Bhagavad-gt 5.

7-13

New York, August 27, 1966
Prabhupda:
yoga-yukto viuddhtm
vijittm jitendriya
sarva-bhttma-bhttm
kurvann api na lipyate
[Bg. 5.7]
Detachment.
sannysas tu mah-bho
dukham ptum ayogata
yoga-yukto munir brahma
na ciredhigacchati
[Bg. 5.6]
This verse we have been discussing, that sannysa,renouncement.
Renouncement of this world, not by artificial dress, but actually
renouncement is described herein that yoga-yukta. Yoga-yukta. That
means we have to stay in the Ka consciousness. Then we can
renounce. Otherwise it is not possible. Otherwise it is not possible. If I
am to vacate this room, then I must have some other room to stay there;
otherwise it is not possible for me to leave this room. That is the nature
of living entities. They want some engagement. They want some
engagement. Simple negative consideration, that "I want to detach," that
will not make me happy. I must have some attachment also. I detach
from this place by attach myself to that place. Because I am eternal. I am
eternal living entity. My symptom is eternity. Not that I detach and end
myself. No. I continue to exist. So without attachment we cannot actually
be detached from this material world.
So sannysas tu mah-bho. If artificially I detach myself, renounce
this world, then Ka says dukhamptum ayogata. If there is no
engagement, good engagement, better engagement, then it is a cause of
misery. It is a cause of misery. It is very difficult. Suppose a family man,
he renounces the family connection, but if he has no better connection
and better attachment, then he will feel, "Oh, I was better in my family
life. I have done mistake." Ka says, sannysas tu mah-
bho dukham ptum ayogata. Ayogata means if we have no link
with the Kaconsciousness, then simply detachment will be cause of
misery. Dukham ptum. It will be a cause of misery. Yoga-yukto
munir brahma. But one who is in dovetail, one who is dovetailed with
the Supreme, yoga-yukto
munir brahma na ciredhigacchati. Brahma. Yoga-yukta. If I am
dovetailed with Ka consciousness, then acirea. Acirea means very
soon I shall realize myself as Brahman. I am Brahman. It is simply
question of realization. By misconception, by illusion, I am thinking
that I am matter, but actually I am Brahman. The whole process is to
realize that "I am Brahman, I am not this matter." This
conception, Brahman conception, or realization, self-realization, is
possible, yoga-yukta, if I am always dovetailed
with Ka consciousness.
If I am always dovetailed with Ka, doing something in connection
with... Nirbandha ka-sambandhe yukta vairgyam ucyate. The
other day I tried to explain this verse of Rpa Gosvm. RpaGosvm,
he has stated in two ways the attachment and detachment. He
says, ansaktasya viayn yathrham upayujata. Viayn. The things
of our enjoyment, that should be accepted, ansaktasya, without any
attachment. I require this for maintenance of my body; therefore I
accept this. This is called ansaktasya. So, in other words, just to make
the better use of a bad bargain. I am now materially encaged. So I must
make the best use of this body by dovetailing myself with Ka. Ka-
sambandhe. Nirbandha ka-sambandhe. And another, another
verse, RpaGosvm states,
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate.
Prpacikatay buddhy. Just like there are some philosophers. They
say that this material world is false and Brahman is real. Of course, that
is all right, but according to Vaiava philosophy, as we are, we say that
material world is not false, but it is temporary. That's all. If you say
temporary thing as false, that is not the right nomenclature. Temporary,
one thing may be temporary, but that is not false. Just like we have come
here, I have come from India. I am staying in this room for the last two
months, or I may stay here for some days more. So my visit, I am a
visitor. My visit is temporary. But this temporary visit is not false. Is it
false? Oh, I am sitting here, I am talking with you, I am eating, and so
many things. They are all false? No. They are not false. They are not false,
but temporary. Therefore hari-sambandhi-vastuna. Everything has got
connection with Ka. That realization is required. Everything.
Whatever we see here, they are only perverted reflection of the reality.
That's all.
