Bhagavad-gita 3.30
Бхакти Вигьяна Госвами · South Africa · 2006
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Recitation of Bhagavad Gita verse thirty
I will read thirtieth verse from the third chapter of Bhagavad Gita, which is entitled Karma Yoga. Mai Sarvani Karmani, karmani, sannyasya, adyatma, chetasaha, Nirmama, Bhutva, Yudjaswa, Vindaswa,
Vigata, Viratam, Dvaram, Mai Sarvani Karmani, karmani, sanyasjad macheta sahan, ni rashir nirmam bhutva, yudya Swavika Jvaraha, Vita, Mai Sarvani Karmani, May Sarvani Karmani, Sanyas Macha, nira shir nirmamobhutva,
yudya sva diga ta jvaraha, yudasva viga. Mai un to me sarvani all sorts of karmani activitiesasya giving up completely with full knowledge of the self of the self chetasa by consciousness without
desire for profit without desire for profit Nirmama without sense of ownership Bhutva Sobing Yudhaswam fight Vigatajvara Vigata Jara without being lethargic. Without being lethargic. Translation.
Therefore, O Arjuna, surrendering all your works unto me with full knowledge of me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Śrīla Prabhupāda. This verse clearly indicates the purpose of the Bhagavad Gita.
The Lord instructs that one has to become fully Krishna conscious to discharge duties as if in military discipline. Such an injunction may make things a little difficult.
Nevertheless, duties must be carried out with dependence on Krishna because that is the constitutional position of the living entity.
The living entity cannot be happy independent of the cooperation of the Supreme Lord, because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord.
Arjuna was therefore ordered by Shri Krishna to fight as if the Lord were his military commander.
One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge prescribed duties without claiming proprietorship.
Arjuna did not have to consider the order of the Lord. He had only to execute his order. Arjuna didn't have to consider the order of the Lord. He had only to execute his order. The Supreme Lord is the soul of all souls.
Therefore, one who depends solely and wholly on the Supreme Soul without personal consideration, or in other words, one who is fully Krishna conscious is called Adyatma Chatas.
Nirashihi means that one has to act on the order of the master but should not expect fruit of results. The cashier may count millions of dollars for his employer but he does not claim a cent for himself.
Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of Mai or unto me.
And when one acts in such Krishna consciousness, certainly he does not claim proprietorship over anything. This consciousness is called Nirmama or nothing is mine.
And if there is any reluctance to execute such a stern order, which is without consideration of so-called kinsmen on the bodily relationship that reluctance should be thrown off.
In this way one may become Vigata Jvara or without feverish mentality or lethargy.
Everyone according to his quality and position has a particular type of work to discharge, and all such duties may be discharged As described above. That will lead one to the path of liberation.
Mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ.
Therefore Arjuna surrendering all your works unto me with full knowledge of me, without desires for profit, with no claim to proprietorship, and free from lethargy.
Namaḥ oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine. Namaste sārasvate deve gaura-vāṇī-pracāriṇe nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. Vāñchā-kalpatarubhyas ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ. Patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ.
Jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Śrīvāsādi-gaura-bhakta-vṛnda.
Internal meaning of total surrender
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Ājānulambita-bhujaḥ kanakāvavadātaḥ Yesterday, endeavor and surrendering to the will of the Lord. And I kind of decided to continue this topic by taking this verse.
Because as Prabhupada says in the beginning of this purport, this verse indicates the very purpose of Bhagavad-gītā. Because in this verse, basically, Sri Krishna explains what it means to surrender. We often hear this.
Krishna says this very boldly. Surrender unto me. Sarvadharvan Parityaja Mamakam Saranamraja. Aham tvam sarva patityo. I will take care of you. Don't worry about anything. Surrender unto me.
And he also says Daviheya saguna Mayamaya duratya mama vajaya prapadyante maya matamtarantityad someone can overcome this influence, material influence, which we are in, only if one surrenders.
We are basically in this ocean of material energy. And it's a huge ocean. And how are we going to cross it over? It's very difficult.
We're just little tiny specks, little tiny uh sparks of spiritual energy drowning in this ocean of material energy. And we're supposed to cross it over. Sometimes Śrīla Prabhupāda gave this beautiful example.
He said that people are trying to cross over the ocean by swimming. But no matter how good swimmer you are, will you be able to swim to cross it over? No. Sooner or later you will drown.
And he also says that sometimes people trying to surrender to somebody else, and he says to surrender to somebody else, it's as if you know you're drowning in the ocean, and there is a dog trying to swim nearby.
