What If I Lived Forever?

[gHari]

 

This is my new meditation thought, my reminder moment to moment. It is a very powerful way to live. The temporary becomes truly meaningless and the eternal, Krsna become all important.

 

And I do live forever! It's not just a thought, it's reality. No wonder it's so powerful and enjoyable.

 

The truth shall set you free .....

 

gHari

 

[Guest guest]

we die to live forever, the karmi's live to die forever.

this is our last death.

[krsna]

How do you deal with these basic material needs without it affecting the spirit soul conciousness of eternality?

[Guest guest]

just have them, they're just physical needs. Remember to chant Hari's names before, during and after having them.

[Guest guest]

TRANSLATION BG 5.8-9

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

 

 

You go gHari!! Lay claim to thy eternal nature and shed this foul illusion of death.

[Guest guest]

I meant to include the purport.

 

TRANSLATION

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

PURPORT

A person in Kåñëa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kåñëa. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Kåñëa consciousness the senses are engaged in the satisfaction of Kåñëa's senses. Therefore, the Kåñëa conscious person is always free, even though he appears to be engaged in affairs of the senses. Activities such as seeing and hearing are actions of the senses meant for receiving knowledge, whereas moving, speaking, evacuating, etc., are actions of the senses meant for work. A Kåñëa conscious person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord.

[Pankaja_Dasa]

 

 

Before I came to KC i was always involved in Science, how it all came about. Lately I been thinking about it. I am sure' [sur@?]. It has made me hard hearted. I know the Science is in search of the Truth. They say' that when you die that is it. I feel sometimes [only sometimes] that is out of ignorance. But who can say any better?

 

I FEEL If you go up to a blind person, and say 'do you know there is a massive round thing called the Sun in the sky, it's like floating on nothing.' Would that blind person believe him? Or would he say 'get out your lying'. But if the blind person had vision, then he could see oh yeah he was right. So I feel this is my position. Like it says in Gita, to apprach a SPIRITUAL master. WHO has SEEN the TRUTH. It's really simple enough.

 

But you have to contend with so many theories which you've grown up with like evoultion, big bang, dinosaurs, creation of universes, etc. But gradually the cobwebs [heh] come off [i sound a little Christian there No harm!].

 

This might be long post, -Evolution to me and a devotee said to me. That how come there are no sub-human species? If evolution is still exsisting? Why are there no half-monkeys half-humans? If they came about over thousands of years [through genetics] Procreation. Then why has it stopped? Has evolution stopped? If they say yes. Then how? If it has. Now what? What are we searching for? We know Big bang, evolution, dinosaurs. When we die that's it. So in the highest sence what are we living for? If we will die and that is it?.

 

I don't know about others, but I don't really accept so much big bang [i do like it though, how creation came about from a single atom, makes god Personal more viable, if you get my meaning]. Evolution has too many holes like example I gave above, about sub-humans or uber-humans. I mean how can evolution suddently stop? And now there are no sub-human-uber-monkeys? It's a big [bit] riduclulous.

 

I don't know why I am deluded by it. Maybe cause I grew up on it. Right now I have thrown out and rejected the Mayavada and Impersonalist theory. Now this is deluding me [as in i am trying to 'figure it out]. I know they [evo, big bang etc] are theories. And they have proof like Bones etc. I just want some concrete proof for my mind. So I can do my Bhajans [eh]. Damn. Mayavada gone, etc. Impersonal thrown out. What do I get my Maya-devi? Frigin Evolution. I feel like I am back to square one. This is how my mind thinks. Don't appreciate it! And don't be a hater.

________________________

 

 

This is very unsual:

 

sb.2.5.26-29.

 

Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature's course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively.

