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The Lord has appeared
yesterday, 4th March. Not exactly
4th March. It is called, according
to Vedic calendar, Gaura
pūrṇimā, the full moon day of the
month of Phālguna. Phālguna
means up to 15th March. From
15th February to 14th March is
the month of Phālguna according
to Bengali calendar. And on the
month of Phālguna, the full moon
day, the full moon night is the
appearance, or tithi, or occasion,
for Lord Caitanya. Lord Caitanya
appeared on the phālguni
pūrṇimā. Pūrṇimā means full
moon, and phālguni means the
month which is called Phālguna,
which is calculated from 15th
February to 14th March.

So after the appearance of Lord
Caitanya, there was great
ceremony. All the inhabitants of
Navadvīpa, His father, Lord
Caitanya Mahāprabhu’s father,
was not very rich man but was
very respectable brāhmaṇa. The
brāhmaṇa community, especially
in those days, five hundred years
ago, the brāhmaṇa community,
as a community, they were not
very rich because they did not
care for material opulence. That
is the specific quality of
brāhmaṇas. There are four
classes of men all over the world.
[break] …people, they are
interested for success of this
human form of life. They are
called brāhmaṇas. And the next
class of men, they are interested
for political power, next
important class. First important
class men is called who are
seeking success of the human
form of life, and the next class,
they are seeking success to
become very rich within this
material world by political power.
Another next class is trying to be
successful by material opulence,
by earning money, the mercantile
community. First class, second
class, third class. They are third
class. And the fourth-class men,
they are called śūdras. That
means they have no other
ambition than to fill up their belly
also. That’s all. They have no
intelligence to become
brāhmaṇa, neither to become
kṣatriya, administrator, or to
occupy political powers; neither
they have energy to become very
rich businessmen or industrialists.
Therefore they are called fourth-
class men.

So that division is there all over
the world. Either you name
differently, but these four classes
of men are there, either in India
or in America or Hawaii or Japan
or anywhere. If you divide all
people, they will…, you will find
one class of men: they are not
interested with this opulence of
material happiness. They are
seeking—philosophers, learned
scholars, scientists, religionists,
reformers. Their business is
different. So naturally, the
brāhmaṇa class of men, they are
not very rich. (baby starts crying)
Oh. What happened? [break]
…are always, because they do
not endeavor for material
opulence, apparently they look
very poor, but actually, they are
rich in knowledge. But people do
not care for knowledge, at the
present moment at least. They
care for material opulence. They
think that this life is meant for
highest grade of sense
gratification. That is the general
thinking. In this city, any city you
go, they are struggling very hard.
Everyone is trying to get very
rich, to get monetary power, so
that they can satisfy their senses.
Just like I hear from my students
that this island, Hawaii, is meant
for tourists. Tourists means they
are all rich class of men. They
come here to spend money for
sense gratification. That is the
way of civilization, the modern
civilization: “Earn money at any
cost. At the risk of all
advancement of life, enjoy.” So
this is not new thing, but at the
present moment in this age, this
mentality has increased very
improportionately. So when I
came to the compound, to the
yard of this house, I was very
happy to hear the chanting Hare
Kṛṣṇa, because in this great city
of sense gratification, at least in
one corner there is the vibration
of Hare Kṛṣṇa mantra.

