Bhagavad-gétä 5.

3–7
—
August 24, 1966, New York

660824BG-NEW YORK [89:27 Minutes]

Audio

Prabhupäda: [kértana] [prema-dhvani] Gaura-Premanandi. Hari Haribol. Thank

you very much... [break]

[41:08]

jïeyaù sa nitya-sannyäsé
yo na dveñöi na käìkñati
nirdvandvo hi mahä-bäho
sukhaà bandhät pramucyate
[Bg 5.3]

[One who neither hates nor desires the fruits of his activities is known to be
always renounced. Such a person, liberated from all dualities, easily overcomes
material bondage and is completely liberated, O mighty-armed Arjuna.]
Jïeyeù, "Just understand," sa. Sa means he. Who? Nitya-sannyäsé: "That person
is always in renounced order, not by dress, but by action. Always in renounced
order," yo na dveñöi na käìkñati, "that person who does not hate, neither
desires." Nitya-sannyäsé. The renounced order means that I renounce my
material propensities. That is called renunciation. A living entity is living. He
has got his different propensities. That is his natural position. If I say that "You
don't desire," no, that is not possible. I cannot desire, I don't desire... If I am

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desireless, then I am dead. What is my life? Desire... Somebody says that "You
become desireless." That is an impossible, sir. Desireless means don't desire
materially. That is desireless.
So a person who has renounced everything for service of the Lord: sannyäsé.
Sannyäsé means sat-nyäsé. Sat means the supreme eternal, and nyäsé means
renounced. So sannyäsé... He is a sannyäsé who has renounced everything for
the sake of the Lord. He's called sannyäsé. And he has no hatred for anything,
because in his vision everything is meant for the service of the Lord. So
therefore he cannot hate anything.
Sometimes it is advertised that "Such-and-such saint, he does not touch
money. He does not touch money. When money is offered to him, his hand
becomes turned." But a Bhagavad-gétä does not say that. Bhagavad-gétä does not
say that "Because money is offered to you, therefore you shall turn your hand."
Yes. Because a devotee's life is dedicated to the Supreme, so he also thinks that
"This money can be utilized for the service of the Lord."
Just like there are many instances in India. In our line of disciplic succession,
äcärya, there was one Rüpa Gosvämé. Rüpa Gosvämé, he was formerly the
minister of a very big estate. Then he renounced his family life and joined Çré
Caitanya Mahäprabhu and became a mendicant. Now, of course, nowadays
people are not so much fond of mendicant. But formerly, any householder, they
would go to some sage, some saintly person, and offer some service, "Sir, what
can I serve for you?" Oh, that was the system.
So one big merchant—he belonged to Sindhi, Sindh Province, which is now in
Pakistan—he approached Rüpa Gosvämé and offered that "Swäméjé, I want to
make some service. Please give me direction. How can I serve you?" So he was a
very big man. So Rüpa Gosvämé asked him that "Yes, if you have got money,
then engage it in the service of Kåñëa according to your position." So he built a
very nice temple. That temple... If you go sometimes to India, that is a very
remarkable temple.

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So in this way, money is not bad. Ev... Nothing is bad. Anything created by
God, nothing is bad. But if it is employed in the service of the Lord. Otherwise,
it is bad. So for a sannyäsé who has dedicated his life for the service of the Lord,
he, he does not hate anything. He can... He knows the art how to employ
anything in the service of the Lord. Therefore he does not hate anything. Na
dveñöi.
And na käìkñati. Na käìkñati means he does not desire any money for his
personal account. That is the significance. If you offer to a devotee who has
renounced his life for the service of the Lord millions of dollars, he can engage.
He knows the art how to engage millions of dollars in the service of the Lord,
but not a farthing for his own comfort. Not a farthing for his own comfort. Na
käìkñati. Na dveñöi na käìkñati. He does not hate money. Because he knows
that money is a strength. By this strength, the service of the Lord can be
advanced in so many ways.
So that Rüpa Gosvämé made two verses for our guidance. For our guidance he
made two verses, very nice verses.

anäsaktasya viñayän
yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe
yuktaà vairägyam ucyate
[Bhakti-rasämåta-sindhu 1.2.255]

