Shrimat-Bhagavatam 3.22.20
Bhakti Vijnana Goswami · Hyderabad · 2019
Chapters
Reading Srimad Bhagavatam text twenty
Omnamo Bhagavateva Sudevaya Sudeva, Omna mo Bhagavateva Sudeva. Om namobhagavate vasudeva. Narayanamas krity namasam, naram chaiva narodam, devi saraswatiam, deli saraswatiam. Tato Djayamud, Našta praya Shwa Bhadris, Nitya Sela, Nitya Sela. Bhagavatam Sloque Bhakti Right Nstiki, Bhakti Rinstiki, Hampra, Jantamapeta Mapeta krityam dwaipayana virahakatara jugava, putreli tanmayatayotarabinedus, tam saru butahridayamani mana tos me Reading Srimad Bhagavatam Kyanda Sri chapter 22, the marriage of Kardama Muni to Devahu and Devahuti. Text 20. Yataham Bhavat, vishwam hidam, vichitram samsthasate, yat Avatistate, prajapatiam, patihi, ma Mahyama param pramanam Bhagavan Anantaha Ja to bhavat viswamidam vichitram Samsyatayatranabavast chaubavastate, samstasyat Prajapatinam patiresha mahyam, prajapatinam pa diresamayam, paramramanam bhagavananta, parampramamba Yadbhava Twishwamidamvichitram, Yadbaba Vishwamidam Vichitram, Samstasy Teatatrachavastate, Samsta Prajapatinampa tresamaham prajapa tri mayam parampramamanam bhagavananta, parampamamata Yataha from whom Abhata Emanated Vishwam Vishwam creation idam this Vishitram Vichitam Wonderful Samstassyate will dissolve Yatra in whom cha and va or or avatishtate presently exists. Prajapatinam Prajapatinam of the Prajapatis. Of the Prajapatis Patihi the Lord Eshaha this Mahyam to me Param Highest Bramanam Authority Bhagavan Supreme Lord Ananta Unlimited Translation and purport by his divine grace, Sibhaktivanta Swami Prabhupada. The highest authority for me is the unlimited Supreme Personality of Godhead from whom this wonderful creation emanates, in whom its sustenance and dissolution rests. He is the origin of all prajapatis, the personalities meant to produce living entities in this world. Purpose Sri Prabhupada. Kardama Muni was ordered by his father, Prajapati, to produce children. In the beginning of creation, the Prajapadis were meant to produce the large amount, the large population which was to reside in the planets of the gigantic universe.
But Kardama Muni said that although his father was Prajapati, who desired him to produce children, actually his origin was the supreme Personality of Godhead Vishnu, because Vishnu is the origin of everything.
He is the actual creator of this universe. He is the actual maintainer. And when everything is annihilated, it rests in him only. That is the conclusion of Śrīmad-Bhāgavatam.
For creation, maintenance and annihilation, there are three deities, Brahmā, Vishnu and Mahesvara, Shiva. But Brahmā and Mahesvara are qualitative expansions of Vishnu. Vishnu is the central figure.
Vishnu therefore takes charge of maintenance. No one can maintain the whole creation but He. There are innumerable living entities and they have innumerable demands.
No one but Vishnu can fulfill the innumerable demands of all the innumerable living entities. Brahma is ordered to create. Shiva is ordered to annihilate. The middle function, maintenance, is taken charge of by Vishnu.
Kardama Muni knew very well that by his power in progressive spiritual life, that Vishnu, the Supreme Personality of Godhead, the personality of Godhead was his worshipable deity.
Whatever Vishnu desired was his duty and nothing else. He was not prepared to beget a number of children; he would beget only one child who would help the mission of Vishnu.
As stated in Bhagavad-gītā, whenever there is a discrepancy in the discharge of religious principles, the Lord descends on the surface of earth to protect religious principles and annihilate the miscreants.
Marrying and begetting a child is considered to liquidate one's debts to the family in which one is born. There are many debts which are imposed upon a child just after his birth.
There are debts to the family in which he is born, debts to demigods, debts to Pitṛs, debts to ṛṣis, etc.
But if someone engages only in the service of the Supreme Lord, the personality of Godhead, who is actually worshipable, then even without trying to liquidate other debts, one becomes free from all obligations.
Kardama Muni preferred to devote his life as a servant of the Lord in Paramahamsa knowledge and to beget a child only for that purpose, not to beget numberless children to fill up the vacancies in the universe.