Today, of course, we find that
our, this small endeavor to
preach this Hare Kṛṣṇa mantra is
not very successful, but it has got
the potency if the workers try for
it. My Guru Mahārāja used to say
that “If people do not come to
hear this philosophy, don’t be
discouraged. You sit down in a
room and try to preach. The four
walls will hear you. Don’t be
disappointed.” So there is no
cause of disappointment, but this
is, today is, very important day,
Lord Caitanya’s birthday
ceremony. At least in India,
specially in Nabadwip, there is
very, very great ceremony today.
Thousands and millions of people
are gathering to observe this
important ceremony. So
ceremony, apart from ceremonial
function, let us try to understand
the philosophy of Lord Caitanya.
So Lord Caitanya thought it… Not
thought it. This is a fact, that this
sort of life, seeking material
happiness… Material happiness
means sense gratification. That’s
all. Actually, according to
Bhagavad-gītā;… Not according
to Bhagavad-gītā—that is a fact
according to any authoritative
statement. Sukham ātyantikaṁ
yat tad atīndriyaṁ grāhyam. Śrī
Kṛṣṇa says that sukham
ātyantikam. Ātyantikam means
the super, superhappiness,
ātyantikam—means that which
you cannot excel more… That is
the final point. That sort of
happiness is not possible to
achieve… Happiness… First of all,
you must understand, happiness
means sense gratification,
happiness. You can understand it
very easily. If I get some nice
foodstuff, because I satisfy my
taste, palate, I feel happiness,
“Oh, very nice food I am eating.”
Similarly, you take any of your
sense organs, when it is satisfied
according to the sense object, it
is called happiness. So the sum
and substance of happiness is to
satisfy the senses. But Kṛṣṇa says
that sukham ātyantikam. The
supermost happiness can be
achieved not by these senses,
but atīndriya. Atīndriya means
transcendental senses. Just like
at the present moment our
senses are gross material senses.
But there is another sense, not
another sense, this sense. This is
covered sense. Suppose you will
try… You will be able to
understand. Now, I want to
touch some soft place to enjoy
the sense of this hand, touch
sense. But if the hand is covered
with gloves, I cannot enjoy that
sense so nicely. You can easily
understand. The sense is there,
but if it is artificially covered, then
even the facility is there, I cannot
enjoy the sense perfectly.
Similarly, we have got our
senses, but our senses are now
covered by this material body. So
Kṛṣṇa gives us indication in the
Bhagavad-gītā that that
superhappiness can be achieved
by that sense, not this covered
sense. Covered sense, you
cannot enjoy the happiness
superbly. Sukham ātyantikaṁ yat
tad atīndriyaṁ grāhyam.
Atīndriya means transcendental,
not this covered sense. And
Kṛṣṇa consciousness means… We
have got consciousness.
Everyone is conscious, but that
consciousness is covered

So we are trying to clear the
consciousness without any cover,
without any color. Just like there
is water, pure water. Take sea
water. It is very clear. But if you
take clear water and if you color
it, then it is colored water. It is
not pure water. Or if it is not
distilled, if you add some
chemical, sugar or salt, then the
taste is different. That is not the
real taste of water. Just like if
you thirsty, if you want water, if I
give you some adulterated water,
you are not satisfied. If you get
clear water, pure water, then
your thirst is quenched: “Oh, I
am satisfied.” Because the taste
is there in the clear water, not in
the colored water. Similarly,
Kṛṣṇa says sukham ātyantikaṁ
yat. That superhappiness, super-
sense gratification, can be
achieved by your transcendental
sense, not by these covered

So our Kṛṣṇa consciousness
movement is to clear that
covered sense or this colored
consciousness or adulterated
consciousness. Then everything
will be there. You cannot kill
consciousness. That is not
possible. The Buddha philosophy
is to stop consciousness, nirvāṇa.
According to Buddha’s
philosophy, this consciousness is
production by combination of this
matter. This body is combination
of matter: earth, water, fire, air,
either, and, according to
Bhagavad-gītā, further, mind,
intelligence, ego. This is
combination. They are very finely
analyzed by the sāṅkhya
philosophy system, by Vedic
system, into twenty-four
elements. And according to
some, twenty-five, and according
to some, twenty-six. According to
our Vaiṣṇava philosophy, twenty-
six. According to Māyāvāda
philosophy, this is twenty-five.
And according to impersonal
philosophy or void philosophy, it
is twenty-four. So originally, it is
eight. So in this way… Buddha
philosophy means that this whole
existence of our body or our self
is the combination of matter.
That is the way of thinking of
modern scientists also, that this
body is a combination of matter.
Under Darwin’s theory also, like
that, “organic matter, inorganic
matter.” They are studying
evolution of this matter, organic
matter. But actually that is not
the fact. The fact is that we,
individual soul, that is the real
fact. And that individual soul is
the seed, and upon that seed,
this body has developed.
According to our Vedic
understanding, the body
develops on the seed. This is very
practical. Why you have got
different bodies, different types
of bodies? Because the condition
of the seed is different. The seed
is the spirit soul, and by material
contact it is covered by finer
body, intelligence, mind, and
ego. And according to the quality
of that ego, we develop different
kinds of this material gross body.
Therefore somebody has
developed the body in the modes
of goodness, because material
nature is divided into three
qualities: goodness, passion, and
ignorance. Somebody has
developed body in the modes of
passion. Somebody has
developed body in the modes of
ignorance. But the root is the
spirit soul. And the finer cover is
desire, ego, intelligence, mind.
And the gross cover is this body.

