Visnu Murti at 14:29, 22 February 2022

2022-02-22T14:29:45Z

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	[[Category:Natural]]		[[Category:Natural Propensity\|1]]
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	<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>		<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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	<span class="link">[[Vanisource:Lecture on BG 2.7 -- London, August 7, 1973\|Lecture on BG 2.7 -- London, August 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is very important verse in Bhagavad-gītā. It is a turning point of life. Kārpaṇya-doṣa. Miserly, doṣa means fault When one does not act according to his position, that is fault. And that is called miserly. So everyone has got his natural propensities, svabhāva. Yasya hi svabhāvasya tasyāso duratikramaḥ. Svabhāva, natural propensities. It is a common example, it is given, that yasya hi yaḥ svabhāvasya tasyāso duratikramaḥ. One, habit is the second nature. One who has, who is habituated or one whose nature, characteristic in some way, it is very difficult to change. The example is given: śvā yadi kriyate rājā saḥ kiṁ na so uparhanam. If you make a dog a king, does it mean that he'll not lick up shoes? Yes, dog's nature is to lick up shoes. So even if you dress him like a king and let him sit down on a throne, still, as soon as he'll see one shoe, he'll jump over and lick it. This is called svabhāva. Kārpaṇya-doṣa.</p>		<span class="link">[[Vanisource:Lecture on BG 2.7 -- London, August 7, 1973\|Lecture on BG 2.7 -- London, August 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is very important verse in Bhagavad-gītā. It is a turning point of life. Kārpaṇya-doṣa. Miserly, doṣa means fault When one does not act according to his position, that is fault. And that is called miserly. So everyone has got his natural propensities, svabhāva. Yasya hi svabhāvasya tasyāso duratikramaḥ. Svabhāva, natural propensities. It is a common example, it is given, that yasya hi yaḥ svabhāvasya tasyāso duratikramaḥ. One, habit is the second nature. One who has, who is habituated or one whose nature, characteristic in some way, it is very difficult to change. The example is given: śvā yadi kriyate rājā saḥ kiṁ na so uparhanam. If you make a dog a king, does it mean that he'll not lick up shoes? Yes, dog's nature is to lick up shoes. So even if you dress him like a king and let him sit down on a throne, still, as soon as he'll see one shoe, he'll jump over and lick it. This is called svabhāva. Kārpaṇya-doṣa.</p>
	<p>So in the animal life, it is not possible to change one's nature, which is given by the material energy, prakṛti. Prakṛteḥ kriyamāṇāni ([[Vanisource:BG 3.27\|BG 3.27]]). Kāraṇaṁ guṇa-saṅgo 'sya, kāraṇaṁ guṇa-sangaḥ asya sad-asad-janma-yoniṣu ([[Vanisource:BG 13.22\|BG 13.22]]). Why? All living entities are part and parcel of God. Therefore originally the characteristic of the living entity is as good as God. Simply it is a question of quantity. Quality is the same. Quality is the same. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7\|BG 15.7]]). The same example. If you take a drop of sea water, the quality, the chemical composition is the same.</p>		<p>So in the animal life, it is not possible to change one's nature, which is given by the material energy, prakṛti. Prakṛteḥ kriyamāṇāni ([[Vanisource:BG 3.27 (1972)\|BG 3.27]]). Kāraṇaṁ guṇa-saṅgo 'sya, kāraṇaṁ guṇa-sangaḥ asya sad-asad-janma-yoniṣu ([[Vanisource:BG 13.22 (1972)\|BG 13.22]]). Why? All living entities are part and parcel of God. Therefore originally the characteristic of the living entity is as good as God. Simply it is a question of quantity. Quality is the same. Quality is the same. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)\|BG 15.7]]). The same example. If you take a drop of sea water, the quality, the chemical composition is the same.</p>
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	<div class="heading">So here, Arjuna is explaining, putting himself: "Yes, kārpaṇya-doṣo. Because I am forgetting my duty, therefore upahata-svabhāvaḥ, I am bewildered in my natural propensities."		<div class="heading">So here, Arjuna is explaining, putting himself: "Yes, kārpaṇya-doṣo. Because I am forgetting my duty, therefore upahata-svabhāvaḥ, I am bewildered in my natural propensities."