Yatobavat viswam idamvi chitram samstastyati yatra chavavatistate prajapatinam pati resha mahyamampramanan Bhagavanandaha.
The highest authority for me is the unlimited supreme personality of Godhead from whom this wonderful creation emanates, in whom its sustenance and dissolution rests.
He is the origin of all prajapatis, the personalities meant to produce living entities in this world.
Kardama Muni's condition for marriage
Surma bhaktividanta swami ma kinamani nama shaya sa swati devi gurawami pachaarini nirvi sa sunya vahvi pacha de sutani, mancha kaupada vicha kripah Siddov Vicitanam Padana Biovishna Vyonamona J Sri Krishna Chaitanya Brahmanitananda Shedvaita Vidha Hara Sivas De Guru Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Ram Ram Ram Hare Hari Ajani Lam Bitha Bujokna Kodak Sankhtanaika Malax Vishwam Bharadvi Javarukada Ramdeja Jaka Prananda no Bhagavatam Swat.
Hare Krishna. Thank you very much for giving me this opportunity to speak about Srimad Bhagavat So in this verse we
see that there is somewhat unexpected in these verses of Srimad Bhagavatam, this series of verses of reply of Kardama Muni upon the request of Manu to take his daughter Devahuti as his wife.
There is somewhat unexpected turn. Because initially Kardama Muni says who would not take Deva Kuti such a qualified girl as a wife?
She's so beautiful and she's so intelligent and she's you know only those who worship goddess Shri can even see her what to speak about having as her wife.
And then all of a sudden he says, but I only beget one child. And then I will renounce and live her, dump her.
It's very surprising, you know, such a qualified wife, which can give you happiness for the rest of your life, and you know you can begin unlimited children anymore, as Prabhupada says, numberless children.
But still, he says he's very firm about this. He says only one child and that's it.
And here he explains why, because uh it's also quite unexpected because he's a prajapati, he is one of the Prajapati, he's the original son of Lord Brahma, and Lord Brahma, his main duty is to populate this universe.
So why he refuses this? He explains this in this verse particularly.
He says, For me, the prajapatipati is the Pramana. The one who is the Lord of all the Prajapati's is He the the Brahman, not Prajapati himself, not Lord Brahma himself.
Material desire for procreation
I'm following him, therefore, only one child, not more than this.
And again, if we think about it, it may sound a little strange because uh the Lord created this whole universe and uh his desire is to populate this universe definitely.
So why does he say but basically what he means to say is that Lord doesn't want more than one child. Even more one child is too much. But okay, one child is okay. But not more than this.
So why sometimes, and specifically Krishna consciousness, is so much against this business of procreation children.
So much is set against this business, it's it's Lord desire In Bṛhadāraṇyaka Upaniṣad it's very clearly said sa sokāmayata bahu syām prajāyeya I want to become the Lord.
Initially, in the beginning of creation, the Lord wanted saokāmayata. He wanted, He has desired Bahusyam to become many. Prajaya means that many, many followers and living entities will proliferate in this world.
So it seems like it's the desire of the Lord. He wants to become many. He wants to create an unlimited number of living entities. Why Kardama Muni here says that according to his understanding, Lord doesn't desire this.
Lord only wants that He would beget only one child. It's an interesting question to think about.
If we take materialists, materialists they very emphatically say the same thing that, you know, I recently read, I'm writing a book on this on this subject. Oh I mean related subject.
So I recently read one book by a materialist scientist and this lady she's explaining the nature of material love. And she says that basically it's it's the drive, initial drive, which is there in everyone. And why?
Because everyone wants to reproduce his genes. The meaning of one's existence is to create replicas of one's genes, as many replicas as possible.
Therefore people want to procreate, therefore people want as many children as possible, therefore people have you know illegal and illicit sexual relationship because this drive is very strong.
The nature itself invested this drive into human being. You know, that somehow rather the DNA which was created in the beginning by chance, of course. Uh uh it was created by chance with innate desire to proliferate itself.
It doesn't make any sense. You know, DNA is just a chemical. Gene is just a chemical. Why chemical wants to reproduce itself? Well what is this drive?
But somehow or other you, know, okay, let's take it for granted that DNA wants to reproduce itself. And of course, this is the whole basis of Darwin's theory.
