akincana gochara

[Guest guest]

®r…mad-Bh€gavatam 1.8.27

--

Los Angeles, April 19, 1973

 

namo ’kiñcana vitt€ya

nivtta-guŠa-vttaye

€tm€r€m€ya €nt€ya

kaivalya-pataye namaƒ

“My obeisances are unto You, who are the property of the materially

impoverished. You have nothing to do with the actions and reaction of the

material modes of nature. You are self-satisfied, and therefore You are the

most gentle and are master of the monists.”

Prabhup€da: So namaƒ akiñcana-vitt€ya. Materially impoverished. This is the

first qualification of a devotee. One who does not possess anything of this

material world, he simply possess KŠa. That is akiñcana-vitta. Akiñcana

means one who has lost everything of material possession. Because if you

have got a, a small tinge of idea that “I want to become happy materially in

this way,” so long you have to accept a body.

The nature is so kind that in whichever way you want to enjoy this material

world, she will give you a suitable body under the direction of the Lord.

Because Lord is situated everyone’s heart. So He knows everything, that you

still want something material. He will give you. “Yes, you take it.” KŠa

wants that you get full experience that by material gain, you’ll never be

happy. This is KŠa’s business. It’s full freedom. Although we have got

minute quantity of freedom, because we are part and parcel of KŠa. KŠa

has got full freedom, but the freedom quality is there in me because I am

part and parcel of KŠa. The chemical composition. The drop of sea water

has got a drop of salt also. Although it is not comparable with the salt

containing in the sea water. But the salt chemical is there. This is our

understanding. Janm€dy asya yataƒ [sB 1.1.1]. Whatever we have got in minute

quantity, the same thing, in fullness is there in KŠa. In fullness. Just

like KŠa says: mtyuƒ sarva-hara ca aham.

Now we have got a propensity to take other’s thing. You can say it is

stealing. We have got that propensity. Why? Now KŠa has got. KŠa is

known as the Butter-thief. The beginning, thiefing, stealing. So unless that

stealing propensity’s there, how I can get? But KŠa’s stealing and my

stealing is different. Because I am materially contaminated, therefore my

stealing is abominable. Whereas the same stealing in the spiritual absolute

platform is so nice that enjoyable. Mother Yaod€ enjoying the activities of

stealing by KŠa. That is the difference. Material and spiritual. Any

activities spiritual, that is all good, and any activity, material, that is

all bad. This is the difference. Here, the so-called morality, goodness,

they’re all bad. And in the spiritual world, so-called immorality is also

good. That you have to understand.

Just like to dance with others’ wives at dead of night, this is immoral.

Everyone knows. At least in the Vedic civilization, it is not allowed. A

young woman is going to another young man at dead of night to dance with

him. This will never be allowed in India. Still it is prohibited. But we

find that all the gop…s as soon as they heard the flute immediately they

came. So from material conception it is immoral, but from the spiritual

conception, it is the greatest morality. Just like Caitanya Mah€prabhu says:

ramy€ k€cid up€san€ vraja-vadh™-vargeŠ€ y€ kalpit€. “Oh, there is no better

mode of worship than what was conceived by the vraja-vadh™s, the damsels of

Vnd€vana.” Caitanya Mah€prabhu was very strict about women. In His family

life also, He never played any joke with women. He was very joking. But all,

all with men. He never played any joke with women. No. Perhaps only once He

played joke with His wife, ViŠu-priya. When ®ac…m€t€ was searching after

something, she, He simply played a joking word: “Maybe your daughter-in-law

has taken it.” That is the only joking we find in His whole life. Otherwise,

He was very strict. No woman could come, when He was sanny€s…, could come

hear Him to offer obeisances. They would offer obeisances from a distant

place. But He says: ramy€ k€cid up€san€ vraja-vadh™-vargeŠ€ y€ kalpit€. He

says that there is no conception of worshiping better than what was

conceived by the vraja-vadh™s. And what was the vraja-vadh™s’ conception?

That they wanted to love KŠa, at any risk. So this is not immoral. That we

have to understand. Anything in relationship.