 

PURPORT

 

<font color="red"> The whole process of creation is an act of gradual evolution and development from one element to another,</font color> reaching up to the variegatedness of the earth as so many trees, plants, mountains, rivers, reptiles, birds, animals and varieties of human beings. The quality of sense perception is also evolutionary, namely generated from sound, then touch, and from touch to form. Taste and odor are also generated along with the gradual development of sky, air, fire, water and earth. They are all mutually the cause and effect of one another, but the original cause is the Lord Himself in plenary portion, as Maha-Vishnu lying in the causal water of the mahat-tattva. As such, Lord Krishna is described in the Brahma-samhita as the cause of all causes, and this is confirmed in the Bhagavad-gita (10.8) as follows:

 

aham sarvasya prabhavo

mattah sarvam pravartate

iti matva bhajante mam

budha bhava-samanvitah

 

The qualities of sense perception are fully represented in the earth, and they are manifested in other elements to a lesser extent. In the sky there is sound only, whereas in the air there are sound and touch. In the fire there are sound, touch and shape, and in the water there is taste also, along with the other perceptions, namely sound, touch and shape. In the earth, however, there are all the above-mentioned qualities with an extra development of odor also. Therefore on the earth there is a full display of variegatedness of life, which is originally started with the basic principle of air. Diseases of the body take place due to derangement of air within the earthly body of the living beings. Mental diseases result from special derangement of the air within the body, and as such, yogic exercise is especially beneficial to keep the air in order so that diseases of the body become almost nil by such exercises. When they are properly done the duration of life also increases, and one can have control over death also by such practices. A perfect yogi can have command over death and quit the body at the right moment, when he is competent to transfer himself to a suitable planet. The bhakti-yogi, however, surpasses all the yogis because, by dint of his devotional service, he is promoted to the region beyond the material sky and is placed in one of the planets in the spiritual sky by the supreme will of the Lord, the controller of everything.

 

 

[gHari]

In Matthew 6, Lord Jesus describes the nature of eternal life:<blockquote>24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

 

25 Therefore I say unto you, <b?Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than raiment?

 

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

 

27 Which of you by taking thought can add one cubit unto his stature?

 

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

 

29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

 

30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

 

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

 

32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

 

33 But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.

 

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.</blockquote>

 

Lord Krsna says in Bhagavad-gita 3.42:<BLOCKQUOTE><CENTER><font color="RED">indriyANi parANy Ahur

indriyebhyaH paraM manaH

manasas tu parA buddhir

yo buddheH paratas tu saH

</center>

indriyANi--senses; parANi--superior; AhuH--are said; indriyebhyaH--more than the senses; param--superior; manaH--the mind; manasaH--more than the mind; tu--also; parA--superior; buddhiH--intelligence; yaH--who; buddheH--more than the intelligence; parataH--superior; tu--but; saH--he.

</font>

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

 

PURPORT

The senses are different outlets for the activities of lust. Lust is reserved within the body, but it is given vent through the senses. Therefore, the senses are superior to the body as a whole. These outlets are not in use when there is superior consciousness, or KRSNa consciousness. In KRSNa consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the hierarchy of bodily functions, as described here, ultimately ends in the Supreme Soul. Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then even though the body may be silent and at rest, the mind will act--as it does during dreaming. But above the mind is the determination of the intelligence, and above the intelligence is the soul proper.

 

If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and senses, will be automatically engaged. In the KaTha UpaniSad there is a similar passage, in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance that the senses will become engaged in other ways. This mental attitude has already been explained. paraM dRSTvA nivartate. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the KaTha UpaniSad the soul has been described as mahAn, the great. Therefore the soul is above all--namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem.

 

With intelligence one has to seek out the constitutional position of the soul and then engage the mind always in KRSNa consciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of the senses. But aside from that, one has to strengthen the mind by use of intelligence. If by intelligence one engages one's mind in KRSNa consciousness, by complete surrender unto the Supreme Personality of Godhead, then, automatically, the mind becomes stronger, and even though the senses are very strong, like serpents, they will be no more effective than serpents with broken fangs. But even though the soul is the master of intelligence and mind, and the senses also, still, unless it is strengthened by association with KRSNa in KRSNa consciousness, there is every chance of falling down due to the agitated mind.</blockquote>

 

Srimad-Bhagavatam 2.7.18:<BLOCKQUOTE><CENTER><font color="RED">nArtho baler ayam urukrama-pAda-zaucam

ApaH zikhA-dhRtavato vibudhAdhipatyam

yo vai pratizrutam Rte na cikIrSad anyad

AtmAnam aGga manasA haraye 'bhimene

</center>

na--never; arthaH--of any value in comparison with; baleH--of strength; ayam--this; urukrama-pAda-zaucam--the water washed from the feet of the personality of Godhead; ApaH--water; zikhA-dhRtavataH--of one who has kept it on his head; vibudha-adhipatyam--supremacy over the kingdom of the demigods; yaH--one who; vai--certainly; pratizrutam--what was duly promised; Rte na--besides that; cikIrSat--tried for; anyat--anything else; AtmAnam--even his personal body; aGga--O NArada; manasA--within his mind; haraye--unto the Supreme Lord; abhimene--dedicated.

