# Śrīmad-Bhāgavatam Preface, Pandal Lecture

*Type: Srimad-Bhagavatam Dated: January 14th 1973 Location: Bombay Audio file: 730114SB.BOM.mp3*

Prabhupāda: [chants *maṅgalācaraṇa* prayers]

> oṁ ajñāna-timirāndhasya
> jñānāñjana-śalākayā
> cakṣur unmīlitaṁ yena
> tasmai śrī-gurave namaḥ

> śrī-caitanya-mano-'bhīṣṭaṁ
> sthāpitaṁ yena bhū-tale
> svayaṁ rūpaḥ kadā mahyaṁ
> dadāti sva-padāntikam

> he kṛṣṇa karuṇā-sindho
> dīna-bandho jagat-pate
> gopeśa gopikā-kānta
> rādhā-kānta namo 'stu te

> tapta-kāñcana-gaurāṅgi
> rādhe vṛndāvaneśvari
> vṛṣabhānu-sute devi
> praṇamāmi hari-priye

> vāñchā-kalpatarubhyaś ca
> kṛpā-sindhubhya eva ca
> patitānāṁ pāvanebhyo
> vaiṣṇavebhyo namo namaḥ

> śrī-kṛṣṇa-caitanya
> prabhu-nityānanda
> śrī-advaita gadādhara
> śrīvāsādi-gaura-bhakta-vṛnda

> hare kṛṣṇa hare kṛṣṇa
> kṛṣṇa kṛṣṇa hare hare
> hare rāma hare rāma
> rāma rāma hare hare

Before speaking on the verses already quoted by my disciples, I may be permitted to read a portion of my preface to the Hare Kṛṣṇa movement. Those who are my..., our Life Members, they have got the *Śrīmad-Bhāgavatam,* First Canto, Part One. There he will find this preface. But for general information as to the need of this Kṛṣṇa consciousness movement, I may read a portion of it.

[reads] "We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits." Just like we are traveling all over the world, not only once, but twice, thrice in a year. Because there is facility for traveling the airways, so it has become very easy to go from country to country. And practically, while I am in India, all my disciples are coming here from different parts of the world every morning. There are facilities now. Therefore the world is now not limited by geographical condition. Anyone can go anywhere very swiftly. You can go to London from Bombay within nine hours. So the world is not bounded any more by geographical limits to the particular countries or communities.

"Human society is broader than in the Middle Age, and the world tendency is towards one state of human society." There is already the United Nation. In New York they have constructed a big organization, establishment, United Nation. But actually, when we pass through that road---I think it is First Avenue---instead of being united, the flags of the nations are increasing. They are becoming disunited. Just like in India our independence movement was started by Mahatma Gandhijī for uniting all the different section of the people. But actually, the result was that instead of being united, India was partitioned.

And the partition has become so poisonous that formerly there was only sporadic Hindu-Muslim riots in some place; now there is organized fighting between Pakistan and Hindustan. So although the tendency is to unite, but in fact it is not being united. They are becoming disunited more and more. Not only the Hindus and Muslims; now in India there are many provincial questions. Just like in Andhra the fight is going on for separation. Punjab is already separated. So actually we are not being united; we are being separated.

So "The ideals of human society is broader than in the Middle Age, and the world tendency is towards one state or one human society. The ideals of spiritual communism, according to *Śrīmad-Bhāgavatam,* are based more or less on the oneness of the entire human society, nay, on the entire energy of living beings." This Kṛṣṇa consciousness movement is meant for not only uniting the human society but also all living entities.

As it is stated in the *Bhagavad-gītā, paṇḍitāḥ sama-darśinaḥ.*

> vidyā-vinaya sampanne
> brāhmaṇe gavi hastini
> śuni caiva śva-pāke ca
> paṇḍitāḥ sama-darśinaḥ

Bg. 5.18

When one is actually *paṇḍita,* learned, he becomes *sama-darśī. Vidyā-vinaya-sampanne:* one learned *brāhmaṇa,* gentle *brāhmaṇa, vidyā dadāti namratā.* Education means one becomes gentle, sober, cool-headed. Therefore it is said, *vidya-vinaya-sampanne.* When one is learned, advanced in education, he must be very gentle, not haughty. So *vidyā-vinaya-sampanne gavi hastini.* And one side, the *brāhmaṇa* with gentle behavior, learned scholarship, and the other side, an animal, say, a cow or a dog or an elephant, and another side the *caṇḍāla,* the lowest of the human society.