Just like Prahl€da Mah€r€ja. Prahl€da Mah€r€ja is standing, and his father

is being killed. Is it moral? Would you like to see your father being killed

in your presence and you stand. You don’t protest. Is that moral? Nobody

will approve it, that this is moral. But actually it so happened that

HiraŠyakaipu was being killed... The picture is here. And Prahl€da Mah€r€ja

is trying to garland—the killer. “My dear Lord, Killer, You take this

garland. You are killing my father. You are very good boy.” You see. This

is, this is spiritual understanding. Nobody will sanction that you, if you

cannot protect your father, you must protest, you must cry that: “Here is my

father is being killed. Come on, come on, come on. Help...” No. He’s

prepared with the garland. And when he was killed, he said to Nsiˆhadeva:

“My dear Lord, now my father is killed. So everyone is happy. You now wind

up Your angry mood.” Nobody is unhappy. He said this very word. Modeta

s€dhur api vcika-sarpa-haty€. Modeta s€dhur api. A s€dhu, a saintly person

never approves that one should be killed. Never. Even an animal. A s€dhu

does not approve. Why animal should be killed? That is s€dhu’s business. But

Prahl€da Mah€r€ja says: modeta s€dhur api. A s€dhu, a saintly person, is

also pleased... When? When a scorpion or a snake is killed. They’re also

living entity. A s€dhu is never satisfied seeing another living entity being

killed, but Prahl€da Mah€r€ja says “Even a s€dhu is pleased when a snake is

killed or a scorpion is killed. So my father is just like snake and

scorpion. So he’s killed. Therefore everyone is happy.” Everyone was... Such

demon, who simply troubles the devotees, such demon, a very dangerous demon.

So when such demon is killed, even saintly persons are satisfied. Although

saintly persons, they do not want anybody should be killed. So KŠa is

akiñcana-vitta. One who has lost everything materially, for him, KŠa is

the only solace.

So KŠa is so kind that if anyone wants material prosperity, and, at the

same time, wants to become a devotee... That is stated in the

Caitanya-carit€mta that: “Somebody wants Me. At the same time, he wants

material prosperity. He’s a fool. He’s a fool.” Therefore people are very

much afraid, coming to KŠa consciousness. “Oh, my material prosperity will

be finished.” Because they want, don’t, do not want that. They want to stick

to... Generally, they go to church, go to temple for material prosperity.

“God give us our daily bread.” This is material prosperity. Or “Give me

this, give me that.” But they’re also considered as pious because they have

approached God.

The atheist class, they do not approach. They say: “Why shall I approach

God? I shall create my wealth, by advancement of science, I shall be happy.”

They are duktinaƒ, most sinful, one who says like that, that: “For my

prosperity, I shall depend on my own strength, my own knowledge.” They are

duktinaƒ. But one who thinks that “My prosperity depends on the mercy of

God,” they’re pious. They’re pious. Because, after all, without sanction of

God, nothing can be achieved. That’s a fact. T€vad tanur idaˆ

tan™pekit€n€m(?). That is also statement of That we have discovered so many

counter-acting methods for diminishing our distressed condition, but if it

is not sanctioned by God, these counteracting proposition will fail.

The example is... Just like you have discovered nice medicine, very

qualified physician. That’s all right. But when a man is sick, ask the

physician: “Can you guarantee the life of this patient?” He’ll never say:

“No, I can do so. I cannot do that. I try my best. That’s all.” That means

the sanction is in the hand of God. “I am simply instrument. If God does not

like that you should live, then all my medicines, all my scientific

knowledge, medical knowledge, will fail.” The ultimate sanction is KŠa’s.

They, the foolish persons, they do not know. They are, they are, therefore

they are called m™ha, rascals. That whatever you are doing, that is very

good, but, ultimately, if it is not sanctioned by God, by KŠa, this will

be all failure. They do not know that. Therefore they are m™has. And a

devotee knows that: “Whatever intelligence, I have got, I may try to become

happy, if KŠa does not sanction, I’ll never be happy.” This is the

distinction between devotee and nondevotee.

So KŠa says that: “Anyone who is trying to approach Me, to become KŠa

conscious, at the same time, he wants to become materially happy, he’s not

very intelligent.” That means he’s wasting his time. Our main business is

how to become KŠa conscious. This is the main business of human life. But

if we waste our time for material improvement, and forget chanting, then

that is loss, great loss. So such mentality, KŠa says: €mi vijña ei m™rkhe

viaya kene diba. “So this rascal is asking some material prosperity from Me

by discharging devotional service. Why shall I give him material prosperity?