Darwin's understanding is that you know just somehow or other this creation you know wants to evolve. Of course, Darwin had many problems.
Darwin himself admitted that whenever I see the peacock's feather, it makes me sick. Because from the point of view of Darwin, peacock's feather and the tail of feather doesn't make any sense.
It just doesn't make any sense, you know.
Such a small bird has such a huge tail, which gives him a lot of disadvantages in the natural selection because you know he he becomes very clumsy you know he cannot fly properly because this tail is so heavy and still somehow or other this tail is there.
He doesn't know that Krishna likes peacock's feather. So therefore it's not a it's not a There is nothing surprising that Darwin becomes sick when he sees peacock's feather because he doesn't like Krishna.
But anyway, so that's a deep psychology of Darwin.
But But you know, getting more serious, if getting a little more serious, this idea of materialists is there that you know everyone, every human being wants to proliferate himself wants to you know create progenies and we can see examples of this there are many examples of this you know we can look around, you know, people have this drive, no doubt about it.
Sages choosing the celibate path
But at the same time, we can see that from the beginning of creation there are other people who don't have this drive or who try to restrict this drive, who try to restrain themselves. And that's very strange.
If this is the innate desire of our DNA, which is in everyone, how come that some people uh throughout the history, and there are plenty of these people who don't want to proliferate, who don't and what is this one of them? And in fact, the first sons of Lord Brahma, Kumaras, they refused to do it.
They said, we don't want to have anything to do with this. Out of first sons of Lord Brahma, nine, remained brahmacārīs. In the Fourth Canto it is said Nārada Muni became brahmacārī, Ṛbhu became brahmacārī, Yati
became Brahmachari. So many of them remain Brahmachise. Somehow or other Lord Brahma put wrong DNA in them. And how, how they can, how they can remain, how they can live if they don't create themselves.
So this is the question here. Why? And the answer is given here by Kardama Muni himself. He says, because this is the desire of the Lord. And it's very interesting why this is the desire of the Lord.
Yeah, the Lord has two desires. Definitely he wants to populate this world, no doubt about it, and therefore he created Brahma and Daksha is there. And Daksha is really working hard.
You know, he's he's the most hard-working among all the sons of Lord Brahma. He is really fulfilling the desire of his father. But somehow or other, there is another idea behind this creation.
And it will be very important for us to understand this deeper idea behind this creation.
To understand this and to give our explanation of this drive, of this procreational drive or sexual drive, we have to come back to the beginning of creation, which is actually very interesting.
In Brahma-saṁhitā and of course in Śrīmad-Bhāgavatam and in Bhagavad-gītā also, it is said that the creation, the initial creation is compared with the sexual act, the primordial sexual intercourse.
And it is said that the Lord is the seed-giving father. It is very clearly said in Bhagavad-gītā. And this yoni, the womb of material nature, is the yoni. And the Lord is giving seeds in this creation.
So again, we come to the same idea. Lord wants to procreate Himself. But in Brahma-saṁhitā, it is explained in more detail, and it is said that the Lord Himself never comes in touch directly with the material nature.
He is only in touch with His spiritual nature. Rāma is His energy of enjoyment, and He is only in touch with her.
But when He wants to create this material world, and that's His desire, no doubt about it, and He has to come in contact with the material nature, then He glances over Prakriti, which is the shadow of Rāma.
And his glance has an aura, has an effulgence. The glance of the Lord has an effulgence, and this effulgence takes shape of lingam, which is called Shambhu, Lord Shiva.
And Lord Shiva himself comes in a form of Lingam comes in contact with Shakti, with Prakriti, with the material energy. And in this way, the creation takes place. But, and again, this is not a problem at all.
This is legitimate because material nature is the legitimate energy of Shambhu, and, uh, this is, there is nothing wrong with this act, uh, original act of creation.
But, uh, Bhaktivinoda Ṭhākura gives a very beautiful explanation of this whole description. And he says that who is this Lord Shambhu?
False ego and Shambhu tattva
Lord Brahma himself explains later on in his prayers that Kṣīraṁ yathā dadhi-vikāra-viśeṣa-yogāt pṛthag-bhagavataḥ hi rītaḥ. He says, Who is this Lord Shambhu? This Lord Shambhu, he is vikāra-viśeṣa-yogāt.
He is coming from this very special yogurt, very special combination vikāra-viśeṣa-yogāt. Kṣīraṁ yathā dadhi-vikāra-viśeṣa-yogāt.