[When one is not attached to anything but at the same time accepts
anything in relation to Kåñëa, one is rightly situated above possessiveness. On
the other hand, one who rejects everything without knowledge of its
relationship to Kåñëa is not as complete in his renunciation.]
He says that viñaya... Viñaya means enjoyable things. In the material world,
what we want to enjoy, that is called viñaya. So anäsaktasya viñayän. So far we
have got this body, we have to accept not for sense gratification, but for

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maintenance. So anäsaktasya, without being attached, we may accept the
necessities of our bodily requirements, yathärham, as far as possible, as much as
I want for maintaining the body and soul together. In this way, if we live. But
everything dedicated to the Supreme Lord, that is the highest standard of
renounced.
And another, other side he explains that, that the things... Phalgu-vairägyaà
kathyate. Nirbandhaù. The idea is... I exactly forgot the verse, but it is stated
like this, that a person who is trying to renounce this world without knowing
that everything can be engaged in the service of the Lord, and he's renouncing,
he is..., his renunciation is not first grade. His renunciation is not first grade.
Why?
Now, what do you mean by renunciation? Suppose I am in the renounced order
of life. What I have renounced? Oh, you are..., you have got clothing; I have got
also clothing. It may be less costly. Or you are living in some room; oh, I am also
living in some room. So what is the difference between you and me?
Renunciation. Suppose a mendicant becomes..., he has renounced everything.
In India you'll find, simply a loincloth he's wearing, even naked body.
Sometimes, they are naked.
So Rüpa Gosvämé says that the monkey, monkey is completely naked, and he
eats fruit. Markaöa-vairägya [Cc Madhya 16.238].
[You should not make yourself a showbottle devotee and become a false
renunciant. For the time being, enjoy the material world in a befitting way and
do not become attached to it.]
Markaöa-vairägya..., mendicantism just like the monkey. He is... He is living in
a jungle. Suppose a sage or saintly person goes to the jungle. So monkey is there
in the jungle. Oh, he has renounced. He has no clothing. He's naked. And he
eats also only fruits. Just like the sages also eat only fruit. So these are not
qualification, simply eating fruit or renouncing. The real qualification is that
how much one is engaged in Kåñëa consciousness, in the service of the Lord.

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That is the qualification. Otherwise, if I am in renounced, I am naked, I eat...,
only eat fruit, and I live in jungle, and I have got many lady monkeys with me,
oh, what sort of renouncement that is? That is not... That is called "monkey
renouncement."
So we don't want monkey renouncement; we want real renouncement. We
don't use anything for my personal comfort; everything for Kåñëa. That is
called renouncement: not a single farthing for my personal comfort, but
millions of dollars for Kåñëa. Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram
[Bg 5.29].
[The sages, knowing Me as the ultimate purpose of all sacrifices and
austerities, the Supreme Lord of all planets and demigods and the benefactor
and well-wisher of all living entities, attain peace from the pangs of material
miseries.]
He is the only enjoyer. So this is called renouncement. Anyone who has
renounced everything...
Therefore Lord Caitanya has recommended the renouncement of the gopés as
the highest renouncement. Gopés. The gopés in Våndävana... When Kåñëa was
present, He was so attractive. Now, why? Because He was said... Yesterday I
explained that the God's one qualification is that He has all the beauty.
Aiçvaryasya samagrasya véryasya yaçasaù çriyaù [Viñëu Puräëa 6.5.47]. Çriyaù
means beauty.
[Full wealth, strength, fame, beauty, knowledge and renunciation—these
are the six opulences of the Supreme Personality of Godhead.]
So when He was sixteen years old, so in village He had many friends,
girlfriends, who were of the same age. But in India the girls are married earlier.
In those days also, they were married at the age of twelve years, thirteen years.
But Kåñëa was only sixteen years. So... But He was playing flute. His playing
flute was so nice that even at night, when He was playing flute, all those girls,