Rather, whatever he has got, I shall take it away.” Yes. (laughter) It is

not laughing. When it is taken away, we become very morose. But that is the

test. That is stated by KŠa Himself to Yudhi˜hira Mah€r€ja: yasy€ham

anughŠ€mi hariye tad dhanaˆ anaiƒ.

Yudhi˜hira Mah€r€ja indirectly inquired from KŠa that: “We are completely

dependent on you, and still we are suffering materially so much, that our

kingdom is taken away, our wife is insulted, we were attempted to be burned

in a house.” So KŠa said: “Yes that is My first business.” Yasy€ham

anughŠ€mi hariye tad dhanaˆ anaiƒ. “If I specially favor anybody, then I

take away all his sources of income.” Very dangerous. Yes. I have got my

practical experience in this connection. Yes. That is KŠa’s special favor.

I do not wish to narrate, but it is a fact. It is a fact. My Guru Mah€r€ja

ordered me when I was twenty-five years old that: “You go and preach.” But I

thought: “First of all, I shall become a rich man, and I shall use that

money for preaching work.”

So that’s a long history. I got good opportunity for becoming very rich man

in business. And some astrologer told me that: “You should have become like

Birla.” So there was some chances, very good chances. I was manager in a big

chemical factory. I started my own factory, the business was very

successful. But everything was dismantled. I was forced to come to this

position to carry out my order of my Guru Mah€r€ja. Akiñcana-vitt€ya. When

everything was finished, then I took KŠa, that: “You are the only...”

Therefore KŠa is akiñcana-vitta. When one becomes finished of all his

material opulences

And now I am realizing that I have not lost. I’ve gained. I’ve gained.

That’s a fact. So to lose material opulences for KŠa’s sake is not loss.

It is the greatest gain. Therefore it is said: akiñcana-vitta. When one

becomes akiñcana, nothing to possess, everything finished, then KŠa

becomes the only riches for such person. Because he’s devotee. Just like

Narottama d€sa µh€kura says:

h€ h€ prabhu nanda-suta, vabh€nu-sut€-juta

karuŠ€ karaha ei-b€ra

narottama-d€sa koy, n€ ˜heliha r€‰g€ p€y

tom€ bine ke €che €m€ra

This position, that: “KŠa, except Yourself, I have nothing to claim. I

have nothing, no possession. So don’t neglect me because You are my only

possession.” This position is very nice. When we do not depend on anything

material, simply depend on KŠa. That is first-class position of KŠa

consciousness. Therefore KŠa is addressed: akiñcana-vitt€ya. “When one

becomes impoverished materially, You are the only wealth.” Akiñcana-vitt€ya.

Namaƒ akiñcana-vitta,... nivtta-guŠa-vttaye. “The result is that when one

takes You as the only possession, immediately he becomes free from the

activities of this material nature.” That means immediately he’s posted on

the transcendental position of the Absolute. Akiñcana-vitt€ya

nivtta-guŠa-vttaye, €tm€r€m€ya. “At that time, he becomes happy with You,

as You are KŠa, You are happy with Yourself...”

Because KŠa has no difference between body and self. He’s simply self,

spirit soul. So we have got now this body and self. I am self, but I possess

this body. Then when actually we become dependent on KŠa, as KŠa is

self-satisfied, similarly we can e also self-satisfied with KŠa. Kaivalya,

kaivalya-pataye namaƒ. The M€y€v€d… philosophers, they, monists, they want

to become one with the Supreme. As Supreme is self-satisfied, they also want

to be self-satisfied by becoming one with the Supreme. Our philosophy is

also the same, kaivalya. But we depend on KŠa. We do not become one with,

one with KŠa. That is oneness. If we simply agree to abide by the order of

KŠa, there is no disagreement, that is oneness.

These M€y€v€d… philosophers, they think that: “Why shall I keep my

individual, separate existence? I shall become merged into...” That is not

possible. Because we are created, not created, from the very beginning... We

are separated part and parcel. We are separated parts and parcels. therefore

KŠa says in the Bhagavad-g…t€: “My dear Arjuna, you, Me, and all these

persons who have assembled in this battlefield, we were in the past

individuals. We are, at present, individuals, and in the future, we shall

continue to remain as individuals. We are all individual.” Nityo nity€n€ˆ

cetana cetan€n€m. He’s the Supreme nitya, Supreme Living Force amongst

many, innumerable living forces. We are j…va, innumerable, ananta. There is

no counting how many we are. Sa ananty€ya kalpate. So this ananta,

innumerable living entities, and KŠa is also a living entity, but He’s the

chief. That is the difference. Nityo nity€n€...

