Vndvana, April 17, 1975

Prabhupda: (recites line by line/with devotees responding)

r-bhagavn uvca
ida tu te guhyatama
pravakymy anasyave
jna vijna-sahita
yaj jtv mokyase 'ubht

r-bhagavn uvca. Now

we
will
explain.
So rbhagavn uvca. Bhagavn, this word, I have explained many
times. Bhagavn means the supreme authority. So far authoritative
power is concerned, that is analyzed by rla Rpa Gosvm. Cent
percent
power
or
cent
percent
qualification
is
in Ka. Kas tu bhagavnsvayam [SB 1.3.28]. There is... This is
called saviea, personal analysis, not that ...Even somebody is
sometimes addressed as Bhagavn, that does not mean he is also equal
to the Supreme Person. Just like sometimes Nrada Muni is also
addressed as Bhagavn. Lord iva is also addressed as Bhagavn, not
only viu-tattva, but also others. Sometimes they are addressed
as Bhagavn.
But in order to particularly point out Ka, it has been said in
the rmad-Bhgavatam, kas tu bhagavn svayam. Ka...
Actually, Bhagavn is Kabecause He has got cent percent qualities
of Bhagavn. That is analyzed inCaitanya-caritmta. He is cent
percent Bhagavn. Others, they are alsoBhagavn, viutattva, Nryaa, He is also Bhagavn. But rla Rpa Gosvm has
analyzed; He is 94%, not cent percent. Or, in other words, you can take
it thata-aivarya pra, that is Ka. And They are also aaivarya, but it is not displayed. Not that... Just like Lord Rmacandra.
Lord Rmacandra... Madhvahas approved, He, also Bhagavn. Rmdimrtiu kal-niyamena tihan [Bs. 5.39]. Lord Ka, the Supreme
Personality of Godhead, is existing as the Supreme Person along
with Rma, Nsiha, Varha, many thousands ofavatras. They are
also Ka. Keava dhta-rma-arra jaya jagada hare.Keava dhtamna-arra jaya jagada hare. So Keava, Ka, He is existing with all
the incarnation, not that He is existing as Ka. So when we speak
ofKa, we take it that all His expansion and incarnation.

Therefore it is said rmdi-mrtiu kal. They are kal. Kal means

partial expansion, not full expansion. Full expansion means pra. So
they are alsoBhagavn.
But kas tu bhagavn svayam means bhagavatva, the authority
ofBhagavn, is fully expressed in Ka, not in others. Therefore in
the rmad-Bhgavatam it is said... After making the list of different
incarnation, it is summarized that ete cakal pusa kas tu bhagavn svayam: [SB1.3.28] "All these
incarnations mentioned," rmdi-mrtiu kal-niyamenatihan [Bs.
5.39], "they are partial expansion and expansion of the expansion or
expansion of His power, aktyvea-avatra."
Just (take) Lord Buddha. He is aktyveaavatra. Many aktyvea-avatra.So in this way Ka is always
existing along with His expansion and incarnation. But the real original
Personality of Godhead
is Ka. Kas tu bhagavnsvayam [SB 1.3.28]. Therefore Bhagavadgt is being spoken by Ka. But in order to distinguish Him,
Vysadeva is writing r bhagavn uvca. He does not
say, r ka uvca just to make it distinguished
that kas tu bhagavn. So we are pledged to receive knowledge from
the Supreme Personality of Godhead. That is our
mission, Ka consciousness. Here is knowledge given
by Ka.Ida tu te guhyatama pravakymy anasyave. "Now I am
giving you this knowledge, very confidential
knowledge." Guhyatamam. Guhya means confidential
and guhyatama, more confidential. Comparative, superlative. Positive,
comparative and superlative. Guhya is positive. Guhyatara is
comparative. And guhyatamam. So this brahma-jna, Brahman,
is guhya, is very confidential because if you achieve brahmajna, immediately you become the most important person within this
material world. Brahma-bhta.Brhmaa. And brahmabhta means above brhmaa or brhmaa. So that
isguhya. Guhya means confidential. To become brahmabhta, brahma-jn,that is guhya.
And brahmeti paramtmeti. When you
understand Paramtm... varasarva-bhtn hddee arjuna tihati [Bg. 18.61]. Paramtm means tmand Paramtm
. There are two different souls. One is... Paramtm means He is
present everywhere. That is Paramtm. The Myvds say there is no
difference between tm and Paramtm, but that is not the

