View source for No, no, you say, "could not," but we do not say like that. Now who will settle up this thing? You say, but I do not say

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1971_Conversations_and_Morning_Walks" class="sub_section" sec_index="4" parent="Conversations_and_Morning_Walks" text="1971 Conversations and Morning Walks"><h3>1971 Conversations and Morning Walks</h3>
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<div id="DiscussionwithIndiansJanuary181971Allahabad_0" class="quote" parent="1971_Conversations_and_Morning_Walks" book="Con" index="3" link="Discussion with Indians -- January 18, 1971, Allahabad" link_text="Discussion with Indians -- January 18, 1971, Allahabad">
<div class="heading">No, no, you say, "could not," but we do not say like that. Now who will settle up this thing? You say, but I do not say.
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<span class="link">[[Vanisource:Discussion with Indians -- January 18, 1971, Allahabad|Discussion with Indians -- January 18, 1971, Allahabad]]: </span><div class="text"><p style="display: inline;">Guest (2): Kṛṣṇa also says in Gītā that...</p>
<p>Prabhupāda: No, first of all you try to understand this, that Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ: ([[Vanisource:BG 18.66|BG 18.66]]) "only unto Me."</p>
<p>Guest (3): "I am the only one." Sarva-dharmān...</p>
<p>Prabhupāda: Again you are speaking. I am talking with him. Again you are speaking. No, no. I cannot answer in that way. Let him talk. No, no. You stopped me. Let him talk. Otherwise it is not possible. You put some question; he puts some question. It is not possible. Now Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). Now what do you say? He is very proud?</p>
<p>Guest (2): He's entitled to be proud. If a person has said that...</p>
<p>Prabhupāda: Yes?</p>
<p>Guest (2): Let him say that, but it doesn't mean everybody will be able to follow. That doesn't mean that. Maybe He has said.</p>
<p>Prabhupāda: But then He doesn't say. You say, "If you follow me." Now it is your discretion to follow Him or not to follow Him. Kṛṣṇa said this to Arjuna. That does not mean everyone of the world, like Arjuna, surrenders to Kṛṣṇa. That is not possible. Anyone, if he says, even Kṛṣṇa, or God, says, it is not that everyone follows that. That independence you have got. But our philosophy is that Kṛṣṇa says, "You surrender unto Me," and we are imploring, we are begging persons, that "You please surrender to Kṛṣṇa." Now it is your discretion. Whether you surrender to Kṛṣṇa or Lord Śiva, that is your discretion. But our preaching method is we are trying to preach in the world, "Please surrender to Kṛṣṇa." That is our position.</p>
<p>Guest (3): Sir, can I speak now?</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (3): With your permission, I believe in Gītā. I believe in this thing, that it is the Lord who says:</p>
:sarva-dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi mā śucaḥ
:([[Vanisource:BG 18.66|BG 18.66]])
<p>And still, He says also in Seventh, Eighth and Ninth Chapters of Gītā that (Sanskrit) "I do not take part in that ordinary things and I cannot be seen by the naked eye."</p>
<p>Prabhupāda: Then you find...</p>
<p>Guest (3): Kṛṣṇa was body incarnate.</p>
<p>Prabhupāda: Then you mean to say that Kṛṣṇa contradicts.</p>
<p>Guest (3): No, not Kṛṣṇa contradicts.</p>
<p>Prabhupāda: Then why you bring this question?</p>
<p>Guest (3): The Gītā, the Gītā is... Sir, if I may be permitted to continue?</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (3): Gītā jñāna itself is given by Lord incorporeal, not to Kṛṣṇa. Kṛṣṇa, it is told, at the time the jñāna was given had a body which became divya Vedānta(?).</p>
<p>Prabhupāda: Yes, that is your interpretation.</p>
<p>Guest (3): That is exactly what...</p>