As much as milk which, it comes in contact with some bacteria or with some sour substance, it becomes transformed. So, what is this transformation?
Bhaktivinoda Ṭhākura says that this vikāra-viśeṣa-yoga, the transforming agent, which transforms the original consciousness of God, Lord Shiva is nobody but original consciousness of God with some some adulteration, some special change
in it, some vikāra. So this vikāra, this special, uh, combination by contact with which the original consciousness of God takes shape of the consciousness of Lord Shambhu is the combination of the minutes
aspect of the material of the taṭasthā-śakti, Tamo-guṇa of Material Nature, aṇutva tamo-guṇa, and tiny tiny particle of samvit and hlādinī-śakti. So this is the combination by which the original consciousness of
the Lord, listen very carefully because it's important to understand our own psychology.
So our own psychology, who is coming from the original Lord Shambhu, the real father of all the living entities, has this combination, tamo-guṇa. Everyone has some tamo-guṇa. There is no doubt about it.
And especially it becomes prominent during Śrīmad-Bhāgavatam class when everyone becomes little tamasic and wants to sleep. So this is one aspect. We have this tamas. Tamasi aspect is innate nature.
Then we have this minuteness aspect, anutva. We are very tiny. And it basically means that we have this deficit mentality. We always feel incomplete. There is some sort of incompleteness in us.
And then there is some samvit shakti.
Saṁvit-śakti means the knowledge potency or the potency of consciousness, definitely, and Ānanda-śakti. Tiny, tiny spark of Ānanda-śakti, original bliss potency of the Supreme Lord is also there in us.
So again, when Lord Śambhu is created, there is nothing wrong with it. But what happens later, not later, Lord Śambhu, and it is also explained in Brahma-saṁhitā. Lord Śambhu has svāṁśa ābhāsa.
Bhaktivinoda Ṭhākura says that he is not vibhinnāṁśa as us. And he is not svāṁśa, he is not the part and parcel of the Lord, he is not an avatāra of the Lord. He is svāṁśābhāsa. He is the shadow of this svāṁśa.
In other words, he has this svāṁśābhāsa, he has this mood: I am svāṁśa, I am independent, I am the Lord. But this is ābhāsa, this is the reflection of the original mood of the Lord.
So the problem is in this particular mood which Lord Shiva has and which is transferred to all of us. We all have this svāṁśābhāsa, the shadow of independent mood of the Lord.
Only Lord is independent himself, he is svāṁśa, or He is the Lord Himself, He is Svayaṁ Bhagavān. He has this legitimate mood: I am independent. But Lord Shiva, he develops this independent mood, which is
And of course Lord Shiva understands he is dependent; therefore, the śāstra says, vaiṣṇavānāṁ yathā śambhu: He is the greatest of all vaiṣṇavas.
Mentality of independent enjoyment
But somehow or other this ahaṅkāra, he is the ahaṅkāra-tattva, he is the original ahaṅkāra principle and he gives us this mood of independence, and therefore, every living entity in this material world wants to
enjoy independently of the Lord. That's the problem. We all have this mood of svāṁśa-bhāva ābhāsa. I am the Lord. I am the Lord of my survey. Srila Prabhupada is very emphatic about this.
That he says everyone is trying to imitate the Lord. Everyone is a little imitation, a little ābhāsa of the Lord. I am independent.
The little child, when he becomes little grown-up, he's completely totally dependent. But then when you try to help him, he says, I'll do it myself. This ahaṅkāra starts growing, growing, growing.
By the 15-year-old or 16-year-old, it's grown up and then you become completely total nonsense. I'm independent. I I don't depend on anyone, you know, everyone, you know, I I know better. You all fools.
You you old people are all fools, and they don't know anything, and you know, I will enjoy myself. I will make it. Everyone is suffering, but somehow or other I will be an exception in this world. I will make it.
I will become an enjoyer of this māyā. So that's the problem. This original mistaken consciousness is penetrating everyone in this world. This spirit of enjoyment is in every one of us. This bhoga-vṛtti.
We want to enjoy independently. And uh the main manifestation of this is a sexual drive which we all have.
The prime manifestation of this enjoying spirit is the sexual drive because this is the pinnacle of you know so-called material enjoyment.