</font>

Bali MahArAja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord's third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value.

 

PURPORT

Bali MahArAja, by gaining the transcendental favor of the Lord in exchange for his great material sacrifice, was able to have a place in VaikuNThaloka with equal or greater facilities of eternal enjoyment; therefore he was not at all the loser by sacrificing the kingdom of heaven, which he had possessed by his material strength. In other words, when the Lord snatches away one's hard-earned material possessions and favors one with His personal transcendental service for eternal life, bliss and knowledge, such taking away by the Lord should be considered a special favor upon such a pure devotee.

 

Material possessions, however alluring they may be, cannot be permanent possessions. Therefore one has to voluntarily give up such possessions, or one has to leave such possessions at the time of quitting this material body. The sane man knows that all material possessions are temporary and that the best use of such possessions is to engage them in the service of the Lord so that the Lord may be pleased with him and award him a permanent place in His paraM dhAma.

 

In the Bhagavad-gItA (15.5–6), the paraM dhAma of the Lord is described as follows:

 

<CENTER><font color="RED">nirmAna-mohA jita-saGga-doSA

adhyAtma-nityA vinivRtta-kAmAH

dvandvair vimuktAH sukha-duHkha-saMjJair

gacchanty amUDhAH padam avyayaM tat

 

na tad bhAsayate sUryo

na zazAGko na pAvakaH

yad gatvA na nivartante

tad dhAma paramaM mama

</font></center>

One who possesses more in this material world, in the shape of houses, land, children, society, friendship and wealth, possesses these things only for the time being. One cannot possess all this illusory paraphernalia, created by mAyA, permanently. Such a possessor is more illusioned in the matter of his self-realization; therefore one should possess less or nothing, so that one may be free from artificial prestige. We are contaminated in the material world by association with the three modes of material nature. Therefore, the more one spiritually advances by devotional service to the Lord, in exchange for his temporary possessions, the more one is freed from the attachment of material illusion.

 

To achieve this stage of life one must be firmly convinced about spiritual existence and its permanent effects. To know exactly the permanency of spiritual existence, one must voluntarily practice possessing less or only the minimum to maintain one's material existence without difficulty. One should not create artificial needs. That will help one be satisfied with the minimum. Artificial needs of life are activities of the senses.

 

The modern advancement of civilization is based on these activities of the senses, or, in other words, it is a civilization of sense gratification. Perfect civilization is the civilization of AtmA, or the soul proper. The civilized man of sense gratification is on an equal level with animals because animals cannot go beyond the activities of the senses. Above the senses is the mind. The civilization of mental speculation is also not the perfect stage of life because above the mind is the intelligence, and the Bhagavad-gItA gives us information of the intellectual civilization.

 

The Vedic literatures give different directions for the human civilization, including the civilization of the senses, of the mind, of the intelligence, and of the soul proper. The Bhagavad-gItA primarily deals with the intelligence of man, leading one to the progressive path of civilization of the spirit soul. And SrImad-BhAgavatam is the complete human civilization dealing with the subject matter of the soul proper. As soon as a man is raised to the status of the civilization of the soul, he is fit to be promoted to the kingdom of God, which is described in the Bhagavad-gItA as per the above verses.

 

The primary information of the kingdom of God informs us that there is no need of sun, moon or electricity, which are all necessary in this material world of darkness. And the secondary information of the kingdom of God explains that anyone able to reach that kingdom by adoption of the civilization of the soul proper, or, in other words, by the method of bhakti-yoga, attains the highest perfection of life. One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord. Bali MahArAja accepted this civilization of the soul in exchange for his great material possessions and thus became fit for promotion to the kingdom of God. The kingdom of heaven, which he achieved by dint of his material power, was considered most insignificant in comparison with the kingdom of God.