The Buddha philosophy simply
takes account of this gross body.
They do not take account of the
mind, because as soon as they
go to the platform of mind, then
immediately the question will be
“Whose mind? Whose
intelligence?” Then you have to
come to the spirit soul. But the
people for whom this Buddha
philosophy was preached, they
were not very intelligent class of
men. Therefore Lord Buddha did
not give them the information of
the subtle body or the soul. They
were unable. Why they were
unable? They were gross
materialists. The gross
materialists, they are animal-
killers, gross materialists. That,
these animal-killers, according to
Bhāgavata also, they cannot
understand finer things. Those
who are animal-killers and
animal-eaters, they cannot
understand finer philosophical
matter. Their brain is gross.
Therefore they are much inclined
to mechanical way of life.
Machine. Machine is gross. You
see? We therefore forbid our
students, not to be meat-eaters,
because by refraining yourself
from meat-eating, you will have,
you will develop finer… Not only
refraining from meat-eating. That
is one of the conditions. There
are other conditions also. But this
is one of the condition. Parīkṣit
Mahārāja said, “This Kṛṣṇa
consciousness movement is
understandable by liberated class
of men.” Liberated class means
above the brāhmaṇas. “But those
who are killer of the animals…”
The killer of the animals are two
kinds: one, gross killer, killing
cows, goats, chickens, so many,
gross killer… Another killer is
soul-killer. Soul-killer means
those who do not take any care
for the soul. They are taking care
of this gross body.

So there are different kinds of
philosophies in the world, but
Lord Caitanya’s philosophy is the
Superphilosophy means… Why
superphilosophy? Just like Lord
Buddha’s philosophy is… There is
no acknowledgement of the
Supreme Personality of Godhead
or any God. His philosophy is
this, the body, this present
condition, is a combination of
matter. So you dismantle the
matter by meditation. You
disperse the matter. Let the earth
go to the earth. Let the water go
to the water. Let the fire go to
the fire. Let the ether go to the
ether, the air… Because this is
combination of earth, water, fire,
so disperse it. When go to the
total water, total earth, total air,
then… Just like you prepare a
doll. You take little earth. You
take little water. You dry it in the
air. Then you, I mean to say,
burn it in the fire, and it becomes
a doll. You see? That means you
take all the help of all these
ingredients, and it appears.
Similarly, this body has appeared
in that way, by combination. So
you, if the doll is broken, then, in
due course of time, it mixes
again. “Dust thou art, dust thou
beist.” Again mixes with the
water, earth, air. There is no… So
as soon as it is dismantled and
dispersed, or there is no more
consciousness, or the feeling of
happiness or distress. Because
we are all concerned with the
feelings of consciousness, of
happiness and distress. Everyone
is embarrassed. Everyone is
trying that “I shall become happy
in this way.” So that means he is
feeling distress. So according to
Lord Buddha’s philosophy, these
feelings of happiness, distress, is
due to this combination of
matter. So you dismantle this
matter, material, there will be no
more distress, and nirvāṇa—
finish. Nirvāṇa means finish.

But, I mean to say, further
development, Śaṅkara, he says,
“No, matter is not all. This is
false. Matter has grown on the
platform of spirit.” Brahma
satyaṁ jagan mithyā. And the
Vaiṣṇava ācārya said, “Yes, spirit
is the basic principle. Matter is
false. That’s all right. But that
spirit is not void. There is spiritual
construction. As in the material
world there is material
construction, in the spiritual
world there is spiritual
construction.” So that spiritual
construction is not known to
other philosophers than the
Vaiṣṇava philosophers. So the
Lord Caitanya philosophy, that is
the greatest contribution to the
world, that these living entities
who are hankering after
happiness by different process…
By material process, by
philosophical process, by mental
concoction or mental process,
they are trying, and Lord Kṛṣṇa
also said—they are trying—but
that happiness is available when
your senses or consciousness are
pure. The same philosophy is also
Lord Caitanya’s philosophy. He
says that jīvera svarūpa haya
nitya kṛṣṇa-dāsa [Cc. Madhya
20.108-109] What is the pure
consciousness? Kṛṣṇa said that
happiness can be achieved in
pure consciousness, or when
your senses are transcendental.
He gave hint. Not only hint, He
practically suggested also that
“You simply surrender unto Me.”