<p>Prabhupāda: No, you say. Anyone who... Anyone... Whatever he says, he thinks like that, exact. That is another thing. But we know that Kṛṣṇa had no difference between His body and soul. He is absolute. Now, you are talking from the point of view that Kṛṣṇa's body and Kṛṣṇa's soul is different.</p>
<p>Guest (3): Ah, no... In every body...</p>
<p>Prabhupāda: That is not the fact. That is not the fact.</p>
<p>Guest (1): Sir, Kṛṣṇa could not the two...</p>
<p>Prabhupāda: No, no, you say, "could not," but we do not say like that. Now who will settle up this thing? You say, but I do not say.</p>
<p>Guest (3): If you say, "This is not the body..."</p>
<p>Prabhupāda: No, no, no. We are to speak on the Bhagavad-gītā. We are talking of Bhagavad-gītā. Kṛṣṇa says that mām ekam. He never says that "to My soul."</p>
<p>Guest (3): No. He says, "I am one."</p>
<p>Prabhupāda: Therefore He is one, both body and soul, one. That is one.</p>
<p>Guest (1): Swamiji, material aspect in your understanding, they are one?</p>
<p>Prabhupāda: Therefore He is nonmaterial. Therefore He has spoken... No, no, if you compare with Him ordinary man, then at once you become a mūḍha. Avajānanti māṁ mūḍhā. No, you say... This is the saying of Bhagavad-gītā. Avajānanti māṁ mūḍhā manuṣīṁ tanum āśritaḥ ([[Vanisource:BG 9.11|BG 9.11]]). (Hindi) "Because I have taken this human form of life, the rascals, they think I am a human being." It is said in the Bhagavad-gītā.</p>
<p>Guest (2): I think... As my understanding of this aspect is concerned, He says, "When I adopt this medium through which I give this jñāna, mūḍhā-matī do not understand Me."</p>
<p>Prabhupāda: Yes. Now, mūḍhā-matī, how to understand?</p>
<p>Guest (2): "Cannot recognize Me."</p>
<p>Prabhupāda: Suppose I am mūḍhā-matī, so how I am to understand?</p>
<p>Guest (2): Yes, but Kṛṣṇa as a body form could be seen and could be recognized by people as such. So there was no question of not understanding him.</p>
<p>Prabhupāda: Thing is that whatever I have understood about Kṛṣṇa I haven't got to learn from you.</p>
<p>Guest (2): No, you don't have to learn from me.</p>
<p>Prabhupāda: Thank you.</p>
<p>Guest (2): But what you have to learn...</p>
<p>Prabhupāda: No, no, I am not speaking my own views. I have got my ācāryas, my teachers, Rāmānujācārya, Śaṅkarācārya, Madhvācārya. So it is all right. It is all right. I have got so many authorities. What authority you have got?</p>
<p>Guest (2): I am, myself, in my own senses...</p>
<p>Prabhupāda: Now, you are not authority.</p>
<p>Guest (2): I am not but my own...</p>
<p>Prabhupāda: I am following so many authorities. Then... Then there is no question.</p>
<p>Guest (2): I am only...</p>
<p>Prabhupāda: You are yourself authority. Now, if you say my views are not correct, I may be incorrect but I am following the predecessor. I am taking...</p>
<p>Guest (2): What is the difference there? Sir, I accept that.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (2): Hundred per cent, you are very correct in saying what you have just said.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (2): I want to understand that point of view. That is why I have come.</p>
<p>Prabhupāda: But this is the point of understanding. That I have already told you, in the Bhagavad-gītā, that if you want to understand, first of all you have to surrender.</p>
<p>Guest (2): Surrender to whom? Not to the ācāryas but to the...</p>
<p>Prabhupāda: First of all find out whom to surrender, then talk.</p>
<p>Guest (2): ...supreme ācārya</p>
<p>Prabhupāda: That's all right. If you think that you are not fit for my surrender, that's all right. But first of all you find out somebody where you can surrender; then talk.</p>
<p>Guest (1): To jñāna-datta Himself.</p>
<p>Prabhupāda: Yes, that's all right. If you surrender and if you get jñāna-datta, that is all right. So far we are concerned, if we do not surrender, if you do not surrender, then you simply waste our time, idle talk. This is not the process.</p>
<p>Guest (1): You have to treat the person with...</p>