And therefore, the sexual drive, even though it has a purpose, but people tend to misuse this sexual drive and we can see you know so many people just completely totally misuse this sexuality because they think somehow or other that this is the meaning of my life. The only expression, the only joy, the only sense of my life is there in doing this sexual intercourse.
And that's a mistake, that's a problem. And therefore, the Lord has double desire. He definitely wants to proliferate the living entities, but he also wants to teach the living entity the proper meaning of life.
The proper meaning of life is not to procreate, the proper meaning of life is not to enjoy independently of the Lord. The proper meaning of life is to connect with the Lord
and this innate desire of connection with the Lord is also with us because of this minuteness aspect which is there in Lord Shiva or in ahaṅkāra tattva. We have this tamas and tamas uh pushes us to enjoy this world.
Ultimately it's tamas, it's tamasic mentality. But at the same time, we have this understanding that I'm not completely independent or I am not all in all, I am not complete.
There is this desire to somehow or other to be connected with the Lord and if we examine our psychology minutely, we will understand these two drives. This Bhagavriti is there in everyone.
And what to do with this Bhagavriti? Bhagavriti is a very powerful drive. It's extremely powerful drive. Sexual drive is the most powerful drive.
You can only you know exchange it with some drugs or whatever, some people who take drugs they some for some time they become a little apathetic to sex.
But then when they stop taking drugs again, this sexual drive is coming. It's very strong, it's a very strong force within us. But the only solution to this problem is to
change the bhoga-vṛtti to sevā-vṛtti. If we exchange or if we develop this service mood, then only we can control this sex desire. Otherwise this desire is uncontrollable. And then only we can experience the higher bliss.
If we are busy engaging or experimenting or trying to somehow rather squeeze out this minute ananda or this little happiness of sex. We deprive ourselves of higher happiness.
Transforming enjoying spirit into service
That's the point. We have a choice. Everyone has a choice. Everyone is free. Everyone definitely has a freedom in this world. We are created free. This is a very essential point. But we also given intelligence.
That's why we can see that some people they choose something else. And despite this other parampara. There's there is Daksha Parampara in this world, no doubt about it.
You know, and most of the people they belong to Daksha Parampara. But there is Nārada Muni Parampara also. So there are two main paramparas in this world, Daksha Parampara and Nārada Muni Parampara.
And uh the point is that we are given intelligence. Intelligence is uh the faculty in learning entity which gives us viveka. Intelligence or buddhi, one of the functions of intelligence or buddhi is viveka Shakti.
Viveka Shakti means discrimination shakti. And we can see what is the result, what is the consequence of one and another path. We can see that uh unlimited sexual drive doesn't make anyone happy.
It creates so much headache. So much headache. And moreover, it creates and this is not the worst part. Some headache is okay.
But the worst part is that by this exercising this sexual drive, you become completely identified with the body. The identification with the body becomes so gross, your consciousness becomes more
and more gross the more you exercise this propensity which is there in all of us.
It's very interesting in Śiva Purāṇa, there is an interesting story how Kamadeva, the original Lord of Desire or the Lord of Lust, appeared. He appeared in this world when Lord
Brahmā initially Lord Brahmā was creating only male progenies from his mind. His mānasaputras, one after another, male progenies would come and there was no problem.
But then he desired to create a woman, woman, and he created woman and when the woman, her name was Vāk or Sandhya.
This Sandhyā, first woman was so beautiful and Lord Brahmā himself looked at her and he couldn't believe his eyes, she was so beautiful.
And all his mental sons were there and they were also looking at him and they couldn't just take away their eyes. And in this moment, Kamadeva appeared from the mind of Brahmā, the Lord of Desire. He was very beautiful.
And he had his flower arrows. And he was well equipped and he had new bow structure. And he was very, you know, he had makara, the crocodile was him, you know, because lust has this ability to devour everyone.
So crocodile is the vāhana of Kamadeva. So Kamadeva appeared there and you know śṛṅgāra was, you know, around him and he asked my father please tell me what shall I do?
And the father of Lord Brahma says, you can do whatever you like. You basically you will you will be the Lord of everyone. Nobody will be able to resist you, including me and including Lord Shiva, everyone will be, you know, will be your victims.
And he became very happy. He says, oh really? Let me try it. First arrow was put in uh in Lord Brahma himself and that all the Prajapadis they became completely lusty.
They were looking at this Sandya and you know before they were looking with some curiosity. Who is that?
