two essays-krishna the reservoir of pleasure-&-who is crazy-book scan

7/28/2019 TWO ESSAYS-Krishna the Reservoir of Pleasure-&-Who is Crazy-Book SCAN

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Swami C. GJ!kivednt

bWO YS

isfna eGsor9'lsu

o IsCra?


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Swami A. C Bhktivedanta was born Abhay Charan

De i Calcutta, Idia in 8. Trained at te finest

Idia niversities h was successf young bsiesma whe, in 22 he me his iria Master,

i Sriad akti Sidhanta Saswti, Fonder

Achrya of the Godiya Math nstitutions Jst b

ore the ster's depte fro is word in 1936,

ami aktivednt was chrged with the resposi

bility of spreding the amkirtan ovemet to e

English-speakig wor. hortyereafter, anng

lih fortnightly wa established and wor was begun

on a umber o boo ad traslations, the most abitiou of which i a propoed ixty volume asl

tion with commenty o e Srima agwata, sti

in progres ially, i 5 he took up the e of

a sayasin, fully eae i te duties ordered by

hi Situal ater, a i 5 the seventyye

old Sami ailed to e Wet wit the esage en

uted to him early ree decades earlier: "Rejoce

i the Lord always, and again I say REOICE


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KRI SHNA, TE EVO OF PLASU

by wami . C. Bhakivedanta

isna-ts sou s trancndental. ihna means te iges

pleare ll f s ever lvin e leare Bt we do notknow hw t eek pleaure cy. Wih mriaistc cncep f life,

we ar frstrated at every tepin iyng plaure because we ae

no informatn regarding the l e hich have real please. Fo

the lat few week we have ben ng ha e are no this dy; we ae

cnscsness. N exactly cncne, fr cncuness is actually

e mpm f ur eal identt: e r pre oul nw erged wiin

his materal d Modern maeal cence l n tre o tis; ee

fe the centsts are sometime iled n ther ndertandng of spit

sou Bt spirit sou is a fact which anne can nderstand y t pesee

f nscosness. ny cid can ndertand hat cnsciouness is syp

m f the spii sol.

w te wole process w are ng t lern from e Bagavad G(he ng f Gd) is hw t ring e hi level f cnscin

if we act from te lee of cncine then we may not phedaga ito te level of ts ly cncepn; and if we can tinu n

that level if we can cotnue to ac in pre cncsness, en at e

ed ths body we shall fre fr atera cnamiatio pitu

lfe wll e revived and the ultm r ll e that in ne lifeafte eavig ths dy we sall hav r l eernal spirital lfe pt,

as we ave already dscused is decred a ernal

Even fter the destruction f this d cncisnes is nt detroyed.

ather, coscosess is trasferred nther te f dy and agn

make us aware of the maeral cncepin f lfe. hat i als described

i te Bagavad Gta. t the time f deh if r cnsciouses s ewe ca se tat ou ext fe wll n e materalur next lfe wi

spirtual. I our cossness i n r the point f deah en

e eavin ts dy we sa ave t take anr materal ody. at

s te roess w s og o at tre's law.

W ve ow a f bo bod which we see i the gross body

It just e st w te coat here a hir ad wii

s s y, te pe ol s covee by a srt


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4

and coat. he gmens e mid, li fl o. Fl goe he iscocepto h I m r, ruct f hi mteil wod is mscocepio mk lliz. Fr xl, a I have ae my bith i I, ik ml I Be

h tk m ih i Ameic, I ik lf ric. uro, I m ee Ida no Amec. I u ol T or deigtin Ameic, o I, Germ, r El; o dog, o e o at, man o wife: ll t r deii I irilcociosnes e com fee from ll uc eio Tt fromi ied hn w e cotnl i oc wi t Sur Sr,Kri

The Inenatio ociet or Coc i ml ideo keep u in constat toch wi i. c i o co-iohp s cae He i omipo. Trfr, H c full i

ouc wi s b s wds. His wod e o iffrt T imice Onipotece me th rng t o Him ecy. o xm, r i ril worl, f w r ir we wt ater, imp ri "Wtr, wr, wtr, wtr, will ify o hit, c i wr o m o wrl. eqe e wr i uc T ur irt wll fiBut t ancdet, Aolut Wrl, tr i c frcr' Nm ih' Qul, r Wrr ri rides me ifc

me peop rg tht ju w l w r cu iw rese oe im, w c, r. Sow I et dictio? i fc. r re Hwore Gi I, w k Gor Srimd Bhagawtam, we regularly prfrm rshp wt flwers, rwi othe paenaia, as is rqurd fr rsg. In Sk

iion aso ahogh they v n fr f Dy, y wrsp

ook Grantasahib. Phaps so of u r cquad s Scommni Tey worsi is Gra. Silarly, Msls r