And you think this is a good idea, let me catch the tail of this dog. Maybe this dog will help me to cross the ocean. The dog will not help. Nobody else will help.
Basically we have to know that we have to depend on Krishna solely and wholly as Śrīla Prabhupāda explains in this purport. We have to depend on him. But here he explains what it means to depend on him.
Because uh it's not an easy thing.
Krishna's direct instruction to Arjuna
Here he basically explains the essence or the meaning, the internal meaning of surrender, what it means, how we should check whether I'm surrendered or not.
So he says in the beginning of this verse, basically he is answering here the question of Arjuna. Arjuna asked him in the beginning of the third chapter Tell me definitely what is good for me, fight or not fight.
Enough of this, you know, complicated things, you know Nirvana, Brahman Nirvana, Richvati, this and that. You know, Arjuna is not impressed.
Because Krishna in the second chapter explained to him so many other things, but Arjuna is not impressed. He says, I'm I'm I'm a simple man, I am a kshatri. I am not a philosopher.
I am not, you know, tell me what I should do. And ultimately Krishna says, this is one of the most straightforward verses in the whole of Bhagavad-gītā. It says very straightforwardly what we are expected to do.
So straightforwardly that even Prabhupāda, as you may notice in the purport, feels little uneasy. Prabhupāda kind of apologized for Krishna.
He says maybe it's not so easy to do what Krishna says here because Krishna is is taking a role of military commander. He's really heavy here. Sometimes he is very mild and he's, you know, trying to pacify Arjuna.
But in this particular verse he is not you know playing around. He is saying the plain, straightforward truth.
He says: mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ. He says, just forget all this nonsense.
Mayi sarvāṇi karmāṇi sannyasyādhyātma-cetasā. You have to surrender all your works to me. You have to offer whatever you do to me.
And how you should offer adhyātma-cetasā. This is perhaps the most important word in this verse. He says, you have to work for me. I mean, this is not a small thing.
You know, it's— Krishna consciousness is not a— It's a serious thing. Krishna says. You know, you work for me. It's it's a big thing to demand.
He says you work but don't claim proprietorship, don't claim the results of your work. Give it up, everything to me. That's just, I mean, who will do it? Tell me. Who will really do it?
You know, you work and work and work and work hard, and then some big guy up there says, you know, give it to me. It belongs to me.
So therefore he says adhyātma-cetasā, which is, as I said, is the most important word in this verse. Adhyātma-cetasā means adhyātma-cetasā with the spiritual consciousness or with consciousness of who you are.
Basically, what Krishna says here that it's not that He is trying to push us to do something blindly just surrender unto me, you know I'm a big guy. No.
What he wants to say is that you have to have the complete, total, clear understanding that we already belong to him. Adhyatma chatasa, adiatma. Atma means soul. Atma means I.
Prabhupāda translates this Adhyātma as with this consciousness of self. Who am I? And adi, adi means above I.
Adhyatma chatasa means with the consciousness, chatasa means consciousness, with the consciousness of somebody who is above uh who is beyond ourself. That there is God and that we belong to Him.
Basically what he says, the first thing which you have to understand is that you already belong to Krishna. That you are already His part.
And because you belong to him, there is nothing else for you to do but to do what he wants you to do. This is what Prabhupāda explains in the purport. He says, this is Adhyatma Chatasa.
Adyatma chatasa means not that you speculate. Not that you think, you know, what should I do, whether I should or not, shouldn't do. No, he says you have no choice. Because this is already your constitutional position.
This is your nature. You cannot change it. No matter how much you speculate, no matter how much you don't like it, no matter how much you rebel against it, you know you may do so many crazy things.
But you are already part of the Lord and you belong to Him. And Adyatma Chatasa basically means uh uh you know the this consciousness that you belong to him. Like a cow. Cow is very much liked by Krishna.
And one of the reasons why cows are so uh nicely taken care of by Krishna is that because they are very surrendered souls. You know, cows they you know any other animal, you sell this animal to somebody else.
And the animal is still trying to you know to to go to his previous owner or whatever. But if you sell a cow, what will the cow do? Will the cow try to run away? No. The cow immediately surrenders.
Cow knows he is my master from now on. And cow takes completely this sense that I belong to him. This is one of the characteristics of the consciousness of the cow.
And if we want to become cows in the spiritual world, and Krishna will become our cowhard boy, this kind of consciousness should be there. I belong to him.
