Vaniquotes - User contributions [en]

Bhagavatam says without developing this love of Godhead, if somebody is engaged in religious ritualistic performance, he's simply wasting his time

2022-09-14T15:20:03Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1969 Conversations and Morning Walks</h3>
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A religious person means he has got complete love of God. Then he is religious. All nonsense. Śrama eva hi kevalam (SB 1.2.8). Simply wasting time. Bhāgavatam says without developing this love of Godhead, if somebody is engaged in religious ritualistic performance, he's simply wasting his time. Śrama . . . that particular word is used, śrama eva hi kevalam. Śrama means labor. Eva. Certainly it is simply laboring.
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[[Vanisource:690804 - Conversation on Lord Caitanya Play - Los Angeles|690804 - Conversation on Lord Caitanya Play - Los Angeles]]
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All religious people, so-called religious leaders, come here. And religion means this, to love, I mean to say, develop love of God. That is religion. What is this formulary? Simply formula, that "I keep this, I copy that," that is not religion, simply by dressing in different way or sitting in a different way. Where is your understanding? You have no understanding of God. You simply formally attend some church or mosque or temple for some material benefit or for some . . . make some show, but where is your love of God? That is the test of religion, Bhāgavatam says.

A religious person means he has got complete love of God. Then he is religious. All nonsense. Śrama eva hi kevalam ([[Vanisource:SB 1.2.8|SB 1.2.8]]). Simply wasting time. Bhāgavatam says without developing this love of Godhead, if somebody is engaged in religious ritualistic performance, he's simply wasting his time. Śrama . . . that particular word is used, śrama eva hi kevalam. Śrama means labor. Eva. Certainly it is simply laboring. What is called? Labor of love? What is called?

Tamāla Kṛṣṇa: Labor of love.

Prabhupāda: Yes. You love something and unnecessarily you labor. So religion means . . . this is religion, how to develop love of God. That is religion.
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Generally they perform religious ritualistic performances for getting some more money. Of course, we require some money for our maintenance; that is necessary. But if we simply perform ritualistic performances to acquire money only, that is misguided

2022-09-14T06:48:25Z

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<h2>Correspondence</h2>
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<h3>1971 Correspondence</h3>
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Dharma-artha-kāma-mokṣa (SB 4.8.41, CC Adi 1.90): these are the principles for elevating a living entity to the highest platform. But they have taken it, generally . . . they perform religious ritualistic performances for getting some more money, artha. Of course, we require some money for our maintenance; that is necessary. But if we simply perform ritualistic performances to acquire money only, that is misguided.
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[[Vanisource:710117 - Letter to Karandhara written from Allahabad|710117 - Letter to Karandhara written from Allahabad]]
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Devotee: (introduction on recording) Next morning lecture, 17th January, 1971. (break)

Prabhupāda: There are so many persons following their own principles of religious, ritualistic performances, but . . .

(break) . . . by remaining in the same standard. They are not improving. Spiritual life, or religious life, means that one should make advance towards back to home, back to Godhead, not that religious life should be followed to make some material improvement. That is not religious life.

Dharma-artha-kāma-mokṣa ([[Vanisource:SB 4.8.41|SB 4.8.41]], [[Vanisource:CC Adi 1.90|CC Adi 1.90]]): these are the principles for elevating a living entity to the highest platform. But they have taken it, generally . . . they perform religious ritualistic performances for getting some more money, artha. Of course, we require some money for our maintenance; that is necessary. But if we simply perform ritualistic performances to acquire money only, that is misguided.

Generally people do so. They give in charity so that they may get more money. They open dharmaśālās so that they can get more houses. That is their purpose. Or they may be elevated to the heavenly kingdom. Because they do not know what is his actual interest. The actual interest is to go back to home, go back to Godhead. This idea, perhaps not even one percent men know that the ultimate end of, ultimate goal of life is to go back to home, back to Godhead.

Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]])—Viṣṇu, God, the Supreme Personality of Godhead. They do not know that the real interest is to go back home, go back to Godhead. Durāśayā ye bahir-artha-māninaḥ. They have accepted that "We shall be happy by adjusting this material world." Therefore they cannot make any progress.

