原初之人——圣帕布帕德《布茹阿玛·萨密塔》讲座
1973年1月3日，孟买
（奉献者唱诵《布茹阿玛·萨密塔》诗节）
奉献者：……govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
圣帕布帕德：谢谢。Govindam ādi-puruṣam tam ahaṁ bhajāmi。这些诗节，《布茹阿玛·萨密塔》，是由主布茹阿玛编纂而成。因此，在韦达文献里，这被称作Saṁhitā。Saṁhitā指的是韦达文献的一部分。这里主布茹阿玛在描述奎师那。有的愚蠢的问题会说，“奎师那显现于五千年前。他怎么可能是神？”实际上并非如此。在《布茹阿玛·萨密塔》，布茹阿玛在描述这就意味着是在创造的一开始。布茹阿玛是这个宇宙中第一个生物。他通过自己的经验，通过他的觉悟在描述奎师那。
在《终极韦达经》中描述了奎师那，janmādy asya yataḥ：（SB1.1.1）万事万物从至尊之人而来。奎师那在《博伽梵歌》中也确认，aham ādir hi devānām。（BG10.2）的含义是在开始的时候有布茹阿玛，维施努和玛黑斯瓦尔。奎师那也是这些deva的ādi 。Aham ādir hi devānām。Ahaṁ sarvasyaprabhavo：“万事万物从我而来。”
ahaṁ sarvasya prabhavomattaḥ sarvaṁ pravartateiti matvā bhajante māṁbudhā bhāva-samanvitaḥ（BG10.8：我是所有灵性世界和物质世界的根源，一切智慧都源于我。完全认识到这一点的智者，为我作奉献服务，全心全意地崇拜我。）
奎师那是ādi-puruṣa。阿尔诸那也确认了这一点。在理解了《博伽梵歌》之后，阿尔诸那也确定：
paraṁ brahma paraṁ dhāmapavitraṁ paramaṁ bhavānpuruṣaṁ śāśvatam ādyam（BG10.12：阿尔诸那说：你是至尊人格首神，终极的居所，至纯至粹者，绝对真理。你是永恒、超然的原初者，你是非生者，最为伟大。）
Ādyam：原初之人。就像在我们的族谱里，每个家族，都有一个人是这个家族的祖先——然后是他的儿子，他的儿子，他的孙子们、曾孙们。就这样，家族繁衍开来。同样，这个创造都由奎师那而来。在《圣典博伽瓦谭》四种子诗节中也有同样的论述aham eva āsam agre，：（BG2.9.33-36）“创造之前，只有我。”甚至桑卡尔阿查尔亚，这位非人格主义者，他也说，nārāyaṇaḥ paro avyaktād：“至尊人格首神，纳茹阿央纳，他超越这个物质创造。” Nārāyaṇaḥ paraḥ avyaktād。Avyaktād aṇḍa-sambhavaḥ。从avyakta，未展示的物质mahat-tattva，这个物质创造才成为可能。在物质创造，在物质创造之外，只有奎师那。因此，在《布茹阿玛·萨密塔》里，主布茹阿玛每一句都在描述奎师那：govindam ādi-puruṣam tam ahaṁ bhajāmi 。Govindam ādi-puruṣam。他是原初之人。
奎师那还说，mattaḥ parataraṁ nānyat kiñcid asti, asti dhanañjaya 。（BG7.7）没有parā-tattva，更高的源头，除了奎师那。因此这个奎师那知觉运动……我们在努力将ādi-puruṣa，原初的自尊人格首神带给人类文明社会。他们在探寻神。许多团体——神学团体和通神学团体——他们都在探寻神。但是神就在这里。为什么不参考韦达文献？韦达文献中提到了神，而且神本人亲自显现，在《博伽梵歌》中亲自描述了他自己。神接受了认可，不只是现在，即便是奎师那显现的时候，五千年前，所有伟大圣人，圣洁之人，伟大的瑞希们，他们也都接受了。纳茹阿达，戴瓦拉，维亚萨。在《博伽梵歌》中，阿尔诸那……在第十章中阐述了。你们都很熟悉，奎师那是paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān。（BG10.12）阿尔诸那将奎师那称为人，bhavān。这个bhavān śabda，用了“人”这个词，而不是非人。Bhavān。Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam。（BG10.12）。他不是非人。Puruṣam。Puruṣam的含义是人。也不是女性。Puruṣam 指的是男性。Puruṣaṁ śāśvatam。Śāśvatam，原初；ādyam，第一个。阿尔诸那还提到了所有这伟大的圣人。那时候，维亚萨戴瓦……维亚萨戴瓦依然在世。“维亚萨戴瓦认可您，纳茹阿达认可您，还有阿希塔，戴瓦拉，那些伟大的圣人都认可您。您在亲自宣说，我觉悟到您就是至尊人格首神。”这就是奎师那。奎师那并不是虚构的，就像现在这样，通过投票来造神已经成为潮流。不。神从来不是造出来的。神就是神。通过玄秘力量人不可能成为神，靠冥想或者魔法也不行。在《博伽梵歌》中，奎师那被描述为，asama urdhva prapitāmaha ca。（BG11.39）在第十一章，你们会找到这些文字。因为布茹阿玛被视作……他被称作pitāmaha，是众生之父。如果你探寻这个宇宙的族谱，特别是人类社会，你不停探寻。我来自我的父亲；我的父亲来自他的父亲，他的父亲，他的父亲，他的父亲，他的父亲——你一直追溯。最终，如果你有足够的耐心去研究，那么你可以从经典中找到，你会找得到。这个宇宙原初的父亲是主布茹阿玛；因此他被称作pitāmaha。但是布茹阿玛的父亲，布茹阿玛也有父亲：嘎博达卡沙依·维施努。嘎博达卡沙依·维施努是卡然诺达卡沙依·维施努，即原初维施努，而卡然诺达卡沙依·维施努是桑卡尔善的扩展。桑卡尔善是纳茹阿央纳的扩展。纳茹阿央纳是另一个桑卡尔善的扩展，这位桑卡尔善是巴拉戴瓦的扩展。巴拉戴瓦是奎师那的扩展。你在经典中都可以找得到。因此，奎师那是原初之人。Govindam ādi-puruṣam tam ahaṁbhajāmi。并不是艺术家虚构了一个时髦的奎师那，我们崇拜他。不。奎师那是原初之人。我们在萨密塔，在韦达经，在《瑞歌·韦达》中找到这样的描述：oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyantisūrayaḥ。而且在《终极韦达经》的阐述《圣典博伽瓦谭》中写道：janmādy asya yataḥ。（SB1.1.1）因为《终极韦达经》开篇的警句就是：janmādy asya yataḥ。
《圣典博伽瓦谭》是对《终极韦达经》的最初解释。在《终极韦达经》，《终极韦达经》的解释《圣典博伽瓦谭》中，说道：
janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥtene brahma hṛdā ādi-kavaye muhyanti yatra sūrayaḥ（SB1.1.1：我冥想圣主奎师那，因为他是绝对真理，是展示了的物质宇宙创造、维系和毁灭的根源。他直接、间接地察觉着所有的展示；他是独立的，因为除他之外没有其他起因。是他先把韦达知识传到第一个生物体布茹阿玛的心中。他甚至使伟大的圣人和半神人都产生错觉，情况恰似人看到火中水或水中陆地的幻象会倍感困惑。仅仅因为他的缘故，物质宇宙——由物质自然三种形态相互作用产生的短暂展示，才显得真实，尽管它们是幻象。为此，我冥想他——永恒住在超然居所中的圣主奎师那，那超然的居所永无物质世界里的幻象。我冥想他，因为他是绝对真理。）
这些描述都在这里。Ādi-kavi，ādi-kavi指的是布茹阿玛。布茹阿玛，Ādi-kavi。Tene brahma。Brahmā 指的是śabda-brahman，韦达文献。所以他训示，或者说在心中传授给了布茹阿玛。因为在创造的时候，布茹阿玛是唯一的人，生物体，开始的时候。所以问题是，“布茹阿玛怎么学习的韦达知识？”这里解释了：tene brahma……Brahmā。Brahmā指的是韦达经典。Śabda-brahman。神的信息，对神的描述也是梵。梵也是绝对。梵与描述梵的文献没有差别。都是一样的，就像《博伽梵歌》和奎师那，这两者没有区别。《博伽梵歌》也是奎师那。如果《博伽梵歌》不是奎师那，这本书怎么会被崇拜这么长时间，从五千年前直至今日？当今出版了许多文献，书籍。但是一年，两年，三年之后就消失不见。没人在乎。根本没人再关注。也没有人再去读……在世界历史中任何一个文献，没有一个文献能存在五千年，被许许多多学者、宗教学家和哲学家等所有人反反复复地阅读。为什么？因为这是奎师那。奎师那……《博伽梵歌》和博伽梵没有区别。Śabda-brahman。所以《博伽梵歌》不能被视作一本普通的文献，让随便一个人凭着ABCD的知识就能妄加评论。不。那时不可能的。傻瓜和恶棍，他们也试图靠他们ABCD的知识去评注《博伽梵歌》。那是不可能的。那是śabda-brahman。只会揭示给忠于奎师那的人。Yasya deve parā bhaktir yathā deve……这些都是韦达的训示。
yasya deve parā bhaktiryathā deve tathā gurautasyaite kathitā hy arthāḥprakāśante mahātmanaḥ[ŚU 6.23]