 

Those who have attained the comforts of a material civilization made for sense gratification should try to attain the kingdom of God by following in the footsteps of Bali MahArAja, who exchanged his acquired material strength, adopting the process of bhakti-yoga as recommended in the Bhagavad-gItA and further explained in the SrImad-BhAgavatam.</blockquote>

 

gHari

[gHari]

 

Saintly guru, Srila Prabhupada:<blockquote>PrabhupAda: Oh, indriyANi parAny Ahur indriyebhyaH paraM manaH [Bg. 3.42].

 

PuSTa KRSNa: Manasas tu parA buddhir yo buddheH paratas tu saH.

 

PrabhupAda: So when you engage yourself in the soul's activities, then gradually your intelligence, mind, senses, become spiritualized, or original. Then material activities stop. At the present moment without (indistinct) spiritually (indistinct) we are acting on the platform of gross senses. But if we begin our activities from the opposite side, from the soul side, then everything becomes spiritualized. But the question of giving up the senses, no, it has to be purified. SarvopAdhi-vinirmuktaM tat-paratvena nirmalam [Cc. Madhya 19.170]. Senses (indistinct) it should be purified.

 

At the present moment, on account of material conception of life everything is polluted with material ideas. So when it will be spiritualised, that is perfect. But instead of working uselessly, if we use our legs for going to the temple then it is spiritualized work. And instead of going to the cinema, if we go and see Deity then it is spiritual eyes. Instead of going to the restaurant, hotel, if we take prasAdam, so then you spiritualize your tongue. Instead of talking nonsense, if you talk about KRSNa, then it is properly utilizing the tongue. In this way we have to practice.

 

Nirbandhe kRSNa sambandhe yukta-vairAgyam ucyate. Somebody is trying to stop sense activity. That is not possible. The sense activity should be cleansed. That is wanted. Otherwise how would he say hRSIkeNa hRSIkeza sevanam [Cc. Madhya 19.170]. If you completely reject your senses then how we can serve KRSNa? It has to be purified. That is devotional service. Sa vai manaH kRSNa-padAravindayor vacAMsi vaikuNTha-guNAnuvarnane. ManaH kRSNa-padAravindayoH, fix up your mind in KRSNa, then your talking will be purified, your walking will be purified, your handling will be purified, your hearing will be purified, everything will be purified.

 

You cannot be desireless. But if we simply desire KRSNa, sarvopAdhi-vinirmuktaM tat-paratvena nirmalam [Cc. Madhya 19.170]. AnyAbhilAzitA-zUnyaM jJAna-karmAdy-anAvRtam [bRS 1.1.11]. Our activities are going on on the platform of karma and jJAna. Or little more on yoga. Karma, jJAna and yoga. So one has to give up all these, karma, jJAna. The karmIs are working for sense gratification. The jJAnIs are working for being liberated. The yogis are working for some magical power. ASTa-siddhi. So one has to become free from all these desires. AnyAbhilAsa-zUnyam, anyAbhilAsa-zUnyam, jJAna-karmAdy-anAvRtam [Cc. Madhya 19.167]. Simply you should be prepared to execute the order of KRSNa. If you are trying in different way, for sense gratification, karmIs are grossly, they want something (indistinct) they want nice car, wife, house, nice wife, nice (indistinct), So many things. That is karmI life. JJAnI, as they are baffled, they say, brahma satyaM jagan mithyA, this endeavor for all mithyA. They take sannyasa, but after few days, again they take to the karmI's life. So that is also not good. Restless, so long you remain karmI, jJAni, yogi, restless. But when you become devotee you have no such desires, anyAbhilASitA-zUnyam [bRS 1.1.11]. And then you become happy. Simply (indistinct) to execute the order of KRSNa. Just like Arjuna, he after hearing Bhagavad-gItA, what was his position? His position was, "Yes, kariSye vacanaM tava. Yes. Yes, I am now ready to do whatever You say." That is (indistinct). He did not become a karmI, jJAni, yogi. Simply (indistinct) to execute the order of KRSNa. Yes, kariSye vacanaM tava. NaSTo mohaH smRtir labdhA tvat-prasAdAn madhusUdana.</blockquote>

 

[Pankaja_Dasa]

 

 

You have to admire them.The Big Bang Theory vs. God

 

'Never in the history of human experience has a chaotic explosion been observed producing an intricate order that operates purposefully. An explosion in a print shop does not produce an encyclopedia'

All Glories to Jesus Christ.