Actually, religion does not mean to improve your material condition. That is not religion. Śrīmad-Bhāgavata therefore says that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ([[Vanisource:SB 1.2.6|SB 1.2.6]]): "That type of religion is first class which elevates one to the platform of pure devotional service to the Absolute Truth." That is religion.

People are not attracted to the bhāgavata-dharma, or the religion. Bhāgavata-dharma is actually sanātana-dharma. Sanātana-dharma does not mean that one must have a certain type of religious life. Sanātana-dharma means the eternal religion. Sanātana-dharma is applicable for all living entities. A living entity is eternal, God is eternal, and there is an eternal abode also.
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People still go to observe religious ritualistic performances. And in the Vedas there is injunction, If you want to perform some ritualistic ceremonies, religious, then go to Kuruksetra

2022-09-14T06:37:24Z

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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When the planning was complete and the warfield was set up at dharma-kṣetre kuru-kṣetre (BG 1.1) . . . dharma-kṣetre means, kuru-kṣetre, that place is a pilgrimage. People still go to observe religious ritualistic performances. And in the Vedas there is injunction, kuru-kṣetre dharmam ācaret: "If you want to perform some ritualistic ceremonies, religious, then go to Kurukṣetra." So Kurukṣetra is a dharma-kṣetra. It is a not fictitious thing, just like rascal commentators, so-called, they say, "Kurukṣetra means this body." It is not that. As it is.
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[[Vanisource:730707 - Lecture BG 01.01 - London|730707 - Lecture BG 01.01 - London]]
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Our process is that we are getting experience about the perfect knowledge, the destination of life, simply by hearing from Kṛṣṇa. So we are the most intelligent person. It is not possible to experience directly, but if one has got intelligence, then simply by hearing and considering and thinking over it, he gets the experience. So those who are very sinful, they get experience by hearing and by direct seeing, directly seeing also—still, they cannot check from sinful activities. So Dhṛtarāṣṭra, Dhṛtarāṣṭra, by his sinful activities he became so much fallen that he did not hear anybody's advice, Vidura's advice, Bhīṣma's advice that, "Don't plan like this. They are rightful owner. The Pāṇḍavas, they are rightful owners. They are minor, but don't try to cheat them." But Dhṛtarāṣṭra was . . .

So when the planning was complete and the warfield was set up at dharma-kṣetre kuru-kṣetre ([[Vanisource:BG 1.1 (1972)|BG 1.1]]) . . . dharma-kṣetre means, kuru-kṣetre, that place is a pilgrimage. People still go to observe religious ritualistic performances. And in the Vedas there is injunction, kuru-kṣetre dharmam ācaret: "If you want to perform some ritualistic ceremonies, religious, then go to Kurukṣetra." So Kurukṣetra is a dharma-kṣetra. It is a not fictitious thing, just like rascal commentators, so-called, they say, "Kurukṣetra means this body." It is not that. As it is.

Try to understand Bhagavad-gītā as it is. Kurukṣetra, dharma-kṣetra. It is a place of religion. And especially when Kṛṣṇa was present there, it is already. Why this house? Before our occupation, why this house was an ordinary house? Now it is temple. It is dharma-kṣetra, it is a religious place. Why? Because Kṛṣṇa is there. Kṛṣṇa is there. So either you take Kurukṣetra ordinary place, but because in the battlefield Kṛṣṇa was there directing Arjuna, so it is already dharma-kṣetra.

So formerly people were religiously trained up. So they could not speak lies in a dharma-kṣetra. That is still the practice. Just like in the Western world, the Christians go to the church, they admit, confession, "Yes, I have done it." But that has become a formality. But actually, one should admit in religious place that "Yes, I have done this." But that does not mean you admit and again do it. No. You admit once, then you are excused. But don't do it again.