This is what Rupa Goswami explains in Bhakti-rasāmṛta-sindhu. And that this is the crown, the highest pinnacle of consciousness. When you develop the consciousness, this is the highest evolution of the consciousness. This very strong sense that I belong to God and God belongs to me. That we're inseparable.
So this is first thing at Yatma Chetasa that I already belong to Him. And because I belong to Him, I have to do whatever He likes. But this consciousness cannot be developed immediately. This is not an easy thing.
As I said, surrender is not an easy thing. Surrender means you surrender your ego.
Surrender means that your ego, which is independent of the Lord, which is rebellious, which is kind of greatest obstacle on your spiritual path will always try to make troubles for you. And your ego will always say.
So this may-cetasā. Krishna says, you give me all the fruits of your actions, surrender all what you do to me because you belong to me. With full understanding that you already belong to me.
But then he explains what it means again.
Two key features of false ego
Because as I said, the ego will protest. An ego has two features. Our ego, our ahaṅkāra, false ego, or false identity, has two most important features that is me and mine. This I-ness.
Me meaning I'm independent. Me means that I'm the doer. Basically the first, the most important part of our ego, I'm the doer. Everything depends on me.
And the second part of our ego mine, because I'm the doer, I do, and then it means that I do something and the fruits of my action belong to me. And I have to enjoy.
This is two features or two important aspects of our ego, of our independent or false existence. So therefore, Krishna explains that how you do it there are degrees of surrender or degrees of your spiritual consciousness.
Surrender is a process and it's a long process. It's a demanding process. And therefore Krishna explains really what it means. He says he more or less deciphers this meaning what is what Adhyatma-cetasā means.
He says: Nirāśīr nirmamo bhūtva. By becoming, you have to do it by becoming nirāśīr nirmamo. Nirāśīr, this is again, this pertains to this or relates to these two aspects of our false ego. One aspect is I.
And I means I am independent. An independent means what? If I am independent it means what? Then you become a teenager and you try to declare your independence from your parents.
What is the main feature of this independence? I'm independent means I have what? Independent desires, right? Who are you to tell me what I should do? You know, who the hell you are. Get lost. I know better what I need.
So independence, our independence or the feature, the main feature of our ego is this independent or sense of my independence that I don't depend on anyone and basically it means that I am independently desiring.
I know better what I need. And therefore, Krishna says, nirāśīr. Nirāśīr means āś means desire. āś means hope.
So if you want to surrender, the first thing which you have to surrender, the first thing which you have to give up is this which is very difficult again is this feature within us uh or this quality within us uh that I desire independently. I know what I need.
So and this is what Śrīla Prabhupāda explains in the purport. The first thing from which you start to surrender is that it's not that I desire and I know what I need and I do what I need, but now there is somebody else whose desire I should fulfill. This is what surrender means.
And very important feature of this is that because Ash means desire and āś means hope. Basically, this nirāśīr means that you give up not only desires which is very difficult to do but you give up the hope to become
happy independently, because why people are so much stubborn. Why do they want to fulfill their desires? Because they think that in this way they will become what? Tell me. Why do you why do we have desires? Yeah.
To fulfill my desires is the way to become happy, right? We want to become happy. And I think that if I have these desires and if I fulfill these desires then I become happy, right? Right?
This is the only way to become happy, right? Is there any other way to become happy? No, there is no other way. This is what we think.
No matter what, you know, so many times we tried, so many desires we had, and so many desires have been fulfilled. Did we become happy? No.
We fulfilled one desire and immediately when one desire is fulfilled, we feel something is wrong still. I still have to come up with some other desire and some other desire and some other desire.
This and Krishna says this, by by the way of your independent desires, this come. If comma is coming and coming and coming, you will never be able to satiate these desires.
And because you will never be able to associate, you will always be dissatisfied.
So, what Krishna is saying here, you should give up not the desires, you should give up the hope to become happy independently by this process of fulfilling your desires. We still have the hope.
In Russian, there is saying, I don't know if this saying is there in English, that the hope dies the last. You know. Everything else is already dead, but you still have some hope.
So and Krishna says you kill this hope the first First.
What Krishna is saying here, we have this crazy hope, really crazy, really unreasonable hope, that I can become happy independently. Independently on Krishna. I can become happy just by fulfilling my crazy desires.
Like these teenagers. Teenagers, you know, they have these hopes, you know, so many hopes.
They say, Yo, this all this, you know, old folks, they don't know and they don't understand anything about the life. But I know what the life is and I will become happy. So Christmas says it's stupid.