So Lord Caitanya said the same
thing. Lord Kṛṣṇa said… As the
Supreme Lord, He commanded—
He has got the commanding
power because He is the
Supreme God—that “You
surrender unto Me.” Just like
some superior, the teacher or
father or king, says “You must do
it.” But there is force. A state
says “You must do it,” but if you
do not do it, then there is force.
Just like this draft board. They
are demanding that “You must
join. If you don’t join, there will
be force, and you will be forcibly
joined after that.” So here, in the
Kṛṣṇa’s order, because He is
Kṛṣṇa, is the Supreme Lord, there
is no force. That voluntary. He
says that “This is life. You
surrender unto Me.” But He could
force Arjuna to surrender, or
anybody, because He is Supreme
Lord. But that force He does not
apply because He has given us
little independence. Therefore, if
He forces, then His gift of
independence is misused from
His side. We are misusing our,
that gift of independence, but for
that reason, Kṛṣṇa cannot
withdraw your independence.
Just like you are independent
citizen. You are… If somebody
misuses that independence, he
becomes a criminal, but still, the
independence continues. You are
criminal. You are punished. Again
you are set free. That means you
are given again independence.
But again if you misuse, then
again you are put into prison.
Similarly, if the state cannot
withdraw your independence,
then what is the meaning of this
independent country? How God
can withdraw the independence
He has given to you? That He will
not do, withdraw. It is up to you
to use your independence
properly. That proper use of
independence is to surrender
unto… We are suffering, we are
manufacturing so many
philosophical ways, but actual
position is—that is the statement
of Bhagavad-gītā—that we are
part and parcel of Kṛṣṇa, God.
We are not working according to
our particular duty. Just like this
finger is part and parcel of my
body. It has got a particular duty:
to serve the whole body. When it
is unable to do it, it is painful, the
physician or the surgeon says
that “This finger should be
amputated. Otherwise it will
create disturbance to the whole
body.” Similarly, we are all part
and parcel of the supreme whole,
but not surrendering unto Him,
misusing our independence, we
are giving pain to the Supreme.
Therefore He comes, that “You
surrender. Don’t give Me pain.
You just abide by My order. That
will give Me pleasure. You will be
happy.” That state of
consciousness, to abide by the
order of Kṛṣṇa, is Kṛṣṇa
consciousness. That’s all.

So Kṛṣṇa comes personally to
canvass, that “This is not your
proper order of life. You are
misusing your independence for
sense gratification and wandering
through various types of
transmigration of bodies,
sometimes human body,
sometimes dog’s body,
sometimes cat’s body, sometimes
demigod’s body, sometimes rich
body, sometimes poor body.” “So
you stop this business,” Kṛṣṇa
says. Sarva-dharmān parityajya
[Bg. 18.66]. “You have
manufactured so many duties.
That duties means you are
manufacturing so many bodies.
That’s all.” Why you have got
different types of bodies? We
have manufactured it. God has
given us facility. I wanted to
become such and such. He has
given us facilities, “All right, you
become such and such.” If I
want to become a tiger, God will
give me all the facilities to
become a tiger. He will give me
facilities, paws and nails and
teeth so that immediately I can
capture any animal, and with the
instruments which He has
provided within my body, I can
immediately scratch it into pieces
and eat. Similarly, you will find…
You see the cranes. They have
got big beaks. Why? Because
they have to catch fish from
within the water, so the beak
must be very long. So there is
facility. The hog has different
mouth because he has to eat
stool. So a different kind of body.

So these bodies means we have
manufactured according to our
different mentality. Kṛṣṇa says
that “You stop all this business.
Simply you are migrating or
transmigrating from one body to
another or one planet to another.
That will not make you happy.
Sarva-dharmān. “You just
surrender unto Me. Because you
are meant, your original creation
is meant, for serving Me.” Just
like this body. When this body
was made in the womb of my
mother, it was just like a small
pea, and from that pea, different
holes came out, then hand came
out, leg came out, the fingers
came out. Why this finger was
created? Because I require the
service of the fingers. Suppose if
I want to press something, if
there was no nail, then I cannot
press. It is so nicely
manufactured. By my energy, by
my desire, and nature supplying
me ingredient, it is
manufactured. So you are
manufacturing different bodies,
but our real sense is covered. So
that transcendental sense can be
dis-covered when we give up this
material sense gratificatory
process by creating different
kinds of bodies.