So here Dhṛtarāṣṭra says, samavetā yuyutsavaḥ ([[Vanisource:BG 1.1 (1972)|BG 1.1]]): "All these people, my sons," māmakāḥ . . . māmakāḥ. That means "my sons," and pāṇḍava, "and my brother Pāṇḍu's sons," samavetā, "they assembled." What is the purpose? The purpose is yuyutsavaḥ. This word yuyutsu is still used in Japan. Perhaps you know, yuyutsa, fighting. So yuyutsu, those who are desirous of fighting. Now, both the parties were desiring to fight, and they assembled. Why he is asking question, kim akurvata: "What did they do?" Because he was little doubtful that "These boys, after being assembled in dharma-kṣetra kuru-kṣe . . . they might have changed their ideas. They might have settled up." Actually, the sons of Dhṛtarāṣṭra might have admitted, "Yes, Pāṇḍavas, you are actually the owner. What is the use of unnecessarily fighting?"

So he was very much anxious whether they had changed their decision. Therefore he is asking. Otherwise there was no question of asking, kim akurvata. He . . . just like if you are given food, if I ask somebody that, "Such-and-such gentleman was served with nice dishes. Then what did he do?" this is foolish question. He would eat. That's all. (laughter) What is the question of, "What did he do?" Similarly, when it is already settled up that they were to fight, there was no such question as kim akurvata, "What did they do?" But he asked this question because he was doubtful whether they had changed their opinion.

Kim akurvata sañjaya ([[Vanisource:BG 1.1 (1972)|BG 1.1]]). He was asking his secretary. He was blind man. He was always conducted by his secretary, Sañjaya, a very faithful secretary. And he is explaining the Bhagavad-gītā by experiencing, by television within the heart. That art is not yet developed. You have got television through machine, but there is another television—you can see within your heart everything, what is going on outside. So that television was known to . . . that will be explained by Sañjaya, that by the grace of Vyāsadeva, he learned this televisioning, and he was sitting with his master within the room, and he was actually seeing how the fighting is going on, and he was explaining. This is the basic principle of Bhagavad-gītā, I mean, the basic platform.
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This guru means who has heard from the perfect person. Therefore his knowledge is perfect, because he has heard. This is called parampara system, or disciplic succession

2022-09-14T06:06:37Z

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The child is not perfect, but because he has heard from the perfect authority, what he is speaking, although he is child, that is perfect. Similarly, this guru means who has heard from the perfect person. Therefore his knowledge is perfect, because he has heard. This is called paramparā system, or disciplic succession.
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[[Vanisource:740627 - Lecture BG 03.27 at Town Hall - Melbourne|740627 - Lecture BG 03.27 at Town Hall - Melbourne]]
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Just like a child may ask his father that, "What is this?" because he is astonished that the sound is very loud. So the child may not know, so inquires from the father, "Father, what is this?" So father says: "My dear child, this is microphone. And when you speak through this machine, your sound becomes louder." So the child takes the knowledge from the father, and if he repeats or he understands firmly, "My father has said. It is perfectly right," then his knowledge is perfect. The child may be imperfect, but because he receives the knowledge from the authority, father, his knowledge is perfect.

So our Vedic process is like that. We do not make any research. It is not possible to come to the right knowledge by so-called research, because our senses are imperfect. Just like we see through the telescope and we come under certain conclusion, but the fact is that I am the same person seeing through the telescope, and telescope is also manufactured by me or by you. So machine is imperfect, and my seeing power is also imperfect. Then how you can have perfect knowledge? The machine is created by a person who has got imperfect knowledge, and the seer is also a person; he is also imperfect. The imperfect person is seeing through the imperfect machine. Then how we can conclude perfect knowledge? This is not possible.

Therefore the method is, according to the Vedic knowledge, that if you want perfect knowledge, then you should approach the perfect person. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This is the Vedic injunction. If you want perfect knowledge, then you must approach a perfect person, guru. Now, at the present moment, there are so many gurus. How we will understand who is perfect? That is also another problem. So that perfection is . . . that I have already explained, that the child who has heard from his father that "This is microphone," and if he speaks that "This is microphone," then his knowledge is perfect. The child is not perfect, but because he has heard from the perfect authority, what he is speaking, although he is child, that is perfect. Similarly, this guru means who has heard from the perfect person. Therefore his knowledge is perfect, because he has heard. This is called paramparā system, or disciplic succession.
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We are not talking of so many gurus; we are talking of real guru, that's all, real guru. Real guru is he who talks in disciplic succession of Krsna

2022-09-14T05:48:21Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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We are not talking of so many gurus; we are talking of real guru, that's all, real guru. Real guru is he who talks in disciplic succession of Kṛṣṇa. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). That is guru. The bhumi-phala(?) guru is no guru. Avaiṣṇavo gurur na syāt. Anyone who is not Vaiṣṇava, he's not guru.
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[[Vanisource:760711 - Conversation - New York|760711 - Conversation - New York]]
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Indian man (4): Śrīla Prabhupāda, there are so many gurus preaching Buddhism . . .