<p>Guest (2): For seeking knowledge from him.</p>
<p>Prabhupāda: But you are not seeking knowledge. You have come to challenge it. You have come to challenge.</p>
<p>Guest (2): No, no, no... (several Indian men talk at once)</p>
<p>Prabhupāda: Now, you are saying that Kṛṣṇa says that incorporeal. But Kṛṣṇa says that "Anyone who thinks that I am incorporeal, that he is a fool."</p>
<p>Guest (1): Quite right. Lord Kṛṣṇa as such, if anybody calls Him incorporeal, he's a fool.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (1): Because He has a body, He has taken birth from Devaki. And incorporeal does not...</p>
<p>Prabhupāda: Therefore the Kṛṣṇa says that one has to understand that what is Kṛṣṇa's birth. Janma karma me divyam yo jānāti tattvataḥ. So that tattvataḥ is not yo. Anyone who knows Kṛṣṇa actually, he becomes immediately liberated. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9|BG 4.9]]). Anyone simply who understands Kṛṣṇa, he becomes immediately liberated. If you understood Kṛṣṇa correctly, then you are liberated person. You have nothing to ask from me.</p>
<p>Guest (2): It is what...</p>
<p>Prabhupāda: No, that's all. Then you are liberated person. You have nothing to ask from me. I am for those who are conditioned, but you are liberated, so you have nothing to ask from me.</p>
<p>Guest (4): Rest of us, we persons, go.</p>
<p>Prabhupāda: Then you are liberated; you have nothing to go. If you are liberated, then you have nothing to seek, knowledge.</p>
<p>Guest (5): Thank you for listening. Time and place. He's already said that.</p>
<p>Prabhupāda: Yes. If you are liberated, you have nothing to go anywhere because you know everything.</p>
<p>Guest (2): May I again submit with the honor that you have bestowed on me of having said that I am already liberated according to the version of Gītā...</p>
<p>Prabhupāda: If you have understood Kṛṣṇa, then you are liberated.</p>
<p>Guest (2): I still feel... I still feel...</p>
<p>Prabhupāda: Then you haven't got to seek knowledge.</p>
<p>Guest (2): I still feel that...</p>
<p>Prabhupāda: You be satisfied with yourself. You are liberated.</p>
<p>Guest (5): That means those who are to follow you are not liberated.</p>
<p>Prabhupāda: I am not follow... Er, I don't say, "Follow me." I say, "Follow Kṛṣṇa." Why...? Don't mistake that. I say... My vision is that Kṛṣṇa says, "Surrender unto Me." I say, "You and everyone, surrender to Kṛṣṇa."</p>
<p>Guest (5): That you make wherever you are spreading, not...</p>
<p>Prabhupāda: Well, that is my business. Where I am spreading or not, that is my business. But I am saying this, that Kṛṣṇa says you surrender unto Kṛṣṇa, "Surrender unto Me." I say, "Surrender unto Kṛṣṇa." Is there any difference?</p>
<p>Guest (2): (indistinct)</p>
<p>Prabhupāda: Is it not according to Gītā? Is it not according to Gītā? If I say, "Surrender unto Kṛṣṇa"...</p>
<p>Guest (5): ...if each and every person has an individual identity of (indistinct) soul above the body consciousness and unless you treat him as equal, there is little...</p>
<p>Prabhupāda: No, nobody... You cannot say... Even though they are equal, you can see equal but they are not equal. They are not equal. There are three guṇas, and in the Bhagavad-gītā that is analyzed, that "These persons are in the sattva-guṇa, these persons are in the rajo-guṇa, these persons are in..."</p>
<p>Guest (5): That is not personality of the ātmā, but the ātmā is everybody's soul.</p>
<p>Prabhupāda: That's all... First of all we have...</p>
<p>Guest (5): If you have potency to rise and go higher and higher...</p>
<p>Prabhupāda: You are not on the ātmā stage; I am not in the ātmā stage. You are in the bodily stage.</p>
<p>Guest (5): Both, body and soul, together...</p>
<p>Prabhupāda: Then if you are in the ātmā stage, then you have no argument with me. Paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]).</p>
<p>Guest (5): But argument, you have admitted that...</p>