Koan. Simiary, in Crs r, Bbl is rspp

I is fact at e Lod Jesus Crs s prsn by Hi ws. Krishi l psent Hi o

Te peoitie, ir Go r S o G, Wo c fr Trdet od, k ir rl i wiu cited e mtei worl. T r W i bit o yig Gd i opo. Op He

is no dferentfrom His Name, f His Qaly, fro His Pases,

rom H Isucon Terefor, the dicuo of Bvd Gia i s


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5

good as a discussion with ishna Himsef.Kishn is seated in you heat, and in my het too. Iswara Sarv-

bhutanm Hdese Ajuna Tishat. God is situaed in everye's het. o

is no away om us. He is pesent. He is so friendly that, in our epeted

change of birhs, He remains within us. e is waitng to see when weshall tn t m He is so kind that ough we may foget m He never

fogets us Althogh a son may foget his father, a ather never fgets

his son imiay, God, he oiginal Father of eveything, every,

all living entities will neve forsake us We may have diferet oe,

but ey ae ou shirt-coats at has nohing to do with our eal identity

Ou eal ideniy is pure sol and hat pure sou is pt and pel o the

peme Lo There are 84 lacs (8, 400, 000) o cies o e Even the

biologst and he anthopologist canno caculate ths accatey but from

authoitative evealed scripture we get this iormation. uman ins

epesent 400 housand specie, and ere e 8 milion oer pecie

B ishna, the upeme Ld, claims that l o them, whether bet,

man, snake god, semi-god, demi-goythig wteveral of hem

e, n eality, His sons

he fathe gives the seed, and the mother reeives e seed. Te ody

is then fomed, acording to the moer's dy And when te y is

completly fomed, i comes outier fom ats, from dogs, o from

m That is e process of generation. e faher gives he seed, and

i is emulsified wi two inds of secetion in e wom of the moe, and

on e frs ght the body is ormed just ike a n, adualy itdevelops. There are nine holes at develop: two es two ee, nostilsa mouh, a nve, a penis and an anus.

ccoding to his last kama, o action, one gets this body to ejy

o o suff Ta is he pocess of bi and dea. And f fiishngis life, again one dies, and ain one entes nto the womb of some

moe noth ype of dy en comes ou. This is he pocess of

eincanain

e should be ey dilgent as to how e c discontiue s ss

f ead bi ad deah ad cage of body Tha is th pegaief h a fo f lf e ca o ts ocss of ad g

og b and deah We ca o acal spiual fo again, and bssf fl of wg a al lif Ta is pose f evo

li e sould o mss tis T i pcss of ieation begins

us as ha now gn is anig and heaing sh o poin out

a s cantig of t Hl Na of God (HR KRSHN7 RKRISHN KSHN SHN HR HR, HR RMA HR RM,

RAA RM HR HR) and heain the tuths of the Gita is as good


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a bly associaton wi Ksha. That s staed i e Gta. Th pro-

ss s called "kiran. Eve if oe does oundestad e language,t just by heing, h aquires some piety. Hs asse led him to a

ou le, eve f he does o undestand-it has such powe.Ter e o topcs cocerning Krish. o kinds of opcs ac-

aly. Oe topc is tis Bhgavad Gita. It is spoke by Ksha And theoe topc coceig Kisa s Smad Bagwatam. Tat s spokeaout rsha So ee are two typesof Krishna kaa (topcs) , ad bothof them e equay oet caus they are coeced w Ksa

Because the agavad Gia is spoke o the Baefied of Kuuksetrasome people have asked at w have o do h he battefed We haveog to do i ay batlefeld. We e ater kowedge of e suasphee e wh should e bothe aout is attefed? cause shas o te battlefield, ad eefoe the oe battefield h become sha

zed Just as hen a eectc cue s passed to some metal, hewhoe metal comes sucged eectici; so oo, whe ishas terested some mate, at mate comes Ksha-zed. Oe

wie, there would be o eed o discussig the Battlefeld of Kurukshetra.That is His ompotence

