Lecture in Hindi

Prabhupāda:

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ

śrī-caitanya-mano-’bhīṣṭaṁ sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
gopeśa gopikā-kānta rādhā-kānta namo ’stu te

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
vṛṣabhānu-sute devi praṇamāmi hari-priye

vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare

śrī-yudhiṣṭhira uvācagṛhastha etāṁ padavīṁ

vidhinā yena cāñjasā
yāyād deva-ṛṣe brūhi
mādṛśo gṛha-mūḍha-dhīḥ
[SB. 7.14.1]

In the seventh Seventh Canto, fourteenth chapter of the Śrīmad Bhāgavatam King Yudhisṭhira is asking inquiring from Narada Muni. My dear sir, you have told us about the duties of brahmacārīs, vānaprasthas and sannyasis and what the process they need to follow to become liberated and go Back to Godhead. However, we are mūḍha-dhīḥsmudhadhis, and are particularly of weak intelligence. Why so? Because we consider this worldly life to be all in all, we don’t think there is something beyond this. So, he questioned Narada Nārada muni like that.

So, the householders are called mūḍha-dhīḥs as if the householder have no intelligence. So, you please tell us that how we can get intelligence, such was the inquiry. So, deha cetasa, those who are great souls they keep on traveling constantly. They go village to village, even country to county to wake the householders up. However, Yudhisṭhira Maharaja was no ordinary person. The Supreme Personality of Godhead was present with his family of Pāṇḍavas and he was the king of religious behavior, dharmarāja. So, not an ordinary person nor was his family. Now, mūḍhā means an ass. In the Bhagavad gita in many places the word mūḍhā has been used: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ [Bg. 7.15], and in other place, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
[Bg. 9.11]

So, in reality, those who are in household life they don’t attain this unique spiritual knowledge. Therefore, for the householders it is required that they may serve a saintly person and hear from him on the topics of the Supreme Personality of Godhead. Just like we have arranged this program today. These saintly people from all over the world have come here to take darśana of this holy land of Kṛṣṇa. Not only in this country of India. These people assembled here are preaching in every nook and corner of the world.

This is the very instruction and object of Śrī Caitanya Mahāprabhu. Caitanya Mahāprabhu has instructed that we should fill the ears of people all over the world with the word of the Supreme Lord. Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself: caitanyāt para-tattvam [Kṛṣṇadās Kavirāja Goswami]. Kṛṣṇa has said so in the Bhagavad gita and in conclusion he said sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], but those who are mūḍha-dhīḥ they don’t understand.

Because people are mūḍha-dhīḥ the Supreme Personality of Godhead Himself comes to explain everything such as who God is, what our relationship with Him is; but those who are mūḍha-dhīḥ they still fail to understand. Therefore, the Supreme Lord reappeared in a devotee form i.e. Śrī Caitanya Mahāprabhu to explain the same thing. That which was elaborated by Lord Krsna for the benefit of the entire world, to further simplify the same thing the Supreme Lord appeared as Śrī Krsna Caitanya. Therefore, when Śrīla Rūpa Goswami received the audience of the Lord in Prayāga, he greeted Him by a prayer:

namo mahā-vadānyāya kṛṣṇa-prema-pradāyate
kṛṣṇāya kṛṣṇa-caitanya nāmne gaura-tviṣe namaḥ

Śrīla Rupa Goswami, this is where he stayed, the six goswamis rupa sanatana bhatta raghunatha Śrījiva gopala bhatta dasa raghunatha.

viprād dviṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāc chvapacaṁ variṣṭham
[SB. 7.9.10]

Yesterday, we discussed a little upon this verse of prayer by Śrī Prahlāda Maharaja: viprād dvi-ṣaḍ-guṇa-yutād [SB. 7.9.10], that there may be a brāhmaṇa who is completely qualified with twelve qualities such as sama dama titikṣā, ārjavam jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42], ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ [Padma Purāṇa]. Even after having all these qualities if he is not inclined towards worshiping the Supreme Lotus eyed Lord? The Supreme Lord who is lotus eyed and hence known as aravinda nābha. All of the limbs of his body are compared to a lotus, padma palāśa hasta, padakamalam… So, such is the Supreme Lord. He is also addressed as aravinda nābha because out of His navel upon which Lord Brahma is situated.