This perverted reflection I have tried to explain many times. Just
like if there is a tree on the bank of a lake you'll find that tree is
perverted, reflected, pervertedly reflected within the water. That means
the top has gone to the down and the root has come up. And in the
Fifteenth Chapter it is described in that way. So this world is a
perverted reflection. And because it is reflection of the reality, therefore
it appears so nicely that we take it as actual fact. That is called illusion.
But if we understand that, "It is temporary, I should not be attached. It
is temporary. My attachment should be to the reality not to the
unreality,"... So reality is Ka. This is also reality, but temporary. So
we have to get ourself from the temporary to the reality.
Therefore Rpa Gosvm says that prpacikatay buddhy hari-
sambandhi-vastuna. Now in this material world, because this material
world is manifestation of the energy of the Supreme Lord, therefore it
has got a very intimate connection with the Supreme Lord. It has got
connection. Because...
Just like the sunshine. The sunshine, although the sun is far away,
but if the sunshine has got direct connection with sun... The sunshine is
connecting me from this earth to the sun, ninety millions of miles away.
Still, I have got connection with that. So similarly, this material world is
the manifestation of the energy, energy of the Supreme Lord. Therefore
it has got intimate relation with the Supreme Lord. That we have to
understand. We should not take it, accept it as false and reject it. No.
We cannot reject it because there is connection with Ka. Now we
have to utilize it properly. Because it has got connection with Ka,
and because it is the energy of Ka. Therefore the whole thing is that
this should be utilized for Ka. That's all. It should be utilized
for Ka. If this material world is utilized for Ka, then there is no
trouble, there is no disturbance of peace. There is always peace and
tranquility and happiness in this world, and at the same time happiness
in the next world.
If we consider... When I am taking my food, if I think, "Oh, this nice
foodstuff is sent by Ka. He has kindly sent me this foodstuff." So I
think of Ka. So that taking of foodstuff in Ka consciousness
is yoga-yukta. That is called yoga-yukta. That is yoga. Always thinking
in Ka consciousness. That is called yoga-yukta. Yoga-
yukto muni. Muni. Muni means one who is thoughtful, he's
called muni. So one who is always thoughtful of Ka, such
person, yoga-yukta, yoga-yukto
munir brahma na ciredhigacchati. He, very soon, he becomes
situated in his Brahman conception of life. And as soon as you are
situated in Brahmanconception of life, then immediately your effect
will be brahma-bhta prasanntm [Bg. 18.54]. You'll be joyful. Your
material moroseness will go at once. At once. Brahma-
bhta prasanntm na ocati. You'll be free from all anxiety. You'll be
free from all... And there will be no demand for your sense satisfaction.
You'll feel yourself full. "Oh, I am full. I have nothing to demand." Such
stage will come.
So yoga-yukto munir brahma acirea. If we always dovetail ourself
in Ka consciousness and in that way we prosecute our duties... We
don't take that this is false. We take it that because it has connection
with Ka, it should be utilized for Ka. That's all. That yoga-
yukto muni, he, at once, very nicely, very easily, he
realizes Brahman. So many other processes, they're trying to
realize Brahman for so many years by meditation, by penance, by going
to the forest, Himalaya, and so many things. But if one is intelligent
enough, always thinking that everything has got connection
with Ka and it should be utilized for Ka, then I am yoga-
yukta. And my brahma-bhta,my Brahman realization is within my
hand. It is such a nice thing. Yoga-yukto viuddhtm [Bg. 5.7]. And
one who is dovetailed in such a way, he is viuddhtm. Viuddhtm.
tm means self and viuddha means pure. In pure self. This is... When
we think that "I am the enjoyer," that is, my tm is covered with dirty
things. "I am enjoyer," when I think. But when I think, when I am yoga-
yukta, that "Ka, everything belongs to Ka," then I
am viuddhtm. And that is a fact. I am not proprietor, I am not
enjoyer. I am allowed to enjoy whatever is allotted to me.