This omipoece s also descd Srmad Bagawatam. Theee many sha kaas. Te Vedc eature s ful of them Veamea tat tey ae sa kas Sue, cudg e Vdas, mayappe to be differet but the ae a meat fo sha kaa I wesmpl hear ese tos o Ksa he wha e the resut? Is pue ascedta vbao ad he esu be sual cosciousess

We ave accumuaed ma auscous higs t ou heas duet ou matea cotmato duig te ouse of ma may births.Ma, ma btso o ts ut ast b as e. So he

we seach to o eats t te sakatha, te e coamaoe have accumuated e ashed of O eats e leased ofa ub Ad as soo a te s s ceaed of e e aesituated n pue coscousess

I i ve diffcul to ecate a e fase esgats fom oesef Fo xampe, I ma I s oe easo meaek aI am ot da, but pue sou Sma s o a ve eas ask o aone to ed is detfcao wt tese d esgatos t f coniue heag e Kis kata t e ve eas. Make a expeme Make a expermet o see how es ou' e ale to fee osefom all ese desigaios. Of couse, s o ssbe to ea out erubbish from the mind al of a sudde, u e e mmedatey a a


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- .

he ifuence of he materia naure has becoe sackeed.The ateria naure is working in hree desoodes, pin,

7

and ignorance Ignorance is hoeess ife Passion is aeriaii Onewho is infuenced by the oes of assion wans is ae enjoyen o

ateia estence ecause he does not know te ru, e wat osqueeze ou e energy of the y just to enjoy is ater is edte de of assion. As for hose in he ode of igorance ty aveneithe assio nor goss The ae i the eeest akness of ifeSituated in the de of goess we ca nestand at east heoretiay,

what a wha this wo is what G is and what our interreaionipis This is he oe of goodess

By hearing Krishn k, we wi b freed fro e ses o inorean asion We wi be siuated in th ode o oodne. At eas we'

hae the rea knowege-knowedge of wt we e Ignorce is ke eania existence The ania's ife is fu of sferin, e andoes not know tha he is sffering Take he case of a O cse, erein New York City no hog is seen t in iaes in n oe se e Oh, how iserabe his ife is, iing in a fithy pae, eain stoo, aways uncean Yet e hog does not know ta e ny cond.He i ey oy The hog is ery hay by eaing so, d avn stat sexa intercouse with the shehog and jus etin fa The ges er ft becase of he sirit of eoyen w is ereou,

fo i it is sensa enoyent

We sho o e ie the hog fasey inki a we re very happy.Woring ha a a an night hen hang soe sex iee ink ain his wa we are ery ha But this is not happi. i as bescibe n the Bagawatam as a hog's hainess. Mn' appine iwhen he is sitate i the e of oodness Then he can undesand watrue hainess is

I our aiy rotine if we ear is Krishna ka the re i bhat a e iry ings in he heart accumulaed ie afer ie, i ceaed out As a ater of fact, w wi see ha we e n er in i

norance or in assion, but e situated in he ode of oodness iat osion?e wi fin orseves oyfu in every cirusnce of e wi

neer ee orose. In he agavad Gita we find ta is is our abhuta (highes stage of goodness) situaon. Te Veas u lot is ater We e ahan Aha brahsi Lord achaya reached this gose to he word. We are ot is er; wee ahnsirit Wen siria reizaton is ua ops,


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en o symptm will chage. Wht h symptos? Whn e is

sied in is w spirital cosciusness, e e will have han

keing nd no lamenai Lamenta is fo lss, a haerg is for

n o diseases cactrze is mateial wrl: What w t

psses we ha aftr."

I ge tese thigs I'llb

happ I have omoney bu if I ge a millon dols, en I'll be happy" A when we

hve a milion dolas somehow it will b lost So w'll cy, O I

ave los i! en e haer for earing that is a i of istress

And wen e sfe los, that is as istress Bt i we are sitatd

i mahuta, e ill ither b istresse r will we hanker We

wil view equly eeyone an everig Ev i w ar siat

e mids of fiery tulec w wll ot b itre That i he me

f godes

agwatam mea th scic f G h scice G is pr

severed in, e willb siat in h Brahahta stats Fr thatamaua statu, w hav to w, fr wr is rc her