fact. tm means present within this body. I am tm; you

are tm. Dehino 'smin yath dehe [Bg. 2.13].Asmin dehe, in this body.
I am tm, you are tm, but I am not Paramtm.Paramtm is
different thing. Paramtm is Ka, or the Supreme Personality of
Godhead, situated in everyone's heart. So that is guhyataram. First of
all, to understand brahma-jna, or self-realization, that is very
confidential. That is not ordinary knowledge. It is above ordinary
knowledge. Therefore it is saidguhya. Guhya means very confidential.
Nobody understands even tma-tattva. tma-tattvam.
rotavydni rjendra
n santi sahasraa
apayatm tma-tattva
gheu gha-medhinm
[SB 2.1.2]

Gheu gha-medhinm. Those who are living within the family life,
they
cannot
understand
what
is tmatattva. Apayatm. Apayata. N santi sahasraa.ukadeva
Gosvm is advising to Parkit Mahrja that "There are many things.
They are busy." Just like ordinary man, worldly man, he purchases
huge volumes of newspaper, and he is interested. But he is not
interested
to
understandBhagavad-gt where tma-tattvam is
described. Dehino 'smin yath dehe [Bg.2.13]. They are not interested.
Therefore
ukadeva
Gosvm
said
to ParkitMahrja rotavydi, subject
matter
for
hearing. N santi sahasraa: "For ordinary man there are
thousands and thousands of news." We can see so many magazines
technical, musical and cinema and ordinary news and so many editions
of
every
newspaper
in
every
city.
So
this
is
a
fact. rotavydni rjendran santi sahasraa [SB 2.1.2]. Sahasra
a means thousands and thousands and thousands. Why they are busy
with so many newspapers, and why they are not interested in
hearing Bhagavad-gt and rmadBhgavatam? Becauseapayatm tma-tattvam; [SB 2.1.2] "They do not
know that the real purpose of life is to understand tmatattva." Apayatm. Why you are forget? Gheu gha-medhinm. They
have made it vow, that, to maintain the family and to have some
enjoyment from family life. Family life means society, friendship and
love.
That (is) Vidypati's song. What is that? Can you remember? Tatala
seikatevari-bindu-sama, suta-mit-ramai-samje. Suta-mit-ramai-

samje.(?) The exact English equivalent is "society, friendship and

love." Everyone is busysociety, family, friends, country, nation,
community, in this way, suta-mit-ramai-samje. And what is the
composition? Now, children, suta; mit means friends;
and ramai, some woman. If they are beautiful woman, that is also very
nice. So they are busy. They are busy. The other day we had been guest
in Hyderabad. He is very busy with this suta-mit-ramaisamje. Everyone is. Everyone is busy with suta-mit-ramai-samje.
So somebody can say, "Unless there is happiness, why people should
be interested?" There is happiness certainly. So that happiness is
compared byVidypati, the great Vaiava poet, that it is just like tatala
seikate vari-bindusama.(?) Just like desert. You have seen desert.
Desert means it requires huge quantities of water. Nowadays,
practically, in every country, especially in India, every land is just like
desert for want of water. So you see in Vndvana so much land lying
vacant, no agriculture. Why? There is want of water. There is no
sufficient supply of water. So in this way, if there is scarcity of water,
then gradually these places will be converted into desert. Converted
into desert. So the "desert" word is used because it requires huge
quantity of water. Similarly, we are, in this material world, we are
trying to be happy in the society, friendship and love. Suta-mitramai-samje. But the happiness we are getting, that is compared
with a drop of water in the desert. If in the vast desert, Arabian desert,
if we say that "We want water," and somebody brings a drop of water
and take it, it will be very insignificant, has no meaning.
Similarly, we are... Our heart is desiring real pleasure,
transcendental bliss. So if we are put into this desert, suta-mitramai-samje, where is the benefit? This song is confirmed in
the rmad-Bhgavatam that apayatm tma-tattvam [SB2.1.2]. They
do not know what is the aim of life. They are satisfied with this drop of
water in the desert. It will never mitigate. Desert is very vast tract of
land dry, and if somebody says, "All right, take one drop of water," then
what is the meaning? It has no meaning. Similarly, we are spirit soul.
We are hankering afterKa. That is our inner desire. And what
happiness we shall get with this society, friendship or love? This is not
possible. That is not possible. There is some happiness, temporary
happiness, very small quantity, so-called happiness. It will never satisfy
you.
Actually we are trying to get because we are eternal. We are trying to
get eternal happiness. That is... Ka is speaking