这些知识被揭示出来。因此韦达文献也被称作揭示经典。并不是说我可以靠你的ABCD知识就能理解；我可以买一本《博伽梵歌》，因为我会语法，我就能理解。不是的。Vedeṣu durlabha。在《布茹阿玛·萨密塔》中说，vedeṣu durlabha。你靠你的文字能力或者学术能力研究所有韦达经典——durlabha。那是不可能的。Vedeṣu durlabha。所以才有了那么多人，他们靠他们所谓的学术能力解读《博伽梵歌》，但是没人在乎他们。他们甚至没办法将哪怕一个人转变为奎师那的奉献者。这是个挑战。在你们孟买，有许多人多年来一直在阐述《博伽梵歌》，但是他们甚至没把一个人转为奎师那的纯粹奉献者。这是我们的挑战。但是这部《博伽梵歌》，现在我们将其原意阐述出来，成千上万的欧洲人和美国人，他们的祖先或家族从未听说过奎师那的名字，但是他们现在都成了奉献者。这就是成功的秘密。但是那些愚蠢的人，他们认识不到这一点。他们认为靠他们所谓的混账的知识解读《博伽梵歌》，他们就能揭示《博伽梵歌》。那是不可能的。Nāhaṁ prakāśaḥyogamāyā-samāvṛtaḥ。奎师那不会将自己揭示给这些蠢人和恶棍。奎师那从不向这些人揭示自己。Nāhaṁ prakāśaḥ sarvasya（BG7.5）奎师那绝不是廉价得让这些蠢人和恶棍理解得了。那是不可能的。奎师那说nāhaṁprakāśaḥ sarvasya yogamāyā-samā... （BG7.25）
manuṣyāṇāṁ sahasreṣukaścid yatati siddhayeyatatām api siddhānāṁkaścid vetti māṁ tattvataḥ（BG7.3：在千千万万人之中，可能只有一人追求完美；在那些达到完美的人中，几乎没有一个人能真正了解我。）
所以如果我们想理解奎师那，那么我们必须追随mahājana。Mahājano yena gataḥ sa panthāḥ。（CC中期逍遥17.186）Evaṁparamparā-prāptam imaṁ rājarṣayo viduḥ。（BG4.2）奎师那说，bhakto 'si priyo 'si rahasyam etaduttamam。（BG4.3）奎师那对阿尔诸那说，“这门神的科学，《博伽梵歌》， kṛṣṇa-tattva……”柴坦尼亚·玛哈帕布说：yeikṛṣṇa-tattva vetta sei guru haya。（CC中期逍遥8.128）古茹并不是廉价的东西。他必须知道kṛṣṇa-tattva是什么。他必须知道奎师那是什么。奎师那也说，
manuṣyāṇāṁ sahasreṣukaścid yatati siddhayeyatatām api siddhānāṁkaścid vetti māṁ tattvataḥ（BG7.3：在千千万万人之中，可能只有一人追求完美；在那些达到完美的人中，几乎没有一个人能真正了解我。）
没人知道奎师那。他们可能靠他们所谓的学术能力，ABCD知识去思辨，但是奎师那，奎师那不会被他们了解。他们甚至不能把一个人转变为奎师那的奉献者。那是不可能的。他们是傻子。《圣典博伽瓦谭》中有述： śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ。人如果不是奉献者，那么他就是paśuḥ，像个动物。而这样一个动物被另一个动物颂扬，荣耀。他们是什么？一群狗，骆驼，驴子和猪。Śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ。经典中有这样的描述。因此，如果我们想认识奎师那，我们必须追随mahājana。比如布茹阿玛。布茹阿玛是原初的生物体。谁是mahājana？Mahājana。在印度，mahājana就是能给你贷款，给你钱的人。他被称作mahājana。但是事实并非如此。这是一个被曲解的词。Mahājana的含义是主的纯粹奉献者。Mahājana指的是主的纯粹奉献者。萨杜指的是奉献者——不是这些路边的乞丐。Sādhu。Sādhur eva sa mantavyaḥ samyag vyavasito hi……（BG9.30）他们是什么样的人？Sādhur eva sa mantavyaḥ。
api cet su-durācārobhajate mām ananya-bhāksādhur eva sa mantavyaḥ...（BG9.30：人即使行了最大的恶事，若能从事奉献服务，他仍算是圣洁的，因为他已做了正确的抉择。）
这就是萨杜。即便我们发现奉献者的生活中发现一些缺陷……就像这些欧洲人，美国人。他们是奉献者。他们是奎师那的纯粹奉献者。为什么？他们没有私欲。他们只想满足他们的灵性导师和奎师那。因此他们是纯粹奉献者。他们没有其他事要做。他们牺牲了一切。他们来自富裕的家庭，富裕的国家，受过教育，这些都牺牲了。他们的国家没有饥荒。一切都很完备。但尽管如此，为了奎师那，他们放弃了一切。这就是纯粹的奉爱。
anyābhilāṣitā-śūnyaṁjñāna-karmādy-anāvṛtamānukūlyena kṛṣṇānu-śīlanam bhaktir uttamām（《奉爱甘露之洋》1.1.11）
那些还想这里抓点什么，那里抓点什么的人，柴坦尼亚·玛哈帕布把这些人称之为 khara jati abata。Khara jati abata。柴坦尼亚·玛哈帕布的一位奉献者，穆昆达，他是非常机密的一位奉献者。他也是柴坦尼亚·玛哈帕布的同学伙伴。他就是四处游荡，一会儿去这里，一会儿去那里，一会儿去这里，一会儿去那里。柴坦尼亚·玛哈帕布对他非常生气，称他khara jatiabata。Khara jati abata：“不许他过来。”柴坦尼亚·玛哈帕布对他非常严格。穆昆达非常抱歉。“柴坦尼亚·玛哈帕布说不让我去他的聚会。”他就去请求其他奉献者，“我能不能去？”“我们怎么可能允许你去？柴坦尼亚·玛哈帕布严令禁止。”“那您能不能去问问我什么时候能再回来？”于是奉献者去问柴坦尼亚·玛哈帕布，“穆昆达感到很抱歉。你不许他来。但是他还是想问问未来是否有一天能允许他再回来。”柴坦尼亚·玛哈帕布说，“三千世之后。三千世之后，他可以再回来。”于是穆昆达问，“你帮我问柴坦尼亚·玛哈帕布这个问题了么？”奉献者说，“问了，但是他说要等到你再过三千世，才能允许你重新加入。”于是穆昆达开始手舞足蹈。他手舞足蹈。“哦，这么说总有一天我还是可以回去。没关系，三千世。三千世也没问题。”当柴坦尼亚·玛哈帕布听说“他在跳舞，因为您允许他三千世之后就能回来。”，柴坦尼亚·玛哈帕布非常高兴，于是立刻让他回来了。（笑声）
如果我们真的想从中学习……那么必须eka niṣṭha。Bhajanti mām ananya-bhāk。这就是资格。如果你想认识奎师那，也很容易。不要偏离你的注意力。“不，我要崇拜这个半神人，我要崇拜那个半神人，我……”那你的知识就丢了。《博伽梵歌》中对此有所描述。Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ。（BG7.20）Anya-devatāḥ：“其他半神人。” Devatāḥ是奎师那，但其他人，他们是半神人。
ekale īśvara kṛṣṇa āra saba bhṛtyayāre yaiche nācāya se taiche kare nṛtya（Cc. Ādi 5.142）
神只有一个，奎师那。Ekam evādvitīyam。所有其他人，他们都是仆人。这是我们的结论。这是经典的结论。Ekabrahma dvitīya……梵不可能有两个。Param brahman。Paraṁ brahma paramaṁ bhavān。因此阿尔诸那称他为bhavān，“你自己。”不是“您还有许多竞争者。”就像我们，我们今天在一条街上发现一个神，另一条街上还有另一个神；另一个街道，另一个城市，那么多神。不。神只有一个。Ekam eva advitīya。这个神就是奎师那。 Kṛṣṇas tu bhagavān svayam 。（SB1.3.28）
这就是奎师那知觉。如果我们想要认识奎师那，那么我们必须追随mahājanas，伟人的道路。就像布茹阿玛呈现的这部《布茹阿玛·萨密塔》所描述的；维亚萨戴瓦呈现了《圣典博伽瓦谭》。Oṁnamo bhagavate vāsudevāya。博伽梵，他自己在《博伽梵歌》中描述了他自己。所以要理解《博伽梵歌》或博伽梵有什么难的？我们觉得一点都不难。有什么难的？我们有mahājana，有经典，有古茹，有韦达经。我们为什么要探寻神？为什么要自己去做这无谓的追求？这一切已经都在这里了。Vedaiś ca sarvair aham eva vedyam。（BG15.15）韦达经的目标就是认识奎师那。Janmādy asyayataḥ。（SB1.1.1） Athāto brahma jijñāsā，询问梵。梵。所以不需要去探寻神。你只需要把已有的这些都消化掉。我们有《博伽梵歌》。所有阿查尔亚都接受这部经典。他们用韦达知识为《博伽梵歌》写了评注。所有阿查尔亚在所有方面都接受绝对——kṛṣṇas tu bhagavān svayam。你为什么还要去探寻神？我不知道。这部《博伽梵歌》和这部《布茹阿玛·萨密塔》，全都是在描述奎师那和他的王国：
advaitam acyutam anādim ananta-rūpamādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ cavedeṣu durlabham adurlabham ātma-bhaktaugovindam ādi-puruṣaṁ tam ahaṁ bhajāmi（BS5.33）