So og as we ave is matrial y we hav to wr W a sp

oin; it is nt psil t w hav t a th tactic f ga a

in ts way, ev oig s r wr, whc, st r

circumstaces w ar p it, th ha pp a, s

own occpti, o s spa a l r hi ca g ig

is not a ver go thig, so les tha th sis s t a

ery mral priciples a shl tr g it p th

Bhagava ita , hwever, w iscti t t gv i p Evi

we pu n such crmstacs tha livlih ca g n wiht

some uair practic, w shuld t gve t p Bt w hl tr t ma

it pifie Hw is it prii? We shou ot ta h fritiv rsult of

ou or a is mat for G

Sukrita means piu acvities A Dsria mans impis acitiesO e maerial lvl we a pis or impi Ehr we ar prformig

some pius activiies r w ar prfrmig s ipi activs

or we ave a mxte, pis a imp Lr Kriha aviss tha w

shoul ac with nowlg f, r eoti t h Sr What s

a oege ma? t as that I a part a parcl o h SprmConsciousness r such ha am o this f if m as a

merican as an Indian, r this or th I am h matrial pla

shoud idenfy osel as neihe Americas or Iians t as

e consciousness I am a surdnae onsciusness of he Sprem

onscouness n oe ords I m e sevant of od od is e

ue onsiousness ad I Hs sevan So fo o resen unde-


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--9

standing, subordinae means servan.We don't ordinariy carry ou he work of a serva in relaioshp

to Gd. Nobody wans to be a servan, but everyoe wan o be e ater because to become a ervant s not a very palaable hg o e

cme e seran of Gd is not exacl le hs Somee e ervao Gd becomes the master o Gd. The real osion of e lvig eiis o be the servant of God, bu n the Bagava we a a Master Krisna, became e servan of ja ja g hcharit, and Krishna is hs driver. Arja s h f he hobut in he spritual relatinship we hold ot lg o he cocept f hemateria reationship. Although he whole eaoh j a we haexperience of it in hi world, is here i h al orld a eaioship is ot conaiated by maer Therfore . i e ad asendental. It is of a ere nare A we oe adae espiritual concepton of life we ca udrad wha e aal p he piritual, trasedal world i.

Here e Lord instrus us in Buddh Yogaa di yoga mea haw have fll consciouness tha we are no d; an if I a with hudersandig, hen I a ot body-I a cosoue. Tha i a factNow we act o he level of cosciouses he we ca ovecome e

frutive resul of good work or bad work. It is a rascednal sage.It mean ha we are acing on anothers acou-on the Supree

account. We are ot liable o loss r gain. Whe ere is gan, w sould

no e puffed up. We should hink, "his gain is for he Lod And wheere i loss we shold know that his i o or repoility t o's workHi. The we wi be happy. Thi we hav o pae: ting on aco of he Supreme. This ransedeal a we hav odevelop. Thi he rck of doig work uder hee pre ircae.As soon a we wok on he level of bodly concoue we eoe y reacion o or work. when we work hogh prtal coess, we are ot oud either b po acivitie or v aTha i he echqe.

anasvinamthis word is very sigfan. aasvina ea oghful. Unless one is hoghul he ano uderd ha he o i f on is a little houghul he an dand "Oh I a hi dI am conciuses. Smetmes, our lesure e we a ee "Ohh y iger, and thi is m had. Th is m e ad h i oEveryhng is mie, bu wha I, wha I? I am feling h e ad haI am. Sly a litle hough is requred Everyhig fingr, y hand. y, , my, and wha i he I? Th I ha ocones, in which I am thinking, "h i ie.


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lmoPifr JHf rR,?1w;u>f9Ei.Y hv,q+!Y -ecY Jp ;dph:g_e!: ! god_.:-Bads, in t higit s"_an:eri. Sypo se t1t 'by _ 'gpo ac6:. ,

I get a gocfb"f; 'C:ches, i odily faurs, ncabn. Ait


12/24

l

ese good ings I may hav, but a no man I am free aeil pans. e maia pains bih deah ld ag and sese.Een I am a ich man, a auiul man an edca man n in aniscc family c, I il anno avoid dea old ag, and disease.

So we mus no ncn ih iou acivi o impiu acves.

We s b cocen i ancendenal aciviis nly. a wi saes rom is ndage bi eah ag an seae. a houl i e. e should no b anking good o a hings. Foexampe sse n is ing om sm ia. He i lying in deng pssing n's call uncomoably an aing bi mecins.He lwys as b kep clean y e nses ohwis e is anous sell. hile lyin i s coniion om in come o imnd a how is eling. "Ys I am elin l. ha is his ll?Ling in d oor aking i micin an unabl o mv!

e epi all inconvenienc h ay I a e imilaly inou maial conpon o lie w hin "I a appy ha is olihnss i n hapnss in maial i. I i impoib o havppines he. In is condiin n h mani hapins.Tha's why is vey od i ued maavam-houghul.

e sk hapins by m au, aicia a bu hw lngdos i la? I will no nde. again m back o oow. upp inocain l hapy Tha i n acual hapn. Sp chlooom I am unconcou an I on fee e ain o an opao.Ta do o mean ha I am no having an op. h icialReal pleaue eal li is.