My dear sir, you're foolish.
So what he says, Nirashir, he says he again he explains what surrender means. Surrender means you give up this hope, unreasonable hope, that you may become happy just by this process of desiring for yourself.
Just by this process of manufacturing or uh concocting your own desires. You know, you just create some desires and you think, oh yeah, yeah, right, right. This is how the mind works. You create some image.
Some crazy image in your mind. The mind always produces some images, you know, and you think, oh yeah, right, right. This is what I need, yeah, right, right, right, right. This is ridiculous, you know. Doesn't work.
It does not work. So and this is is again is coming from this sense of false ego, from my false identity that I am independent. I am on my own.
As I said, this adhyatma-cetasā, spiritual consciousness means I'm not independent. I'm not on my own. I belong to Krishna. And therefore I have to do what he tells me to do.
But our false identity means I'm independent, it means whatever I concoct, I have to become and see what happens. This is the tragedy of human life.
They concoct something and they try to become and they become this and they say, Oh, this is horrible. Why did I want to do this? Why did I want to become this? You know.
So many people they have dreams. And they sacrifice their lives for these dreams.
Psychological trap of ownership and praise
This is ridiculous and this is one um one portion, one big portion of our false ego. And the second portion of our false ego, which is the which is based on this sense of I'm the doer. I desire means I'm the doer.
I depend on myself. And the second part of it, or second, you know, second kind of offshoot of this false ego is this sense of ownership, mama that belongs to me.
You know, I'm working and I'm working hard and even harder and I'm so intelligent, I'm so clever, or I'm so stupid, doesn't matter. It's me. So whatever I obtain by this process is mine.
And Krishna says, nir-āśīr nirmamo. Nirma means basically that we have this sense of ownership, no matter what it is, it's mine.
And I have to enjoy how I enjoy this, uh you know, by the process of showing it to others, this is what I did. This is what I obtained, this is my achievement.
And this is very clear, you can see it uh when a little child is there, you know, this little child does something really stupid, you know. Make some drawing. And usually it's a horrible drawing.
Look, it's me, I did. And you're supposed to say, Oh, yeah, you're so nice. But in the same way uh we're doing the same game. We're playing the same game throughout our whole life. You know, we're doing something.
And then everyone has to admire, yes, we are right. You know, th— this is the where the enjoyment is. The enjoyment is in the sense of ownership.
We do something and we think that's me who did it, and now everyone else has to really recognize how great we are. This is what our life is all about. Like if you cook, I know it myself.
If I cook something, you know, I cook something, you know? What is cooking? You take what Krishna already did. You know. What is what is the big deal, you know? Can you make rice?
Can you produce one grain of rice by your mystic power or something like this? No. It doesn't belong to you. Krishna did it. So and butter, can you do something? Can you get the butter?
So you cook this rice and put little butter and then you expect that everyone will say, Oh, you are such a nice cook, you you just mix something which which was actually done by Krishna.
But then the sense of ownership, that's mine. I did it. You want whatever you did, you know, even if you didn't do it, you still uh want to claim that that's you. This is very deep psychology within our heart.
Whatever we do, we try to say, That's me, that's me, that's me, that's me. Look at me, how clever I am, how intelligent I am. Please notice me. You know this is what is there, what's going on within our heart.
Or sometimes people they give donations. And when they give donations, they give it, right? What do they want? They want to have a big plaque. I donated this. If you donated this, why do you have to do it? You gave it up.
No, that's mine. It's still mine. You know. I have to put my name on whatever I do. This is a sense of ownership. This is my false ego, this is how false ego works. You know, you have to put it there.
Mahabharata story of King Ashtaka
There is a nice story in Mahābhārata about it, very interesting story. I was one of four brothers. They were all kṣatriyas, kings. And one of them, his name was Ashtaka, he was doing a huge sacrifice.
Huge, huge, really gigantic sacrifice, and he invited everyone and he invited his three brothers. And this sacrifice was so big that even Nārada Muni was present there.
So he was very happy and he had this, you know, sense of ownership or achievement. This is my sacrifice. I did it. Look. So he called his brothers.
Because you're very much dependent in the opinion of others, especially those who are near and dear.
This is what Arjuna says in the beginning of Bhagavad-gītā, he says, you know, if I kill all my relatives, how I will enjoy? You know, I'm I I'm ready to fight, I'm ready to gain victory.
But what is the use of victory if nobody will say jaya jaya? I'm fighting and fighting and fighting. I'm ready to do this, but somebody has to recognize that I'm doing this.
