View source for We are identifying ourself with this body: "I am Indian," "I am Hindu," "I am Christian," "I am brahmin," "I am black," "I am white." These are all designations. This is not my real identity. My real identity is aham brahmasmi, "I am spirit soul."

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{{terms|"I am spirit soul"|"These are all designations. This is not my real identity. My real identity is ahaṁ brahmāsmi"|"I am white"|"I am black"|"I am brāhmin"|"I am Christian"|"I am Hindu"|"I am Indian"|"We are identifying ourself with matter, with this body:"}}
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{{compiler|Visnu Murti}}
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[[Category:We Are]]
[[Category:Identification With The Body]]
[[Category:Indian]]
[[Category:Indian - Bodily Concept of Life]]
[[Category:Hindu]]
[[Category:Hindu - Bodily Concept of Life]]
[[Category:Christianity]]
[[Category:Christian - Bodily Concept of Life]]
[[Category:Intellectual Class - Brahmana]]
[[Category:Brahmana - Bodily Concept of Life]]
[[Category:Black - Skin Color]]
[[Category:Black - Bodily Concept of Life]]
[[Category:White - Skin Color]]
[[Category:White - Bodily Concept of Life]]
[[Category:These Are]]
[[Category:Designation]]
[[Category:That Is Not]]
[[Category:Real Identity]]
[[Category:Aham Brahmasmi]]
[[Category:I Am Spirit Soul]]
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<h2>Lectures</h2>
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<h3>General Lectures</h3>
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As soon as you give up your artificial way of life and you become situated in your original position, that is called mukti. In other words, mukti means brahma-bhūtaḥ. That is also described in the Bhagavad-gītā, brahma-bhūtaḥ prasannātma (BG 18.54). When one realizes Brahma, ahaṁ brahmāsmi, that is brahma-bhūtaḥ stage. At the present moment, we are jīva-bhūtaḥ. We are identifying ourself with matter, with this body: "I am Indian," "I am Hindu," "I am Christian," "I am brāhmin," "I am black," "I am white." These are all designations. This is not my real identity. My real identity is ahaṁ brahmāsmi, "I am spirit soul.".
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[[Vanisource:711119 - Lecture Pandal - Delhi|711119 - Lecture Pandal - Delhi]]
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Prahlāda Mahārāja, he could not get to cultivate Kṛṣṇa consciousness because he was born in atheist family, guarded, well guarded, and father was always alert that, "My son may not chant Hare Kṛṣṇa." But he was taking opportunity in the school. So he was five-years-old boy, and his class fellows also of the same age. So he used to induce them, "My dear friends, chant Hare Kṛṣṇa, chant Hare Kṛṣṇa."

We have got a little girl, perhaps you have all seen, Sarasvatī. She was admitted in a school in Bombay. And because there was no Hare Kṛṣṇa chanting, she began to cry, "No, I shall not be in this school." Practical. There was . . . (indistinct) . . . she was organizing all the children to chant Hare Kṛṣṇa. But they began something else, so she said: "No, I am not going to this school." So śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate ([[Vanisource:BG 6.41 (1972)|BG 6.41]]). This child must be executing devotional service in her past life. Therefore she has got the opportunity, a Vaiṣṇava father and Vaiṣṇavī mother. And from the very beginning of her life she is becoming Kṛṣṇa conscious.

So Prahlāda Mahārāja is advising his friends, "My dear friends . . ." The friends were replying, "Now we are children, we shall play. Why you are asking us the chanting of Hare Kṛṣṇa or Kṛṣṇa consciousness? This is the business of the old men." "No," Prahlāda Mahārāja said. "No, it is not the business of the old men. You should learn it from the very childhood." Kaumāram. Kaumāra ācaret prājño dharmān bhāgavatān iha ([[Vanisource:SB 7.6.1|SB 7.6.1]]): the first thing is that human life is for cultivating dharma, religion.

The other day I explained that dharma and religion is not the exactly synonymous. Dharma means which you cannot leave. Dharma, the example I gave the other day, just like sugar cannot give up the quality of sweetness. Similarly, the water cannot give up the quality of liquidity. The fire cannot give up the quality of heat and light. Similarly, every living entity has his original characteristic, which is called dharma. That characteristic is described by Lord Caitanya Mahāprabhu, jīvera svarūpa haya nitya-kṛṣṇa-dāsa ([[Vanisource:CC Madhya 20.108-109|CC Madhya 20.108-109]]). This is the characteristic. Svarūpa. Svarūpa means original constitutional position. That is called svarūpa. And mukti means to be situated in that original condition.