A i comandd in he Bagavad Ga by i Kishna he oughulgive up acin o o i iua h lvl p cncun. ul is a i nag o bih an eah a an ag com o an n. his i in union ih h u iniy Kinahe voi pau an na bli. Thee ed is h uiess o whih i.

-


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TH E SO U N D O F HA R E KRI SH NA

BLISwhat was once only a word now come exrie.

With HE HN ou tanscend everigv o d

is is real feedom

L S-whereve and whenever ou wa it r it d ee It's so s

hilen do it

E UNDS OF ISA CONSCOUSNES are rcrded b D

Gce A. C kdata ami ad is dicips. is i a ivi

e a ip to e Wor ich les o e e

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14/24

Sami Bakivedn rcfg the prss of th lat

P Mn Lal du Sari o his work n trnn n th "Bhagwatam.

Ihas een said at one wo approace e trnscendental mesage

f the imad agwtam as done o only after many, many bths

i ursuit f Truth. Now tis ublime work, reveali te Glries

ad stimes of t Infinit Godead, is at last availab in Eglis,

a i Sanscrit text, Rman trasliteration, Engis equivalent,

a mentary-rndered by Sami A C Baivd, t d

ig figure n te interntionl Vinav (Dvoion) movemen

ay lassical Vedic cvilization, piloopy, ocoogy, politic,econmics, and te datle principe o Divi Love re r

gen elaborat aenton by te athntic rpreenive o e

princiles: a devotee in e lne o dcpic cceio wich goe

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1200 pag)

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15/24

WH IS CRAZY?

b y

Swami A. C Bhaktvedanta

15

Lor ri Krsna sas, "M ar rjuna, hee ae dffeent cle

f m O ass f mn, ar seping nd anhe cla f men

r a T ar no sping. nd hw is this s? Thi chantin

whi a prrm jus nw, is the waing prcess f the sleein

sou T su is sping, coverd y is maeial bdy: hese dily a-

iiis are in sepig sag Just as we see dreams in the seepinstage, imiarl, a tese bdi aivitis are dreams Jt think

yse hw an inidets have there been in ur past life? I y

think f hem hey wil appear just lie dreams. At least fr mye thi

i the cae. I wa bn in Inia eduated, then maried then I had vey

d days with my wife g sm hildrn sme f wh died, sme f

whm are ing, sme f whm re married; nw they hav gten childen.

this curred in m ast if

Nw i is al a ream. I ae n cnnctin

with i. Simi i deams I smetim find hat I have beme a n.

, ere are s many ri and much pece hen a n the

ream is er I m hm and all is gne.

So atuall thse bdiy activii wih we are nw ngaed in

n our atua ife. hrere the Vedic mantra sas "0 human ee

wake up Jus uiize the pprtui whih yu nw have have a e-

ia pprtunity. d what is that? This human frm f lie Utze t;

dn' wast it D' g n seeping Thi vey sme matte i taken by

i Krishna Ts wh are acustmed t the yga ce knw hi h

first princip f e yga prces is t cnt the ene hi is f

er prss In an bna fide prce fr siital eizti the fit

principle is ntr he senses hi i becae e ene are dainus int he darkst regin f if But we d n ealize thi

In t imad Bhagawatam he is a nice vese It ays fist man ito mu adict his materialisti way f ife The mateialistic way

if ins ating drinng maing mer and ejing hat it

tas al. Hae ver gd fd seep well and defend yursef that

emies may nt ente int yur cuty int yu hme And hve

sexua enymet t y heat's cntent hi i the mteltc wy


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progressive. Not dgaded Don' sde Don't go dowwd. By your

many yas of endavor, you h come forwar o this stage of le

Now, make fue progess. Pogress oward Si Krishna Don't go

back

The Smad hagawata says that ost people do no ow theirsel-ineres in life It k cong o a crossroad an ot owg

e way. ppose you are going o Plaelpha, and afer rossing ew

York City, you see a roroads, an yo o ot now te roa. O ourse,

in America, here i a very efficien yte of ireti e roa

Tha way, you have o ace. Silrly, te ture e Vec

eaure gives you ein Yes, ere is a coing I you wa to go

is way, you may So he Bhagawatam sas hat eople d o knw edirecion by whih o ae ogre Oe u ow hat e s ae