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	<span class="link">[[Vanisource:Lecture on BG 2.7 -- London, August 7, 1973\|Lecture on BG 2.7 -- London, August 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actually āryan samāja means Kṛṣṇa conscious society, International Society for Kṛṣṇa... That is Ārya. Not bogus. So here, Arjuna is explaining, putting himself: "Yes, kārpaṇya-doṣo. Because I am forgetting my duty, therefore upahata-svabhāvaḥ, I am bewildered in my natural propensities." A kṣatriya should be always active. Whenever there is a war, there is fight, they must be very much enthusiastic. A kṣatriya, if another kṣatriya says: "I want to fight with you," he, oh, he cannot refuse. "Yes, come one. Fight. Take sword." Immediately: "Come one" That is kṣatriya. Now he's refusing to fight. He's forgetting his duty, kṣatriya duty. Therefore, he's admitting: Yes, kārpaṇya-doṣa. Kārpaṇya-doṣopahata-svabhāvaḥ ([[Vanisource:BG 2.7\|BG 2.7]]). "My natural duty I am forgetting. Therefore I have become miser. Therefore my..." Now when you become miser, that is a diseased condition. Then what is your duty? Then go to a person who can... Just like when you become diseased, you go to a physician and ask him "What to do, sir? I am now suffering with this disease." This is your duty. Similarly, when we are perplexed in our duties, or we forget our duties, it is very nice to go to the superior person and ask him what to do.</p>		<span class="link">[[Vanisource:Lecture on BG 2.7 -- London, August 7, 1973\|Lecture on BG 2.7 -- London, August 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actually āryan samāja means Kṛṣṇa conscious society, International Society for Kṛṣṇa... That is Ārya. Not bogus. So here, Arjuna is explaining, putting himself: "Yes, kārpaṇya-doṣo. Because I am forgetting my duty, therefore upahata-svabhāvaḥ, I am bewildered in my natural propensities." A kṣatriya should be always active. Whenever there is a war, there is fight, they must be very much enthusiastic. A kṣatriya, if another kṣatriya says: "I want to fight with you," he, oh, he cannot refuse. "Yes, come one. Fight. Take sword." Immediately: "Come one" That is kṣatriya. Now he's refusing to fight. He's forgetting his duty, kṣatriya duty. Therefore, he's admitting: Yes, kārpaṇya-doṣa. Kārpaṇya-doṣopahata-svabhāvaḥ ([[Vanisource:BG 2.7 (1972)\|BG 2.7]]). "My natural duty I am forgetting. Therefore I have become miser. Therefore my..." Now when you become miser, that is a diseased condition. Then what is your duty? Then go to a person who can... Just like when you become diseased, you go to a physician and ask him "What to do, sir? I am now suffering with this disease." This is your duty. Similarly, when we are perplexed in our duties, or we forget our duties, it is very nice to go to the superior person and ask him what to do.</p>
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	<div class="heading">A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa.		<div class="heading">A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa.