Another place where the word aravinda has been used: ye ’nye ’ravindākṣa [SB. 10.2.32], earlier there was aravinda nābha and here is aravinda akṣa, and when anye word is used that is to address those who are not the devotees of the Supreme Personality of Godhead. Anye includes those who are karmis and jñānīs. Yes, the devotee is always separate from the karmis and jñānīs because unlike the latter tow they have the sole aim bhajate mām ananya-bhāk [Bg. 9.30] to solely to worship the Supreme Lord only, they are free from fruitive desires and desire for impersonal liberation jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], this is devotion.

Just like the gopis. The gopis were neither big philosophers nor ritualistic performers. They were ordinary village girls. However, Kṛṣṇa was their life and soul. Kṛṣṇa was their everything. Lord Śrī Caitanya Mahāprabhu used to avoid the association of women very strictly. But Mahāprabhu said: ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. The way the vraja gopis have devotion for Kṛṣṇa and their method of worship is incomparable. Why? Because they had only one aim, Kṛṣṇa and nothing else did they knew. They used to pray to Kṛṣṇa: “My dear Kṛṣṇa there are such great yogis who perform great austerities to attain Your lotus feet within their hearts. All we ask for is that please leave our hearts so that we can bring our attention to our households for a little while.”

So, yes… it was not possible for them to forget Kṛṣṇa. When Kṛṣṇa used to go for grazing the calves, the gopīs used to sit at their homes and get anxious about the soft and tender lotus feet of Kṛṣṇa. They used to think that Kṛṣṇa’s feet are soft and delicate and He is roaming barefoot in the forest. There must be so many thorns and rocks, “Oh! He must be miserable.” Such was their anxiety all the time they waited for Him to come back. This is exactly what is quoted as: dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: [SB. 12.13.1] , the topmost yogi is the one who in every circumstance meditates upon the lotus feet of Kṛṣṇa, the Supreme Personality of Godhead. Sa vai manaḥ kṛṣṇa-padāravindayor [SB. 9.4.18], this is the topmost yoga system that all the time one should meditate about Kṛṣṇa within his heart.

Therefore, Caitanya Mahāprabhu ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. Why? Because this is their only concern and only activity. Meditating upon the lotus feet of Kṛṣṇa. There is no other mode of worship higher than this. Kṛṣṇa Himself confirms this in the Bhagavad gita:

yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
[Bg. 6.47]

So, who is the highest? The one who meditates upon me constantly within his heart That is a yogi. So, yes not just sitting at a place with one’s eyes closed. That is also a technique and some day in future one may be able to think of the lotus feet of the Supreme Lord but the perfection of yoga is to constantly meditate upon the lotus feet of Kṛṣṇa. That is why Prahlāda Maharaja says, manye tad-arpita-mano-vacane ’hitārtha [SB. 7.9.9], even though a person may be born in the family of dog eaters but at all times if he is able to meditate upon Kṛṣṇa’s lotus feet, manye tad-arpita-manah tad-arpita-manah, tad-arpita means when one has devoted his mind completely to the Supreme Lord, then he will naturally meditate upon Him. The mind has to think. The mind cannot stay without thinking even for a second. Therefore, we should engage our minds upon the Supreme Personality of Godhead man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], this is yoga. Man-manā bhava mad-bhakto mad-yājī: The Lord says just this—always think of me. One should think of the form of the Lord, the qualities of the Lord, His pastimes and one should meditate upon His holy name, this it the path to devotion.

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB. 7.5.23]

This chanting or kirtanam means chanting the holy names of God. The name of God and His personality are non-different. Whoever considers this as different commits an offense against the chanting of the holy name. There are ten offences against the holy name. It is also an offence to consider this kirtan as a ritualistic performance. Another offence is to consider the name of the demigods as equally powerful or independent of the name of the Supreme Lord.

There are many people who say that one can chant either Hare Kṛṣṇa or any other name. they are one and the same. No, this is not right. Otherwise, why do the scriptures say, harer nāma? Śravaṇaṁ kīrtanaṁ viṣṇoḥ? And to say that this name is same as that of any demigod is improper. One should chant the names of God: harer nāma harer nāma harer nāmaiva kevalam [Cc. Ādi 7.76]. There are many names of the Supreme Personality of Godhead, Hari: Rāma, Kṛṣṇa, Nṛsiṁha, Nārāyaṇa, and many other names such as there are Viṣṇu-sahasra-nāma. All of you know of it. So, one may chant the names of Kṛṣṇa or Rama, the names of the Supreme Lord are all given in the scriptures. That name should be chanted. There are all the potencies of the Supreme Lord within His name: nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. Caitanya Mahāprabhu has told that this name and the personality are non-different. There is no difference, when you chant purely the Hare Kṛṣṇa maha mantra. I said pure chanting because as soon as we consider this chanting of the Lord’s holy names as something material it becomes offensive.