Advaita。Advaitam acyutam anādim ananta-rūpam。他拥有ananta-rūpam。无穷无尽。他有许许多多。因为在每一个brahmāṇḍa周期，就有一个奎师那的化身。就像在这个brahmāṇḍa周期，奎师那在五千年前亲自显现，同样，奎师那的化身就这样不断显现……同样的例子，就像我已经给你们举了很多次，太阳，太阳星球在空中，但是只有当太阳在我们面前的时候我们才能看到它。不然的话，太阳还是在自己的位置上。同样，奎师那也永远存在，但是只有当他降临，化身前来，我们才能看到他，就像太阳一样。现在是晚上。看不见太阳。但是一段时间之后，比如说八小时或者十小时之后，早上就能看到太阳了。同样，在这个星球上看到奎师那也有一定的时间。而同时有无数个宇宙。因此他被称作nitya-līlā。Nitya-līlā的含义是永恒的逍遥时光。奎师那化身为Yaśodā，Devakī-nandana。他开始长大。但是那个出生是发生在另一个星球，另一个宇宙。就像早上六点半，阳光普照。现在在这个星球，或者这个城市可以看到阳光，但是，在另一个城市的六点半，另一个城市的六点半，另一个城市的六点半。这并不难理解。这个六点半一直继续。然后七点半也一直在继续。八点半也在继续。每一分每一秒都在继续。你只需要知道地点。你只要打电话到另一个城市另一个国家，你立刻能知道这个六点半，或者七点半或者十二点半，或者太阳的升起在一直继续，这里那里。同样，奎师那的显现，奎师那的逍遥时光，奎师那的一切都在持续上演：有时候在这个宇宙，有时候在另一个宇宙，有时候又在另一个宇宙。就这样一直继续下去。所以奎师那的逍遥时光被称作nitya-līlā。Nitya-līlā，永恒的。并不是奎师那只在一个时间显现。那是nitya-līlā，就如我们在这个星球上看到的，奎师那会再次前来。正如我们白天看到太阳。现在看不到，但是一段时间之后，我们会再次看到；第二天早上我们就会再次看到太阳。同样，我们也会再次看到奎师那，根据韦达计算，四十三个crores 之后就会再次发生。这是我们从韦达经典中得到的阐述。
奎师那的逍遥时光并不是发明出来的，我们在崇拜的奎师那是想象出来的，是艺术图片。不。这是 nitya-līlā 。奎师那是客观存在的事实。Govindam ādi-puruṣam。他是ādi。 Advaitam acyutam ādyaṁ purāṇa-puruṣam。 Purāṇa-puruṣam。最老的人。Purāṇa的含义是最老。最老，Purāṇa-puruṣam。Puruṣam的含义是人。Nava-yauvanaṁ ca。但是无论什么时候，我们看到奎师那，他都是一个完美的小伙子，nava-yauvanaṁ ca。你永远不会看到他变得衰老，留着长长的胡子……不。奎师那，你永远看不到。他就像二十多岁的小伙子。Nava-yauvanaṁca。Vedeṣu durlabham adurlabham ātma-bhaktau。（BS5.33）韦达经中找不到奎师那。其实他在韦达经里，只是我们没发现。《瑞歌·韦达》，《阿塔尔瓦·韦达》，奎师那都在其中。Vedeṣu durla……但是普通人找不到。就像人们阅读《博伽梵歌》，但是他们无法认识奎师那。有很多人，他们每天阅读《博伽梵歌》，并为此而骄傲，但是他们不认识奎师那。这就在于他们错失了奎师那。除了奎师那，所有垃圾的东西他们都接受。这就是他们的眼光。因为vedeṣu durlabha。对于垃圾一样的人，混蛋之人，奎师那是durlabha。Adurlabha ātma-bhaktau。但是奎师那是可以被看到的，必须通过奎师那的奉献者来看奎师那。而不是从别人那里。所以奎师那对阿尔诸那说，“我再次向你宣讲这部《博伽梵歌》，因为bhakto 'si priyo 'si rahasyaṁ hy etaduttamam 。（BG4.3）《博伽梵歌》非常神奇，但是因为你是我的奉献者，所以你能够理解。你对我来说非常亲切。”所以要认识奎师那，人必须首先成为一位伟大的奉献者，奎师那亲密的朋友。然后他就能认识。不然，vedeṣu durlabham adurlabham ātma-bhaktau。（BS5.33）
这部《布茹阿玛·萨密塔》描述了奎师那。布茹阿玛是mahājana。我已经告诉过你们：mahājano yena gataḥ sapanthāḥ（CC中期逍遥17.186）。所以在经典中，有十二位mahājana：
svayambhūr nāradaḥ śambhuḥkumāraḥ kapilo manuḥprahlādo janako bhīṣmobalir vaiyāsakir vayam（SB6.3.20：主布茹阿玛、巴嘎万.纳茹阿达、土希瓦、库码尔四兄弟、(黛瓦瑚缇的儿子)主卡皮拉、斯瓦阳布瓦·玛努、帕拉德王、佳纳卡王、彼士玛祖父、巴利王、舒卡戴瓦·哥斯瓦米和我本人，都明了真正的宗教原则）
这是亚玛茹阿佳在向他的仆人讲解这些mahājanas。都有谁？Svayambhūr，布茹阿玛。Svayambhūr nāradaḥ。Śambhuḥ，主希瓦。Svayambhūr nāradaḥ śambhuḥ kumāraḥ。库玛尔兄弟，四位库玛尔。卡皮拉，卡皮拉戴瓦，主卡皮拉。玛努，斯瓦扬布瓦·玛努。在《博伽梵歌》中也说：。（BG4.1）就是这位玛努。所以就这样，我们必须去找对的人，imaṁ vivasvate yogaṁ proktavān ahamavyayam, vivasvān manave prāhur （BG4.2），他来自布茹阿玛传系，主希瓦传系，或者纳茹阿达传系。就是如此，我们必须接受一位来自师徒传系，即paramparā，guru-paramparā，中的古茹。然后我们可以认识奎师那是什么。否则是不可能的。现在很多人在解释《博伽梵歌》。如果你问他，“你的古茹是谁？”他没有古茹。他是自己的古茹。那么他怎么可能理解《博伽梵歌》？那是不可能的。一定要从名副其实之人那里学习，遵守规范原则，这样去理解《博伽梵歌》。你的人生必将成功圆满。
谢谢大家。（中断）
你的问题适合躯体意识太重的人。人如果想着，“我是这个躯体”，对他来说，有适用于他的瑜伽系统，这样他就能够控制感官。Yoga indriya-saṁyamaḥ。通过控制感官……因为我们被我们的感官所骚扰。所以有程序，如何达到prāṇāyāma的境界。你必须找到一个僻静的地方，独自坐下，挺直躯干，你不能完全闭上眼睛，半闭，然后你要看着鼻尖。就这样，你必须全神贯注于维施努或者奎师那。这就是prāṇāyāma。但实际上，如果人已经通过奉爱服务被窥视啊所吸引，那么prāṇāyāma的结果自然就有了。所以奎师那在《博伽梵歌》中说：
yoginām api sarveṣāṁmad-gata antarātmanāśraddhāvān bhajate yo māṁsa me yuktatamo mataḥ（BG6.47：在所有的瑜伽师中，谁对我信仰坚定，长处我中，内心时刻想着我，以超然的爱心服务于我，谁就通过瑜伽和我最亲密地连在一起，谁就是最高级的瑜伽师，这就是我的意见。）
事实上就是将你的心意专注于奎师那。
这些小伙子们，他们已经训练有素。这个ārotik，这个arcana，这派发书籍，阅读奎师那的书，聆听奎师那——这意味着不允许他们去想任何奎师那以外的事情。这就是完美。这个prāṇāyāma之法，你可以做一个小时，两个小时，或者说一天，两天，但是这个，这个prāṇāyāma之法，即总是服务奎师那，这是自然而然的。你不用想。Sa vai manaḥ kṛṣṇa-padāravindayor 。（SB9.4.18）如果你只是把你的心意专注在奎师那的莲花足，那么这就是永久的prāṇāyāma。不是一个小时，两个小时，或者一分钟。
印度人：但是有些瑜伽师说……
圣帕布帕德：瑜伽爱说什么就说什么，但是奎师那所说的，我们必须接受。
印度人：在当代术语中，他们说这个prāṇāyāma……
圣帕布帕德：但是当代术语，这并不是什么原则。
印度人：确实不是，但是他们说这是乘坐火箭去接近神。
圣帕布帕德：嗯？
印度人：他们说做prāṇāyāma，是乘着火箭去接近神。
圣帕布帕德：那是什么？
塔玛拉·奎师那：火箭，坐火箭飞船去神那里。
印度人：火箭。
圣帕布帕德：但是到目前为止，我们没发现任何瑜伽师应用prāṇāyāma wallas 而对神有任何了解。我们试过很多人。他们还是同样的混蛋。我见过。他们不……你问他，任何瑜伽师，“你对神有什么了解？”问他。你可以去问。你是报社记者。你可以问，“你对神有什么了解？讲一讲他。” 火箭又如何呢？火箭意味着你可以立刻到达。但是如果你一无所知，那这个火箭又有什么用呢？如果你不知道神是什么，那这个火箭又有什么用？就像他们去太空星球，去月球。现在美国政府停止宣扬这些无稽之谈。你懂了没有？是的。如果你真的有火箭，那么你一定是去你知道的地方。否则就只是浪费你的钱，然后回来。任何有理智的人都不会允许这发生。这很好，prāṇāyāma。火箭的方法，可能有用。但是我们不认为这个火箭的方法适用当前这个年代，因为经典中说：
kṛte yad dhyāyato viṣṇuṁtretāyāṁ yajato makhaiḥdvāpare paricaryāyāṁkalau tad dhari-kīrtanāt（SB12.3.52：在萨提亚·尤嘎通过冥想维施努，在特瑞塔·尤嘎通过施行祭祀，在杜瓦帕尔·尤嘎通过侍奉主莲花足所取得的一切成果，在卡历-尤嘎仅凭唱颂哈瑞奎师那玛哈·曼陀即能获得。）
印度记者：不。他们之所以把这比作火箭是因为火箭总会落下来。他们说通过prāṇāyāma ，你会回到物质境界……
圣帕布帕德：那没问题，但是我们必须看实际上他怎么样了。只是说是没用的。
印度记者：空谈。空谈无用。
圣帕布帕德：是的。只是空谈没有任何用。就像这些小伙子，他们不练习prāṇāyāma ，但是你可以去找一个比他更了解神的人过来。任何人都可以。忍任何瑜伽师，把他带来，和他们谈谈。他们都是新人。他们只修习了三四年。和他们聊聊。你就知道他知道什么，这就能够证明他知道什么。这不是火箭方法。这个火箭方法是哈瑞奎师那曼陀罗。（笑声）那是不可能的。他找不到一个僻静的地方练习瑜伽。城市里哪有僻静的地方？日以继夜，这些车辆呼啸而过。哪有僻静的地方可言？而这是《博伽梵歌》中推荐的，僻静的、圣洁的地方。而且他应该独自一人。哪有这样的瑜伽师？找出来。哪有这样的瑜伽师？他应该独自一人，待在僻静而圣洁的地方。而且他不能改变坐姿。那么这样他才是一个瑜伽师。这些都是最基本的。但是这些最基本的又有谁能做得到？他们做不到。特别是在城市里，这里有那么多瑜伽社团，但是这里说要在一个僻静的地方修习。所以在城市里怎么练瑜伽？如果你遵守这些训示，那会非常难。非常非常难。