So in the same way, this Aṣṭaka Mahārāja is doing this big sacrifice and he calls his near and dear ones, his brothers, who are also kings, kshatriyas, and he calls Nārada Muni and he asks Nārada Muni a loaded question.
Very important question. Because he wants to show off to this all his brothers and everyone. He basically wants to uh to To get the recognition from Narada Muni how great you are, what a great sacrifice you performed?
So he asked a very deep question of Narada Muni. He says, Nārada Muni, please tell me, you know everything. You know, we all go to heaven. I will go to heaven because of this sacrifice. My brother will also go to heaven.
Who will stay there longer? Again this matsaria, this envy, which is there in the heart of every living entity. You know, this envy and uh desire to be the first. This is false ego.
So he says, please tell me who will stay in other words, who is more pious? Who has more piety? Who among us four will stay longer? And Nārada Muni looks at him and says, You will fall down first.
And it's a big blow in his false figure. Yes, why? You know, don't you see how big I am, how great I am, I'm doing this big sacrifice. He says, Nārada Muni says to him, I will tell you why. You remember once?
I came to a kingdom. He says, Yes, I remember. You visited my kingdom before. And then during this you wanted to show me your kingdom. Yes, he said, I remember. I was showing you my kingdom. And you took me on the chariot.
He says, Yes, I remember. We went to the excursion on the chariot. And we were traveling, and you were showing me this is my land, and this is my this and this is my palace and this is that temple which I built.
And then we were traveling and we saw big herds of cows. You remember? He says, yes, I remember this. And I asked you, uh what is this cows? You remember what you told me?
And this as took remembered what he told. Yes, he said, yes, I remember. I told this is cows, this is my cows, which I donated to the brāhmaṇas.
He said, because you said this, you will fall down first. Because this is a completely material consciousness. You donated the cows.
But what you say, instead of saying this is the cows which belong to the brāhmaṇa, as we say, this is my cows, which I donated to this brāhmaṇa. And this is the consciousness which we all have.
And he asked then he was he was really humiliated. Then he asked, Who will fall down the second? Among us four because we have these four brothers.
And Nārada Muni said the second will be Pratardana. It was another king, his brother. And he said, why?
Mahabharata story of King Pratardana
What is the reason why he will fall down from heaven? And Narada Muni tells another story. It's also an interesting story.
I don't know if I have time to tell all the stories, but it's also interesting story, I will tell it.
He said the Pratardan is a great king, but once he was he was traveling in a chariot in his kingdom. And there were four horses in this chariot.
And while he was traveling, one brāhmaṇa came on the way, and the Brahmana stopped him. And because he was a kshatriya, he was supposed to obey the brāhmaṇa. And whatever brāhmaṇa would ask, he was supposed to give.
So the brāhmaṇa stopped him and he said, Immediately I need one horse, please give me one horse.
And Pratardan said, I'm really sorry, I'm I have to hurry up, you know, I have to be there at a certain time, uh and I'm in a hurry. Can you wait? On the way back I will give you one horse. He said, No, I cannot wait.
So this Pratardan gave him one horse and he was traveling further. And then another brāhmaṇa came. And another brāhmaṇa said, I'm I'm in a hurry, I have to get one horse.
And he donated another horse and then the third brāhmaṇa came and he gave another horse and then the fourth brāhmaṇa came and that was really too much for Maharaja who was in a hurry.
So he started begging for this brāhmaṇa, please, you know, please you know I need this one horse. Brāhmaṇa was insisting. And ultimately, you know he had to give this second the fourth horse.
He gave all the horses and he's in a hurry. So he somehow rather he connected himself with the chariot. And he was running with this chariot behind him.
And while running with this chariot, Nārada Muni said, Do you remember what you said when you were running with this horse or with this chariot behind you?
You said, Thanks God, there is no more horses to give out to the brāhmaṇas. And that's that's why you will fall down the first second. Because you gave.
Again you gave but still you had this sense of ownership. It belongs to me. And and then you you you gave it grudgingly. You didn't give it with the full understanding that it doesn't belong to you.
And then there was another story with the third brother. The third brother he was also doing sacrifice. That was an interesting story. And the aim the, goal of his sacrifice was to produce a vimāna.
He wanted to really show how great he is, and he arranged a very special sacrifice, as a result of which he was supposed to get this airplane. So he got it.