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they'll leave their husband and father and mother and everything; they'll come
at once to Kåñëa. So this is an example how they don't care for anything for
[but] Kåñëa.
So that is the life. Therefore... Of course, that is not material association. That
can be understood when one is a little advanced in the science of Kåñëa
consciousness, the love between the gopés and Kåñëa. That is not ordinary
thing. But anyway, that... They did not care anything. So that is
renouncement. The father is asking, "Oh, where you are going?" The husband
is asking, "Where you are going?" The Mother is... "No, Kåñëa's flute is there."
So Lord Caitanya recommended, ramya kaçcid upäsanä
vraja-vadhu-varga-vérya-kalpita [Caitanya-maïjusä]:
[The Supreme Personality of Godhead, the son of Nanda Mahäräja, is to be
worshiped along with His transcendental abode, Våndävana. The most pleasing
form of worship for the Lord is that which was performed by the gopés of
Våndävaëa. Çrémad-Bhägavatam is the spotless authority on everything, and
pure love of God is the ultimate goal of life for all men. These statements, for
which we have the highest regard, are the opinion of Çré Caitanya
Mahäprabhu.]
"There is no higher type of worship than it was done by the gopés of the Lord."
They were not very learned. They were ordinary village girls. They were not
educated. They were not Vedäntists, philosophers. But they had the unlimited
ecstasy and love for Kåñëa. That is required. That is called sannyäsa.
Everything. We should, twenty-four hours, we should think in Kåñëa
consciousness, how we can advance the cause of Kåñëa consciousness. That is
renouncement. That is the first-class renouncement, how to engage people.
The people are suffering.
Lord Caitanya is worshiped by the same Rüpa Gosvämé,

namo mahä-vadänyäya

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 kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-
nämne gaura-tviñe namaù
[Cc Madhya 19.53]

[O most munificent incarnation! You are Kåñëa Himself appearing as Çré

Kåñëa Caitanya Mahäprabhu. You have assumed the golden color of Çrématé
Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our
respectful obeisances unto You.]
They said, "Lord Caitanya, You are the most munificent person, personality,
because You are distributing kåñëa-prema, love of Kåñëa, love of Kåñëa, and this
love of Kåñëa, distribution of love of Kåñëa by You, means that You are Kåñëa
Himself."
Because Kåñëa, when He appeared, when He spoke Bhagavad-gétä and He said,
sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg 18.66]:
[Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear.]
"You give up all engagements; just become under My shelter. I give you
protection," ahaà tväà sarva-päpebhyo mokñayiñyämi, some people
misunderstood. Even in Dr. Radhakrishnan's book, you'll find, he says, "Oh, not
to Kåñëa." You see? Even great scholars make mistake. The clear indication is
that sarva-dharmän parityajya mäm ekam... [Bg 18.66]. Kåñëa, Kåñëa says that
"Just surrender unto Me," and the scholar says, "Oh, this surrender is not to
Kåñëa." Just see. So the surrender to Kåñëa and this Kåñëa consciousness is the
highest perfectional stage of life. Highest perfectional stage of... One who has
tasted it, oh, he cannot be, I mean to say, thinking of anything else.
Nirdvandvo hi mahä-bäho sukhaà bandhät pramucyate [Bg 5.3].
[One who neither hates nor desires the fruits of his activities is known to be
always renounced. Such a person, liberated from all dualities, easily overcomes

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material bondage and is completely liberated, O mighty-armed Arjuna.]
One who has attained such consciousness, Kåñëa consciousness, he becomes
nirdvandva. Nirdvandva means he has no duality because he sees everything in
Kåñëa relationship. He sees everything. Actually, everything is the
manifestation of Kåñëa's energy. So highest stage, in the highest stage of Kåñëa
consciousness, the person sees everything in relationship with Kåñëa.
Nirdvandvo hi mahä-bäho sukhaà bandhät pramucyate. And if we are fortunate
enough to come to that stage of Kåñëa consciousness, then very easily and very
happily we'll become liberated from this entanglement of material life. Only we
have to develop that stage of ecstasy and love for Kåñëa. That's all.

säìkhya-yogau påthag bäläù

pravadanti na paëòitäù
ekam apy ästhitaù samyag
ubhayor vindate phalam
[Bg 5.4]

[Only the ignorant speak of karma-yoga and devotional service as being

different from the analytical study of the material world [säìkhya]. Those who
are actually learned say that he who applies himself well to one of these
paths achieves the results of both.]
Now Arjuna's question was that "You are engaging me sometimes in
karma-yoga and sometimes in sannyäsa. So what is the real thing that You want
me to do?" So Kåñëa replies here that säìkhya-yogau påthag bäläù pravadanti na
paëòitäù. Säìkhya-yoga. Säìkhya-yoga... Perhaps some of you or most of you
know what is säìkhya-yoga, metaphysics, by Kapila, säìkhya-yoga.
Säìkhya-yoga means analytical study of these material elements.
Now, what is the use of analytical study of this material world? Simply
understanding that this material world is working in twenty-four elements.
The eleven senses: ten senses, five working senses and five