印度人：对于……
圣帕布帕德：哦，是的。不仅对我们来说困难，就算是五千年前，阿尔诸那面对面与奎师那交谈。这么进步的一个人，他是一位刹帝利。他说，“奎师那，根本不可能连这个。”他说。我们比奎师那，阿尔诸那更强？你觉得？他说。你们能在《博伽梵歌》中找到。嗯？
印度人：Cañcalaṁ hi manaḥ kṛṣṇa……
圣帕布帕德：
...kṛṣṇapramāthi balavad dṛḍhamtasyāhaṁ nigrahaṁ manyevāyor iva su-duṣkaram（BG6.34：奎师那呀！心意不安不稳，狂烈顽固，很是凶猛，我觉得，要征服它简直比控制狂风还难。）
“哦，不可能。”他像绅士一样坦诚。“哦，这做不到。”这是不可能的。而这些愚蠢之人，因为他们想要欺骗别人，他们欺骗自己，他们欺骗别人，他们追随这个系统。那是不可能的。坦率的说，那是不可能的。我们觉得我们比阿尔诸那强么？
奉献者：在《博伽梵歌》中，阿尔诸那被称作古达凯沙，征服了睡眠的人。
圣帕布帕德：所以这个瑜伽系统是有，但是非常非常苦难。非常非常困难，特别是在这个年代。因此经典说中，kṛte yad dhyāyato viṣṇum。（SB12.3.52）dhyāyato viṣṇu，那是瑜伽系统。Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ 。（SB12.13.1）Yoginaḥ，专注于冥想，他们可以看到。Dhyānāvasthita-tad-gatena manasā。心意，专注于至尊，他们可以看到。Yaṁ paśyanti yoginaḥ。瑜伽师可以看到。那是萨玛迪。那才是。Prāṇāyāma，当然，他们可以控制呼吸。但是这些在这个年代非常困难。因此，经典说，
harer nāma harer nāma harer nāma eva kevalaṁkalau nāsty eva nāsty eva nāsty eva gatir anyathā（CC初期逍遥17.21）
三次。当我们要表达重要的事情时，我们说三遍。“去做，去做，去做！”就像这样。Kalau nāsty evanāsty eva nāsty eva gatir anyathā。瑜伽修习是有效的方法，但是这需要很长很长的时间，而这么长的时间根本不适合这个年代。而且人们的文化不同。人们什么都吃，他们什么都喝，还吸烟。这是不可能的。这是不可能的。只是太幼稚。这是不可能的。而且你们可以实际看到。就像我给的例子。找一个所谓的瑜伽师，玄秘修习者来……
印度记者：就像您，您本人说过的：空谈有什么用？谎言有什么用？
圣帕布帕德：这样的人有什么用？这里，普罗大众都接受。全世界。假设确实有这样的方法，如果整个人口只有百分之一，这种方法有什么用？这是非常重要的。这也是非常重要的方法，但是在当前这个年代并不适合。这是……（中断）……得到净化，你就会认识到奎师那就出现在你的舌尖上。（中断）……水罐，你把它放在水里。只要还没有填满，就会发出声音。而当水罐装满后，沉下去，沉到底，就不会再发出咕嘟咕嘟的声音。
印度记者：那么，如果你说……
圣帕布帕德：嗯？（中断）……这个所谓的谈话不会对你有帮助。但那并不意味着在灵性生活中就没有谈话。但是，奎师那，奎师那是灵性的。为什么他还谈论《博伽梵歌》？你觉得奎师那是在说什么？（中断）……。
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ（CC中期逍遥17.133）
这是nāma。Abhinnatvād nāma-nāminoḥ。圣名和人没有差别。这里，在这个物质世界，名字和物体本身是有差别的。就像我想要水，如果我只是念诵“水，水，水……”就像有些混蛋，他们举例说如果我们说，“可口可乐，可口可乐，可口可乐……”绝非如此。他们不知道，他们竟敢去解释nāma。他们实在是太混账了。他们不知道圣名是什么。这是对圣名的描述：nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vi……。这是caitanya。这不是没生命的石头。这个身体是没有生命的石头。Caitanya 的意思是生命力。那是caitanya。所以nāma 就是caitanya。
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ（CC中期逍遥17.133）
这个名字不是普通的名字。这是绝对。
印度记者：为什么他们说在有的曼陀里，他们是脉轮那些东西？
圣帕布帕德：嗯？
印度记者：有些曼陀罗……
圣帕布帕德：不，不。我们和脉轮没有任何关系。这些脉轮是那些处在躯体生命概念中的人关注的。这些奉献者，他们不接受，“我是这个躯体。” śata cakra关注这个躯体，而不是灵魂。是的。这些瑜伽方法是为那些躯体意识太重的人所说。不然的话，那些灵性颈部的人，他们没必要练习这个瑜伽。这个，只是名字，如果我们追随……实际上，是很实际的，你看……你可以亲眼看到在全世界，这些小伙子们是如何只通过唱诵哈瑞奎师那曼陀罗而进步。这是事实。这不是想象。他们是如何进步，他们是如何……现在，sarvopādhi-vinirmuktam。（CC中期逍遥19.170）他们让一切成空。他们不认为自己是美国人。是的。他们不认为，“我是这个躯体。我必须吃肉，喝酒；这样我的身体才能维持下去。”他们从来不这样想。这就是解脱。仅仅空谈是没用的。“我在练瑜伽，立刻我的喉咙干燥。给我跟根香烟。给我根香烟。”很多这样的人。我亲眼所见。
印度记者：所以他们不是瑜伽师。
圣帕布帕德：你自己会发现，如果你仔细分析，你会发现许多这样的人。他们，至少，他们吸gañjā。有序多瑜伽师，我见过，他们吸gañjā。你见过没有？吸gañjā的瑜伽师？
印度记者：是的。
圣帕布帕德：嗯？
印度人（2）：很多这样的。
圣帕布帕德：很多这样的。我不知道您遇到过多少个。那么多混蛋，一边吸gañjā一边谈论瑜伽。
奉献者：喝茶。
圣帕布帕德：喝茶。喝茶，这都已经见怪不怪了。大杯大杯的茶。
印度人：（不清晰）。
圣帕布帕德：看实际效果。只是空谈没有用。实际来看这个系统是多完美。千万人，不是一两个。如果你在全世界旅行，看见我们的庙宇，你会发现在每一个庙宇里，那里都有两百，一百五十，五十个——都是奉献者。所有这些小伙子，姑娘们，非常优秀。他们自己的国人都很吃惊。他们问奉献者，“你是美国人么？”他们问他们。这种转变是如何变成现实的？
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ（CC中期逍遥17.133）
奎师那的圣名与奎师那无异。唱诵奎师那就意味着他们在直接与奎师那联谊。这和śatacakra，或者这个 cakra毫无联系。不。这是直接与奎师那联系。如果人能直接和奎师那联系，他还需要什么别的方法？一切都……Ārādhito yadi haris tapasā tathā kim。如果你直接接触奎师那，那么哪还需要其他苦行？一切都不用了。你已经达到最终的目标。Nārādhito yadi haris tapasā tathā kim。如果你不能接触奎师那，那么这些没用的瑜伽和思辨有什么用？都没用。你无法接触奎师那。这些东西是……Ārādhito yadi haris tapasā tathā kim, nārādhito yadi haris tapasā tathā kim
印度记者：这就是为什么他被称作尤给斯瓦尔。
圣帕布帕德：是的，如果你与尤给斯瓦尔联系，那么你所有的苦行，苦修，都免了。现在你可以和尤给斯瓦尔享受生活。这是奉献者的地位。Ānandamaya。
ānanda-cinmaya-rasa-pratibhāvitābhistābhir ya eva nija-rūpatayā kalābhiḥgoloka eva nivasaty akhilātma-bhūtaḥ...（BS5.37）
这是一门伟大的科学。我们把这西都写在了我们的书里。他们在阅读，大众非常欣赏。好了，到此结束。（至此结束）
Śrī Brahma-saṁhitā, Lecture—Bombay, January 3, 1973
(devotees chant Brahma-saṁhitā verses)
Devotees: ...govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
Prabhupāda: Thank you. So Govindam ādi-puruṣam tam ahaṁ bhajāmi. These verses, Brahma-saṁhitā, it was composed by Lord Brahmā. Therefore in the Vedic literature, this, this is called Saṁhitā. Saṁhitā means part of the Vedic literature. So Lord Brahmā is describing about Kṛṣṇa. There are some foolish question that "Kṛṣṇa appeared five thousand years ago. How He became God?" Actually that is not the fact. In the Brahma-saṁhitā, Brahmā is describing means from the very creation.Brahmā is the first creature of this universe. So he has explained about Kṛṣṇa by his experience, by his realization.