here. Jna te 'ha savijnapravakymy anasyave [Bg. 7.2]. Anasyave. Asya means
envious. Envious. Everyone is envious of Ka. That is demon. Just
like Kasa. In this tract of land, Mathur, there was Kasa. He was so
envious that he ordered to his servant that "As soon as Ka is born,
please bring the child. I shall kill Him." This is asya. So at the present
moment, practically the whole world, they want to be godless. The
scientists and the..., everyone is trying to prove that "There is no God.
There is no Ka. This is all sentiment." Especially in the Communist
countries. So if you become demon, Communist, or in favor of them,
then you are also infected with asya, envious of Ka. Then you
cannot understand. Then you cannot understand. Ka is very strict.
But the devotees are very lenient.Ka doesn't want to speak even with
demons. But the devotees are so kind, they go to the demons and pray,
"Kindly hear. Kindly hear about Ka." This is...
Therefore a devotee is more merciful than Ka. Ka doesn't
speak to the demons. Unless you are one who is bhakta... just
like Bhagavad-gt was spoken to Arjuna, bhakto
'si sakh ceti. Ka never speaks. Ka was very strict. But the
devotees, Ka has said, ya ima parama guhya madbhakteuabhidhsyati. About Bhagavad-gt He says, "One who speaks
this confidential knowledge amongst the bhaktas..." He recommends
the bhaktas. But the devotees, they are so merciful, they go to
the abhakta, transgressing the order ofKa because they are so
merciful: "All right, Ka has rejected them. Let me try. Let me try."
This is the position of a bhakta. They are not only unenvious to God,
but they are also unenvious...
Therefore their name is kruik, kruik, most merciful. The
describe... What is that? Titikava kruik suhda sarvabhtnm [SB 3.25.21].Devotees are always tortured by the demons.
They (the demons) are prepared to torture even Ka, the Supreme
Personality of Godhead, and great devotees also. So they (the devotees)
tolerate all these tortures. Therefore the devotees are described
as titikava. And Caitanya Mahprabhu also
teaches, td apisuncena taror api sahiun. A devotee should learn
this loka of r CaitanyaMahprabhu that he should be tolerant more
than the trees. Kruik. And they take the risk of preaching amongst
the demons, nondevotees, because they arekruik, very merciful,
more merciful than Ka. More merciful than Ka.

Ka says, "Don't speak this Bhagavad-gt to the nondevotees,"