Just like there is leader. Leader is one, and followers, there are many.

Similarly KŠa is the Supreme Living Entity, and we are subordinate,

dependent living entities. That is the difference. Dependent, we can

understand, if KŠa does not supply us food, we starve. That’s a fact. We

cannot produce anything. Eko yo bah™n€ˆ vidadh€ti k€m€n. So KŠa is

maintaining, and we are being maintained. Therefore KŠa shall be the

predominator, and we shall be predominated. That is our natural

constitutional position. Therefore if we want to become predominator falsely

in this material world, that is illusion, That we must give up. That we must

give up. We shall always try to become predominated by KŠa. That is

successful life.

Thank you very much. (end)

®r…mad-Bh€gavatam 1.8.28

--

Los Angeles, April 20, 1973

730420SB.LA

Devotee:

manye tv€ˆ k€lam …€nam

an€di-nidhanaˆ vibhum

samaˆ carantaˆ sarvatra

bh™t€n€ˆ yan mithaƒ kaliƒ

“My Lord, I consider Your Lordship to be eternal time, the Supreme

Controller, without beginning and end, the all-pervasive one. In

distributing Your mercy, You are equal to everyone. The dissensions between

living beings are due to social intercourse.”

Prabhup€da: In the Bhagavad-g…t€ KŠa says exactly the same thing. This is

explained by Kunt…, a devotee. The same thing is spoken by the Lord Himself.

Samo ’haˆ sarva-bh™teu na me dveyo ’sti na priyaƒ, ye tu bhajanti m€ˆ

bhakty€ teu te mayi. God cannot be partial. That is not possible. Everyone

is God’s son. So how God can be partial to one son and, better than the

other son? That is not possible. That is our mistake. We write: “We trust in

God,” but we make discrimination. If you trust in God, then you must be

equally kind and merciful to all living entities. That is God consciousness.

So KŠa says: “I have no enemies, neither I have got friends.” Na me dveyo

’sti na priyaƒ.

Dveya means enemy. We, we are envious of our enemy and we are friendly to

our friends. So KŠa is absolute. Even He appears to be inimical to some

demon, actually He’s friend. When a demon is killed, that means his demonic

activities are killed. He becomes a saint immediately. Otherwise how he’s

promoted immediately to the brahmajyoti? All these demons who were killed by

KŠa, they immediately merge into the brahmajyoti-nirviea. The only

difference is, of course, the brahmajyoti, Param€tm€ and Bhagav€n. They are

one. Vadanti tat tattva-vidas tattvam [sB 1.2.11]. That is one truth,

Absolute Truth, in different features only. Brahmeti param€tmeti bhagav€n

iti abdyate. Originally Bhagav€n, His plenary representation is Param€tm€

who is situated in everyone’s heart. Ÿvaraƒ sarva-bh™t€n€ˆ hd-dee ’rjuna

ti˜hati [bg. 18.61]. The plenary portion K…rodaka€y… ViŠu, He is in

everyone’s heart. That is Param€tm€. And Brahman, Param€tm€, and Bhagav€n.

The ultimate issue is Bhagav€n. So ye yath€ m€ˆ prapadyante. Now He’s equal

to everyone. It is up to the devotees or persons who are trying to

understand the Supreme Absolute Truth. According to their capacity of

understanding, the Absolute Truth, God, is revealed, either as impersonal

Brahman or localized Param€tm€ or Bhagav€n. It is up to me.

The same example as I have repeated many times. Just like we see sometimes

the hills from our room. Here there are many hills in Los Angeles. But they

are not distinct. When you are seeing the hills from a distant place, it

looks like something cloudy. But if you go still further towards the hill,

you’ll distinctly find that there is something, hill. And if you come to the

hill, then you’ll find so many persons are working there, so many houses are

there. There are streets, motorcars, everything, all varieties. So

similarly, when one wants to know the Absolute Truth by his teeny brain, “I

shall make research to find out the Absolute Truth,” then you’ll have vague

idea, impersonal idea. And if you become a meditator, then you will find

that God is situated within your heart. Dhy€n€vasthita-tad-gatena manas€

payanti yaˆ yoginaƒ [sB 12.13.1]. The yogis, the real yogis, they, by

meditation, they see viŠu-m™rti within the heart. And those who are

devotees, they meet the Supreme Person face to face just like we are meeting

face to face, talk face to face, serve directly. The Supreme Personality of

Godhead orders that: “You supply me this,” and he supplies. That is the

difference.