<p>Prabhupāda: No, there is no argument. That will stop. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati ([[Vanisource:BG 18.54|BG 18.54]]).</p>
<p>Guest (5): It is on arguments get down...</p>
<p>Prabhupāda: No. If you are... Just see. This is stated in the Bhagavad-gita, that:</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>If you are in the spiritual platform, then you will see a learned brāhmaṇa, a dog, a caṇḍāla, a elephant—they are in the same stage. So there is no argument because he sees a dog and the learned brāhmaṇa, the same position.</p>
<p>Guest (3): That is the correct position.</p>
<p>Prabhupāda: That is correct position. But if you find that "Swamiji is not on the standard," that means you are not in the posit..., sama-darśinaḥ even.</p>
<p>Guest (3): You mean if a person commits a murder, a sinner...</p>
<p>Prabhupāda: Yes, that is very high stage. That is very high stage, sama-darśinaḥ.</p>
<p>Guest (3): No, no. If a person commits a murder, you are seeing...</p>
<p>Prabhupāda: So why you see, you are seeing, "Commits murder?" Why don't you see that it is Kṛṣṇa is acting there? Why you say that "commits murder?"</p>
<p>Guest (2): Kṛṣṇa is getting the sin committed.</p>
<p>Prabhupāda: Sama-darśinaḥ means you have no distinction what is sin and what is...</p>
<p>Guest (1): Sama-darśinaḥ means to treat everyone as equal.</p>
<p>Prabhupāda: No, no, no. Sama darśinaḥ means there is no distinction between sin and virtue. That is sama-darśinaḥ. As soon as you see, "This is virtue, and this is sin," it is not sama-darśinaḥ.</p>
<p>Guest (1): Virtue and sin become the same in sama-darśinaḥ.</p>
<p>Prabhupāda: Yes. That is sama-darśinaḥ.</p>
<p>Guest (2): In other words, the sin does not remain sin any longer.</p>
<p>Prabhupāda: That is another thing. But he has no vision that "This is sin, and this is virtue." That is sama-darśinaḥ. As soon as you make distinction, you are not sama-darśinaḥ.</p>
<p>Guest (2): In another interpretation, in...</p>
<p>Prabhupāda: You may interpret in a different. Sama-darśi, this is plain word. Sama-darśi means there is no difference, that's all.</p>
<p>Guest (2): But sama-darśi equals sama-darśi. The sin and virtue are the same.</p>
<p>Prabhupāda: No, here... Yes, that is sama-darśinaḥ because here it is said clearly, vidyā-vinaya-sampanne brāhmaṇa ([[Vanisource:BG 5.18|BG 5.18]]). A brāhmaṇa, learned brāhmaṇa, and vinaya, very humble... That is the sign of goodness. Vidyā-vinaya-sampanne gavi hastini śunica. Śunica means dog. Now he is seeing a dog and a learned brāhmaṇa-same. Now, dog is supposed to be sinful, and this learned brāhmaṇa is supposed to be virtuous. Therefore his vision, the virtuous and the sinful, the same. That is sama-darśi.</p>
<p>Guest (1): I think that they have made a many mistakes in writing of the ślokas.</p>
<p>Prabhupāda: That's all right. Now you are finding mistake with Vyāsa, so who can talk with you?</p>
<p>Guest (2): No, but, but...</p>
<p>Prabhupāda: Please excuse me. Please go out. Please go out. Don't trouble. You are finding faults with Vyāsa.</p>
<p>Guest (4): We only want you to be understood here.</p>
<p>Prabhupāda: (shouting) I am not sama-darśi! I don't say I'm sama-darśi! I don't say, sama-darśi. So you say sama-darśi. Sama-darśi.</p>
<p>Guest (2): You should be sama-darśi.</p>
<p>Prabhupāda: But I am not in that stage. I say because you don't surrender to Kṛṣṇa, you are sinful. That is my darśana.</p>
<p>Guest (4): So then you should be also seeing as sama-darśinaḥ.</p>
<p>Prabhupāda: No, why shall I? I am not in that position. I am not within that... I am simply repeating the words of Kṛṣṇa.</p>
<p>Guest (4): Then that... You came to... Even your... (?)</p>
<p>Prabhupāda: I am simply teaching the teachings of Kṛṣṇa. That is my point. I may be sama-darśi, I may be not sama-darśi.</p>
<p>Guest (4): Not be, but you teach that we should worship the sama-darśi.</p>