 

 

[Pankaja_Dasa]

 

 

Charles Darwin

Philosophy Discussions

 

<font color="red">Prabhupada:</font color> But if you say that you have studied all over the world, I say you have not studied all over the planet. That is still defective.

 

Syamasundara: Let’s just confine it to this planet.

 

<font color="red">Prabhupada:</font color> No. Why should you confine it? Nature is not only within this planet.

 

____Vedabase____

 

 

This is a most wonderful point by Prabhupada. Nature is indeed not only on this planet. Jai.!

 

 

[Yogkriya]

Any one who does some action or karma is a karmi !

If the karma is done in the name of God, is it not a karma?

It is still an action, with whatever intention it is done. So who is a karmi then?

Surely if a person in KC or otherwise spiritual consciousness does some karma, his karma will evoke a reaction. Nobody's free of maya as everyone is governed by the laws of karma and nature. everyone's body gets old and everyone falls sick. It is a different thing that the 'karmi' word has become a term being used in a particular way, but karma is action and no one us free of an action, good or bad. So everyone is a karmi in a broader sense of the word! So what's the use of using this term at all?

[Guest guest]

 

This is my new meditation thought, my reminder moment to moment. It is a very powerful way to live. The temporary becomes truly meaningless and the eternal, Krsna become all important.

 

And I do live forever! It's not just a thought, it's reality. No wonder it's so powerful and enjoyable.

 

The truth shall set you free .....

 

gHari

 

 

 

I am presently reading a book by a Buddhist teacher called Living in the Light of Death. I am trying to look my impending death straight in the face and realize it could be any second.

 

This might be seen as a backhanded attempt at the same realization as gHari speaks of. My problem is one of speaking and thinking of death in the abstract. This is a trick of the mind to hide ourselves away from our fear of it. Tuck it deep deep down into our subconscious even while talking about it. Thus does not lead to samvega or the urgency of sadhana practice but instead leads to a false sense of realization and a false security. "O, I know I am not my body already"

 

So if one cannot presently maintain the more positive (yang)approach that gHari speaks of then the negative(yin) side can also help us.

 

For the more we learn to stare death down and realize it for the mythological boogey man that it is the more we can remain in that *knowing* that we are eternal beings. This is the platform of Bhakti.

 

"O Death, where is thy sting?!"

[gHari]

 

Lord Krishna in the Bhagavad-gita explains the difference between the karmi and the karma-yogi:

<center>

http://vedabase.net/bg/3/25/en

http://vedabase.net/bg/3/27/en

http://vedabase.net/bg/3/28/en

http://vedabase.net/bg/3/29/en

http://vedabase.net/bg/3/30/en

http://vedabase.net/bg/3/31/en

 

http://vedabase.net/bg/4/37/en

http://vedabase.net/sb/5/5/5/en

</center>

[Guest guest]

Being eternal and yet living in a world where everything is temporary and changing at every moment.

 

Enamoured by this dazzling mirage of imitation forms we desire to control them and manipulate them according to our desires. Herein lies the problem.

 

How to just observe them go by the mind without attraction or aversion? Without practicing engaging them in Krishna's service and coming to the point of actually engaging them in His service with love I see no hope due to our restless minds.

 

This is the problem with these Buddhists. A very few can really practice it well and of those that are most successful their reward is... well... nothing.

 

Advaintans also. The successful among them get a drop of bramananda and deep sleep. Too meager to satisfy us.

[Pankaja_Dasa]

 

 

Just chant this eternal song..

 

God is unchanging and eternal.

 

And read Gita. Then everything becomes

clear. Specifically study it. TRY

to understand it. The full whole.

 

If you take the advaitin or impersonl or Mayavada

philosophy togther, and create a 'oneness' and add a pinch of Buddisum. You get a mixed up philosophy, because..

 

God is unchanging and eternal.

 

This basic concept is negated in each of the above philosohies. One more thing...

 

<font size="7">Jaya Prabhupada</font>

[krsna]

 

Saintly guru, Srila Prabhupada:

 

PrabhupAda: Oh, indriyANi parAny Ahur indriyebhyaH paraM manaH [

Bg. 3.42

].