So samo ’haˆ sarva-bh™teu. He’s equal to everyone. Now it is up to you to

understand Him according to your capacity. So Kunt… also says the same thing

in this verse: samaˆ carantaˆ sarvatra. Samaˆ carantam. Carantam means

moving. He is moving everywhere, outside, inside, simply we have to make our

eyes clear to see Him. That is devotional service, to make our senses

purified to perceive the presence of God. God is present everywhere. Antar

bahiƒ. Antaƒ means within and bahiƒ means without. “Those who are less

intelligent, they simply try to find out God within, and those who are

advanced in intelligence, they can see You within and without.” That is the

difference.

Meditation is meant for the less intelligent class of men. Meditation means

you have to control the senses. Yoga practice means yoga indriya-saˆyama.

Our senses are very restless. By yoga practice, by, I mean to say,

practicing different €sanas, so mind is controlled, the senses are

controlled. Then we can concentrate upon the form of ViŠu with our heart.

That is yoga system. Or those who are too much in bodily concept of life,

for them the yoga system is recommended, practicing the bodily exercise, and

find out the Supreme Lord within the heart. But bhaktas, those who are

devotees, who are still more advanced, they don’t require to control their

senses separately, because to be engaged in devotional service means

controlling the senses.

Suppose you are engaged in worshiping the Deity, in cleansing the room, in

decorating the Deity, in making foodstuff for Deity, everything nicely... So

your senses are already engaged. Where is the chance of your senses being

diverted? The senses are already controlled. Because my senses, h…keŠa

h…kea-sevanaˆ bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means simply to

engage the senses in the service of the master of the senses. H…kea means

master of the senses, and h…ka means senses. So now our senses are engaged

for sense gratification. Sarvop€dhi, up€dhi yuktaƒ. So I am this body. So I

must satisfy my senses. This is the contaminated stage of life. But when one

comes to the understanding that I am not this body, I am spirit soul, part

and parcel of God, so my senses, spiritual senses, should be engaged in the

service of the Supreme Spiritual Being. That is wanted.

That is mukti. Mukti means: hitv€ anyath€-r™pam. When we are conditioned, we

give up our original constitutional position. Our original constitutional

position is, as Caitanya Mah€prabhu says: j…vera svar™pa haya

nitya-kŠa-d€sa [Cc. Madhya 20.108-109]. Our original constitutional

position is that we are eternal servant of KŠa. So as soon as we employ

ourself in the service of the Lord, immediately we become liberated.

Immediately. there is no question of passing through some process. This very

process, to engage oneself, engage one’s senses in the service of the Lord,

means he is liberated.

So this liberation is open for everyone. Samaˆ carantam. KŠa does not say

that: “You come to Me. You become liberated.” No. He’s open for everyone. He

says: sarva-dharm€n parityajya m€m ekaˆ araŠaˆ vraja [bg. 18.66]. He speaks

to everyone. Not that He’s speaking to Arjuna only. He’s speaking to

everyone. Bhagavad-g…t€ is spoken not only for Arjuna. Arjuna is the, just

like the target. But it is spoken for everyone, for all human beings. So one

has to take advantage. Samaˆ carantam. He’s not partial that: “You

become...” Just like the sunshine. The sunshine is not partial that: “Here

is a poor man, here is a low-class man, here is a hog. I shall not

distribute my shining there.” No. Sun is equal. One has to take advantage of

it. The sunshine is there open, but if you close your door, if you want to

keep yourself in airtight darkness, that is your business.

Similarly KŠa is everywhere. KŠa is for everyone. KŠa is ready to

accept you as soon as you surrender. Samaˆ carantam. There is no

restriction. KŠa says: m€ˆ hi p€rtha vyap€ritya ye ’pi syuƒ p€pa-yonayaƒ

[bg. 9.32]. They make distinction that this is lower class, this is higher

class. So KŠa says, “Even lower class, so-called lower class, it doesn’t

matter, if he takes to Me, then he’s also eligible to go, come back to home,

back to Godhead.” Samaˆ carantam.

And He’s the eternal time. Everything is going on within the time. The

time... Our time calculation is past present, and future. This is relative.