Prabhupāda: We are not talking of so many gurus; we are talking of real guru, that's all, real guru. Real guru is he who talks in disciplic succession of Kṛṣṇa. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). That is guru. The bhumi-phala(?) guru is no guru. Avaiṣṇavo gurur na syāt. Anyone who is not Vaiṣṇava, he's not guru. First, He says in the Bhagavad-gītā, Bhagavān, ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati ([[Vanisource:BG 18.68 (1972)|BG 18.68]]). Find out this. He is guru who is preaching what Kṛṣṇa has taught. He's guru. Not that anyone and everyone becomes a guru. No. If you want to be cheated by such rascal guru, that is your business, but who is guru, that is stated in the Bhagavad-gītā. Anyone who preaches the teachings of Kṛṣṇa, he is guru. Caitanya Mahāprabhu also says, āmāra ājñāya guru hañā tāra' ei deśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]): "You become a guru on My order." "How shall I become guru? I have no knowledge." Oh, you don't require any knowledge to manufacture. Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]): "Simply repeat the instruction of Kṛṣṇa, you become guru." Everyone can become. The instruction is there. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). We say the same thing. Not that "I have become Kṛṣṇa, not . . ." We say: "Surrender to Kṛṣṇa." Then you become guru. Kṛṣṇa's instruction; not to become Kṛṣṇa. If you want to become Kṛṣṇa, then you are not guru, you are cheater. Suppose you are working for master. If you say: "My master has fixed up this price, you cannot change it," then you are honest salesman. And if you place yourself that, "I am the master," then you are cheater. The cheater cannot be teacher. Teacher is he who simply teaches what Kṛṣṇa has said. That's all. He is teacher. That is not difficult. Anyone can do it. Therefore Caitanya Mahāprabhu says, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]): "Whomever you meet, you simply speak to him the instruction of Kṛṣṇa. Then you become guru." And if you don't say that, if you manufacture your own words, then you are cheater, you are not teacher. The so-called gurus, they're cheater. They want to become Kṛṣṇa. Therefore they are cheater. And it is very easy thing if you cheat people, that "You take this mantra and you become God." Is God so easy thing to become God? But they want to be cheated. "Purchasing mantra, I shall become God." They want to be cheated. They do not think that, "Whether I can actually become God?" They do not take the weight of His existence.
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As this Krsna consciousness movement is also taken as one of the sentimental movements. It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people

2022-09-13T16:02:06Z

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<h3>Srimad-Bhagavatam Lectures</h3>
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Everyone is checked means everyone is dishonest, it is to be supposed. Maybe some honest men, but the majority are dishonest. Even there is somebody honest, he also . . . Gardulika pravāha(?) Majority. Nowadays it is democratic days, majority. So as this Kṛṣṇa consciousness movement is also taken as one of the sentimental movements . . . It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people.
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[[Vanisource:760511 - Lecture SB 06.01.10 - Honolulu|760511 - Lecture SB 06.01.10 - Honolulu]]
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So Parīkṣit Mahārāja, he said that everyone in this material world knows what is, to some extent at least, or to his capacity, knows, "This is right" or "This is wrong." May not be very advanced in knowledge, but something they know, "This is right; this is wrong."

So criminality we have described. Everyone knows "This is not good," but he is punished; again he does that. So Parīkṣit Mahārāja said, "What is the use of this atonement?" He further explains in this verse that kvacit nivartate abhadrāt. Abhadra means unclean, wrong things. Bhadra means right thing. Bhadra and abhadra. In India bhadra means gentleman and abhadra means uncivilized man. So sometimes he does like gentleman and sometimes like foolish rascal. Kvacin nivartate 'bhadrāt kvacic carati tat punaḥ. After coming from the prison house, jail, he decides, "No more I shall commit. I shall now become gentleman." But as soon as his friends, criminals, again mix with them, he again commits the same sinful activity.