furL progress ow iu. Wy? Beaue t a vey hghly developed life I ti or lfe, we ave very ineliene We

have more inelgee ta at a g a er aial. Wy

dic i? The ireio i ue to eig arated to th ily on

cept of lie On is hii, "I a e appy tilzg e y a he

senses to the uos ae WP t at ree e e re try

to sqeee te eee ut t T ej t e Bawaa

here s a very g exame ite at tee fool e. Tey ae

compae wit te ae e ae a eert aa er

gs otan or Tey e er e a te tae a tw wh tor a e e By tat wt te tr

ozes out he tge araly i y e t yor e wil b

So, whe tey tae te tr t te t a egn o ew

the ld come ut e te s ixe tat r, e

eat it, becase blo a a tate e les He t ta tig wi or

are very aseful Our ex e e ta Jt eeze t t o e y,

an we thnk we are ejyg t ot

Anothr xaple s gve In a e waere ee asses Tey

load te ass as uc a pose e a wr a ay a he eeig,

e s oered some grass, ad he ate Fr a re gra e

reay o wrk the wole day wt a ha o tg a S

arly we also, the karmis, are ery y wri a ay an al gt we we oe hoe, we eat oy oe pee re oe ee

f rea, wich t ot re ta te et e wri a ay a

al gt So the oparon to te a e e ow o wo

e s woring o hard, and takig e rea T te a o y

life Is t my aim o leo eat seg and g to lee and have some


19/24

sex pleasure and hen die? No, this is ot e aim of life Your aim ofie shouldo to realize yose-hat ou are part and parcel o e

Speme Absute Personaity o Godhead, i ishna. Krishna is awai

ig your rival, so a you can enjy life in His assoiaion

One oes not ko at the prgressive way o ie is Why? Becausehe has ndersto that ts sense ejoyment is ie's reatest peasue

He is oshy hking tat he wil happy by is sense enjoymnt

19

Tis is jst ke havig a ose wich is nt proerly bridled It is uig

o uig on and yo o know where i will throw you imily,

cte seses e st ik bied horses, ain your car t k ee i tho you We o not reaize how resons

we or evey action. T evey sal part of our action, there is a e

acti. n ou cote seses ae uttin us throuh e chan ofacti a reactio a aggig s into the darkes part of e universe

Theore, Lr ri isha says that one who earned how oco the seses is caled swa To a contoed erson, worldy actiies are dakess Tose who ae situate in pre consciousness see

that ee ho o har sip eatin, seein, ain, an defendin-these peope are sleepin. nd, to he persons who e enae

n tese ateral activtis e ae seepin They see th wamj hascoe t eca to each smehing to make us inactive He is justtyig to ag s o enea enaen, and he's tryin to enae

us i the pcess Kta an heaing Bagavad Gia, and wastig me, hey ieve we are seepng mebody ay think, ese poor elowsave gatee ere to aste thei time i scussin soein ry, ih

has o meaning which is not brining orth anyin e us have some

siess iscssio, so at we can gain someing rom it We see tat

these ee ae seeg a they at we are seepin, actay wh is seeping He is awake who comes to the plat

cscsess tht I a ot ts boy I am consciousness ne

s aake as erst this sie act that I am ot this boy, Im cscisess Wo coscsess y dy s useess There

oe I a actay cscisess I a pe soul, an te syt of

y esece is cosciusess I am ot tis oy We I hink deepy,I ca esta tha ts y oy Ths is not I, oy. This is myoy. e as esto thshe is aake.

e e ocess escbe in te Bagava Gta is to be awake are re coscisessspirit su. And not oly to be awae, btto ac accrngy so that at te tiate en your pure consciousness

may e beate rom ths iy entaneet. en you'l et yo

healthy ie Ts is a sease his materia ie. This mteria dy is


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20

he symptom of my disased form f life. I a not actually subject to

birth and eath. I am etrna. I nvr tak y rth I nevr di. This

is my real posiin. Then, what s hs brh and death? It is due to ths

dy. Changig the body like a dres s cald brth and da But ac-

tually, I am pure soul.