Just like take, for example, foodstuff. You can take foodstuff as
much as you require for your maintenance of the body. Now if you take
more, then you'll be in trouble, and if you take less, then you'll be in
trouble. You have to take exactly what is prescribed for you. Just like
the elephant. Elephant is taking hundred pounds daily, twice. Once at a
time he takes hundred pounds or more than that. And the ant takes
only one grain. Now if the ant thinks that "I shall also take hundred
pounds," oh, it is impossible for him. It is impossible. (chuckling) And
if the elephant thinks, "All right, the ant is taking one grain. I shall
take." No. That is not. The system is that in God's kingdom, in God's
creation, for everybody, there is sufficient food. You take as much as
you require. That is the natural way. In the nature's way you'll find,
beginning from the ant to the elephant, they will not take more, they
will not take less. If to the elephant you give two hundred pounds
foodstuff, he'll take only a hundred pounds as he requires. Neither he'll
take the foodstuff to his place to stock it for next day. No. You see these
pigeons. You see. Whenever you give some foodstuff they take whatever
they require, but they don't take anything for the next day. Next day.
But we are thinking, "Oh, we have got so much foodstuff. All right, let
me eat up to my throat, and then take something for next day." No.
The next day question should be stopped. We shall always depend.
We shall always take as much as we require. That is called yoga-yukta.
Yukthra-vihrasyayogo bhavati siddhi. One who is situated just
exactly what he needs. Now, the whole world is situated in such a way,
that every body, if he takes exactly what he needs and he does not
stock, then there is no need. There is no poverty, there is no scarcity.
But we do not do that. We stock for black market. No. That is creating...
Because I am thinking that "This is my property." If I think that "Every
thing, every eatable things, they are sent by Ka or God for everyone,
let me take whatever I want," then there is peace in the world. Of
course, that is not possible because it is such a world (people yelling
outside)... It is such a world that we are always anxious to stock, or
you'll ask always to take more, then more, then more. Nobody is
satisfied. Nobody is satisfied.
So yoga-yukto viuddhtm [Bg. 5.7]. One who is viuddhtm, one
who is situated in his pure consciousness, then vijittm
jitendriya. (aside:) Sit down. Don't disturb. Sit
down. Vijittm, and jitendriya. Jitendriya means that greedy,
greediness. I want more. As soon as he becomes Kaconsciousness,
his greediness goes away. "I don't want more. I don't want more." So if
everybody thinks like that, that "I don't want more," then where is the
trouble in this world? There is no trouble. Because by grace of God,
there is enough food, enough sufficient stock. Simply it is the anomaly
of distribution by the human society that is creating one starving and
one... And that starvation is also due to his own work. There are so
many. But for perfection, the perfection of the world situation, this is
required. Yoga-yukto viuddhtm.When one is dovetailed
with Ka consciousness, he is pure soul.
Viuddhtm. And vijittm means he has control over the body
and jitendriya. Jitendriya means he has conquered over the
senses. Jitendriya. Sarva-bhttma-bhttm. And he has identified
himself with all living entities. Sarva-bhttma-bhttm
kurvann api na lipyate. If he works in that condition of life, then he is
practically doing nothing. Because we are being entangled in this
material world, and according to the reaction of my own work. So if I
am situated in this Ka consciousness and I am in my tm, I am in
pure state of my tm and I am controlling my body and senses, and I
identify with everybody, every living entity, then I have no
entanglement, no reaction of my work. In this
state, Ka says, naiva kicit karomti yukto manyeta tattva-vit. "I am
not doing anything." That is the stage. A Ka conscious person, he
never thinks that "I am doing something." Even if you ask him that
"Are you going to such and such place?" Suppose it is settled that he's
going to such and such place. If you ask him, "When you are going?"
He'll say that "I do not know when I shall go, but when Ka will ask
me or allow me to go, I shall go." I am saying this from my practical
experience from my Guru Mahrja, from my spiritual master. He
would never say that "I am going," "I am doing," no. "If Ka desires,
then I shall do it." "If Ka desires, then I shall go." Like that. Always
depending on Ka. This is called viuddhtm.