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knowledge-acquiring senses, and the mind. Eleven. Eleven elements. And
païca-mahä-bhüta. Païca-mahä-bhüta means the material elements just like
earth, water, fire, air and ether. Eleven and five, it becomes sixteen.
Then subtle elements, just like manaù, buddhiù, ahaìkära: mind, intelligence
and false ego. False ego. So sixteen and three. Nineteen. And five, I mean to
say, sense objects. Sense objects means rüpa, form; rasa, taste; form, taste, rüpa,
rasa, gandha, smell; then rüpa, rasa, gandha, çabda, sound, sound. You have got
ear. You require sound to hear. In this way, the säìkhya-yoga, they have
analyzed the whole material world into twenty-four elements. That is
säìkhya-yoga.
Now suppose you study very analytically these twenty-four elements. And what
is the idea of studying these elemental..., analytical study of this material
world? Because we have to find out what is the main principle which is working
behind these twenty-four elements. What is the main principle? Now, suppose I
have got these senses, and suppose there are material elements—earth, water,
fire—all these things are there. But are they sufficient by themselves? No.
They are not sufficient by themselves. Unless that spirit soul is there, so they
are lying down.
Just take for example this land of America. It was lying, oh, vast land. Still you
have got many lands vacant. So they are lying vacant. And so when the
Europeans they came here, they gradually developed. Now they nice. So simply
these material elements has no value. Unless there is spiritual touch, there is
no value.
So study of..., analytical study of this material world, they are not sufficient by
themselves. You have to find out the spiritual power behind it. So sannyäsa
means, generally, the sannyäsa, those who have taken up the renounced order
of life, they search after the Supreme Truth and make an analytical study of
this material world. That is called säìkhya-yoga.
Kåñëa says, säìkhya-yoga... Säìkhya and yoga. And yoga means direct

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connection with the Lord. Direct connection with the Lord. Just like in the
darkness. In dark, in the darkness, you cannot see anything. Suppose your room
is closed and dark. You cannot see anything. But when you come to the light,
you come to the sunlight, then you can see yourself and everything very nicely.
So yoga, this word yoga, means to come in direct touch with the absolute light
or Absolute Truth. That is called yoga.
So by analytical, analytical study of this material world, that is not sufficient.
Unless you come in direct touch with the Supreme Absolute Truth, this
knowledge has no value. This knowledge has no value. If you want, you can
study anything, any straw in the street. You can make a very analytical study of
the straw. But that sort of knowledge has no value unless you come to the point
of our spiritual existence.
So säìkh... So Kåñëa says... The idea of säìkhya-yoga, analytical study of this
material world, means you have to find out the spiritual existence. And that
spiritual existence you can have when you directly come to the spiritual life. So
direct process is Kåñëa consciousness. Kåñëa is just like the sun.

kåñëa—sürya-sama, mäyä haya andhakära

yähäì kåñëa tähäì nähi mäyära adhikära
[Cc Madhya 22.31]

[Kåñëa is compared to sunshine, and mäyä is compared to darkness.

Wherever there is sunshine, there cannot be darkness. As soon as one takes to
Kåñëa consciousness, the darkness of illusion (the influence of the external
energy) will immediately vanish.]
The idea is just like the sun. In the sun there is no darkness. You cannot
conceive any darkness in the sun. Similarly Kåñëa, Kåñëa is just like the sun. If
you become Kåñëa conscious, if you come in touch with Kåñëa, then there is no
possibility of ignorance. There is no possibility of ignorance. You will learn
everything.