<p>Prabhupāda: Kṛṣṇa says. I don't say.</p>
<p>Guest (4): Ah! You say, Kṛṣṇa says that...</p>
<p>Prabhupāda: But that does not mean that one has become sama-darśinaḥ. That is... That is his...</p>
<p>Guest (4): Then he is not following the guru.</p>
<p>Prabhupāda: No. My position is simply repeating. That's all. My position is.</p>
<p>Guest (2): So we want understanding more than mere tape recorder.</p>
<p>Prabhupāda: Yes, you may be tape... But that is my position because I have been authorized in that way, that "Anyone who preaches this confidential subject matter, he is My dear." So I have nothing to learn, what is sama-darśi. I have my position...</p>
<p>Guest (4): No, blind following and open-eyed following, I say it is all right. We can read the book. We can read the verses, translation, Hindi translation. But that is not understanding.</p>
<p>Prabhupāda: Yes, that is not understanding, I understand. But I am understanding from my teacher, just like I told you, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Lord Caitanya. There are so many stalwart teachers, practically whole Hindu community.</p>
<p>Guest (6): But every successive teacher has added some interpretations of the knowledge, no?</p>
<p>Prabhupāda: First of all let him be successor.</p>
<p>Guest (4): You are the successor of somebody.</p>
<p>Prabhupāda: Yes. Yes.</p>
<p>Guest (4): Yes. So you want to act something to get knowledge.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (4): And what is your contribution, then? That is what we are asking. What is sama-darśi? Have you become sama-darśi?</p>
<p>Guest (6): You are teaching others to be sama-darśi...</p>
<p>Prabhupāda: My sama-darśi is that why only the Hindus shall know Kṛṣṇa? The world should know Kṛṣṇa.</p>
<p>Guest (6): World should know also.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (2): What exactly Kṛṣṇa was and what is His teachings? That is what... teachings.</p>
<p>Prabhupāda: So if you... If the Hindus refuse to know, what can I do? If the Hindus refuse to know, then what can I do?</p>
<p>Guest (6): There is no challenge to anyone.</p>
<p>Guest (3): This is a simple open-hearted discussion that we should have learned something, though we are not in a position to make...(Indians talking together)</p>
<p>Haṁsadūta: But the process of knowing is... Kṛṣṇa says, "Just try to approach a spiritual master. Inquire from him submissively and render him all kinds of service. The self-realized soul can impart knowledge unto you because he has seen the truth. And when you have thus learned the truth you will know that all living beings are My parts and parcels, that they are in Me and are Mine." So if one is not prepared to approach a spiritual master inquiringly, not challenging, but with inquiry and followed by submission or service... You must be prepared to act on the instructions of the spiritual master. If those two qualifications are not with you, then why approach anyone for anything? You will simply waste his time and your own time. This is Kṛṣṇa speaking in Bhagavad-gītā. Kṛṣṇa says, "You just try to approach a spiritual master. Inquire from him submissively. Render him all kinds of service. The self-realized soul can impart knowledge unto you because he has seen the truth."</p>
<p>Guest (2): There is a difference of day and night between blind following and his following.</p>
<p>Haṁsadūta: That is not blind following. Submissive inquiry and then you have to be prepared to test. Just like the professor, the professor in a college. He says, "You inquire from me." "My dear professor, how is it?" He says, "It is like this. You simply do this homework." And you do it. You have to do it; otherwise you cannot get any mark. You cannot make any advancement in the class. If you simply say, "Oh, why, why, why...?"</p>
<p>Guest (1): No, no, but...</p>