Naiva kicit karomti yukto manyeta tattva-vit. Tattva-vit. Tattva-
vit means one who knows the truth. One who knows the truth. The
truth is that unless Ka allows me to go, oh, I may not go. There may
be so many obstacles on my path. I have made my whole program. Just
like last year, there was air crash on the Switzerland, one Indian
aircraft. And there were all respectable gentleman, and there was...
Perhaps you know it. There was one Indian chemist, Dr. Bhabha(?). He
was going to attend some nuclear meeting in some European country,
but there was a crash and all of them died in a second. So
unless Ka desires, unless He allows, we cannot do anything. We
cannot do any... This is the fact. So tattva-vit... Tattva-vit means one
who knows the truth. He thinks like that, that "I cannot do anything. I
am always dependent on Ka. I cannot..." Mahatma Gandhi he used
to say that "Not a blade of grass moves without the sanction of God." It
is a fact. It is a fact. Nothing can be done without His sanction.
Then you can ask, "Then why somebody is doing bad work and why
somebody is doing good work? In both ways Ka has sanctioned?"
Yes, in both ways Kahas sanctioned. Without sanction he cannot do
it. But how both ways Ka has sanctioned? Now Ka has
sanctioned in this way. He has given you liberty. He has given you
independence. Not full independence, but... You cannot become full
independent. But you have got independence. He does not touch on
your independence. That is there. Because otherwise, if you, if you are
bereft of your independence, if you are without independence, then you
have no meaning as living entity. Every living entity has got his minute
share of independence. So Ka has given every one of you
independence to make your choice. Now why you are...? Somebody is
doing bad work or somebody is doing good work, and Ka giving
sanction? How is that? That sanction is like that, that when I want to
do something and I desire, I pray, "Oh, this thing may be done." It may
be bad or good, that is a different thing. It may be... I am very much
anxious. So when he's bent upon doing so, Ka gives him sanction,
"Yes, you do it. You do it." He gives him facility. But one who has
dovetailed himself into Ka consciousness, Kagives him better
consult, that "You do like this. Then you come to Me."
So sanction is always there. Sanction is always there. Without
sanction, nothing can be done. So one who is in Ka consciousness he
knows. He's tattva-vit. Tattva-vit means one who knows the truth, that
"I cannot do anything without Ka's sanction." Therefore he does not
do anything. Whatever is sanctioned by Ka he does; otherwise not.
So payavan spa jighrann anan gacchan svapan vasan.These
are our activities. Payan, we act by seeing. We act by hearing. We act
by touching. We act by smelling. We act by going. We act by dreaming.
We act by breathing. So many our activities are... So in all these, going
on. But a tattva-vit, one who is in the perfect knowledge and
is Ka consciousness, he, although he is doing all these things he
knows, "I'm not doing." This is tattva-vit. Although he's doing all these
things he knows that "I am not doing. Ka is doing. I am simply
instrumental. I am simply instrument." That is the perfection. So
pralapan visjan ghann
unmian nimiann api
indriyndriyrtheu
vartanta iti dhrayan
[Bg. 5.8-9]
Indriyndriyrtheu. There are senses. They have got use. So even
the tattva-vit who is in perfect knowledge, he is also using his senses, but
he knows that Ka is the proprietor of the senses, and he's
instrumental only. "As He is directing, my senses are working." Or, in
other words, when our senses work in that direction
of Ka consciousness, then we gradually make progress to back to
Godhead, back to home, back to liberation.
brahmay dhya karmi
saga tyaktv karoti ya
lipyate na sa ppena
padma-patram ivmbhas
[Bg. 5.10]
There is a very good example here, that lotus, lotus flower and leaves of
the lotus stem. So if you put some water, that water does not stick into
the lotus leaf. By natural way. It will not touch. It will then never be
moist. Similarly just like the lotus flower leaf does not moist, although it
is in the water... Lotus flower is in the water, and the leaves are also in
the water, but it has no connection with the water. Even a drop of water,
if you put on it, it will at once fall down. Lotus flower. It is so made by
nature. So here the same example is there, that although we may be in
this material world, so because I am staying in Ka consciousness and
I'm acting under the direction of Ka, therefore nothing will affect me.