According to Vedic civilization, the dog-eaters are called *caṇḍāla.* Just like in Hindu society, a person is not permitted to eat cow's flesh. Even in human society, although they are eating different types of flesh, one is considered abominable than the other. The cow-eaters are taken as abominable than the goat-eaters. And the dog-eaters are accepted as abominable than the goat-eaters. So although they are eating flesh, they have got some distinction. That is material.

But according to Vaiṣṇava philosophy, because a Vaiṣṇava sees every living entity---not only human being, not only animals, birds and beasts, anyone---*paṇḍitāḥ sama-darśinaḥ* Bg. 5.18. If one is actually learned and advanced, he sees all living entities on the equal status because... The reason is that a learned Vaiṣṇava... Vaiṣṇava, *brāhmaṇa-vaiṣṇava, brāhmaṇa-paṇḍita,* these are the designations. A *brāhmaṇa* cannot be illiterate or rascal. And after becoming *brāhmaṇa,* one has to become Vaiṣṇava. *Brāhmaṇa,* generally, *brahma jānātīti brāhmaṇaḥ:* one who knows *brahma, brahma-bhūtaḥ.*

At the present moment we are under the bodily concept of life, every one of us. "I am Indian," "I am American," "I am *brāhmaṇa,*" "I am *kṣatriya,*" "I am *sannyāsī,*" "I am *brahmacārī,*" "I am *gṛhastha...*" There are so many designations. So these designations are pertaining to the body and mind. But when you transcend the bodily and the mental concept of life, then you can become Vaiṣṇava.

> brahma-bhūtaḥ prasannātmā
> na śocati na kāṅkṣati
> samaḥ sarveṣu bhūteṣu
> mad-bhaktiṁ labhate parām

Bg. 18.54

*Mad-bhakti.* Vaiṣṇava means *bhakta,* devotee.

So this *Bhagavad-gītā* or *Śrīmad-bhāgavatam* or Kṛṣṇa consciousness movement is meant for devotee. Without becoming devotee, one cannot become Kṛṣṇa conscious. The nondevotees...

[aside:] Water.

The nondevotees accept Kṛṣṇa as ordinary person. *Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam* Bg. 9.11. Because Kṛṣṇa comes before you as a human being, therefore because one has not sufficient knowledge about Kṛṣṇa, *paraṁ bhāvam ajānantaḥ,* therefore such foolish person accepts Kṛṣṇa as ordinary human being---or a little greater than ordinary human being. But that is not the fact. *Kṛṣṇas tu bhagavān svayam:* "Kṛṣṇa is the Supreme Personality of Godhead." That is the verdict of Vedic instruction. *Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam* SB 1.3.28.

There is a list of incarnation of God in the *Śrīmad-Bhāgavatam.* Lord Buddha is also accepted as *śaktyāveśa avatāra,* especially empowered incarnation of Kṛṣṇa. *Keśava dhṛta-buddha-śarīra jaya jagadīśa hare.* Although Buddhism, we do not accept the philosophy of Buddhism---we Vaiṣṇava, we do not accept---but we accept Lord Buddha as incarnation of Kṛṣṇa. *Keśava dhṛta-buddha-śarīra jaya jagadīśa hare. Sadaya-hṛdaya darśita-paśu-ghātam* [*Daśāvatāra Stotra* 7]. Lord Buddha appeared, being very much compassionate on the matter of animal slaughter. As nowadays animal slaughter is going on without any check, similarly, sometime before, about 2,500 years ago, in India the same condition prevailed.