The other day we were discussing. This past, present, future is relative

term. The, for a small insect, the past, present and future is different

from my past, present and future. Relative term. Similarly Brahm€’s past,

present and future is different from my past, present and future. But KŠa

has no past, present and future. Therefore He’s eternal. We have got past,

present and future because we change this body. Now we have got this body...

It has got a date. In such and such date I was born by my father and mother.

Now this body will stay for some time. It will grow. It will produce some

by-product. Then it will become old. Then dwindle. Then vanish, finish. No

more this body. You accept another body. this body’s finished. The history

of this body, past, present, and future, finished. You accept another body.

Again your past, present and future begins. But KŠa has no past, present,

futures because He does not change His body. That is the difference between

ourself and KŠa.

Just like KŠa spoke to Arjuna that: “In the past, I spoke to the Sun-god

about this philosophy, Bhagavad-g…t€.” So Arjuna could not believe it.

Arjuna knew everything, but for our, our education, he put this question

that: “KŠa, we are contemporary, we are born practically in the same

period. How can I believe that You spoke this philosophy to the Sun-god?”

And the reply was that: “My dear Arjuna, you were also present there, but

you have forgotten. I have not forgotten. That is the difference.” Past,

present, future, for persons who forget. But who does not forget, who

remains eternally, there is no past, present, future.

Therefore, Kunt… is addressing KŠa as eternal. Manye tv€ˆ k€lam. And

because He is eternal, …€nam, He is full controller. Kunt… says: manye, “I

think...” By the behavior of KŠa, she could understand that KŠa is

eternal, KŠa is the Supreme Controller. An€di-nidhanam. An€di-nidhana...

There is no beginning, there is no end. Therefore vibhum. Vibhu means the

Supreme, the greatest. Vibhu. We are aŠu, we are smallest, and KŠa is the

biggest. KŠa is also, because we are part and parcel of KŠa. Therefore

KŠa is both the smallest and the biggest. We are simply smallest. But

KŠa is both. KŠa, vibhu, greatest means all-inclusive. In the great, if

you have got a big bag, you can hold so many things. In small bag you cannot

do that.

So KŠa is vibhu. He includes the time, past, present and future. He

includes everything and He’s everywhere. That is vibhu. Vibhu,

all-pervading. KŠa is everywhere. AŠ€ntara-stha-param€Šu-cay€ntara-stham.

In the Brahma-saˆhit€ it is said that KŠa... Because without KŠa, the

matter cannot develop. The scientists, the atheist scientists, they say that

life comes out of matter. That is nonsense. No. Matter is one energy of

KŠa, and spirit is another energy. The spirit is superior energy, and the

matter is inferior energy. The matter develops when there is superior

energy.

Just like this country, America. The same America was two hundred years ago,

three hundred years ago, the land, but it was not developed. But because

some superior living entities from Europe came here, now America is so much

developed. Therefore the cause of development is the superior energy. The

inferior energy, there are so many vacant land lying still. Just like in

Africa, Australia. They’re called “undeveloped.” Why undeveloped? Because

the superior energy, living entity, has not touched it. As soon as the

superior energy, living entity, will touch it, the same land will develop so

many factories, houses, cities, roads, cars, everything, as we can develop.

Therefore the conclusion is that matter cannot develop out of itself. No.

That is not possible. The superior energy must touch it. Then it will be,

will, active. There are so many machines. That is matter. Inferior energy.

Unless a operator comes to touch the machine, it will not act. First-class

motor car, very costly motor car machine, but unless a driver comes, it will

stand for millions of years there. There is no use. This common sense is

lacking. The matter cannot work independently unless the superior energy,

living entity, touches it. This is common sense. So how these rascal

scientists say that life develops from matter? No. How it can be concluded?

There is no such instances. They falsely say that... They do not have

sufficient knowledge.

So these universes, they have also developed on account of KŠa’s presence.

Therefore Brahma-saˆhit€ says: aŠ€ntara-stha-param€Šu-cay€ntara-s... They

are studying now atoms. So many things are going on, electrons, protons,

Why? Because the KŠa is there. This is really science. So KŠa has no

past, present and future. He is eternal time. He has no beginning. He has no

end. And He is equal to everyone. Samaˆ carantam. Simply we have to prepare

ourself to see KŠa, to understand KŠa. That is the business of KŠa

consciousness.