So in this condition, atonement, if he cannot change his character, so what is the use of this atonement? Prāyaścittam atho 'pārtham. Apārtham means useless. If he cannot change his character, change his mind, then the punishment, or prāyaścittam, is apārtha, useless. How useless? Manye, "I think it is as useless as kuñjara-śaucavat." Kuñjara means elephant. Elephants taking bath, perhaps you have not seen. In India we had some opportunity. They wash the body very nicely, repeatedly throwing water with the trunk, and as soon as come on the shore of the tank, again take some dust and throws over the body. We have to study from nature that how is that. This rascal washed so nicely his body, and immediately, coming out of the tank, he throws dust. Śaucye manye kuñjara-śaucavat. Very appropriate. It is that hasti-snāna. In Sanskrit it is called hasti-snāna. Snāna means "bathing" and hasti means "elephant."

So if we are not changing our character, then what is the use of advancement of knowledge, education? That I told you yesterday, that in spite of so-called advancement of education, culture, science, philosophy, the result is when you go to the airport you are proved you are a dishonest man. Everyone is checked means everyone is dishonest, it is to be supposed. Maybe some honest men, but the majority are dishonest. Even there is somebody honest, he also . . . Gardulika pravāha(?) Majority. Nowadays it is democratic days, majority. So as this Kṛṣṇa consciousness movement is also taken as one of the sentimental movements . . . It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people. People want to be cheated. They take advantage. So we are also one of them, because majority is this. "It is folly to be wise where ignorance is bliss." When everyone is rascal, to become intelligent is rascaldom. Otherwise you say, "I am also a rascal." Then it is all right. If you say, "No, you are rascal," then there is fight.
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As this Krsna consciousness movement is also taken as one of the sentimental movements. It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people

2022-09-13T07:58:50Z

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Everyone is checked means everyone is dishonest, it is to be supposed. Maybe some honest men, but the majority are dishonest. Even there is somebody honest, he also . . . Gardulika pravāha(?) Majority. Nowadays it is democratic days, majority. So as this Kṛṣṇa consciousness movement is also taken as one of the sentimental movements . . . It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people.
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[[Vanisource:760511 - Lecture SB 06.01.10 - Honolulu|760511 - Lecture SB 06.01.10 - Honolulu]]
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So Parīkṣit Mahārāja, he said that everyone in this material world knows what is, to some extent at least, or to his capacity, knows, "This is right" or "This is wrong." May not be very advanced in knowledge, but something they know, "This is right; this is wrong."

So criminality we have described. Everyone knows "This is not good," but he is punished; again he does that. So Parīkṣit Mahārāja said, "What is the use of this atonement?" He further explains in this verse that kvacit nivartate abhadrāt. Abhadra means unclean, wrong things. Bhadra means right thing. Bhadra and abhadra. In India bhadra means gentleman and abhadra means uncivilized man. So sometimes he does like gentleman and sometimes like foolish rascal. Kvacin nivartate 'bhadrāt kvacic carati tat punaḥ. After coming from the prison house, jail, he decides, "No more I shall commit. I shall now become gentleman." But as soon as his friends, criminals, again mix with them, he again commits the same sinful activity.

So in this condition, atonement, if he cannot change his character, so what is the use of this atonement? Prāyaścittam atho 'pārtham. Apārtham means useless. If he cannot change his character, change his mind, then the punishment, or prāyaścittam, is apārtha, useless. How useless? Manye, "I think it is as useless as kuñjara-śaucavat." Kuñjara means elephant. Elephants taking bath, perhaps you have not seen. In India we had some opportunity. They wash the body very nicely, repeatedly throwing water with the trunk, and as soon as come on the shore of the tank, again take some dust and throws over the body. We have to study from nature that how is that. This rascal washed so nicely his body, and immediately, coming out of the tank, he throws dust. Śaucye manye kuñjara-śaucavat. Very appropriate. It is that hasti-snāna. In Sanskrit it is called hasti-snāna. Snāna means "bathing" and hasti means "elephant."