In the Vedānta-sūtra, Kṛṣṇa is described, janmādy asya yataḥ: [SB 1.1.1] the Supreme Person from whom everything has emanated. So that Kṛṣṇa has confirmed in the Bhagavad-gītā, aham ādir hi devānām [Bg 10.2]. Devānām means in the beginning there was Brahmā, Viṣṇu, Maheśvara. And Kṛṣṇa is ādi of these devas also. Aham ādir hi devānām. Ahaṁ sarvasyaprabhavo: "Everything has emanated from Me."
ahaṁ sarvasya prabhavomattaḥ sarvaṁ pravartateiti matvā bhajante māṁbudhā bhāva-samanvitaḥ[Bg. 10.8]
So Kṛṣṇa is the ādi-puruṣa. In... Arjuna also confirms. After understanding Bhagavad-gītā, Arjuna also confirms:
paraṁ brahma paraṁ dhāmapavitraṁ paramaṁ bhavānpuruṣaṁ śāśvatam ādyam[Bg. 10.12]
Ādyam: the original person. Just like in our genealogical table, in each family, there is a person who is the origin of the family—then his son, his son, his grandsons, great-grandson. In this way, family expands. Similarly, this creation is from Kṛṣṇa. In theCatuh-ślokī Bhāgavata also, aham eva āsam agre: [SB 2.9.33/34/35/36] "I was present before the creation." Even Śaṅkarācārya, who is impersonalist, he also says, nārāyaṇaḥ paro avyaktād: "The Supreme Personality of Godhead, Nārāyaṇa, He is beyond this material creation." Nārāyaṇaḥ paraḥ avyaktād. Avyaktād aṇḍa-sambhavaḥ. From the avyakta,nonmanifested material mahat-tattva, this material creation has been, become possible. Before the material creation, beyond the material creation, there is Kṛṣṇa. Therefore in the Brahma-saṁhitā, Lord Brahmā is describing Kṛṣṇa in each verse:govindam ādi-puruṣam tam ahaṁ bhajāmi **. Govindam ādi-puruṣam. He's the original person.
Kṛṣṇa also says, mattaḥ parataraṁ nānyat kiñcid asti, asti dhanañjaya [Bg. 7.7]. There is no more parā-tattva, superior source, except Kṛṣṇa. This Kṛṣṇa consciousness movement is therefore..., we are trying to place before the civilized human society that the ādi-puruṣa, the original Supreme Personality of Godhead. They are searching after God. There are so many societies—theological society, theosophical society—they are searching after God. But here is God. Why don't you take reference from the Vedic literature? God's reference is there in the Vedic literatures, and God Himself appeared, and He explained Himself in the Bhagavad-gītā. And God is accepted, not (only) now, even when Kṛṣṇa was present, five thousand years ago, all great sages, saintly persons, great ṛṣis, they also accepted. Nārada, Devala, Vyāsa. When Arjuna, in the Bhagavad-gītā... It is explained in the Tenth Chapter. You know, all, Kṛṣṇa as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg.10.12]. He, he is addressing Kṛṣṇa as person, bhavān. This bhavān śabda, this word is used, "person," not imperson. Bhavān.Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. He's not imperson. Puruṣam. Puruṣammeans person. Not female also. Puruṣam means male. Puruṣaṁ śāśvatam. Śāśvatam, original; ādyam, the first. So in this way. And Arjuna has also given reference that all the great sages... At that time, Vyāsadeva... Vyāsadeva is still present. So "Vyāsadeva accepts You, Nārada accepts You, and Asita, Devala, big, big, great sages accepts You. You are personally speaking, and I have realized that You are the Supreme Personality of Godhead." This is Kṛṣṇa. Kṛṣṇa is not manufactured, as nowadays it has become a fashion to manufacture God by votes. No. God is never manufactured. God is God. Not by mystic power one becomes God or by so-called meditation or magical arts. No. God is God. Nobody can become God. Asamaurdhva. In the Bhagavad-gītā,Kṛṣṇa is described as asama urdhva prapitāmaha ca [Bg. 11.39]. In the Eleventh Chapter, you'll find these words. BecauseBrahmā is considered... He's called pitāmaha, because the father of the father. If you search out the genealogical table of this universe, especially of the human society, then you go on searching. I am begotten by my father; my father is begotten by his father, his father, his father, his father—you go on. Then ultimately, if you have so much patience to make research, the, you can get from the śāstras, you can get. So the original father of this universe is Lord Brahmā; therefore he is addressed as Pitāmaha. But the father of Brahmā also, Brahmā, is also there: Garbhodakaśāyī Viṣṇu. The Garbhodakaśāyī Viṣṇu is expansion of Kāraṇodakaśāyī Viṣṇu, the original Viṣṇu, and Kāraṇodakaśāyī Viṣṇu is expansion of Saṅkarṣaṇa. Saṅkarṣaṇa is expansion ofNārāyaṇa. Nārāyaṇa is expansion of another Saṅkarṣaṇa, and that Saṅkarṣaṇa is expansion of Baladeva. And Baladeva is expansion of Kṛṣṇa. You'll find in the śāstras. Therefore Kṛṣṇa is the original person. Govindam ādi-puruṣam tam ahaṁbhajāmi **. It is not that some artist has manufactured a fashionable Kṛṣṇa, and we worship that. No. Kṛṣṇa's the original person. We find it, description, in the Saṁhitās, in the Vedas, in the Ṛg Veda: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyantisūrayaḥ. And the explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, there it is explained: janmādy asya yataḥ [SB 1.1.1].Because Vedānta-sūtra begins with this aphorism: janmādy asya yataḥ.