because nondevotees will not accept. Ka says, sarvadharmn parityajya mm ekaaraa vraja [Bg. 18.66]. Who will
accept unless he is devotee? The Myvd,karm, jn, yogi they
cannot accept. They are envious, "I am Ka. I am God. Why I shall
surrender to Ka? Why shall I accept Ka as God?" This is the
position of the bhukti-mukti-siddhi-km. Therefore you will find so
many yogis; they can play jugglery, magic, but they are not devotees.
They will not surrender to Ka. This is their... So such persons cannot
understand Ka. They cannot understand the science of Ka. They
cannot understand because Ka does not disclose Himself to the
nondevotees. So by their own attempt, however
bigyogi or jn or karm he may be, he cannot
understand Ka. Ka discloses, reveals Himself, to
the anasyave, one who is not envious. And that is
devotee.Anasyave means devotee, who does not, who is not envious
of Ka. Others, they are envious, Karm, jn, yogi.
The karms will say that "You work hard, and get the result and
enjoy. Why you are going to the temple to pray?" This is the philosophy
of the Communists. "Why should you go to the church? Why should
you go to the temple? Forget all these things. Work hard, earn money
and enjoy life." But that is demonic. Because there is envy against God,
they are demons. So the science of God or science of Ka, katattva, is never disclosed or revealed amongst the nondevotees demons.
It can be revealed, it can be understood by a person likeArjuna.
Therefore it is
said anasyave, jna te 'ha pravakymi. Anasyave,this very
word. We should never be envious to Ka and his devotee. If you
think that "I will become... I am envious to the devotees, but I am not
envious toKa," no, no, Ka does not accept that kind of business.
You... First of all, you should be nonenvious to the devotee. Madbhakta pjybhyadhika. "If you are envious to My devotee and if you
become a devotee, that is not." That is stated that one who is directly
devotee of Ka, he is not devotee. One who is devotee through His
devotee, he is devotee.
This philosophy you should learn. You cannot say, "But why shall I
go throughguru or through Vaiava to Ka? I can go directly. I am
so qualified." No, you are not qualified. If you jump over like that, that
is not... That is... In Bengal it is said, honar din ke ghaska (?). There is
grass before the horse. If you think that I shall jump over the horse and

eat the grass, that is not possible. So one should be devotee first of
all. Tad-vijnrtha sa gurum eva abhigacchet [MU 1.2.12]. We must
approach a bona fide guru in order to understand the science
of Ka.Abhigacchet. This I have explained several times.
So anasyave. If you want to learn Ka, then you should be very
much humble and submissive to Ka and His devotee, anasyave.
Jna vijna-sahitam. Jna, this knowledge, most confidential
knowledge, it is not sentiment. Vijna-sahitam. It is science. Just like
in scientific knowledge you must know theoretically and practically.
Not only that, you simply know that so much oxygen, so much
hydrogen produces water by mixing... That is theoretical. You have to
make water by mixing these two chemicalsthat is practical. So in the
B.A.C. examination they take examination, test, theoretical and
practical. So theoretical is,, Ka says, sarvadharmnparityajya mm eka araa vraja [Bg. 18.66]. But when
you really surrender, that is practical science. That is practical. If you
decide to surrenderthat is called aragatithen you have to learn
the science how to become surrendered. That is vijna. Jna means
theoretical knowledge and vijnameans practical knowledge. So we
have to do it practically, not that "I have readBhagavadgt and Bhgavata. So I have become a devotee." No. You should
practically demonstrate in your life that you are actually devotee. That
is calledvijna-sahitam. Jna vijna-sahitam.
And yaj jtv. If you learn this
science, yaj jtv mokyase aubht, the result is you become
liberated from this aubha, inauspicious condition of life,aubha. What
is that inauspicious condition of life? This materialistic life. If you want
to get out of this materialistic way... This is aubha. There is
no ubha.People are thinking, "We shall make it ubha." ubha means
auspicious by material adjustment. By having nice car, nice road,
skyscraper building and so many machine and bodily comforts which is
known as material advancement. But the stra says it is all
inauspicious, all inauspicious. If you want to become free from this
inauspicious kind of life, then you should learn the science
whichKa is teaching, jna vijna, not this vijna, the so-called
materialistic science. You should learn the real science, savijna. That is how to surrender toKa, how to become not envious
to Ka. This is a great science. We have to learn. And that is spoken
in this chapter, Ninth Chapter, the science of Kaconsciousness. If

you become expert in that science, then you become free from this
inauspicious science, this material science. Thank you very much. (end)