Nothing will affect me. Because due to this material affection,
contamination, now I am in trouble. I am getting this body one after
another just like changing dress. So myself, the pure spirit soul, so I am
now in contamination because I am absorbed in the material
consciousness. So as soon as I transfer myself into Ka consciousness,
then I become aloof from this material...
Just like the example is given here, the leaf of the lotus flower,
although it is in the water, it has no connection with the water. Not a
drop of water will stay there. Not a drop, even a drop, although it is in
the huge mass of water. Waves are going over it and so many things.
Water it is moving always, but that particular leaf of lotus flower, it has
no connection with the water. Similarly with all upheavals of this
material world, one who is Ka conscious, he has nothing to
do. Viva pra sukhyate. Viva prasukhyate. Everyone is
very much afflicted. They say, "Oh, it is very troublesome. It is very
troublesome water, world. It is very troublesome." But a man who is
in Ka consciousness, he'll find, "Oh, everything is happy." There is
no... So na lipyate na sa ppena. And this contamination is... That is...
Ka consciousness is the antiseptic measure. Suppose there is
some epidemic in the city, and one has taken the antiseptic vaccine of
measure. He's not affected. Similarly this Ka consciousness is the
antiseptic method to become free from the contamination of this
material world. So lipyate na sappena. He's not affected by the
counteraction or contamination of this material world.
kyena manas buddhy
kevalair indriyair api
yogina karma kurvanti
saga tyaktvtma-uddhaye
[Bg. 5.11]
tma-uddhaye yogina. Those who are yogis. Yogimeans those who are
in connection with the Supreme. They are called yogis.
So kyena. Kyena means by body. Manas. Manas means by
mind. Buddhy. Buddhy means by intelligence. Kevalair
indriyair api.And with the senses. Yogina karma kurvanti. They work.
It appears just like they are doing like ordinary man,
but saga tyaktv tma-uddhaye. Sagatyaktvtma... He has no
connection. He has no connection. Just like a bank cashier. He is sitting
on the cash counter, and millions of dollars are coming to him, but he
has no connection with it. tma-uddhaye.Because he is yoga-yukta. He
knows that "I am different from this money." He's all right. So
by Kaconsciousness, one who is
a yogi, yogi... Yogina karmakurvanti saga tyaktvtma-uddhaye.
tma-uddhaye. Karma. They work for tma-uddhi.
Just like we are working here. This is also work. We are reading. We
are singing. This is also work, a sort of work. The same thing can be
done in a club, in musical. But here the music is for tma-uddhaye, for
purifying the soul. We are also eating, but for purifying the soul. So no
work is different from the ordinary man, and the members of the
society, they are also doing in the same way. They are also going to the
store, purchasing things and preparing foodstuff, offering to Ka and
eating. It appears that they are also eating, they are also sleeping, they
are also working. But here everything is for tma-uddhaye. It is under
such a regulation that one is becoming purer and purer and purer and
purer. So yogina karma kurvanti saga tyaktv. It has no connection
with the material conception of life. Everything with Ka concept of
our life.
Therefore tma-uddhaye.
yukta karma-phala tyaktv
ntim pnoti naihikm
ayukta kma-krea
phale sakto nibadhyate
[Bg. 5.12]
The... Those who are in Ka consciousness, he does not expect any
result of his work. "Oh, I am doing this work. So I will enjoy this result."