So Śrīmad-Bhāgavatam is the original explanation of Vedānta-sūtra. So in the Vedānta-sūtra, explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, it is said,
janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥtene brahma hṛdā ādi-kavaye muhyanti yatra sūrayaḥ[SB 1.1.1]
These descriptions are there. So ādi-kavi, ādi-kavi means Brahmā. Brahmā, Ādi-kavi. So tene brahma. Brahmā means śabda-brahman, Vedic literature. So He instructed or imparted in the heart of Brahmā. Because when the creation was there, Brahmāwas the only person, living entity, in the beginning. So the question may be that "How Brahmā learned Vedic knowledge?" That is explained: tene brahma... Brahmā. Brahmā means Vedic literature. Śabda-brahman. The information, the description of God is also Brahman. Brahman is absolute. There is no difference between Brahman and the literature which is describingBrahman. The same thing: just like Bhagavad-gītā and Kṛṣṇa, there is no difference. Bhagavad-gītā is also Kṛṣṇa. Otherwise why this book is worshiped since so, for so long time, since five thousand years, unless the Bhagavad-gītā is Kṛṣṇa? There are so many literatures, books, are published nowadays. After one year, two years, three years—finished. Nobody cares for it. Nobody cares for it. Nobody reads for... Any literature you take in the history of the world, no literature can exist for five thousand years, repeatedly being read by many, many scholars, religionists and philosophers, all. Why? Because it is Kṛṣṇa.Kṛṣṇa... There is no difference between Bhagavad-gītā and Bhagavān. Śabda-brahman. So Bhagavad-gītā should not be taken as ordinary literature, that one can comment on it by so-called ABCD knowledge. No. That is not possible. The fools and rascals, they try to comment on the Bhagavad-gītā by their ABCD scholarship. That is not possible. It is śabda-brahman. It will be revealed to the person who has devotion to Kṛṣṇa. Yasya deve parā bhaktir yathā deve... These are the Vedic instructions.
yasya deve parā bhaktiryathā deve tathā gurautasyaite kathitā hy arthāḥprakāśante mahātmanaḥ[ŚU 6.23]
They become revealed. Therefore Vedic literatures are called revealed. It is not that I can understand by your ABCD knowledge; I can purchase one Bhagavad-gītā, and because I have grammatical knowledge, I can understand. No. Vedeṣu durlabha. In theBrahma-saṁhitā it is said, vedeṣu durlabha. You go on studying all Vedic literature by your literary capacity or scholarship—durlabha. It is not possible. Vedeṣu durlabha. Therefore there are so many persons, they are trying to interpret Bhagavad-gītā by their so-called scholarship, but nobody cares for them. They cannot turn even one person, a devotee of Kṛṣṇa. This is a challenge. In your Bombay there are so many persons, they are explaining Bhagavad-gītā for so many years, but they could not turn even a single person a pure devotee of Kṛṣṇa. This is our challenge. But this Bhagavad-gītā, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Kṛṣṇa, they are becoming devotees. This is the secret of success. But these foolish people, they do not know. They think that by interpretingBhagavad-gītā by their so-called rascaldom knowledge, they can reveal Bhagavad-gītā. That is not possible. Nāhaṁ prakāśaḥyogamāyā-samāvṛtaḥ. Kṛṣṇa is not exposed to these foolish and rascals. Kṛṣṇa is never exposed. Nāhaṁ prakāśaḥ sarvasya[Bg. 7.25]. He's not so cheap thing that He'll be understood by these fools and rascals. It is not possible. Kṛṣṇa says, nāhaṁprakāśaḥ sarvasya yogamāyā-samā... [Bg. 7.25].
manuṣyāṇāṁ sahasreṣukaścid yatati siddhayeyatatām api siddhānāṁkaścid vetti māṁ tattvataḥ[Bg. 7.3]
So if we want to understand Kṛṣṇa, then we have to follow. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Evaṁparamparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Kṛṣṇa says. And Kṛṣṇa says, bhakto 'si priyo 'si rahasyam etaduttamam [Bg. 4.3]. Kṛṣṇa says to Arjuna, "This science of God, Bhagavad-gītā, kṛṣṇa-tattva..." Caitanya Mahāprabhu said: yeikṛṣṇa-tattva vetta sei guru haya [Cc. Madhya 8.128]. Guru does not become. Guru is not so cheap thing. One must know what is kṛṣṇa-tattva. One must know what is Kṛṣṇa. Kṛṣṇa says also,
manuṣyāṇāṁ sahasreṣukaścid yatati siddhayeyatatām api siddhānāṁkaścid vetti māṁ tattvataḥ[Bg. 7.3]
Nobody knows Kṛṣṇa. They may speculate by their so-called scholarship, ABCD knowledge, but Kṛṣṇa, Kṛṣṇa is not there. They cannot turn even a single man to become a Kṛṣṇa devotee. That is not possible. They can be fool. That is described in theŚrīmad-Bhāgavatam: śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. The, one who is not devotee, he is described as a paśuḥ, as an animal. And such animal is eulogized, glorified, by another animal. What are they? Now, dogs, camels, asses and hogs. Śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. These description is there. Therefore if we want to understand Kṛṣṇa, we have to follow these mahājana. Just like Brahmā. Brahmā is the original. There are... Who is mahājana?Mahājana. In India, a mahājana is accepted who can give you loan, money. He's called mahājana. Not that, that all. It is, it is a perverted word. But mahājana means a, one who is pure devotee of the Lord. Mahātmā means who is pure devotee of the Lord.Sādhu means who is a devotee—not these street beggars. Sādhu. Sādhur eva sa mantavyaḥ samyag vyavasito hi... [Bg. 9.30]. Who are they? Sādhur eva sa mantavyaḥ.
api cet su-durācārobhajate mām ananya-bhāksādhur eva sa mantavyaḥ...[Bg. 9.30]
He's sādhu. Even if we find some discrepancies in the life of a devotee... Just like these European, Americans. They're devotees. They are pure devotee of Kṛṣṇa. How? They have no other desire. They simply want to satisfy their spiritual master and Kṛṣṇa. Therefore they are pure devotees. They have no other business. They have sacrificed everything. They are coming from rich family, rich nation, educated, everything. There is no scarcity in their country. Everything's complete. But still, for Kṛṣṇa they have forsaken everything. That is pure devotion.
anyābhilāṣitā-śūnyaṁjñāna-karmādy-anāvṛtamānukūlyena kṛṣṇānu-śīlanam bhaktir uttamām[Brs. 1.1.11]
Those who are trying to catch up here something, catch up here something, they have been described by Caitanya Mahāprabhuas khara jati abata (?). Khara jati abata. The kha... One, one of the devotee of Caitanya Mahāprabhu, Mukunda, he was very, mean, confidential devotee. His class friend also, Caitanya Mahāprabhu's. So he was going sometimes here, sometimes there, sometimes here, sometimes there. So Caitanya Mahāprabhu became very angry upon him, and gave him the title khara jatiabata. Khara jati abata: "Don't allow him to come here." He became so strict. So he was very sorry. "Caitanya Mahāprabhu has said not to come in His meeting." So he was asking other devotees that "I shall not be allowed?" So, "We can..., how we can allow you? Caitanya Mahāprabhu has forbidden." "So will you ask if there will be any time so that I can again come back?" So some devotee inquired from Caitanya Mahāprabhu that "Mukunda is very sorry. You asked not to come. But he's asking whether there will be any day in future when he'll be allowed to come again." So Caitanya Mahāprabhu said, "After three thousands of births. After three thousands of births, he'll be allowed to come in." So when Mukunda inquired, "Did you inquire from CaitanyaMahāprabhu this question?" he said, "Yes, but He has said after your three thousands of repeated births, you'll be allowed." So he began to dance. He began to dance. "Oh, then I'll be allowed some day. Never mind, three thousand births. Never mind three thousand births." So when this, this, this was informed to Caitanya Mahāprabhu that "He's dancing now because You have, You'll allow him to come in after three thousands of births," so Caitanya Mahāprabhu became very pleased and asked him to bring him immediately. (laughter)
So if we want to actually learn this... Just like there must be eka niṣṭha. Bhajanti mām ananya-bhāk. That is the qualification. [break] ...Kṛṣṇa. If you want to know Kṛṣṇa, it is very easy. Don't divert your attention to anything. "No, I, I worship this demigod, I worship that demigod, I..." Then your knowledge is gone. That is described in the Bhagavad-gītā. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. Anya-devatāḥ: "other demigods." Devatāḥ is Kṛṣṇa, but others, they're demigods.
ekale īśvara kṛṣṇa āra saba bhṛtyayāre yaiche nācāya se taiche kare nṛtya[Cc. Ādi 5.142]
God is one, Kṛṣṇa. Ekam evādvitīyam. All others, they are servants. This is our conclusion. This is śāstric conclusion. Ekabrahma dvitīya... Brahman cannot be two. Param brahman. Paraṁ brahma paramaṁ bhavān. Therefore Arjuna has addressed Him as bhavān, "Yourself." Not that "You have got many competitors." Just like we are, we find nowadays, in one street another God; another God, in another street, another god; another street, or another city, there are so many Gods. No. God is one. Ekam eva advitīya. And that is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28].