That is the statement in the Śrīmad-Bhāgavatam, muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ ([[Vanisource:SB 2.10.6|SB 2.10.6]]). That is mukti. As soon as you give up your artificial way of life and you become situated in your original position, that is called mukti. That is . . . in other words, mukti means brahma-bhūtaḥ. That is also described in the Bhagavad-gītā, brahma-bhūtaḥ prasannātma ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). When one realizes Brahma, ahaṁ brahmāsmi, that is brahma-bhūtaḥ stage. At the present moment, we are jīva-bhūtaḥ. We are identifying ourself with matter, with this body: "I am Indian," "I am Hindu," "I am Christian," "I am brāhmin," "I am black," "I am white." These are all designations. This is not my real identity. My real identity is ahaṁ brahmāsmi, "I am spirit soul." So Bhagavad-gītā says that:

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:brahma-bhūtaḥ prasannātmā</dd><dd>na śocati na kāṅkṣati</dd><dd>samaḥ sarveṣu bhūteṣu</dd><dd>mad-bhaktiṁ labhate parām</dd><dd>([[Vanisource:BG 18.54 (1972)|BG 18.54]])
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Without being brahma-bhūtaḥ, actual devotional life does not begin. It is not that by devotional service one . . . of course, you can take both way. But according to Bhagavad-gītā, it is to be understood that anyone who has taken to this devotional service, he is already in the stage of brahma-bhūtaḥ.

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:māṁ ca 'vyabhicāreṇa</dd><dd>bhakti-yogena ya sevate</dd><dd>sa guṇān samatītyaitān</dd><dd>brahma-bhūyāya kalpate</dd><dd>([[Vanisource:BG 14.26 (1972)|BG 14.26]])
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Mukti means to become transcendental to the three guṇas. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. So bhāgavata-dharma is in the transcendental platform. It is not material. There are two kinds of dharmas: material and spiritual, because we are combination of matter and spirit at the present moment. So long I want to enjoy this material world or to satisfy my senses . . . this material body means combination of senses. Indriyāṇi parāṇy āhuḥ.

So the platform where we are concerned with the senses, that is called karma, karma platform. Just like people are working very hard day and night in the city. The purpose is to gratify the senses. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). So that is karma. Then, indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ ([[Vanisource:BG 3.42 (1972)|BG 3.42]]). When you come to the activities of the mind—psychology, metaphysics, philosophical speculation—that is another stage; that is better than this stage, karmī.

Caitanya Mahāprabhu has approved that out of many thousands of karmīs, one jñānī is better. And out of many thousands of jñānīs, one mukta is better, liberated. One who has realized that "I am not this matter, I am Brahma," he is better. He is mukta. Mukta means one . . . brahma-bhūtaḥ, he understands. He no more identifies himself with these material activities. That is called brahma-bhūtaḥ. So Caitanya Mahāprabhu approves that out of many thousands of karmīs, one jñānī is better. And out of many thousands of jñānīs, one mukta is better. And out of many thousands of mukta, hardly you can find any bhakta.

Bhakta . . . so the position of bhakta is very sublime. This is transcendental position, brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). But Caitanya Mahāprabhu's grace, this mukti is given very easily by introducing the saṅkīrtana movement. He personally writes. Caitanya Mahāprabhu, He wrote only eight verses, which is known as Śikṣāṣtaka, eight verses. And all the Gosvāmīs, they wrote volumes of books on these eight verses. He wrote only eight verses.

So He says that by chanting this Hare Kṛṣṇa mantra, the first benefit will be ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). That is cultivation of knowledge. It will automatically come, ceto-darpaṇa-mārjanam, if one chants offenselessly. There are ten kinds of offenses. If one chants this Hare Kṛṣṇa mantra offenselessly, then immediately he becomes liberated. Nāmābhāsa, mukti. And when he chants Hare Kṛṣṇa mantra in ecstasy, then he is in deep love of God. Just like Caitanya Mahāprabhu, He showed the example: He was chanting Hare Kṛṣṇa mantra and was fainting and He was crying. And He writes in His eight ślokas:

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:yugāyitaṁ nimeṣeṇa</dd><dd>cakṣuṣā prāvṛṣāyitam</dd><dd>śūnyāyitaṁ jagat sarvaṁ</dd><dd>govinda-viraheṇa me</dd><dd>([[Vanisource:CC Antya 20.39|CC Antya 20.39]])
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He was feeling separation of Govinda, Kṛṣṇa, so intensely that He was thinking one moment as twelve years. Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam. So these are mahābhāva. Great transcendental ecstasy can be achieved simply by chanting this Hare Kṛṣṇa mantra.

So this Hare Kṛṣṇa mantra, or bhakti-yoga, Prahlāda Mahārāja recommends, kaumāra ācaret. Kaumāra means the age from five years to fifteen years. So in all schools and colleges this chanting of Hare Kṛṣṇa mantra should be taught. If you actually want to advance your nationality, India, then you must take to this culture. That will glorify your country. You cannot compete the Westerners by technology. That is not possible. They are meant for that purpose. You are meant for different purpose. Your special advantage is that you were born in this land of Bhārata-varṣa after many, many births, after many, many pious activities.
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