Now, people are sayng that God is ded. Ths theory s popular

They are maing propaganda tat the Lord is dead. But neither God nor

we wil eer ie; ee do we ha birth In agaad ita agaan,

he Sureme Personlity of Godhed, Sri Krishna, says, "Arjuna, hy

e yo afraid of fightin? Myself, urself, and all ese ings and

soers who hae assebld before us- al of hem- they existed fore,

and ey'e exitn now, and they wil continue to est in the future.

Thr no birh and deah. , h warfar shuld be n the condition

of th body Don' be afra of i

Ths point w have aready discussd. One must understand is point:I am pre sou My prsnce a ur sou s symtomatized by my con

sciusnss I now wha h an n y ast life. An what is haening,

that I can remebr also. nd, I can guss abou my fuu lfe. At least,

I mae plas for my fuure Unls I hav y fute, why shoud I an?

But, I am beyn hi past, rent ad fuur. I am etrnal. Te Lrds etena, and I am eterna also, as part and arcl f th Supre Gd

Therefore, my selfinr is t atain that lfe f eterniy Lfe of fu

blss. Lfe of fu knwdg. That s th issn of y f nd n who

takes hat posiin eriusly, who has taken up his mssin of life, and sying fo that prfection, he is actualy awake. An thers who ae not

at this point, they are sleeping hs s e mar of a sleepin man A

man who is wrking strenuousy the we day, he is not actually awake

He eepng cause his rea ntlgnce s aslee He has t his

sefinterest He des not know what the rea nteres f huan lif s.

A Vec itratur s ln u, n' ! ' s! B

awak! B awa! Get u! Get up fr th s! Uz h n whch

yu nw hav. n' foish.

ol a wrkin hard, and nu t a Escial n ur

ountry, her a uffcnt fr an, an d tarvn.That' al rh, u y ar n af I u

carfu unr pl aa rurat I n vr

g contn, n h yun nn, wc fut h f

cunry, fe T fut ark. Wy? cu

y a n rcn Wat h a f f? W wl ?

Th hlohy , wrk h, t ar, an njy a yu k h

is miguidance. Therfor, th yun ar no ha. S, tak cnr


21/24

of somehing which is objecionable for satiaon. But that conno givtotal saisfcion

Now, hee is a opprtuni. The Bhagavd Gia can h you youactual life. Take advantage of it. Apeal espcially t young pop.Don frusraed; don' be disapped. The is fl jymnt inyor utue. You ae all pa and pcel of Supeme Iswaa parmKrishn, sa-chiananda igaha. e Lord ays "Oh t p enies. Thy e ufing so much hey e feling rutrated. Oh,hey e my pars and pacel He i claiming. So H com o laimo. "M dea boys dear chldren why are you ig? Plaea me. Give u all yo engagemnts. Jt ha Me Ty to fllowhat I say. I shall libea yu fom all he react;of in" You'llfind n the Bhagavad Gita a is is guaraned. Simply en unthe Lord. Not nly Si shna of cuse Lod Jsu Cht alo spok

in the same wy: "Coe uno me aU ye ha laour and a ladnand I wil give you est. Take my yoke upon you and lean of me; fo Iam mee and loly in he: and ye shll fid rest unto you souls Fomy yoe is easy, an m burden is light (Mathew 11/28-30) hat ihe message of all persons who coe from that Sprita Wolfome Kngdom of Godhad. Tha is he only message

, call his Bhagvd Gia s g ou the lih to a ha e.Don miss his oporniy. Try o hear , o have it. Si haianyaMhrabh has mde i ry easy To flfil he mission of our e,

ere are nine ifferent processes of devotionl sevice heing, t-in, rememring, woshipping aceing, sevice, oeing eveyng,friensi an rn Ot of thse nne, he firs two processes ihare rincile and rimary, re Sranam Kranam Vshn. Hea andlr T wil ense your hear of he us which hs ccumulatedfo so many fetmes, and yo will see hng vey cely

Sw an oswai re diffeent synonyms of he word fo pesonwo re n fll conro f he senses. Don' be hinng ha you cannoconro or seses. Everyone is able You'll get sengh by is pocTis chaning of are Krishna Hae Kishna ishna ishna, He

He/He Rama Hare ama, Ram Rama, Hae H ill help you.Don' dejecd by inng tha you have no streng Yo'll get steng.onne is rocess. Kirtanam ravanm mans channg Hare ishnaae Krishna, ishna Krishna are Hae. And he some passages

fro he hagavad Gita and Simad agawata. tilize thee o po-cesses ad you'll find sng fo yu spiil l On ha o cosiuaed n ha posiion of sens contol.