So that is the profit of Kṛṣṇa
consciousness. So the people of
modern civilization, they have no
information about this, how this
body is being created. They are
simply busy with the present
problem. That’s all. Present
problem is not problem. We are
eternal. Our problem is eternal.
Therefore the modern age, the
people are not very intelligent.
They are advertising themselves
that they are very much
advanced. Actually, they are
fools. And “It is folly to be wise
where ignorance is bliss.” The
whole world is full of ignorace.
Therefore we are trying to preach
this Kṛṣṇa consciousness—it is
our folly. You see? It is our folly,
“the cry in the wilderness.” But
we cannot stop this business.
You see? They may think that
“Why you are nonsense people?
You have given up everything.
You are chanting Hare Kṛṣṇa.
You are all fools. You are not
enjoying life.” They may say like
that, but our, because we have
nothing to do with them, our
business is to satisfy the
Supreme. That is my real sense
gratification. I have got my
senses. As soon as I use it for my
satisfaction, it is material. And as
soon as I use them for Kṛṣṇa’s
satisfaction, it is spiritual. That’s
all. Try to understand the
distinction between material and
spiritual. Material means I have
to act. Acting means I have to
act with my senses, with my
desires, with my thinking, feeling,
willing, so many things, because
that is original. You cannot stop
your thinking, feeling, willing,
working, because that is your
original nature. You are living
entities. If you have no thinking,
feeling, willing, desire or working,
then what is the difference
between you and the stone? You
are not stone. Some philosopher
are trying to make you stone, but
that is not possible. You cannot
become stone.

So the whole process is to rectify,
to purify your senses. And the
purified sense means instead of
using the senses for this so-called
material happiness, one has to
utilize the senses for happiness of
Kṛṣṇa. That is purified sense. The
example, the vivid example, is
Arjuna. Arjuna was not willing to
fight to satisfy his senses. He
thought, “If I do not kill my
brother or nephews or my
grandfather or my teacher, the
other side, that will make me
happy. If they are killed, then
where is my happiness?” This is
material calculation, because he
was giving more importance to
the material body, what is his
brother, what is his grandfather
or teacher? He was seeing the
material. Just like what is our
calculation? I am thinking
somebody my friend and another
body as my enemy. Why?
Because I make distinction on
the bodily platform. I say,
“American? Oh, they are my
friends. Russians? They are my
enemies.” Why? What is the
platform of this distinction? The
platform is body. Because one
has got the Russian body by
some way or other, another
bod…, has got American body, I
am making distinction. So this
distinction is on the material
platform. And the spiritual
platform, there is no such
distinction because it is simply

brāhmaṇe gavi hastini śuni caiva
(śvapāke ca) paṇḍitāḥ sama-
darśinaḥ [Bg. 5.18]

One who is paṇḍita—paṇḍita
means learned—he does not
make any distinction between a
learned brāhmaṇa or a dog or a
cat or a cow, because he sees
the spirit.

So we have come to that spiritual
platform. We have to give up
our, this sense gratification
process, and that is the teaching
of Lord Caitanya. And Caitanya
Mahāprabhu practically
demonstrated how to adopt that
life of pure sense gratification or
pure utilization of the senses. He
said, jīvera svarūpa haya nitya
kṛṣṇa-dāsa [Cc. Madhya 20.108-
109]. Jīvera svarūpa haya means
the real nature of the living entity
is eternal servitor, eternal servant
of Lord Kṛṣṇa. The same thing,
what Kṛṣṇa taught in the
Bhagavad-gītā, Caitanya
Mahāprabhu taught also in His,
this Bhāgavata-dharma teaching,
and practically He showed how to
do it. That is His special. Lord
Kṛṣṇa said, sarva-dharmān
parityajya mām ekaṁ śaraṇaṁ
vraja: [Bg. 18.66] “You give up
all your material engagements.
Simply just surrender unto Me. I
shall give you all protection from
all reaction of your past sinful
activities.” Because we are
creating our next body in this life.
So if we become sinful or if we
act only sinful activities, then we
get next body, a very lower class
of body, even as the germ in the
stool. You see? There are so
many varieties of bodies. And if
we act nicely, piously, then we
get better body. Ūrdhvaṁ
gacchanti sattva-sthāḥ. Those
who are acting, those who are
situated on the platform of
goodness, they are promoting
their existentional status in
higher planets. Ūrdhvaṁ
gacchanti sattva-sthā madhye
tiṣṭhanti rājasaḥ [Bg. 14.18] And
those who are in the modes of
passion, they will remain here.
And jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ. And
those who are very addicted to
all abominable habits, they are
clearing their way to hellish life.
So to abominable life is these
four principles. That we are
trying to avoid.