That never comes. That never comes in the mind of a person who
is Kaconscious. He doesn't mind. He doesn't think of any
result. Yukta karma-phala tyaktv. And that is the source of
peace. ntim pnoti naihikm. Naihikm.He's always confident that
"I am engaged in Ka's duty. So I am protected. So what is the result I
do not mind. I do not mind." Ayukta. But one who is not connected in
that Ka consciousness, then kma-
krea phale sakto nibadhyate. He, out of his lust, he becomes attached
to the result, and therefore he becomes entangled in this material
world. Ayuktakma-krea phale sakto nibadhyate. Because he has
got attachment for the result, therefore ultimately he becomes entangled
with this material world.
sarva-karmi manas
sannyasyste sukha va
nava-dvre pure deh
naiva kurvan na krayan
[Bg. 5.13]
So sarva-karmi manas sannyasyste. Sarva-karmi. Whatever he
does, he has decided, manas,by the mind. Determination comes into
the mind. Therefore his determination is manas ste sukhava. He
has decided to work only for Kaconsciousness; therefore his
happiness is under his own control. Happiness is under his own control.
He hasn't got to seek happiness externally. The happiness is controlled,
controlled by him. Sukha va nava-
dvre pure deh naiva kurvan na krayan. So there are nine holes in our
body. So that nine holes, they are acting. These two eyes, two nostrils,
two ears, one mouth, one naval, and the evacuating and the urinal, they
are nine holes and we are taking work with these nine holes. Just like
one, this room. This room has got four outlets. One there, one here, and
two windows. Similarly we have got nine holes in our body. So we are
acting with the help of these nine holes. Nava-dvrepure deh. Deh, it is
just like a room having nine outlets. We are not this body. That we must
know. Nava-dvre pure deh. It is pure. Pure means a city or a room. I
am sitting within this room. Nava-
dvre pure deh kurvan na krayan. He is doing in the room, from the...
Just like a rich man, he is sitting in his room and everything is going on.
Similarly, the soul who is in pure consciousness, Ka consciousness,
he is aloof from this body and everything is going on
by Kaconsciousness.
Na karttva na karmi lokasya sjati prabhu[Bg. 5.14]. Now you
can ask that "If Ka is giving sanction, then He is responsible for my
bad work also. Good work, of course, He is responsible. So bad work He
is also responsible." Now, here the answer
is nakarttva na karmi lokasya sjati prabhu. Prabhu. Prabhu mea
ns the Lord. The Lord does not create work for you, neither He creates
the result for you. Nakarma-phala-sayoga svabhvas tu pravartate.
Svabhvas tu pravartate. As you have acquired your characteristics, so
you create your own work and you create your result of own work and
you become entangled. It is not the creation of God. You create. "How I
create? If it is sanctioned, if it is controlled by God, then how I create?"
The question may be. Yes. The answer is very simple. You can
understand that a person who is criminal, who is condemned. Now he's
condemned to death or he is condemned to be imprisoned. Now he
makes appeal that "Oh, excuse me, what was done(?)." But the judge
puts him into the jail or condemns to life. So he thinks that "The judge
has condemned me to death or the, he has put me into jail." But is the
judge enemy of a particular person that he puts somebody into the jail
and condemns to death? No. I have created. I have created my jail life
before. The judge is simply giving me the direction. "Oh, you have done
this. Now you have to go." He is not responsible. Similarly God is not
responsible for my work, neither He creates my work. It is my nature, it
is my characteristic, which, by which I create my work, I create the
result and I suffer. God simply gives direction because He is the
supreme director. Or the agent of God.
So He is not responsible. I am responsible. I am responsible. But if I
become Ka consciousness, if I act on His account and completely
becoming dependent on Him then He is responsible for everything
happening. That is the principle. Any question?
Hayagrva: Did you say self-realization is realizing our identity
with Brahm?
Prabhupda: Oh yes.
Hayagrva: With Brahm. Brahm dies. Brahm is not eternal.
Prabhupda: Brahman is eternal. I am eternal. I am thinking.(?) Yes?
Devotee: He's saying Brahm instead of Brahman.
Prabhupda: Oh, Brahm you mean to say?
Hayagrva: Oh, you said Brahman.
Prabhupda: Brahm is a living creature just like us. A powerful living
creature, he is called Brahm. He's the first creature.
And Brahman, Brahman is the Supreme Absolute. [break] Pathans
were ruling over Bengal in the 14th Century or 15th Century. 15th
Century, yes. (tambur, krtana) (end)