View source for You needn't become God. You, simply if you become in the light of God, you become joyful. Just like from the darkness of night, if you simply come to the sunshine, immediately your position is changed. It does not require that you have to become the sun

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{{terms|"needn't become God. You, simply if you become in the light of God, you become joyful. Just like from the darkness of night, if you simply come to the sunshine, immediately your position is changed. It does not require that you have to become the sun"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="LectureatInitiationFireSacrificeLosAngelesJuly161969_1" class="quote" parent="Initiation_Lectures" book="Lec" index="19" link="Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969" link_text="Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969">
<div class="heading">If you are suffering still and you are claiming that you are God, that is nonsense. You needn't become God. You, simply if you become in the light of God, you become joyful. Just like from the darkness of night, if you simply come to the sunshine, immediately your position is changed. It does not require that you have to become the sun. Simply by coming to the sunlight your purpose is fulfilled.
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<span class="link">[[Vanisource:Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969|Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The purport of this mantra, namaḥ, namaḥ means "I surrender," or "I become submissive," namaḥ. So one has to become submissive. Apavitraḥ pavitro vā. Apavitraḥ means contaminated. This material world is contamination, infection of the spirit soul. We are suffering... Just like in ordinary diseased condition we suffer on account of infection, similarly the..., one who is intelligent, he should understand that this conditional life is suffering. One should not be foolishly very optimistic, that "I am very well situated. I am enjoying life." This is ignorance. Nobody is enjoying life in this material world; everyone is suffering. Saṁsāra-dāvānala-līḍha-loka: ** this world is just like blazing forest fire; so everyone is suffering, contaminated. This is the sign, symptoms of contamination, that suffering, threefold miseries-ādhyātmika, ādhibhautika, ādhidaivika. But as the animals, they suffer, but they do not understand, this is animal life. The animal is being taken to the slaughterhouse, but still he's happy. This is animal life. So when one cannot understand his sufferings of this material contamination, his life is animal life. He knows that he's suffering, but he's trying to cover the suffering by some nonsense means: by forgetfulness, by drinking, by intoxication, by this, by that. He's aware of his suffering, but he wants to cover his suffering in a nonsense way. Just like the rabbit. The rabbit, when he's in face to face of some ferocious animal, the rabbit closes the eyes. He thinks he is safe. Similarly, simply by trying to cover our sufferings by artificial means, that is not solution. That is ignorance. The suffering can be solved by enlightenment of spiritual life, spiritual bliss. That is the way. Ānandāmbudhi-vardhanam. Ānanda means bliss, transcendental bliss. And there is ocean of transcendental bliss. If you want to dip into this ocean, there is chance for you. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Vedānta-sūtra says that we spirit soul, we are by nature full of bliss. That is our nature, ānandamaya. But we have been contaminated by this material affection. So one has to come out of it. That is the process of self-realization, liberation, whatever you call. The process is to come out of this contamination.</p>
<p>So this mantra suggests that either you are contaminated or not contaminated... It is not that... The Māyāvādī philosophers, they say that so long we are contaminated in the māyā, we can adopt any means of self-realization, and after self-realization, when we become liberated, we become one with the Supreme and there is no more any work. This is partially true. Partially true means when actually you realize yourself, then you have no material activities. That is the sign of self-realization. This is also stated in the Bhagavad-gītā:</p>
:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
:([[Vanisource:BG 18.54|BG 18.54]])
<p>Self-realization, liberation, the sign is that he becomes joyful, prasannātmā, immediately. If you have actually realized yourself, simply by bluffing that "I am God, I am this, I am..." No. There are signs. If you are God, then you must be as joyful as God, as Kṛṣṇa. If you are suffering still and you are claiming that you are God, that is nonsense. You needn't become God. You, simply if you become in the light of God, you become joyful. Just like from the darkness of night, if you simply come to the sunshine, immediately your position is changed. It does not require that you have to become the sun. Simply by coming to the sunlight your purpose is fulfilled. So the sunlight and the sun is not different; they are one unit. But sunlight is not sun. That is knowledge. If we, if simply by coming you can come into the sunlight, if I think that I have become identical with the sun, that is nonsense. Sun, you cannot become identical with the sun. It is so powerful, the temperature is so high and great, that you cannot approach even sun. The scientists say even from so many millions of miles away, if a planet or somebody goes near the sun, immediately he will be burned into ashes. So this is false claim that brahma-bhūtaḥ means one becomes God. No. That means that you come to the light of God. That is also nice, to come to the light of God.</p>
<p>So brahma-bhūtaḥ... Anyway, if you realize yourself that you are not... That brahma-bhūtaḥ means simply to understand that I am not the material body. To be convinced firmly with all reasons and argument, firmly conviction, this is called faith. Faith is not flickering. One must be firmly convinced. So then you immediately become joyful. Just like if you are implicated with some undesirable affairs and if you, some way or other, your lawyer advises, "Oh, you are free from this implication. The law does not bind you," just like you feel pleasure, "Oh, I'm not in this implication?" "Yes," similarly, as soon as one is convinced that "I am not this material body," then immediately he becomes joyful. Brahma-bhūtaḥ prasannātmā na śocati ([[Vanisource:BG 18.54|BG 18.54]]). And what is that joyfulness? There is no lamentation and there is no hankering. If you have hankering, then you are not joyful. If you have lamentation, there is no hankering. If you have hankering, then you are not joyful. If you have lamentation, then you are not joyful. These are the signs. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. And if you are actually self-realized soul, in the light of God, then your treatment will be equal to all living entities. Not that "He is animal, he is man, he is black, he is white, he's this, he's Indian, he's American, he's Chinese." No. Samaḥ sarveṣu bhūteṣu. Everyone is spirit soul, son of God, part and parcel of God. This realization. Prasannātmā. He has no enemy. He becomes enemyless immediately, because he sees everyone part and parcel of God, everything energy of God, everything belongs to God, everything enjoyable by God, by Kṛṣṇa. In this way he sees in everything Kṛṣṇa, and nothing else. Prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu... ([[Vanisource:BG 18.54|BG 18.54]]). That is the beginning of Kṛṣṇa consciousness. Mad-bhaktiṁ labhate parām. Parām. That is transcendental situation of Kṛṣṇa consciousness.</p>
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