So Lord Caitanya’s teaching, the
sum and substance of His
teaching, is to understand that
we are eternal servant of God.
And if we immediately engage
our energy to satisfy Kṛṣṇa, then
immediately we are transferred
to the spiritual platform. And if
we stick to that activities on the
spiritual platform, then, as
assured by Lord Kṛṣṇa, then,
after leaving this body, we go
back to Kṛṣṇa, Vṛndāvana, go
back to Godhead, back to home.
That is our peaceful, eternal
peaceful life. We should
endeavor for that.

Thank you very much. (devotees
offer obeisances—break)

PRABHUPĀDA: Where is that girl?

GIRL DEVOTEE: Why does Kṛṣṇa
have an external energy?

PRABHUPĀDA: Why not? First of
all say why not? What is your

GIRL DEVOTEE: Well, if He is
pure, everything about Him is

PRABHUPĀDA: He is pure. He is
pure, always pure. Suppose you
are very nice girl, nice, but
because you pass some urine or
stool, does it mean that you are
bad? Does it mean? Then? The
urine may be bad, the stool may
be bad, but because you passed
urine or stool, you are not bad. Is
it clear? Kṛṣṇa has got this
external energy. That does not
make Kṛṣṇa bad. Try to
understand it. If somebody asks,
“Oh, you are so nice girl, nice…
Why you are passing stool and
urine?” Is that any argument? I
am just speaking on the
argument’s sake. Is that any
good argument, that “Because
we are very good, we shall not
pass stool or urine”? Or “Because
you are very good, therefore your
urine and stool also will be very
good”? Is that any argument? So
similarly, if Kṛṣṇa has created this
external energy, that is for His
satisfaction. That’s all. But why
should you take? If we are
confident about Kṛṣṇa’s
goodness, why should we bother
about Kṛṣṇa’s stool and urine?
Why not directly Kṛṣṇa? Let Kṛṣṇa
pass any amount of stool and
urine. We have nothing to do
with that. We have nothing to do
with that. You cannot say, “Oh,
Kṛṣṇa is all good. Therefore His
urine and stool…” I am… Just try
to understand. His urine is also
good. That is a different thing. I
mean to say, if this is an
argument, that “Because Kṛṣṇa is
good, He should not pass urine
and stool,” that is no argument.
It is not… External energy is not
affecting Kṛṣṇa. The urine and
stool is affecting… There are
some worms, they are very much
attracted with the stool. You see?
They are also creatures of Kṛṣṇa.
Similarly, this material nature,
external energy of Kṛṣṇa, is
Kṛṣṇa’s. There is… Undoubtedly,
it is Kṛṣṇa’s. But that worm class
of living entities, they are
attracted by it. You see? So we
should not be attracted. That
should be our… Because we are
not going to be worms of the
stool. Kṛṣṇa, if He cannot… There
are many arguments. If you ask
question, “Why the government
has created this criminal
department?” Is that valid
question? The jail department is
criminal department, prison,
where citizens are put into jail
and given trouble. So if the
prisoner says, “Why the American
government has created this
prison department?” is that valid
question? The American
government may create prison
departments, but why you are
interested there? Why you are
going there? The real position is:
because you are criminal,
therefore government has to
create such department.

So this material energy is created
by Kṛṣṇa because there are some
living entities who are not to
satisfy Kṛṣṇa but satisfy their
senses. For them, it is there. “All
right. Your field of activities,
here.” So it is not Kṛṣṇa’s desire.
It is fulfill your desire. Because in
the spiritual world, Kṛṣṇa is
supreme, but if you cannot
tolerate Kṛṣṇa sup… Even here
there are so many: “Why there
should be God? I am God. I am
God.” Are you God? But you have
got this mentality, that “I am
God.” You cannot qualify
yourself. You do not know what
is God, what is the meaning of
God. You are claiming God.
Because you do not want to
serve God, that is your mentality.
So for these last, lowest class of
men, there is external energy.
[break] …class of men, they will
not abide by the laws of the
state. They’ll repeatedly break it.
Therefore, “All right, you go
there and do whatever you like.”
That is not government’s
intention, that people go there
and indulge in unrestricted
gambling and there… That Mr.
Bhaṭṭācārya told me that
sometimes some rich man goes
there with all his wealth and
stake it, and when he’s lost, he
fires himself, and the gambling
managers puts him down and
throws him in the… There is no
law for such killing or such
homicide or anything. Do
whatever you like. You see? So
there is a class of men. Just like a
liquor shop. Liquor shop is
licensed by the government.
Does it mean the government is
encouraging, that “You become
drunkard”? But government is
giving this license because there
is a class of men who must drink,
and they will violate all… Say, “All
right. Let them have it.”