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As we have repeatedly said that Kåñëa says, teñäm...,

teñäm evänukampärtham
aham ajïäna-jaà tamaù
näçayämy ätma-bhäva-stho
jïäna-dépena bhäsvatä
[Bg 10.11]

[Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance.]
Kåñëa says. Kåñëa is within yourself. Kåñëa is without and within. So without,
we cannot see, but within, we can see, provided we are little advanced in the
understanding that there is Supersoul, presentation of Kåñëa. So Kåñëa says
that teñäm eva anukampärtham. Those who are actually seeking after becoming
Kåñëa conscious... Within yourself, He sees, "Oh, here is a person now who is
anxious." So He gives you intelligence. Buddhi-yogaà dadämi tam: "I give him
intelligence how he can approach Me, how he can excel himself by this Kåñëa
consciousness." The help will come from within. And so far ignorance is
concerned, that will be vanquished within no time.
Teñäm eva aham anukampärtham: "for special favor." Kåñëa has got special
favor for persons who are trying to be Kåñëa conscious. He's God. He's God.
He's equal to everyone. That you'll find in the Bhagavad-gétä. Samo 'haà
sarva-bhüteñu na me dveñyo 'sti na priyaù [Bg 9.29].
[I envy no one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend, is in Me, and I am also a friend
to him.]
Just like a rich man. A rich man, he has got many, many, many thousands of
people to maintain. Suppose he has got workshop, many, many thousands of
workers. So he's looking after the interest of everyone. That's all right. But
those who are his personal sons and dependents, oh, he has got special favor for

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them.
Similarly, Kåñëa, although He is equal to everyone, still, those who are
especially trying to be connected with Him... Because the whole thing is, whole
material manifestation, is meant for giving us a chance to become Kåñëa
conscious. So one who is trying to become Kåñëa conscious, He has got special
favor.
[aside:] I'll answer later on.
He has got special favor.
So säìkhya-yogau påthag bäläù pravadanti na paëòitäù [Bg 5.4].
[Only the ignorant speak of karma-yoga and devotional service as being
different from the analytical study of the material world [säìkhya]. Those who
are actually learned say that he who applies himself well to one of these
paths achieves the results of both.]
So any, any type of spiritual realization, they are different forms. "You are...,
you are Hindu? Oh, I am, I am Christian." "Oh, you are Christian? I am
Muhammadan." So these conception, that "I am different from you," that is not
for the learned. The learned one is hankering after the Supreme Truth. Never
mind, either you go through Bible, or go through Bhagavad-gétä, or go through
this Koran, that doesn't matter. What is the aim of your life? If your aim of life
is to understand the Absolute Truth, then there is no difference. But if your
aim is something else, then you'll find some difference from Bhagavad-gétä to
Bible, Bible to Koran, Koran to something else. So Kåñëa says that
säìkhya-yoga. Either you take säìkhya-yoga or säìkhya or this karma-yoga,
anything, there is no difference. Because the..., everything is trying to give you
the ultimate Absolute Truth.
So if you have caught up such Absolute Truth, then there you'll find no
difference. Paëòitäù. Paëòitäù means learned. They do not find. But the...,
those who are not learned, they find difference. Ekam apy ästhitaù samyag

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ubhayor vindate phalam. Those who are learned, he can be situated in any form
of realization and he can realize soul or... It is not... Never a learned man will
say that "In this process, there is no self-realization. In this process there is
spiritual..." No. In every process, there is. It may be in a higher standard or in a
lower standard.
Just like I have many times [said] that two plus two equal to four, that is fact;
that is a mathematical truth. Now, this two plus two, in the infant class, the
two plus two equal to four is the same, and higher mathematics and in the M.A.
class, the student is studying higher mathematics, astronomy, astrology, there
also, the two plus two equal to four is the truth. But the infant class, the study
of mathematics in the infant class and the study of mathematics in the M.A.
class, there is difference. There is difference. There is a... There is a story that a
student...
[aside:] Why it is not open? It is not open?
Young man: It is open. [indistinct]
Prabhupäda: All right. People may come in. One student, he was studying
trigonometry. After passing his matriculation, in the college he was studying.
So he was reading, "Let A and B, a straight line, and C, another straight line."
So just like he was reading. So his mother thought, "Oh, my son has again
begun A-B-C." You see? So he was asking..., she was asking his [her] son, "Oh,
my dear son, you have passed your school ending examination, you have again
begun A-B-C-D? What is that?" That means she, she's not so intelligent. She
thought that "My son has begun again A-B-C-D from the infant class." No. It is
higher mathematics. The same A-B-C-D is there, but that is higher
mathematics.
Similarly, the Truth, Absolute Truth, is always the same. But that Absolute
Truth is expressed according to the different situation. The position of certain
scripture in certain country in certain circumstances may be described in a
certain particular way, but the aim is the same. Aim is the same. So those who