He uh he made the sacrifice and uh after Purnahuti the vimāna came down from the spiritual world and he was very happy and he was about to climb over the vimāna and to fly over and to see.
So at this very moment, Nārada Muni came. And Nārada Muni started praising the vimāna and he said, Oh, such a nice vimāna you have, such a nice airplane you have, and such a beautiful thing.
And immediately this third brother he said, take this, it's yours. And he started it all over again. And again he made a sacrifice and again he made this beautiful
vimāna and again Nārada Muni came and again he said, Oh this one is even better. And again he gave it to him. It's yours, take it. So for a third time he's doing it and he's doing it and doing it.
And again the vimāna is there and it's even more beautiful. And again, Nārada Muni said comes. And he looks at him, and Nārada Muni looks at him.
And then this Mahārāja says, please don't tell that it's a good vimāna, I know it's good. Please don't make these hints. So because of this you will fall down from the In any
Working as a caretaker without ego
case, the point of all these stories and uh of what Krishna says here is that he says that Maisarvani Karmanisanyasadyat Macheta San Nirasir Nirmaam Mobhutva. You have to really work with your false ego.
You really, because surrender means, what surrender means? It means that you have to get rid of the false ego.
You have to obtain certain consciousness when you don't have this false ego or ego of independent being, but you obtain the real ego which is the ego of the servant. I belong to Krishna.
Whatever I do already belongs to him. Like Prabhupada gives the example of the cashier. You know, cashier can count millions of dollars. But he never s says it's mine.
He always has very clear consciousness that it does not belong to me. We are like this, you know. We have to have this very clear understanding that whatever I get it doesn't belong to me.
It's just entrusted to me for some time. Even body doesn't belong to us. Body is not mine. It's Krishna's. You know, he gave it to us. He entrusted it to us for some time.
So this this consciousness we have to work constantly on this by destroying the false ego. Because false ego will always like some kind of fortification. We always the the the way of material life is to fortify our false ego. To make it stronger. Like when we expect some praise.
Why do we need praise? Because Paul Sigar requires it, you know. Paul Sigha will say, if nobody praises me, I will die. So what Krishna says here, just let it die. Let it die.
We have to kill our false Siga, because this is what surrender means.
And false Siga has these two features Nirashir Nir Mamau or uh Ash or independent desire I am the doer and mama this is mine this belongs to me the sense of
ownership and then he says and then you fight or you perform your spiritual duties. You perform your duties. Whatever duties is there you perform.
You chant your holy name that the holy name, you chant uh you know your rounds, you do other duties which you are supposed to do. How vigatajvara? And this is the last thing which I will tell before I finish this lecture.
is very important for us to understand in our attempts to surrender to Krishna is this Vigata Jvara. Jvara means fever. And jvara means basically this feverish condition of our mind. That our mind is constantly in fever.
When you are in fever, you cannot concentrate on anything. You know, there is some kind of it's fever. Fever is there. It's very high temperature.
Śrīla Prabhupāda explains in in uh Īśopaniṣad and his purpose to Īśopaniṣad that a the whole humanity has this fever. I want more, I want more. You know, this kamakrolha, loba. This is basically the condition of our mind.
We're sick. and says, You just give up this fever. and says, You just give up this fever. You are sick person. Basically what he tells him. He diagnoses him. He says, You have this fever inside.
And this fever, uh this feverish condition of your mind is about these things: Kama, Krowda and Loba. You know, the lust, anger if you don't get what you want, and Lobha, the greed, if you get what you want.
Basically, you have kama, and from Kama there is two offshoots. Anger. If you don't get there, there is this energy which is supposed to destroy all the impediments towards your goal.
And then there is this uh Greed. When you want more and more and more and more and more. So this is all fever. And when we have this fever, we cannot do anything.
Why we cannot do properly our spiritual duties or perform our spiritual practices because of this feverish condition of our mind. Did you notice it when we chant, when we sit down and chant? What do you feel?
Immediately feel, you know. I don't I feel like you know running somewhere. Running where? I don't know, somewhere.
Some people they cannot sit and chant, they have to run, you know. And this is all the condition of the mind. And because you know when you when you have fever, can you do something productive? No, you cannot do.
You know, when you have fever you're just you're you're finished. So uh uh this is what Krishna says uh this is what you should do uh before you will be able to really fulfill the high ideal of Krishna consciousness.
You have to give up this fever of kāma, krodha, lobha, uh, this feverish condition which is there within your mind. You have to really cool down.
You have to really, you know, understand that this is the most important thing which you have to do.