Similarly, there are two kinds of
living entities: nitya-baddha,
nitya-mukta, eternally liberated
and eternally conditioned. You
see? So for the conditioned…
They will never agree to abide by
God. Therefore, for them, this
material world, the external
energy: “All right, you do
whatever you like. You do
according to…” But still, there is
canvassing work. Oh, God sends
His son to canvass, “Oh, this is
not your right engagement.
Please come back to home, back
to Godhead.” Kṛṣṇa comes. God
Himself comes. He sends His
devotees. He comes as a devotee
just to again reclaim, but they
are so stubborn, they will not
give up this habit. Even in their
so-called spiritual cultivation they
are thinking that “I am God. I am
the mover of the sun. I am the
mover of the moon. I am the
supreme,” in this way. That is the
disease. You see? So as for the
diseased person, there is a
hospital. There is operation is
going on. So many severe things
are going on. Similarly, for the
criminal there is prison
department. So it is not the
government’s desire that there
should be hospital or
prisonhouse. They can save so
much money. But the people
want it. A class of men, third-
class men, they want this. They
want to be diseased. They want
to be criminals. So there must be
some department for them. Just
like Monte Carlo. So this is a
facility for the living entities, for
the slight independence which
has been given by God to them.
That’s all. So material energy is
there not by Kṛṣṇa’s own will.
You want it; therefore there is. Is
that clear? Yes. [break] There will
be no more. Is that possible?
How many people are coming to
become Kṛṣṇa conscious? You
see? So therefore it must remain.
Why do you grudge? But you be
careful. That’s all. That is your
business. Any other question?

DEVOTEE: …withdraw that
independence, can we request
Kṛṣṇa to force us to surrender to
Him, due to our conditioning?

PRABHUPĀDA: Yes, you can
request Him. And He sometimes
forces. He puts you in such
circumstances that you have no
other way than to surrender to
Kṛṣṇa. Yes. That is special favor.
That is special favor. Yes. My
spiritual master wanted me to
preach, but I did not like it, but
he forced me. Yes. That is my
practical experience. I had no
desire to accept the sannyāsa
order and preach, but my
spiritual master wanted it. I am
not very much inclined, but he
forced me. That is also done.
That is special favor. When he
forced me, at that time, I
thought that “What is this?
What…? I am committing some
mistake or what is that?” I was
puzzled. But a little after, I could
understand that it is the greatest
favor shown to me. You see? So
when Kṛṣṇa forces somebody to
surrender, that is a great favor.
But generally, He does not do so.
But He does so to a person who
is very sincere to Kṛṣṇa’s service
but at the same time he has got
slight desire for material
enjoyment. In that case He does,
that “This foolish person does not
know that material facility will
never make him happy, and he is
sincerely seeking My favor. So he
is foolish. Therefore whatever
resource, little resource he has
got for material enjoyment, break
it. Then he will have no other
alternative than to surrender
unto Me.” That is stated in the
Bhagavad-gītā, er, Śrīmad-
Bhāgavatam. Yasyāham
anughṛnāmi hariṣye tad-dhanaṁ
sanaiḥ. Kṛṣṇa says that “If I do
somebody special favor, then I
make him poverty-stricken. I take
away all his means of sense
enjoyment.” You see? That is
stated in the Śrīmad-
Bhāgavatam. Because here in
this material world everyone is
trying to be happy by earning
more money, by business, by
service, by this way or that way.
But in special cases Kṛṣṇa makes
his business or service
unsuccessful. Do you like that?
(laughs) At that time he has no
other alternative than to
surrender to Kṛṣṇa. You see? But
sometimes, when we are
unsuccessful in our business
attempt or earning attempt, we
become sorry that “Oh, Kṛṣṇa is
so cruel upon me that I could not
trust in this.” But that is His
favor, special favor. You should
understand like that.