So this is Kṛṣṇa consciousness. So if we want to learn about Kṛṣṇa, then we have to follow the path of mahājanas, great personalities. Just like Brahmā is presenting Brahma-saṁhitā, describing; Vyāsadeva is presenting Śrīmad-Bhāgavatam. Oṁnamo bhagavate vāsudevāya. Bhagavān, Himself, is describing Himself in the Bhagavad-gītā. So where is the difficulty to understand Bhagavad-gītā or Bhagavān? We don't find any difficulty. Where is the difficulty? The mahājana is there, theśāstra is there, the guru is there, the Veda is there. And why should we make research after God? What is this nonsense? Everything is there. Vedaiś ca sarvair aham eva vedyam [Bg. 15.15]. The purpose of Vedas is to know Kṛṣṇa. Janmādy asyayataḥ [SB 1.1.1]. Athāto brahma jijñāsā, to inquire about Brahman. Brahman. So there is no need of searching out God. You can simply try to digest whatever is already there. The Bhagavad-gītā is there. All the ācāryas, they have accepted. They have written commentation on Bhagavad-gītā with reference to the Vedic knowledge. The Absolute—kṛṣṇas tu bhagavān svayam—is accepted everywhere by all ācāryas. Why you are searching after God? I do not know. So this Bhagavad-gītā and thisBrahma-saṁhitā, and the description is about Kṛṣṇa, and His abode:
advaitam acyutam anādim ananta-rūpamādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ cavedeṣu durlabham adurlabham ātma-bhaktaugovindam ādi-puruṣaṁ tam ahaṁ bhajāmi[Bs. 5.33]
Advaita. Advaitam acyutam anādim ananta-rūpam. He has got ananta-rūpam. There is no limit. He has got so many. Because each, in each and every brahmāṇḍa, there is Kṛṣṇa avatāra. Kṛṣṇa avatāra... Just like in this brahmāṇḍa there was Kṛṣṇaavatāra in, five thousand years ago, similarly Kṛṣṇa avatāra is going on just like... The same example, as I have given you many times, that the sun, sun, sun planet is there in the sky, but sun is visible when he is in our front. Otherwise sun is there. SimilarlyKṛṣṇa is always there, but when He descends, incarnates, He becomes visible to us, exactly like the sun. At the present moment, it is night. Sun is not visible. But in due course of time, say, after eight hours or ten hours, in the morning, the sun will be visible. Similarly there is scheduled time when Kṛṣṇa becomes visible on this planet, on this universe. And there are, there are innumerable universes. They..., therefore He's called nitya-līlā. Nitya-līlā means eternal pastimes. Kṛṣṇa is born as Yaśodā,Devakī-nandana. Immediately He begins to grow. But that birth is taking another planet, another universe. Just like six-thirty, sunshine... It is now visible on this planet, or on this city, but again six-thirty, again, in another city, six-thirty in another city, six-thirty another city. It is not very difficult to understand. That six-thirty's continuing. That seven-thirty's continuing. That eight-thirty's continuing. Every minute and second is continuing. Simply you have to know where it is. You immediately try to know by phoning the other city, other, on the other country, you'll know that this six-thirty, or seven-thirty or twelve-thirty or the set up or rising of the sun is continually going on, here or there. Similarly Kṛṣṇa's appearance, Kṛṣṇa's pastimes, everything is continually going on: sometimes in this universe, sometimes in another universe, sometimes another universe. In this way it is going on. Therefore Kṛṣṇa's līlā is called nitya-līlā. Nitya-līlā, eternal. It is not for the time when Kṛṣṇa appeared. That nitya-līlā, as we have seen within this planet, Kṛṣṇa, that will come again. Just like we saw the sun in the daytime. Now it is not visible, but in due course of time, again we shall see; next morning we shall see sun. Similarly, we shall see again Kṛṣṇa, and that rotation takes place according to Vedic calculation after forty-three crores of years. That is the explanation we get from Vedicśāstra.
So Kṛṣṇa's līlā, it is not an invented, we are worshiping Kṛṣṇa as something imaginary, some artistic picture. No. It is nitya-līlā. Kṛṣṇa is fact. Govindam ādi-puruṣam. He's ādi. Advaitam acyutam ādyaṁ purāṇa-puruṣam. Purāṇa-puruṣam. The oldest man. Purāṇa means oldest. Oldest, Purāṇa-puruṣam. Puruṣam means person. Nava-yauvanaṁ ca. But whenever you'll see Kṛṣṇa, He's just a perfect young boy, nava-yauvanaṁ ca. You'll never see Kṛṣṇa's picture as He has become old, He has grown some big, big beard and... No. Kṛṣṇa, you'll never see. Kṛṣṇa is just like a twenty-years-old young boy. Nava-yauvanaṁca. Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. He is not to be found in the Vedas. There is, but we miss. In theṚg Veda, in the Atharva Veda, Kṛṣṇa is there. Vedeṣu durla... But the ordinary man cannot find. Just like the people, they're reading Bhagavad-gītā, but they do not understand Kṛṣṇa. There are so many people; they are very proud of readingBhagavad-gītā daily, but they do not understand Kṛṣṇa. The only thing is, they're missing Kṛṣṇa. Except Kṛṣṇa, all rubbish thing they are talking. This is their vision. Because vedeṣu durlabha. For the rubbish person, rascal person, Kṛṣṇa is durlabha. Adurlabha ātma-bhaktau. But Kṛṣṇa is available, Kṛṣṇa has to be seen from the Kṛṣṇa's devotee. Not from others. ThereforeKṛṣṇa said to Arjuna that "I am again explaining to you this Bhagavad-gītā because bhakto 'si priyo 'si rahasyaṁ hy etaduttamam [Bg. 4.3]. There is a very nice mystery in this Bhagavad-gītā, and that will be understood by you because you are My devotee. You are My very dear." So in order to understand Kṛṣṇa, one has to first of all become a great devotee, dear friend ofKṛṣṇa. Then he can understand. Otherwise, vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33].
So this Brahma-saṁhitā describes about Kṛṣṇa. Brahmā is mahājana. I've already told you: mahājano yena gataḥ sapanthāḥ [Cc. Madhya 17.186]. So in the śāstras, twelve mahājanas are accepted:
svayambhūr nāradaḥ śambhuḥkumāraḥ kapilo manuḥprahlādo janako bhīṣmobalir vaiyāsakir vayam[SB 6.3.20]
This was explained by Yamarāja to his servants, that these are mahājanas. Who? Svayambhūr, Brahmā. Svayambhūr nāradaḥ.And Śambhuḥ, Lord Śiva. Svayambhūr nāradaḥ śambhuḥ kumāraḥ. The Kumāras, the four Kumāras; Kapila, Kapiladeva, Lord Kapila. Manu, Svāyambhuva Manu. In the Bhagavad-gītā also, accepted this: imaṁ vivasvate yogaṁ proktavān ahamavyayam, vivasvān manave prāhur [Bg. 4.1]. This Manu. So in this way, we have to approach the right person, evaṁparamparā-prāptam [Bg. 4.2], who is coming in the line of Brahmā, who is coming in the line of Lord Śiva, in the line ofNārada. In this way, we have to accept a guru from the disciplic succession which is called paramparā, guru-paramparā. Then we can understand what is Kṛṣṇa. Otherwise not. Now so many people are explaining Bhagavad-gītā. If you ask him, "Who is your guru?" he has no guru. He's himself guru. So you, what he can understand Bhagavad-gītā? It is not possible. So try to understand Bhagavad-gītā from the bona fide person and follow the principles, rules and regulation, and chant Hare Kṛṣṇamantra. Your life will be successful.
Thank you very much. [break]...
Your question is meant for persons who are too much bodily conscious. One who is thinking that "I am this body," for him, this yoga system is prescribed, so that he can control the senses. Yoga indriya-saṁyamaḥ. By controlling the senses... Because we are disturbed by our senses. So there is process, how to come to the platform of prāṇāyāma. You have to find out a secluded place, and you should sit down there alone in perpendicular stature, you cannot close your eyes fully, half, then you'll have to see the tip of the nose. In this way, you have to concentrate your mind on Viṣṇu or Kṛṣṇa. This is prāṇāyāma. So... But actually when one becomes already attracted to Kṛṣṇa by devotional service, then the prāṇāyāma process is already there. ThereforeKṛṣṇa says in the Bhagavad-gītā:
yoginām api sarveṣāṁmad-gata antarātmanāśraddhāvān bhajate yo māṁsa me yuktatamo mataḥ[Bg. 6.47]
The real fact is to concentrate your mind upon Kṛṣṇa.
So these boys, they have been trained up. This ārotik, this arcana, this distribution of literature, reading Kṛṣṇa books, hearing about Kṛṣṇa—that means they are not allowed to think anything else except Kṛṣṇa. That is perfection. They are... Theprāṇāyāma process, you can do it for one hours, two hours or, say, one day, two days, but this, this prāṇāyāma process, who are always engaged in Kṛṣṇa's service, that is natural. You cannot think. Sa vai manaḥ kṛṣṇa-padāravindayor [SB 9.4.18]. If you simply engage your mind on the lotus feet of Kṛṣṇa, that is perpetual prāṇāyāma. Not for one hour, two hour, or a minute.
Indian man: But some yogis say that...
Prabhupāda: Some yogi may say whatever he likes, but what Kṛṣṇa says, we have to accept.
Indian man: In the, in the modern terminology, they say this, this technique of prāṇāyāma...
Prabhupāda: But the modern terminology, that is not, that is not a principle.
Indian man: No, but they say it is a rocket way to God.
Prabhupāda: Eh?
Indian man: They say it is a rocket way to God, doing prāṇāyāma.
Prabhupāda: What is it?
Tamāla Kṛṣṇa: A rocket, rocket ship way to God.
Indian man: Rocket.
Prabhupāda: But we don't find so long yogis and prāṇāyāma wallas know anything about God. We have tested so many. They remain the same rascal. I have seen it. They do not... Ask him, any yogis, "What do you know about God?" Ask him. You can ask. You are press reporter. You can ask, "What do you know about God? Describe Him." So what is the rocket? Rocket means you should go immediately. But if you do not know, then what is the use of this rocket? If you do not know what is God, then what is the use of this rocket? Just like they are going to the rocket planet, moon planet. Now the American government stopped announcing this rascaldom. You know that? Yes. So if you actually have got rocket, then you must approach that you must know the thing. But simply waste your money and come back. So any sensible man will not allow this. This is good, prāṇāyāma.Rocket process, it may be. But we don't think that it is rocket process at the present age. Because in the śāstras it is said:
kṛte yad dhyāyato viṣṇuṁtretāyāṁ yajato makhaiḥdvāpare paricaryāyāṁkalau tad dhari-kīrtanāt[SB 12.3.52]
Indian reporter: No. They compare it to rocket only because of the two stages that a rocket has to drop. They say by doingprāṇāyāma you'll drop material stages, that you...