Basically, Prabhupāda explains that vigata-jvaraḥ means you fight, it means that you you do what are supposed to do. Do your duty.
But how you do your duty without this we sometimes do our duty. But what the what is the motive for us doing this duty? What is the impetus for us doing the duty?
Again, kāma, krodha and lobha. You know, so he says you do your duty. You fight, but without this fever. And when the fever is not there, it means that you are healthy again.
Sometimes people they are really attached to the lust, to anger and to greed, because they cannot imagine how they can live without it. I once was preaching to one lady. She was a nice lady and she she was very receptive.
She had some ideas so she started chanting. And one week later I met with her again and I asked her, do you chant? She said, No.
I asked her why. She said, because I started chanting. And I was chanting and chanting. And I became so peaceful that I became afraid and I gave it up. Because people think that this is life, that the fever is life.
The mistake which people have that our sick disease condition is the real life. What Krishna is saying here is that you have to get rid of this disease of material fever which is there within your mind.
And when you get rid of this disease of material fever, then you will be able to do what you're supposed to do. Yudhyaswavi Gatajvaraha. Then you will be able to really do uh your duties properly.
And uh in this way you will be endeavoring, you will be working.
But you will be working without this fever that this all belongs to me that somehow or other I have to, you know, and without this anger, without all these emotions.
The problem our problem is that we are doing this, we are doing so many things. But by the way, we get so many unfavorable, undesirable emotions.
If we would just do our duty in a very cool and peaceful mind, we would be very happy.
But because we always have this fever and we're angry, you know, oh somebody, you know, I have we have to fight and we have to really, you know, do something.
Krishna Girl says this is all ridiculous. You know what you're supposed to do. The very condition of your body tells you what you're supposed to do. If you are a gṛhastha, you have to fulfill your duties as a gṛhastha.
If you're a woman, you have to do you have to be woman if you're man if you have to be man. Do what you just supposed to do. But without this fever, without all these strange emotions, without all these attachments.
Do it because you're supposed to do it, because this is your duty, because this is my desire. Don't claim the proprietorship.
Don't have this hope that I will become independently happy when I get my lottery lucky lottery ticket and all of a sudden I get one million rands, you know and then I will become really happy.
No, you will not become happy. You'll become miserable. So that's what Krishna says. And this is how he explains what surrender means.
Again he says, Ma isarvani karmani sanyasediatmi cheta saha. Whatever you do, do it for me with full complete spiritual consciousness understanding that you are part of me eternally that you you will never be able to change this condition or situation and then uh
while doing this you should gradually get rid of these hopes for independent happiness the hopes for mama for this proprietorship claims for proprietorship.
And then you just fight by getting rid of this fever of material existence, disease of material existence. And this is the meaning of this verse, and Śrīla Prabhupāda explains that this is basically
this verse indicates the very purpose of Bhagavad-gītā. When Krishna will tell at the end of Bhagavad Gita, Sarvadharmin Parityaja Mamakamsaranam Braja, he will mean this. What it means do it for me and
he is very bold about it again and only and sometimes people say that this is not humble from the part of Krishna to say this, you know. But Krishna is really humble. He's saying this to Arjuna. You do everything for me.
But then few minutes later, Arjuna will tell him, You go there, and Krishna will say, Yes, yes, sir, I will do whatever you tell me. Because he knows the reality. And the reality is that we do belong to him.
And we have to really have this very clear consciousness of us always belonging to him, us being his eternal servants. And this consciousness means surrender and that's what he wants from us. Thank you.
Diagnosing the mind through spiritual authority
Still any questions? I just love it about the eating I clas gusess I my question is uh how how do we get to diagnose ourselves and if we are having problem with the mind?
Well we cannot usually we cannot diagnose ourselves. We can to a certain extent when we read the scriptures. In this way we will develop some intelligence which is beyond our own intelligence.
The starting point of our diagnosis has to be the scriptures. This is the standard point of view. And we have to really compare ourselves with what Krishna says here.
But because we have this deception mechanism within ourselves, it's very difficult. And this deception mechanism will always say, you know, that you're great. And everyone else is just, you know, is just low class.
When Krishna says devotee, it's me. When Krishna says demon, it's sir. Or him, all of them. When Krishna says, you know, false ego, it's about whom? It's about everyone else.
But when Krishna says, you know, that's how we read the scriptures. When something is good is written in the scriptures, that's about me. And something is bad is written.