So if we are not changing our character, then what is the use of advancement of knowledge, education? That I told you yesterday, that in spite of so-called advancement of education, culture, science, philosophy, the result is when you go to the airport you are proved you are a dishonest man. Everyone is checked means everyone is dishonest, it is to be supposed. Maybe some honest men, but the majority are dishonest. Even there is somebody honest, he also . . . Gardulika pravāha(?) Majority. Nowadays it is democratic days, majority. So as this Kṛṣṇa consciousness movement is also taken as one of the sentimental movements . . . It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat people. People want to be cheated. They take advantage. So we are also one of them, because majority is this. "It is folly to be wise where ignorance is bliss." When everyone is rascal, to become intelligent is rascaldom. Otherwise you say, "I am also a rascal." Then it is all right. If you say, "No, you are rascal," then there is fight.
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There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life

2022-09-13T07:03:31Z

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<h3>Bhagavad-gita As It Is Lectures</h3>
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The father is the guide, the king, the government is the guide, the elderly guru is the guide. There must be guide. Gurur na sa syāt pitā na sa syāj jananī na sā syāt (SB 5.5.18). In this way . . . sva-jano na sa syāt na mocayed yaḥ samupeta-mṛtyum. These laws are unknown at the present moment in this age. There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life. Therefore śāstra says that, "If you do not know what is the aim of life, you should not become a guru, you should not become a father, you should not become a mother." Jananī na sā syāt.
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[[Vanisource:740406 - Lecture BG 04.17 - Bombay|740406 - Lecture BG 04.17 - Bombay]]
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In the śāstra it is said, karmaṇā daiva-netreṇa jantur dehopapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). Jantuḥ, of the living entity . . . we are getting different types of bodies. Just like we are sitting, so many people, ladies and gentlemen. Everyone's bodily feature is different from the other. So why there are different features? We are all human being. Why we have got different types of bodies? Not only in human society; the animal society, the bird society . . . Iit is all karmaṇā, by our personal fruitive action. Karmaṇā daiva-netreṇa. This law we do not know. We work irresponsibly, without knowing the result of our work. Therefore we are getting different types of bodies, different types of situation, different type of occupation, so many things.

Therefore people should be trained, as Kṛṣṇa said in the beginning, that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). The four classes of men, according to quality, they should be engaged in different types of occupation, guṇa-karma. First of all, guṇa. Guṇa means quality. In the material world also, practically we see, if we want to work in a certain type of occupation, first of all it is examined whether I have got the quality. Suppose if I want to work as an engineer, so I must possess the quality first of all, whether I can act as an engineer. Similarly, if I want to work as a lawyer, then I must have the quality, qualification. Similarly, different type of quality, different type of qualification, and then different type of work. Guṇa-karma-vibhāgaśaḥ.

So that requires guidance. And who is the guide? The father is the guide, the king, the government is the guide, the elderly guru is the guide. There must be guide. Gurur na sa syāt pitā na sa syāj jananī na sā syāt ([[Vanisource:SB 5.5.18|SB 5.5.18]]). In this way . . . sva-jano na sa syāt na mocayed yaḥ samupeta-mṛtyum. These laws are unknown at the present moment in this age. There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life. Therefore śāstra says that, "If you do not know what is the aim of life, you should not become a guru, you should not become a father, you should not become a mother." Jananī na sā syāt.

So what is the aim of life? The aim of life . . . na mocayed yaḥ samupeta-mṛtyum. Samupeta-mṛtyum. We have got this disease, mṛtyu: we have to die. We are making so many plans for our happiness, but where is the plan for stopping your death? That is the ultimate goal of life, but they do not know it. Na mocayed yaḥ samupeta-mṛtyum. Kṛṣṇa says . . . everything is explained in the Bhagavad-gītā. Therefore we are repeatedly asking everyone to study Bhagavad-gītā as it is. Don't become a learned scholar and interpret foolishly or differently from Bhagavad-gītā. That is not meaning. As it is, as Kṛṣṇa says, try to understand Bhagavad-gītā. Everything is there.
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