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	<span class="link">[[Vanisource:Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972\|Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So therefore if you understand Kṛṣṇa, tattvataḥ, yo māṁ vetti tattvataḥ... Tattva is that Kṛṣṇa, the Absolute Truth, is originally a person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the supreme eternal nitya. He's the supreme living being. As we are living beings, living entities, Kṛṣṇa is also living entity. He's not a dead stone. He's living entity. And as we have got all the propensities of living entity, He has got all the propensities of living entity. Here we are pervertedly... A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8\|BG 10.8]]). So there cannot be any question of impersonalism. Because by studying the sample living entity, you can understand the chief living entity. Kṛṣṇa is the chief living entity, supreme living entity. So we are samples. Whatever propensities we have got, Kṛṣṇa has also got. But we have got in a limited proportion. Kṛṣṇa has got unlimited proportion. The... Take the same example. The loving propensity, yupat..., yupatidvan yatha yuna,(?) this is natural. But we may finish... Because it is perverted, we may finish these loving propensities within time and space. But Kṛṣṇa's loving propensity is not finished within time and space. It is eternal. That is the difference between Kṛṣṇa and ourself.</p>		<span class="link">[[Vanisource:Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972\|Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So therefore if you understand Kṛṣṇa, tattvataḥ, yo māṁ vetti tattvataḥ... Tattva is that Kṛṣṇa, the Absolute Truth, is originally a person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the supreme eternal nitya. He's the supreme living being. As we are living beings, living entities, Kṛṣṇa is also living entity. He's not a dead stone. He's living entity. And as we have got all the propensities of living entity, He has got all the propensities of living entity. Here we are pervertedly... A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)\|BG 10.8]]). So there cannot be any question of impersonalism. Because by studying the sample living entity, you can understand the chief living entity. Kṛṣṇa is the chief living entity, supreme living entity. So we are samples. Whatever propensities we have got, Kṛṣṇa has also got. But we have got in a limited proportion. Kṛṣṇa has got unlimited proportion. The... Take the same example. The loving propensity, yupat..., yupatidvan yatha yuna,(?) this is natural. But we may finish... Because it is perverted, we may finish these loving propensities within time and space. But Kṛṣṇa's loving propensity is not finished within time and space. It is eternal. That is the difference between Kṛṣṇa and ourself.</p>
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	<div class="heading">We are actually hankering after existing. We do not wish to die. That is our natural propensity, because we are eternal. "Oh, why shall I wish to die?"		<div class="heading">We are actually hankering after existing. We do not wish to die. That is our natural propensity, because we are eternal. "Oh, why shall I wish to die?"
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	<span class="link">[[Vanisource:Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974\|Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ([[Vanisource:SB 7.5.31\|SB 7.5.31]]). Therefore it is called durāśayā. He's thinking that "These things will give me protection." No, that is not possible. You cannot get rid of the four principles of material life, janma-mṛtyu-jarā-vyādhi ([[Vanisource:BG 13.9\|BG 13.9]]), by these soldiers. That is not possible. They will die, you will die. Your... Formerly, your father died. Your father's father died. Everyone will die. This is called martya-loka. Everyone will die. But we are actually hankering after existing. We do not wish to die. That is our natural propensity, because we are eternal. "Oh, why shall I wish to die?" So the solution is not depending on these so-called soldiers, but the solution is different. That is stated in the Bhagavad-gītā:</p>		<span class="link">[[Vanisource:Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974\|Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ([[Vanisource:SB 7.5.31\|SB 7.5.31]]). Therefore it is called durāśayā. He's thinking that "These things will give me protection." No, that is not possible. You cannot get rid of the four principles of material life, janma-mṛtyu-jarā-vyādhi ([[Vanisource:BG 13.8-12 (1972)\|BG 13.9]]), by these soldiers. That is not possible. They will die, you will die. Your... Formerly, your father died. Your father's father died. Everyone will die. This is called martya-loka. Everyone will die. But we are actually hankering after existing. We do not wish to die. That is our natural propensity, because we are eternal. "Oh, why shall I wish to die?" So the solution is not depending on these so-called soldiers, but the solution is different. That is stated in the Bhagavad-gītā:</p>
	:mām upetya punar janma		:mām upetya punar janma
	:duḥkhālayam aśāśvatam		:duḥkhālayam aśāśvatam
	:nāpnuvanti mahātmānaḥ		:nāpnuvanti mahātmānaḥ
	:saṁsiddhiṁ paramāṁ gatāḥ		:saṁsiddhiṁ paramāṁ gatāḥ
	:([[Vanisource:BG 8.15\|BG 8.15]])		:([[Vanisource:BG 8.15 (1972)\|BG 8.15]])
	<p>If you some way or other can reach Kṛṣṇa, Viṣṇu, then you'll be saved. Otherwise, mām upetya kaunteya. Then you'll not have to come to this material world again simply to suffer.</p>		<p>If you some way or other can reach Kṛṣṇa, Viṣṇu, then you'll be saved. Otherwise, mām upetya kaunteya. Then you'll not have to come to this material world again simply to suffer.</p>
	<p>This is Kṛṣṇa consciousness philosophy. This material world is called world of death. Every living being, beginning from the Brahmā... It is not that... Brahmā has got very long duration of life. We cannot even calculate Brahmā's one daytime. Forty-three lakhs of years, multiplied by one thousand, that is twelve hours of Brahmā. So he will also die. Beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the microbial germs, who live for a few seconds only, he's struggling for existence. Therefore this life is a sort of fight with material nature, which imposes death upon all. This is struggle.</p>		<p>This is Kṛṣṇa consciousness philosophy. This material world is called world of death. Every living being, beginning from the Brahmā... It is not that... Brahmā has got very long duration of life. We cannot even calculate Brahmā's one daytime. Forty-three lakhs of years, multiplied by one thousand, that is twelve hours of Brahmā. So he will also die. Beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the microbial germs, who live for a few seconds only, he's struggling for existence. Therefore this life is a sort of fight with material nature, which imposes death upon all. This is struggle.</p>
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	<div class="heading">If you want to enjoy with Kṛṣṇa, that is your natural propensity, and if you en..., want to enjoy life without Kṛṣṇa, that is māyā.		<div class="heading">If you want to enjoy with Kṛṣṇa, that is your natural propensity, and if you en..., want to enjoy life without Kṛṣṇa, that is māyā.