Vedic civilization is very liberal. According to Vedic civilization, the king has to give protection to all the *prajās. Prajā* means one who has taken birth in his kingdom. *Prajāyate.* So the animal is also *prajā* of the government. The trees are also *prajā* of the government. So formerly nobody could slaughter an animal, nobody can cut even a tree without reason, without sanction by the Vedic injunction. At the present moment in our country... This Bhārata-varṣa is called *puṇya-bhūmi.* Actually it is so, because on this land all the great saintly persons appeared. The incarnation of God, Lord Rāmacandra, Lord Kṛṣṇa, Lord Buddhadeva, Lord Caitanya Mahāprabhu and all the big, big *ācāryas*---Śaṅkarācārya, Śrī Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī... So... Vyāsadeva... All of them appeared on this sacred land of Bhārata-varṣa.

But the present Bhārata-varṣa has degraded so much that we have lost our Vedic culture. We are now eating meat. We are eating..., drinking wine, and we are having illicit sex life and indulging in gambling. This is India's position. It is due to this Kali-yuga. Otherwise, the land is *puṇya-bhūmi.* Because the land is *puṇya-bhūmi,* therefore in spite of so much fallen condition, still, you are anxious to hear about Kṛṣṇa. You ladies and gentlemen who have come here, sacrificing your time, why? Because still the Vedic culture is twinkling within your heart, and you are anxious to hear about Kṛṣṇa, to hear about *Śrīmad-Bhāgavatam.* Even somebody wants to cheat you, but because it is advertised in the name of *Bhagavad-gītā,* many people flock here.

So *bhārata-bhūmi* is *puṇya-bhūmi,* the land of piety. We should understand this. After many pious activities... I have traveled all over the world. They have got enough money, enough material facilities, but still, the Vedic culture is different. It is so high. And it is taken still in estimation, in adoration, all over the world. So my request, especially to the Indians, that do not neglect your culture, the Vedic culture.

Vedic culture means Kṛṣṇa consciousness. There is no other different meaning of Vedic culture. In the *Bhagavad-gītā* you have seen,

> sarvasya cāhaṁ hṛdi sanniviṣṭo
> mattaḥ smṛtir jñānam apohanaṁ ca
> vedaiś ca sarvair aham eva vedyam...

Bg. 15.15

Kṛṣṇa is to be understood. Vedic culture means to understand Kṛṣṇa, what is Kṛṣṇa. Vedic culture... All the *Vedas,* they are meaning how to understand Kṛṣṇa. *Vedaiś ca sarvair aham eva. Vedānta. Vedānta* means... *Veda* means knowledge, and *anta* means the end. There is... Everything has got the ultimate, the supreme *summum bonum.* The *summum bonum* of Vedic knowledge or *Vedānta* is Kṛṣṇa. So that *Vedānta* knowledge, Kṛṣṇa personified, He is explaining Himself in the *Bhagavad-gītā.*

Everyone is searching after God = "Where is God? What is God? What is the meaning of God? What God does? What is the power of God?" So many things. So everything is explained in the *Bhagavad-gītā,* what is God. *Sarvasya...* In the *Vedānta-sūtra* it is said what is God. That is the first question of the *Vedānta-sūtra = athāto brahma jijñāsā.* The human life especially meant for inquiring about God. Unfortunately, people, instead of inquiring God, they are very much eager now to inquire about dog. This is the position. There are big, big dog shows in India. At the present moment we have seen many places.

So our this Kṛṣṇa consciousness movement is to revive the Vedic culture. And the Vedic culture, another name of Vedic culture is *sanātana-dharma. Sanātana* means eternal, and *dharma* means characteristic. *Dharma* generally in English is translated "religion." Religion means a kind of faith = "I believe in such-and-such faith"---"I believe in the Muhammadan faith," "I believe in Christian faith," "I believe in Buddha faith." But actually, *dharma* does not mean faith. *Dharma* means characteristic. What is that characteristic? Just like every thing, every little item, has got its characteristic. Just like take for example chili = it is very hot. The more the chili is hot, it is good. But if the sugar becomes hot like chili, immediately rejected. But if the chili is hot, you accept, "It is good chili." Similarly, *dharma* means characteristics of the living entity. That is *dharma.*

The living entity is described in the *Bhagavad-gītā, mamaivāṁśo jīva-bhūta jīva-loke sanātanaḥ* Bg. 15.7. *Sanātana* means eternal. God is eternal *sanātana,* we are eternal *sanātana,* and there is an eternal place also. This material world is not eternal. The characteristics of this material world is that it appears at a certain date, it continues to stay for a certain period, it develops, then it dwindles and then vanishes. Just like our body, your body, my body = It has got a date of appearance. It is growing, or changing from one shape to another. It will stay for some time. From this body, some by-products will come out, sons and daughters, and then it will become old, dwindling, diminishing, and then it will vanish. One day it will come---no more this body.

