to explain one after another. This is the beginning. Thank you very much. Devotees: Jaya Śrīla Prabhupāda! [break]

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