13
are interested in higher mathematics, they take to higher mathematics. Or
those who have developed themselves from infant class. But the truth, "two
plus two equal to four," that does not any circumsta..., become false. That is the
truth.
So ekam apy ästhitaù samyag. If one is intelligent enough, if he is really learned,
so he can be situated in any place, and if he follows... Just this morning we were
reading, yaù çästra-vidhim utsåjya [Bg 16.23].
[But he who discards scriptural injunctions and acts according to his own
whims attains neither perfection, nor happiness, nor the supreme destination.]
If he follows the rules and regulations and, uh, then it is sure that he will come
to that stage. But you should not be rigid. Suppose I have come to certain stage,
"Oh, therefore I'll take it as final." No. There is no improvement. You have to
seek out if there is more and more knowledge beyond this. Just like the higher
mathematics and mathematics in the infant class.
yat säìkhyaiù präpyate sthänaà
tad yogair api gamyate
[Bg 5.5]
[One who knows that the position reached by means of renunciation can
also be attained by works in devotional service and who therefore sees that the
path of works and the path of renunciation are one, sees things as they are.]
Now, Kåñëa is stressing that the ultimate goal of life which you can achieve by
analytical study and metaphysics and philosophy, the same place you can also
reach by direct Kåñëa consciousness. Not that you have to wait. This is the
direct means. It is specially suitable for this age. How many people, they are fit
for studying philosophy? Very few. It requires very learned knowledge to
understand philosophical truth.
Therefore Lord Caitanya is... He said, kalau nästy eva nästy eva nästy eva gatir
anyathä [Cc Ädi 17.21]:

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 [In this Age of Kali there is no other means, no other means, no other
means for self-realization than chanting the holy name, chanting the holy
name, chanting the holy name of Lord Hari.]
"In this age, there is no other way, no other way, no other way than this
particular way of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare."
"No other way, no other way, no other way" means, according to Vedic system,
there are different types of spiritual realization in different ages.
Just like in the... Kåte yad dhyäyato viñëum. Kåte means in the Satya-yuga, when
people used to live for millions of years. At that time it is recommended that
they should take to meditation for self-realization. Then in the next age... Kåte
yad dhyäyato viñëuà tretäyäà yajato makhaiù [SB 12.3.52].
[Whatever result was obtained in Satya-yuga by meditating on Viñëu, in
Tretä-yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord's
lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa
mahä-mantra.]
And the next age it is recommended that they should sacrifice. They should
perform costly sacrifice. But that is not possible also.
And in the Dväpara-yuga, dväpare paricaryäyäm. The temple worship was
introduced in the Dväpara-yuga. Kalau tad dhari-kértanät. And in the, this age,
it is called Kali-yuga, the age of quarrel and fight, in this age the only means is
hari-kértana. If you chant Hare Kåñëa, so all enemies and friends, and learned
and fools, rich and poor, man, woman, black, white, yellow, oh, everyone can
take part. There is no distinction. There is no distinction, and you derive the
same profit. That is recommended.
So here also, Kåñëa says, ekaà säìkhyaà ca yogaà ca yaù paçyati sa paçyati [Bg
5.5]. So therefore we have to accept the favorable circumstances. In this age, in
this difficult age, if we find the same result by being Kåñëa conscious and
chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, then I..., we should

15
take advantage of it. Why should we stick to certain other principles? That is
also good. That's all right. But this is favorable in the present circumstances.
That is the point.

sannyäsas tu mahä-bäho
duùkham äptum ayogataù
yoga-yukto munir brahma
na cireëädhigacchati
[Bg 5.6]

[Unless one is engaged in the devotional service of the Lord, mere

renunciation of activities cannot make one happy. The sages, purified by works
of devotion, achieve the Supreme without delay.]
Sannyäsa... Suppose if you simply renounce the world for your certain
difficulty: "The worldly life, household life, is very difficult to maintain. Now
let, let me become a sannyäsé. I'll go door to door and beg and I'll have..."
[loud voice in background]
Guest (1): Excuse me, sir...
Prabhupäda: No. You cannot disturb just now.
Guest (2): Now wait a minute, man...
[quarrel going on in background]
Prabhupäda: No, no, no, no, no, no, no, not just now. No, no, no. You cannot
ask just now.
Guest (1): I'm trying to...
Prabhupäda: No. Just now you can ask.
Guest (2): Wait a minute, man. Wait.