She looks different than us, you know, there are some different features and that's interesting. But there was initially there was curiosity. But very soon this curiosity was changed into complete lust.
And it became so obvious that you know there are some bodily transformation when the lust is there and Lord Brahma he he became embarrassed because you know everyone all of a sudden had some bodily transformations there.
And you know, Lord Shiva and one of one of them, one of the sons of Lord Brahmā Dharma, he started praying to Lord Shiva. And Lord Shiva appeared and he saw this completely bizarre scene.
Lord Brahmā all his sons and Sandhya and everyone is looking at each other and everyone is just. You know, they were ready to jump on each other.
And Lord Shiva started laughing at Lord Brahmā and saying, you know, look at you. What kind of example you're showing to the world? You know, this is your own daughter. And Lord Brahmā said, oh my goodness. Shame on me.
But what is most interesting, for I'm telling this story, and then he cursed Kamadev, and then Kamadef ultimately, anyway, that's a long story.
But what he says, what happened with him in this moment, he says, 49 animal passions exuded from his body. 49 animal bhāvas appeared in the body of Lord Brahmā when he first experienced lust.
It's very interesting because ever since this original lust feeling or lustful impetus which was there in Lord Brahmā everyone who experienced this drive or this energy has animalistic passions in him.
I don't remember 49 or 39, but in any case it's a lot.
You know, so the point is very clear, all these animalistic bhavas, animalistic moods are strengthened and uh completely fortified by engaging in this act of procreation.
Kardama Muni's controlled marriage approach
Therefore, this is such a one has to be very careful when he engages in this in this activity in the Lord. Because the animalistic tendencies become more strong. That's the point.
The main point why Kardama Muni says here that I don't want to have so much to do with this. I have this drive with me. I do want to get married. He was very clear about this when he was speaking with the Lord himself.
He says, I want wife. That's okay, that's legitimate. But you know, you have wife, it's fine.
You beget children with her, it's fine, it's religious, Dharmu Virodu, Kamasmi, Bharatar Shaval or Krishna Himself says, I'm the sexual drive which is not against this.
But be very careful because first of all, this Prithagbhav, independence mood, the mood of independent enjoyer will be strengthened, will be fortified.
You will develop this mood and the sevri, the opposite mood, will become subdued by this. And moreover, the consciousness will uh will be affected by this.
Therefore, as little as possible, try to limit your propensity as much as possible for you in this particular body and uh ultimately uh you know try to develop your higher nature otherwise you will develop develop your animalistic nature and what is the use?
Next life you will become a rabbit. Rabbit can have sex twenty-four hours a day. You know, they are champions. Rabbits are very powerful malales. They're entering and all these, you know, chimpanzees, they're also very nice.
You know. You may confirm the Darwin's theory that you're coming from chimpanzee because it's only human beings who renounce sex. Shimpanze never renounces sex. Rabbits never renounce sex. There' nos chimpanze m monks.
They all grihas or grihamedis. Human beings have higher nature. And to develop higher nature, we have to do something.
And to develop our higher nature, there is this parampara of Narada Muni, which teaches us how to develop it.
And Parampara of Narada Muni is to develop sevavriti. The only remedy from this Bhagavriti, from this independent mentality is severity, to develop this mood of service.
And it's actually interesting that the material scientists
who study this sexuality and this nature of sexuality, they say that as soon as the little child is born, the sexuality decreases not only in female not only in women but in males also.
He says, as soon as the father takes his child on his lap, his sexuality decreases. Why? Because there is a natural sevā there. I want to serve this little child.
So, when this mode of service that I want to serve somebody, I want to do something for somebody else that proportionately the drive,
sexual drive will decrease and the animalistic tendencies will also decrease and ultimately the higher tendencies of the human being will proliferate and we will we will be the living proof that Darwin is wrong.
So any one of us can choose whether we will be living proof of evolution theory of Darwin or we will be living proof that he is wrong. So this is the choice which we have.
Whether Darwin is wrong or right, every one of us has a chance to prove. So let's try not to prove his theory once again. I guess I will finish now. It's already too late. Thank you very much. Hare Krishna.
Sila pra opadaki ja Sila Propada actually was very emphatic against Darwin, and his idea was that we should all prove that Darwin is wrong, not that he's right.
We are not coming from chimpanzee, we are coming from Nārada Muni and ultimately from Kṛṣṇa himself.