Prabhupāda: That's all right, but we have to see practically what he has become. Simply talking will not do.
Indian reporter: Talking. Talking won't do.
Prabhupāda: Yes. Simply talking will not do. That, that... Just, these boys, they did not practice prāṇāyāma system, but bring anyone who knows about God better than him. Bring anyone. Any yogis, bring, and talk with them. They are neophytes. They are simply practicing three or four years. And talk with them. And what he knows about, he knows it will be proved. That is not rocket system. This is rocket system: Hare Kṛṣṇa mantra. (laughter) That is not possible. That he cannot find out a secluded place to practice yoga. Where is secluded place in the city? Whole day and night, these cars are going and there is huge sound. Where is secluded place? And, and it is recommended in Bhagavad-gītā, secluded place and sacred place. And he should remain alone. Where is such yogi? Find out. Where is such yogi? He should remain alone, and in a secluded place and a sacred place. And he should not change his āsana. Then he becomes a yogi. These are the preliminary things. But who is practicing these preliminary even? They cannot. Especially in the cities, there are so many yoga societies, but in the, it is stated that it should be practiced in a secluded place. So how it is possible in the city? So if you follow the instruction, it will be very difficult. It is very difficult.
Indian man: For a...
Prabhupāda: Oh, yes. Not only difficult for us, but five thousand years ago, Arjuna was talking with Kṛṣṇa face to face. Such an exalted personality, and he was a kṣatriya. He said, "Kṛṣṇa, it is not possible to practice this." He said. We have become more than Kṛṣṇa, Arjuna? Do you think? He said. You'll find in the Bhagavad-gītā. Eh?
Indian man: Cañcalaṁ hi manaḥ kṛṣṇa...
Prabhupāda:
...kṛṣṇapramāthi balavad dṛḍhamtasyāhaṁ nigrahaṁ manyevāyor iva su-duṣkaram[Bg. 6.34]
"Oh, it is not possible." He was frank enough gentleman. "Oh, this is not possible." This is not possible. And these foolish persons, because they want to cheat others, they cheat themselves, they cheat others, they follow this system. It is not possible. It is not possible, frankly speaking. Do we think we are better than Arjuna?
Devotee: In Bhagavad-gītā, Arjuna's called Guḍākeśa, or one who has conquered sleep.
Prabhupāda: So this yoga process is there, but it is very, very difficult. Very, very difficult, especially in this age. Therefore in the śāstra it is said, kṛte yad dhyāyato viṣṇum [SB 12.3.52]. The dhyāyato viṣṇu, that is yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yoginaḥ, being absorbed in meditation, they see. Dhyānāvasthita-tad-gatena manasā. Mind, being absorbed in the Supreme, they can see. Yaṁ paśyanti yoginaḥ. The yogi sees. That is samādhi.That is. Prāṇāyāma, of course, they controlling the breathing. So these things are very difficult in this age. Therefore śāstrasays,
harer nāma harer nāma harer nāma eva kevalaṁkalau nāsty eva nāsty eva nāsty eva gatir anyathā[Cc. Ādi 17.21]
Three times. When we stress upon some important point, we say three times, "Do it, do it, do it!" It is like that. Kalau nāsty evanāsty eva nāsty eva gatir anyathā. So yoga practice is approved process, but it requires long, long period, time, and the time is not at all suitable in this age. And persons are differently cultured. They are eating everything, they are drinking everything, smoking. And it is not possible. It is not possible. Simply childish. It is not possible. And you can see practically. Just like I have given the example. Bring any so-called yogi, mystic practitioner...
Indian reporter: As you, yourself have said: What is talking? What is lies?
Prabhupāda: What is the use of that persons? Here, the mass of people take. All over the world. Suppose if there is some process, if, and one percent of the whole population, what is the use of such process? So that is very important thing. That is important process also, but it is not possible to be practiced by the present age. This is... [break] ...become purified, you understand that Kṛṣṇa is present on your tongue. [break] ...waterpot, you put it in the water. So long it is not filled up, it will make some sound. And when it is filled up and goes down, down to hell, then there is no cut, cut, cut.
Indian reporter: Then, as you say...
Prabhupāda: Eh? [break] ... that your, this so-called talk will not help you. But that does not mean that in the spiritual life there is no talk. But Kṛṣṇa, Kṛṣṇa is spirit. So why He's talking Bhagavad-gītā? What is... What do you think of Kṛṣṇa's talking? [break] ...nāma cintāmaṇiḥ kṛṣṇa. Nāma cintāmaṇiḥ kṛṣṇa, rasa-vigraha, caitanya-rasa-vigrahaḥ.
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ[Cc. Madhya 17.133]
This is nāma. Abhinnatvād nāma-nāminoḥ. There is no difference between the name and the person. Here, in this material world, there is difference between the name and the thing. Just like if I want water, if I simply chant "Water, water, water..." Sometimes some rascals, these, give the example that if we chant "Coca-cola, Coca-cola, Coca-cola..." It is not like that. They do not know, and they, they, they dare to explain this nāma. Such a rascal they are. They do not know what is name. Here is a description of the name: nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vi... This is caitanya. This is not dead stone. This body is dead stone. Caitanya means the living force. That is caitanya. So nāma is caitanya.
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ[Cc. Madhya 17.133]
This name is not ordinary name. This is absolute.
Indian reporter: How is that they say that in some of the mantras they are cakras and all that?
Prabhupāda: Hmmh?
Indian reporter: Some of the mantras...
Prabhupāda: No, no. We have nothing to do with cakra. These cakras are concerned who are in the bodily concept of life. Thebhaktas, they do not accept that "I am body." The śata cakra is concerned with this body, not with the soul. Yes. So these, theyoga process is prescribed for them who are too much in con..., bodily concept of life. Otherwise, those who are spiritually advanced, they're, they do not have to practice this yoga. This, simply name, if we follow... Actually, practically, you see... You practically see that all over the world, these boys, how they're advancing simply by chanting Hare Kṛṣṇa mantra. So this is fact. It is not imagination. How they're advancing, how they're becoming... Now, sarvopādhi-vinirmuktam, to make zero [Cc.Madhya 19.170]. They've made everything zero. They don't consider that Americans. Yes. They don't consider that "I am this body. I have to eat flesh, meat and wine; therefore my body will be maintained." They never think like that. This is mukti. Simply talking will not do practically. "I practice yoga and immediately my throat has become dry. Please give me cigarette. Please give me cigarette." There are so many. I have seen.
Indian reporter: So they are not yogis.
Prabhupāda: You will find, if you analyze, you'll find so many. They're, at least, they smoke gañjā. There are so many yogis, I have seen, they smoke gañjā. You have not seen? Gañjā-smoker yogis?
Indian reporter: Yes.
Prabhupāda: Eh?
Indian man (2): Number of them.
Prabhupāda: Number of them. I do not know, how you have studied. So many rascals, smoking gañjā and talking of yoga.
Devotee: Drinking tea.
Prabhupāda: Taking tea. Taking tea, that is common affair. Big, big jug, tea.
Indian man: (indistinct)
Prabhupāda: So see practically. Simply talking will not help. Practically see how this system is perfect. Thousands and thousands, not only one, two. If you travel all over the world and see our temples, you'll find in each and every temple, two hundred, hundred and fifty, fifty—all devotees. All these boys and girls, nice. They, their countrymen, astonished. They ask them, "Are you American?" They ask them. How this transformation has come into existence?
nāma cintāmaṇiḥ kṛṣṇaścaitanya-rasa-vigrahaḥpūrṇaḥ śuddho nitya-mukto'bhinnatvān nāma-nāminoḥ[Cc. Madhya 17.133]
It is nondifferent from Kṛṣṇa. So by chanting Kṛṣṇa means they are associating Kṛṣṇa directly. There is no question of śatacakra, or this cakra. No. It is direct contact with Kṛṣṇa. And if one is in direct contact with Kṛṣṇa, what other method does he require? Everything is... Ārādhito yadi haris tapasā tathā kim. If you are in direct touch with Kṛṣṇa, then where is the necessity of other tapasya? Everything is finished. Your ultimate goal is obtained. And nārādhito yadi haris tapasā tathā kim. And if you could not touch Kṛṣṇa, then where is this nonsense, yoga and jñāna? They're useless. You could not touch Kṛṣṇa. These things are... Ārādhito yadi haris tapasā tathā kim, nārādhito yadi haris tapasā tathā kim.
Indian reporter: That is why He's called Yogeśvara.
Prabhupāda: Yes. If you are in touch with the Yogeśvara, then your all austerities, penances, finished. Now you enjoy life withYogeśvara. That is the position of the devotees. Ānandamaya.
ānanda-cinmaya-rasa-pratibhāvitābhistābhir ya eva nija-rūpatayā kalābhiḥgoloka eva nivasaty akhilātma-bhūtaḥ...[Bs. 5.37]
This is a great science. So we have described all this in our books. They are reading, and public is very much appreciating. All right. (end)