16
[quarrel goes on]
Prabhupäda: Why you interfere just now? We have got question time.
Guest (3): Let the man finish.
[loud quarrel going on]
Guest (1): I just have one question, please. How long is an individual allowed to
go on with soul? What if he's going towards the [indistinct] without any type of
thought? Why? How long?
Prabhupäda: I'm not finished. We, we'll give question time after finishing all
this.
Guest (1): Well, I am here to learn.
Prabhupäda: Yes.
Guest (1): [indistinct] I'm serious. How long...
Prabhupäda: All right. I'm very glad that you are serious, but please wait. Have
some patience. Because we have not finished. As soon as we finish now, after
five minutes, ten minutes, I shall attend to your questions. Don't be impatient.
Sit down. So Kåñëa says that,

sannyäsas tu mahä-bäho
duùkham äptum ayogataù
yoga-yukto munir brahma
na cireëädhigacchati
[Bg 5.6]

[Unless one is engaged in the devotional service of the Lord, mere

renunciation of activities cannot make one happy. The sages, purified by works
of devotion, achieve the Supreme without delay.]
Sannyäsa, simply by renouncing this world, if you do not find out the Absolute

17
Truth, then it is simply accepting tribulation voluntarily. Because suppose I
give up my family life. Anyone is comfortable at family life, but suppose he
leaves such family life and takes this life of mendicant—it is not very
comfortable. But why shall I accept this position if I have no idea of the
Absolute Truth? That is it. So sannyäsas tu mahä-bäho duùkham äptum. So if
you don't find the Absolute Truth, then it is simply meant for accepting
miseries. Miseries.
And yoga-yukto munir brahma na cireëädhigacchati. But one who is dovetailed
with Kåñëa consciousness, even he is at home... It was particularly said to
Arjuna that "You are thinking that you are..., you'll not fight. Better you are
thinking that you shall beg instead of killing your kinsmen. You do not want
kingdom. But that is not a practical proposition. You, you, you just try to
understand why you have to fight, what is the cause." That means He was
giving hint that "You'll have to fight for Kåñëa consciousness. Then you'll get
happiness. Simply by leaving, simply by becoming mendicant, it will not help
you."

yoga-yukto viçuddhätmä
vijitätmä jitendriyaù
sarva-bhütätma-bhütätmä
kurvann api na lipyate
[Bg 5.7]

[One who works in devotion, who is a pure soul, and who controls his mind
and senses, is dear to everyone, and everyone is dear to him. Though always
working, such a man is never entangled.]
All right. We shall... This gentleman is impatient. We shall stop here. You see.
Now, what is your question, kindly, sir?
Guest (1): [question goes on for a long time—indistinct and practically
unintelligible] "I think, therefore I am."

18
Prabhupäda: What is your particular question?
Guest (1): I have no answer to that question. What does it matter? Rather, but
every attempt that [indistinct]. I can hear. I live, I breathe. [sounds intoxicated]
Prabhupäda: Yes.
Guest (1): But who has been able to tell me yet why I feel? [indistinct].
Prabhupäda: That's all right?
Guest (1): I have difficulty in your... I have difficulty in saying, in expressing...
Prabhupäda: Now, so long you are in this material world, there are many
problems.
Guest (1): Not many problems. It is a... Not many problems. [indistinct] This is
the greatest fact. I have... I know the sort of world in which I live.
Prabhupäda: Yes.
Guest (1): I also know that Taoism and Hinduism, Islam, Judaism attempted to
explain the whys and wherefores of my particular [indistinct].
Prabhupäda: Yes.
Guest (1): I didn't come here expressly to... Let me explain my position. This
isn't really necessary. I feel I must... I think the existence is to learn. I live
around the corner. I have walked by here numerable tmes [indistinct]. By the
same token [indistinct rambling]... for a long time to try to find out why.
[devotee asks him something]
Prabhupäda: Raymond, you can..., you can answer his question. It is general
question. You can answer. Yes.
Guest: [makes indistinct comments and questions, with Raymond quoting
Bhagavad-gétä to try to answer] [end]

19