21


22/24

2

Now, yo ave n dobt se e ocean. How ful it s I The ocean is

powful at, i it e, all New York City woul b sbmerged une

r B ds b us. It dos t g yon is imis For

xmp, Nrrws s brik f e c. Te ocn ds t co

sid f Nrws. This is h xampl. When w avl sss, w sl jus lik the big caalough full

ith spil kleg clm quie wihou disrbing anyne, nd

ih g isb. Pacefl

In g t five hndrd rivers All these rives flowwn wt, o he c. still, the ocean, e ay f Beng, islm an qi. Qie Similarl, for those ho ave oe ful as big as , mial dsires ay coe, but the are not diurbdhogh s my rivs re loi down r, ou won' see an ic

f ices i e ce It eeps he ae level You can ae any aotf wa f , nd cn pur an aou of ater into it The seaeel is wys e sa Thi exple is ive Desie e ust have

W igis sies I i foolhess in ha e can udue

dsires sie e h spo o lie Let there be esires If I have

life and scisss n dsire st lo be hee Jut s when tewter flows wn om iver to e ocean, te oea i ot surbe,

so a pes ned nt b ir b ee dsire i i e iis the sec f h fcion r ie

Dess my come if yo are ixed it proper unertndi,

yo cove dsires e oe roce is to doe il our irewith the Lods. The empe i at Arjua esire no t it bt tehearing agaad Gita, is eire caed. e id; "Ye, I hal ih!H esed t figt. So, ere a eire e de o eire a cned,ht's a:. Silr, w annot tp eiin at i no posible But

we ave chae he qi o e deire T i al I's e if-

ficut I sl d hi, I sl no o av Gia i ean t ow these igs Arja sie sometin beore eari Bv Gia,

nd he dsid smethig le afer ein Bhavad Gi. The qal

desi hgd Simil, by earin e Gi ou cn hane odesire. d't hv sop our dire. You imply have to purif

y deis. en yl o dtrbed by he hen o esisditurb y, y my k h u are no et pirially esablished

And whe yr dsies ighten o, enlive y, e yu hapines-

u my kow hat sire is spiitual. Just as with Ajna, e d-

si hs t b agd.L sis N can chang th desies. si fr Kiha


23/24

"

23

Don't desire fo youself. Desire Kiha Hw can I desie for ishna?Take a pracial example ishna came t hs merial orld o all us:"My der boys, pleae give up all nensial enaees Boa folow o e, and I shall protec ou Ti is ishna's messa

Now agavad Gia presen, he essage of ihna I you desire o preac hs message of he Gita to the eple e world, a eans

you ae haned your deire And o can rb urify yose ill b sufiie activities o exeute he desire Bu all those avies

will purifiedSo, we don't have o sop or aviies, nr our desies we hae

t dve-tal emt the desres of e ord, as Arjuna did. Afte doet ailig is desies with i Krishna's, his aciviies ame ore repib Jt lke a coward he was refsig o fig. He was a Sariya,

a miiar ma Hi d was t ght or a gd cause And what is a goodcase? Sri Krihna insrced him o fgh "i is plan Wh an ba eter cause han hs he e preme Persoaliy of Godead saysth th s wh, hat ca me impora? An wa an atte prpoe, tha which is cming drecly from the Supreme eoat f Gdhea l

he we dvel wih the desire f e Supreme ord, hen epobi beome m mpertive, ad we come mre aci an

we therwse I material activi yu will ge ired. This is e diffrec been material aciv ad spirital aciviy When you e

engaged in spirital activitie ' ge ired Yo hae newer adnewe regh o a Threfr, desire is not o be sopped; ativitiese t b tpd haver potnc o hae in you, tha is he Otec gve Spm L, ecae o ae h par and parcel h pm Lr tencies ha u have, eyare al par nd parc e prme Lrd An if you iize hemfr he purpses of he Suprem Lrd, hen you becom ve-tailed wth

Him, ad life bcm uccel. You'll ot be disbed by mateial desires, yo'l a pce. The peace for which you are hankeing

n er life, mmet ae mmen-ayou'll g a a whenyour desie ae pified, ad dovetailed wih the Lod. One ho desires

sene graificaion, the enjomen o maerial saisfacion, ill neve happ That is o se you wan peace, i ou wan happiness, yo wan perfeco i or life, he jus gin o doveail yo desies,acivties, and potenials ih e Supreme Personaliy of oead. Thnyo wll ee wha real happiness is and can ell who s really az

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