There are three stages of chanting the holy name one is offensive stage, then the stage of clearing offenses and finally pure chanting of the holy name. The pure chanting of the holy name awards love for God, the chanting within the clearing stage awards liberation and the chanting within the offensive stage gives material comforts. This is the verdict of the scriptures: śubha-kriyā-sāmyam api pramādaḥ. So yes, whatever is there it is inauspicious within this world. Although, this material world itself is inauspicious. So, offensive or inauspicious chanting of the holy names, if one chooses to chant the holy name to remove inauspiciousness, then even though it will happen but such an act of chanting if offensive. So, even though it is auspicious still there is offensive because there is no love for God present. Such a chanter uses the holy name for his own convenience. Devotional service unto the Supreme Lord means to engage oneself in His service not to take any service from Him. This is not a concept of pure devotional service.

One should give everything to God and ask for nothing in return. And mixed devotion is when one tries to achieve something out of their devotional activities that is pertaining to karma, fruitive activities or jñāna mental speculation. In other words, those who wish for some selfish facilities for performing devotional service. So, yes, this is not the concept of pure devotional service and as long as we have such desires we will not become peaceful. Śrī Caitanya-caritāmṛta therefore says, bhukti-mukti-siddhi-kāmī, sakali ‘aśānta’ kṛṣṇa-bhakta-niṣkāma, ata eva ‘śānta’ [Cc. Madhya 19.149], so ‘śānta’ and who is ‘aśānta’ [without peace of mind]?

Bhukti-mukti-siddhi-kāmī, bhukti means those who wish for worldly enjoyment. Such are the karmis, the karmis have only one concern: how to get good facility for sense enjoyment. They wish to enjoy by getting a birth in the heavenly planets, they wish to enjoy wherever they go including in this present life. Such is the thinking of the karmis. When a person engages in devotional service only for the sake of material enjoyment that still is accepted because it is possible that some day in the future he will attain the lotus feet of the Lord.

Just like Dhruva Maharaja, he worshiped the Supreme Lord to get material opulence but as soon as he had the audience of the Lord, the real thing, he said: My dear Lord, I wish for nothing else svāmin kṛtārtho ’smi varaṁ na yāce [Cc. Madhya 22.42]. My dear Lord, I don’t wish to get another boon. This is the benefit of engaging in devotional service. If one wishes to get some material benediction and for that they engage in devotional service, then even though such is not a pure attitude but it is acceptable from the beginners. Because, the Supreme Lord says: catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna there are four types of people who are considered pious and thus, take to my devotional service. Who are they? Ārto arthārthī jijñāsu jñānī [Bg. 7.16]. Ārtah those who are distressed, they pray to the Lord: My Lord, I am very much in distress. Please have mercy over me. This is also accepted because at least he has approached the Lord. However, those who are duskrtinah, as opposed to the above four who are pious and thus, sukrtinah, catur-vidhā bhajante māṁ sukrtino ’rjuna. Sukrti, sukrtivan means those who are pious having committed pious deeds. Without being pious there is no possibility of rendering devotional service.

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
[Bg. 6.45]

Dṛḍha bhajan or devotional service with determination means to consider the Supreme Personality of Godhead as the only object of worship. Just like it has been said in the Caitanya Caritamrta kṛṣṇe bhakti kaile sarva-karma kṛta haya: only by worshiping Lord Kṛṣṇacandra will we attain all that we desire, this intelligence or this resolution is called śraddha. This is śraddha or faith, whereas when one thinks that we will worship the Supreme Lord and also, this and that demigod. No, this is deviation. This cannot be considered pure devotional service but mixed devotional service. One needs to engage in pure unadulterated devotional service, unadulterated

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Cc. Madhya 19.167]

Pure and topmost devotional service has to be anyābhilāṣitā, not that the practitioner still keeps on desiring something for himself. Such as “God give us our daily bread.” This is a lower is lower stage of devotion. God is giving the dogs and hogs to eat, why would he not give to you? What is the need for praying for such a thing? God gives it anyway. If God wasn’t giving how anyone would be eating? God us God give us our daily bread, god give us our.