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	<span class="link">[[Vanisource:Lecture on SB 3.25.27 -- Bombay, November 27, 1974\|Lecture on SB 3.25.27 -- Bombay, November 27, 1974]]: </span><div class="text"><p style="display: inline;">In the Bhagavad-gītā: prakṛteḥ. You have been put under the clutches of māyā. He's giving you as you are desiring because you are desiring, bhoga vāñchā kare. Sometimes I used to enjoy like this, enjoy like... Everyone is trying to enjoy. But enjoy means we are becoming entangled. Yajñārthe karmaṇo 'nyatra loko yaṁ karma-bandhanaḥ ([[Vanisource:BG 3.9\|BG 3.9]]). If you want to enjoy with Kṛṣṇa, that is your natural propensity, and if you en..., want to enjoy life without Kṛṣṇa, that is māyā. That is māyā.</p>		<span class="link">[[Vanisource:Lecture on SB 3.25.27 -- Bombay, November 27, 1974\|Lecture on SB 3.25.27 -- Bombay, November 27, 1974]]: </span><div class="text"><p style="display: inline;">In the Bhagavad-gītā: prakṛteḥ. You have been put under the clutches of māyā. He's giving you as you are desiring because you are desiring, bhoga vāñchā kare. Sometimes I used to enjoy like this, enjoy like... Everyone is trying to enjoy. But enjoy means we are becoming entangled. Yajñārthe karmaṇo 'nyatra loko yaṁ karma-bandhanaḥ ([[Vanisource:BG 3.9 (1972)\|BG 3.9]]). If you want to enjoy with Kṛṣṇa, that is your natural propensity, and if you en..., want to enjoy life without Kṛṣṇa, that is māyā. That is māyā.</p>
	<p>So we are trying to enjoy. Enjoyment is our business. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānanda, Kṛṣṇa is ānandamaya, and we are part and parcel of Kṛṣṇa. We are also ānandamaya. But we are seeking ānanda in different atmosphere. Just like any man can become very honest citizen, do business honestly, earn money and live very honorably. But no, somebody has learned how to steal. The government does not say that you becomes thief and go to the prison house. The government does not say. But you have selected to become a thief. That is it because we have got little independence, part and parcel of Kṛṣṇa. Kṛṣṇa is fully independent; therefore we have got the quality of independence. But because we are very small, minute particle we have got minute particle of independence. Minute... Just like you take a drop of water from the sea.</p>		<p>So we are trying to enjoy. Enjoyment is our business. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānanda, Kṛṣṇa is ānandamaya, and we are part and parcel of Kṛṣṇa. We are also ānandamaya. But we are seeking ānanda in different atmosphere. Just like any man can become very honest citizen, do business honestly, earn money and live very honorably. But no, somebody has learned how to steal. The government does not say that you becomes thief and go to the prison house. The government does not say. But you have selected to become a thief. That is it because we have got little independence, part and parcel of Kṛṣṇa. Kṛṣṇa is fully independent; therefore we have got the quality of independence. But because we are very small, minute particle we have got minute particle of independence. Minute... Just like you take a drop of water from the sea.</p>
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Visnu Murti at 14:29, 22 February 2022

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