 

 

PuSTa KRSNa: Manasas tu parA buddhir yo buddheH paratas tu saH.

 

 

PrabhupAda: So

when you engage yourself in the soul's activities, then gradually your intelligence, mind, senses, become spiritualized, or original. Then material activities stop.

At the present moment without (indistinct) spiritually (indistinct) we are acting on the platform of gross senses. But

if we begin our activities from the opposite side, from the soul side, then everything becomes spiritualized

.

But the question of giving up the senses, no, it has to be purified. SarvopAdhi-vinirmuktaM tat-paratvena nirmalam

[Cc. Madhya 19.170]

. Senses (indistinct) it should be purified.

 

 

At the present moment, on account of material conception of life everything is polluted with material ideas. So when it will be spiritualised, that is perfect. But instead of working uselessly, if we use our legs for going to the temple then it is spiritualized work. And instead of going to the cinema, if we go and see Deity then it is spiritual eyes. Instead of going to the restaurant, hotel, if we take prasAdam, so then you spiritualize your tongue. Instead of talking nonsense, if you talk about KRSNa, then it is properly utilizing the tongue. In this way we have to practice.

 

 

Nirbandhe kRSNa sambandhe yukta-vairAgyam ucyate. Somebody is trying to stop sense activity. That is not possible. The sense activity should be cleansed. That is wanted. Otherwise how would he say hRSIkeNa hRSIkeza sevanam

[Cc. Madhya 19.170]

. If you completely reject your senses then how we can serve KRSNa? It has to be purified. That is devotional service. Sa vai manaH kRSNa-padAravindayor vacAMsi vaikuNTha-guNAnuvarnane. ManaH kRSNa-padAravindayoH,

fix up your mind in KRSNa, then your talking will be purified, your walking will be purified, your handling will be purified, your hearing will be purified, everything will be purified

.

 

 

You cannot be desireless. But if we simply desire KRSNa, sarvopAdhi-vinirmuktaM tat-paratvena nirmalam

[Cc. Madhya 19.170]

. AnyAbhilAzitA-zUnyaM jJAna-karmAdy-anAvRtam [bRS 1.1.11]. Our activities are going on on the platform of karma and jJAna. Or little more on yoga. Karma, jJAna and yoga. So one has to give up all these, karma, jJAna. The karmIs are working for sense gratification. The jJAnIs are working for being liberated. The yogis are working for some magical power. ASTa-siddhi. So one has to become free from all these desires. AnyAbhilAsa-zUnyam, anyAbhilAsa-zUnyam, jJAna-karmAdy-anAvRtam

[Cc. Madhya 19.167]

. Simply you should be prepared to execute the order of KRSNa. If you are trying in different way, for sense gratification, karmIs are grossly, they want something (indistinct) they want nice car, wife, house, nice wife, nice (indistinct), So many things. That is karmI life. JJAnI, as they are baffled, they say, brahma satyaM jagan mithyA, this endeavor for all mithyA. They take sannyasa, but after few days, again they take to the karmI's life. So that is also not good. Restless, so long you remain karmI, jJAni, yogi, restless. But when you become devotee you have no such desires, anyAbhilASitA-zUnyam [bRS 1.1.11]. And then you become happy. Simply (indistinct) to execute the order of KRSNa. Just like Arjuna, he after hearing Bhagavad-gItA, what was his position? His position was, "Yes, kariSye vacanaM tava. Yes. Yes, I am now ready to do whatever You say." That is (indistinct). He did not become a karmI, jJAni, yogi. Simply (indistinct) to execute the order of KRSNa. Yes, kariSye vacanaM tava. NaSTo mohaH smRtir labdhA tvat-prasAdAn madhusUdana.

 

 

[krsna]

PrabhupAda: So when you engage yourself in the soul's activities, then gradually your intelligence, mind, senses, become spiritualized, or original. Then material activities stop. At the present moment without (indistinct) spiritually (indistinct) we are acting on the platform of gross senses. But if we begin our activities from the opposite side, from the soul side, then everything becomes spiritualized. But the question of giving up the senses, no, it has to be purified. SarvopAdhi-vinirmuktaM tat-paratvena nirmalam [Cc. Madhya 19.170]. Senses (indistinct) it should be purified.