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
[Kaṭha Upaniṣad 2.2.13]

Everything that the people wish for, God provides. This is the reason Which is why we have to take up different bodies life after life. Because we have too many desires, all of that is recorded in the subtle body. This recording is similar to that of a tape recorder which slowly but gradually records in sequence which can be heard upon playback. In this way everything that we desire, is recorded in the subtle body which constitutes of the mind, intelligence and ego. All of this is again reproduced in sequence. God is not at fault here. We desire and therefore to fulfill those desires we have to take up a body in the next life. So, should we give up this desire entirely? No, and it cannot be given up because we are the living entities so we will desire essentially. Otherwise, we will be rendered inert. The inert objects have no desires, those who are alive, desire and one should strive to purify this desire. Desiring cannot be given up and therefore is not recommended. One who is a living being, how is it even possible to not desire?

Therefore, that which has been given in the scriptures tat-paratvena nirmalam, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Currently, we have desires which either make us devoted to the country and therefore wish for its welfare, sometimes being devoted to the family we wish for its advancement, then we also wish for the betterment of our body. All of these are identifications born of designation because we have taken up a body which is Indian by name and therefore, everything should be done to benefit the country India. But this is material desire. Regardless of how big a nationalist I become, maybe I will reach the stage of a minister or president, it still remains devoid of pure devotional service. Devotional service unto the Supreme Lord is something else entirely. That is why it has been said: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. One should desire which is free from any designation. And what is this pure desire?

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

Pure devotional service is simply to desire how to remain engaged in serving the lotus feet of the Supreme Personality of Godhead. This is pure desire. This Hare Krsna mantra :

hare kṛṣṇa hare kṛṣṇa
kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma
rāma rāma hare hare

Now, this maha-mantra, what does it mean? The meaning goes like: O Hare, the vocative of Hara which means the potency of the Supreme Lord. The Supreme Lord is addressed as Hare Krshna. The potency of the Supreme Lord is included because He is always adorned by His Supreme potency: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport], this is the mantra from the vedas which states that there are various energies of the Supreme Lord and Śrīmati Rādhārāni is His svarūpa śakti.

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
[Cc. Adi 1.5]

So, Rādhārāni is the svarūpa śakti or the pleasure potency [ahlādini śakti] of the Supreme Lord. She, Rādhārāni is meant to arrange for the pleasure of the Lord, and this Hara means the ahlādini śakti or pleasure potency of the Supreme Lord. The meaning of the mantra is: O potency of the Supreme Lord, please engage us in His service and such are the teachings of Śrī Caitanya Mahāprabhu. Why should we pray like this? Because we are here engaged in the service within the material world. Everyone is engaged in some service. Some are engaged in the service of the body, some are serving the society, some are serving the gods and goddesses and those who have nothing, they tame a dog and engage in its service. So, service one will have to render. We will never be able to give up serving. However, such a service is useless.

Just see, Gandhiji rendered so much service to the nation but even then he was shot dead. Such is the nature of service within this material world. You will not be able to please anyone. I mean, who will be able to serve the country as much as Gandhi did? But some people were left unsatisfied so they just shot him dead. This is the truth that as much as you like, you like you can go on trying to serve in this world but neither anyone else nor even yourself will be happy. That is why the Lord says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66] come and serve me, only then then only will you be happy not otherwise.

So, our propensity to serve is not to be given up, we don’t have to become void. We don’t have to become impersonalist or voidist. We can never be zero to begin with neither we can be nirviśeṣa, or lose our personality. Therefore, we should try to purify our service and the way to do it is devotional service: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Currently, our service mentality is to serve, the country, the society, the people, the poor because our real propensity is to serve. But we should try to purify this service propensity and what are the results of performing such purification: hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170] i.e. your service will become bhakti. Hṛṣīka means the senses, after all I require my hands and legs to serve. So, I should try and purify these hands and legs. And how can they be purified? Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam, our current mentality of thinking ourselves as Hindu, Muslim, this or that, this needs to be given up. So, what will I remain? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]: this should be our identity. Just like Śrī Caitanya Mahāprabhu has taught: I am not a brāhmaṇa, not a kṣatriya, not a vaiśya, not a sannyāsī, not a brahmacārī, everything he denied. All the designations of varṇāśrama the four varṇas and four āśramas. Caitanya Mahāprabhu said that all of these are simply designations. That is why it has been said sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: one should give up all so-called religions which are born out of designations. Just like one may say that he is a brāhmaṇa, so the brāhmaṇas have some occupational duties satya sāma, dama, titikṣā. Kṣatriyas have some duties or dharma, īśvara-bhāvaś ca yuddhe cāpy apalāyanam [Bg. 18.43], kṣatriyas will fight and protect the country and in the same way the vaiśyas have the duty kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. In the same logic the śūdras have their duties, so do the brahmacārīs, gṛhasthas, vānaprasthas all of those are innumerate didn’t dint the scriptures have them. All the different ways one should carry out his duty and the Lord says sarva-dharmān parityajya this means that you become void of all designations. This is the stage of liberation.