<p>Haṁsadūta: That is submission. That is inquiry and submission, that the master is there and you say, "All right, I accept you as my master and I want to follow your instruction." And then in the end, when you have done the work, then you can say, "Oh, this master, yes, he is correct," or "No, he's a fool."</p>
<p>Guest (6): You have caught up only one śloka.</p>
<p>Haṁsadūta: There is no other way. It is not possible. Every śloka in the Bhagavad-gītā is as good as any other śloka because it is absolute.</p>
<p>Guest (6): Let me say, tell you what submissive word means in relation of Gītā.</p>
<p>Haṁsadūta: Yes, the perfect example given by Arjuna, the perfect disciple, is "Now I am confused about duty..."</p>
<p>Guest (7): ...more than you or I.</p>
<p>Haṁsadūta: Arjuna says to Kṛṣṇa... Arjuna says to Kṛṣṇa... What does he say?</p>
<p>Prabhupāda: No, no, no. First let me know whether you want to submit or not?</p>
<p>Guest (8): I do!</p>
<p>Prabhupāda: First of all answer this question, whether you want to submit or not.</p>
<p>Guest (6): We want to submit after understanding.</p>
<p>Haṁsadūta: Try to understand. The teaching of Bhagavad-gītā, teaching of Bhagavad-gītā begins when Arjuna admits, when he admits that "Oh, now I see. Now I am confused about my duty. Now I am a soul surrendered unto You. You please instruct me."</p>
<p>Guest (6): We don't want... We have not come here... (many Indians talking at once)</p>
<p>Haṁsadūta: If you are not prepared to follow the example of Arjuna and submit yourself...</p>
<p>Guest (2): Swami Bhaktivedanta has said...</p>
<p>Haṁsadūta: No, no, no.</p>
<p>Guest (2): When we are all... (several talking at once)</p>
<p>Haṁsadūta: One at a time. One at a time. Let me make my point, that Gītā begins... The reason Gītā has value is because Arjuna, he admits his ignorance. He says, "Now I am confused about my duty and I am a soul surrendered unto You. You please instruct me." That is the beginning of Bhagavad-gītā. And if, if we want to take, or if we want to get the benefit of Gītā, then we must follow the example of Arjuna, who is the perfect disciple, and Kṛṣṇa is the perfect master. And the first point is you must become submissive.</p>
<p>Guest (2): We understand now what you mean, submissiveness.</p>
<p>Haṁsadūta: So that same thing is there if you want to learn from a spiritual master, that you come with an attitude of submission and prepared to follow the instructions. But if you think, "Well, if I like the instruction, I may follow. And if I don't like, then let him go to hell," then what is the use of inquiry?</p>
<p>Guest (2): No, no, no. We don't want Prabhupāda...</p>
<p>Guest (1): That is not the idea. Submissiveness is the only lesson of Gītā</p>
<p>Haṁsadūta: That is the only lesson. "You just give up all..."</p>
<p>Prabhupāda: No, we cannot hear any more. That is the only lesson. That is the only example.</p>
<p>Haṁsadūta: Kṛṣṇa says, "Give up all forms of religiousness and just surrender unto Me."</p>
<p>Guest (2): You are taking one śloka...</p>
<p>Haṁsadūta: Any śloka, any śloka.</p>
<p>Prabhupāda: Neither you can give up this śloka. You cannot give up this śloka. Yes. So first of all you answer. See practical example. When Arjuna became confused, he said, śiṣyas te 'haṁ śādhi māṁ prapannam: ([[Vanisource:BG 2.7|BG 2.7]]) "Now I am surrendered unto You. Please teach me." Unless you come to that point, there will be no teaching and there is no use of teaching.</p>
<p>Guest (7): What time and what energy...</p>
<p>Prabhupāda: That you have to see. You have to see. You have to see your time, when you are prepared to surrender. When you are prepared to surrender, as Arjuna said that "I am now confused and I surrender unto You." If you think that you are not confused, you cannot surrender, then there is no question of teaching.</p>
<p>Guest (2): Surrender is first condition. "You must surrender" is the first condition.</p>
<p>Haṁsadūta: Yes. (end)</p>
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