View source for This movement is very, very old, but it appears very fresh. Because it is spiritual, it is ever-fresh. So you take to this movement very seriously, and all of you will be very happy. That is our request

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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="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="HisDivineGraceSrilaBhaktisiddhantaSarasvatiGosvamiPrabhupadasAppearanceDayEveningGorakhpurFebruary151971_0" class="quote" parent="Festival_Lectures" book="Lec" index="44" link="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Evening -- Gorakhpur, February 15, 1971" link_text="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Evening -- Gorakhpur, February 15, 1971">
<div class="heading">This movement is very, very old, but it appears very fresh. Because it is spiritual, it is ever-fresh. So you take to this movement very seriously, and all of you will be very happy. That is our request.
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<span class="link">[[Vanisource:His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Evening -- Gorakhpur, February 15, 1971|His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Evening -- Gorakhpur, February 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śānti means to understand Kṛṣṇa, or God, as the supreme enjoyer. Here, in the material world, everyone wants to be enjoyer. That is not possible. Not everyone is enjoyer; everyone is servant. But his misconception is that "I am enjoyer." That is called māyā, illusion. He's not enjoyer. He's servant. So Kṛṣṇa therefore says in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). Sarva-dharmān, we have created some dharma. Some dharma is for lording it over the material nature. Karmīs. The karmīs are trying to lord it over the material nature, all resources. Working hard, day and night, how to lord it over the material world. This is one dharma. Another dharma, when the karmī's frustrated because he cannot enjoy... Because he is not enjoyer. Artificially, he is trying to enjoy. Then, when he's frustrated, then he says, brahma satyaṁ jagan mithyā: "The brahma is satya, and this world is false." Then he becomes a sannyāsī, a renouncer. But he cannot live in that renouncement platform. And then he again comes back to this material world and engages himself in some philanthropic work: "Let us open hospital. Let us open schools and college..." If the brahma satyaṁ jagan mithyā... If the world is mithyā, false, why you are again, a sannyāsī, you are coming again back to this platform? That means he's not satisfied in so-called brahma satyam. Practically, he has no realization of Brahman. Therefore he comes back again. And that is, I mean to say, indicated in the Śrīmad-Bhāgavatam, that ye 'nye 'ravindākṣa vimukta-māninaḥ. Persons who are thinking that "I have become liberated. I have become Nārāyaṇa. I have become God. I have become Brahman." Brahman, everyone is Brahman. That's a fact. But there is another Param Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12|BG 10.12]])—Kṛṣṇa.</p>
<p>So the Māyāvādī philosophers, they mistake that "Param Brahman or myself—all the same." No. That is not the fact. Therefore, without having shelter of the Param Brahman, he falls down again in this material world. Ārūhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta yuṣmad aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Because he has no information of the lotus feet of Kṛṣṇa, he falls down again to the material platform. So just like pendulum, the clock pendulum, tock, tock, tock—sometimes he's renouncer and sometimes he's enjoyer. Sometimes he's accepting... For example... Don't take it otherwise. Just like our national father, he renounced everything. But renounced for what? Greater enjoyment, that his countrymen will be happy. "The Britishers will go away, and we shall get independence, and we shall be enjoyer." You see? So this renouncement or that... Again, renouncement for enjoyment. The Māyāvādī philosophers, they say "Renounce this whole..." Brahma satyaṁ jagan mithyā. Jagan mithyā. "But I want to be one with that Supreme." That is for greater enjoyment. "I have failed to enjoy this world even after becoming prime minister or big man. Now I'll become God."</p>
<p>So this kind of philosophy will not make you happy. Therefore Kṛṣṇa says, sarva-dharmān parityajya ([[Vanisource:BG 18.66|BG 18.66]]). We have created dharma in two categories: one for enjoyment and one for renouncement. Both these things have to be given up. Neither enjoyment, nor renouncement. Then what is this philosophy? The philosophy is that you cannot renounce anything. Because what is the value of your renouncement? You haven't got anything. Everything belongs to God. So what you can renounce? Similarly, what you can enjoy if everything belongs to God? Īśāvasya. Bhoktāraṁ yajña-tapasāṁ ([[Vanisource:BG 5.29|BG 5.29]]). Kṛṣṇa says, "I am the enjoyer. I am the proprietor." So if Kṛṣṇa is proprietor, if Kṛṣṇa is the enjoyer, then how you can renounce? The proprietor is somebody else, so what is the value of your renouncement? You are sitting in this room. While going away, if you say, "I renounce this room," what is the meaning of this renouncement? When this room belonged to you? You have come here for some time and sitting here for one or two hours. That does not mean you possess it. Similarly, we come here empty-handed; we leave here, say, fifty years or hundred years. When I become proprietor? This is another māyā, renouncement. As enjoyment is another māyā, similarly, renouncement. So we have to give up this renouncement or enjoyment. We have to take the real position, that "Everything belongs to Kṛṣṇa, or God. We have simply to serve Kṛṣṇa." That is bhakti-yoga. That will give you actual peace. That is stated in the Bhagavad-gītā. Bhoktāraṁ yajña-tapasāṁ. Kṛṣṇa is the supreme enjoyer. You simply supply ingredients of His enjoyment; then you'll be happy. Because He is enjoyer. And bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ([[Vanisource:BG 5.29|BG 5.29]]). And He is the proprietor. So this attitude... Of course, they may criticize that "The bhaktas, the Vaiṣṇavas, they have got slave mentality." Some so-called philosopher remarked like that. But that is not slave mentality. That is the actual position. That we get information from Śrī Caitanya Mahāprabhu. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). We are eternally servant of Kṛṣṇa. And mukti means svarūpenāvasthitiḥ. When you are situated as servant of Kṛṣṇa, that is mukti. And so long you are falsely claiming that "I am enjoyer, I am proprietor," that is māyā. That is our philosophy. And Kṛṣṇa consciousness movement is meant for that. We are... (break)</p>
<p>...that this movement is not new. It was long, long ago started. Even before five thousand years, when Kṛṣṇa spoke this philosophy to Arjuna, He said, imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1|BG 4.1]]). Formerly, He spoke to Vivasvān, the sun-god. Manu. Manu understood this philosophy from Vivasvān. That means four hundred millions of years ago. So it is not a new movement. It is very old. Just like Kṛṣṇa is very old. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). Purāṇa means very old. Purāṇa means very old. Nava-yauvanaṁ ca: at the same time, very youthful. Similarly, this movement is very, very old, but it appears very fresh. Because it is spiritual, it is ever-fresh. So you take to this movement very seriously, and all of you will be very happy. That is our request. We are presenting this movement all over the world, and anyone who has taken, he is happy. But one must be sincere and serious. Then it will act.</p>
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