So, free from all designations but does it mean that by giving up all designation one will become impersonal? No. Our external identity that we start considering ourselves as this or that. This should be given up. Just like Śrī Caitanya Mahāprabhu says, that I am not a brāhmaṇa, not a sannyāsī, not a brahmacārī, he identifies with none of these: nāhaṁ vipra na ca nara-patir na yatir vā, so then what are you sir? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]: the one who is the maintainer of the gopis, krsna. The one who maintains the gopis, gopijana vallabha is His name because he is the well-wisher of the gopis. Just like the gopis only wish how Kṛṣṇa can be happy, the same way Kṛṣṇa also thinks how gopis can become joyful. This is the reason why Kṛṣṇa is addressed as gopijana vallabha girivara dhāri just for the convenience of the i who were very much distressed due to torrential rainfall. Don’t you worry, Kṛṣṇa said, I shall protect you.

So, just like the devotees constantly think how Kṛṣṇa, the Supreme Personality of Godhead can be happy. The same way Kṛṣṇa thinks how His devotees shall become joyful: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. God is equal to everyone he has no enemy or friends samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ [Bg. 9.29]. It is the Supreme Personality of Godhead, who will he envy or befriend? He is the only one maintainer everyone eko bahunām yo vidadhāti kāmān: but even among them those who engage in devotional service upon them He becomes especially merciful. Such devotees have a special relationship with the Lord. There is no objection in that, no objection or fault at all.

The Lord is impartial but those who love the Lord a little extra, the Lord loves them extra in reciprocation. This is not faulty but very natural ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]: those who love the Lord the Lord loves them back. So, we should become free from designations. Yes, we have the serving propensity but the way we serve with the senses, the senses needs to be purified and upon purification should be engaged in the service of Kṛṣṇa.

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

Hṛṣīkeśa, the name of the Lord is Hṛṣīkeśa. Actually, just the Lord is the master of the senses. The hands and legs that we think as ours are not really ours, they belong to the Lord. Meaning, that the hands and legs that a servant possess, they are not his property but the possessions of his master. Similarly, our hands and legs are the property of the Supreme Lord but we engage them in some other service and this, the the cause of our all distress. Just like if we have a servant, he takes salary from us but he is serving someone else just for his own convenience. Then how long will he remain satisfied in that service? This is our dilemma. Whatever we have in this body everything has been given by the Supreme Lord but we engage this in other’s service, instead of in the Lord’s service. This is called conditional life and we are conditional living beings. They are in illusion because either they can serve māyā or the Lord, they will have to serve regardless.

Just like yesterday we went to the prison house. Who has gone to the prison house/ those who disobey the government or the king. They are admitted to the prison. Even within the prison the government’s rules apply. And outside of the prison the rules of the government. So, whoever protests against the rules of the government he is forced to follow by being sent to jail. Similarly, the living beings being are subordinate to the Supreme Lord and if they refuse to serve the Lord they serve māyā and those who don’t enjoy māyā’s service they can engage in the service of the Supreme Lord such simple is the difference.

There is no confusion, daivī hi eṣā guṇa-mayī mama māyā duratyayā [Bg. 7.14] until we are not engaged in the service of the Supreme Lord māyā will give you distress and will keep you engaged very nicely. It will give you so many different types of bodies

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmāyān sarva-bhūtāni
yantrārūḍhāni māyayā
[Bg. 18.61]

So, this machine or yantra, just like we go about here and there in a motor car. Just like one has obtained a Ford car someone may get some other car. There are different types of cars car, the same way there are different types of bodies according to one’s tendency to enjoy. According to their karma the Lord gives them the opportunity them opportunity to either climb some cars car, even the car of a hog for those who wish to enjoy eating stool. This happens by the will of the Lord. [End]