Oh yeah, I know about whom. So many examples are in front of my eyes. I know perfectly well. So it's difficult because of this this deceptive mentality which we have, because of this conceit inside our heart to diagnose ourselves. Therefore we need a spiritual master.
It is the spiritual master who has to tell us, something is wrong with you, my dear sir. And you will be very surprised when you hear this. At this moment you will think maybe I have chosen the wrong spiritual master
because he doesn't recognize my greatness. So but Krishna himself says this to Arjuna. He says, My dear sir, you're sick. You have a problem. And you have to give it up. And we will tell, no, no, I'm not sick. No, no.
There's nothing I have to give up. No, no, that's mine. If it's mine, how can I give it up? You know? It's my disease. Therefore it's a special disease. It's my karma. It's a very special karma. It's a very nice karma.
Everyone else's karma is very bad. My karma is good. And my anger is also good because it's it's a special anger. My greed. Oh, that's a very, very special quality of mine. This
is all enemies within our heart, but we mistake them and we think they are friends. So
Contrast between false roles and real ego
it's very difficult Yes. Is there a real ego? Oh yeah, there is. Which one is it? Gopi-bhartuḥ pada-kamala-dāsa-dāsānudāsa. This is the real. And Caitanya Mahāprabhu pronounces this verse:
Nahaṃ vipro na ca nara-patiir nāpi vaiśyo na śūdro, he says, I am nothing of this world. This is all false ultimately. This is just the roles which we play. Basically, false ego means role.
You imagine some role, and you're trying to play this role and you're trying to enjoy this role and you're trying to show off. You know, do they notice how nicely I play my role? This is me. And some
you know some people uh we I was in Durban in uh for Ratha-yatra and somebody took me to this uShaka, this aquarium. You can see it very clearly that there are living entities who are playing different roles.
Basically, human beings are the same, but it's more clearly visible in the example of fishes.
You know, there are some fishes who they're you know, they're so nice, you know, they're just you know they're yellow and they're innocent and they're you know, very nice, you know.
And then there are sharks and you know huge skates and you know deadly creatures. But it's all roles. And the same role you can see very clearly in the human society. Sometimes we play a role of a good people.
I am a good person. I'm a good father, I'm a good this and this. And this is basically the role which Arjuna wanted to play. Arjuna said, Oh, I'm so nice, I'm so good. Yeah, yeah, I'm so good. I cannot kill these people.
Yeah, yeah, yeah. And Kṛṣṇa sees through. This is ridiculous. This is a role. And Arjuna says, I'm ready to die to maintain this role. And Kṛṣṇa says, This is this is stupid. He doesn't accept this.
So the false ego means different roles which we play. Sometimes it's a role of a criminal and sometimes it's a role of a of a you know very pious person. But it's all false because it has no relationship with Krishna.
It has no relationship with God. We want to enjoy this role ourselves and the fruits of this role. Those who are criminals want to enjoy in a very gross way.
Those who are so-called pious people want to enjoy their piety in a more subtle way. Yeah, but they are the the then the lying principle is the same. I want to enjoy and that's false because I'm not on my own
and nothing belongs to me. Kṛṣṇa says in the third chapter of Bhagavad-gītā that if you're trying to enjoy yourself, you're a thief. Steinaḥ eva. And thief can never be happy.
So the real means gopī-bhartuḥ pada-kamala-dāsa-dāsānudāsaḥ. nānudāsaḥ. There is gopī-bhartuḥ, the Lord of the Gopis. Bhartuḥ means the husband of the Gopis.
Bhartuḥ means the protector of the Gopis. And this is very high ideal. And I am you know dasa dasa dasa no dasa I am serving the servants of the servants
of the servants of the servants who serve the gopis who serve this Gopi Bartar and this is real ego, this is what we're supposed to obtain through the process of chanting. When we chant uh when we don't have when we chant
through our mind, it's still false chanting, it's offensive chanting. But when we chant from within the heart, in this consciousness, I'm eternal servant of Krishna. And nothing can change this position of mind.
And when we chant in this consciousness that I am the servant of the servant of the servant of Krishna, this is our real ego. This is how we can find, discover our real ego through this process of chanting.
Hare Krishna, Hare Krishna, Krishna, Krishna, Rāma. Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare. Basically we need to know who is Krishna and who is Ram and who is Hare.
And uh and in this way we will find our real ego in relationship with Kṛṣṇa and Rāma. And Harā. Mātā Harā. There is no question then. Have to thank you for your attention. Thank you very much. Śrīla Prabhupāda ki. jaya!