Similarly, this material world is also like that. It is a gigantic body only. Whole cosmic manifestation has a date of its creation. It is expanding and it is giving so many by-products. Then time will come which is called devastation---there will be no more rain, and everything will dry up. All living entities will die. Then there will be devastating rainfall. Everything will be absorbed in water and then vanish. We have got this information from Vedic literature. So this is not *sanātana-dhāma.* This is not eternal *dhāma.* This is temporary. In the *Bhagavad-gītā* it is said, *bhūtvā bhūtvā pralīyate* Bg. 8.19. It comes into existence and it disappears; therefore it is not *sanātana-dhāma.*

But there is another *dhāma, sanātana,* eternal. That is also, there is information in the *Bhagavad-gītā. Paras tasmāt tu bhāva anya 'vyaktya 'vyaktāt sanātanaḥ* Bg. 8.20. So there is *sanātana-dhāma,* the living entity is *sanātana,* and God is *sanātana,* Kṛṣṇa is *sanātana.* So these three *sanātana...* Just like we have our dealings. In Bombay there are so many businessmen. The place is Bombay, and two parties, business parties, they are dealing. Similarly... But these are all temporary. Our staying in Bombay city is temporary. The dealing is temporary. But there is another place, which is called *sanātana-dhāma.* That place is eternal, and the parties, namely God and the living entities, both of them eternal; their dealing also eternal. That eternal dealing is called *nitya-līlā,* eternal pastimes.

These descriptions are there in the Vedic *saṁhitā, Brahma-saṁhitā.*

> cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
> lakṣāvṛteṣu surabhīr abhipālayantam
> lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

Govinda has dealing. That dealing He represents exactly when He comes, when He appears on this planet, and that dealing is exhibited in Vṛndāvana-dhāma. You know Vṛndāvana-dhāma. When Kṛṣṇa comes... About forty-three *crores* of years' interval Kṛṣṇa comes. This estimation, these things are there. Kṛṣṇa comes in one day of Brahmā. The duration of Brahmā's day you know, that is described in the *Bhagavad-gītā = sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ* Bg. 8.17. This means forty-three *lakhs* of years multiplied by one thousand. That is the duration of one day of Brahmā. And similarly, the duration of his night. So Kṛṣṇa comes in one day during that duration.

So when Kṛṣṇa comes, He comes here the same place, Vṛndāvana. Therefore Vṛndāvana is held in so much estimation by the devotees. Caitanya Mahāprabhu has said, *ārādhyo bhagavān vrajeśa-tanayaḥ. Ārādhya,* worshipable Deity, is the Supreme Personality of Godhead, Kṛṣṇa, who appeared as the son of Mahārāja Nanda. *Vrajeśa. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam.* Similarly, His place Vṛndāvana is also worshipable; therefore those who are Vaiṣṇavas, especially Gauḍīya-Vaiṣṇava, they live in Vṛndāvana in numbers. There are hundreds and thousands of Gauḍīya-Vaiṣṇava still living in Vṛndāvana because they worship the land, Vṛndāvana, as good as Kṛṣṇa, because it is Kṛṣṇa's place.

So the *sanātana-dhāma...* Vṛndāvana is also part of the *sanātana-dhāma.* The living entity is *sanātana,* eternal. *Na hanyate hanyamāne śarīre* Bg. 2.20. We do not die after destruction of this body. This is the preliminary instruction to understand Vedic knowledge, or spiritual knowledge. If you do not understand the plain fact that "I am not this body; I am spirit soul. I live within this body..." *Dehino' smin yathā dehe* Bg. 2.13. *Dehina. Dehina* means the proprietor of the body. *Idaṁ śarīraṁ kaunteya kṣetram ity abhidhiyate* [Bg. 13.2].

This *śarīra,* this body, is called *kṣetra,* and the person, or the living entity, who is working on this body, he is called *kṣetra-jña.* Those who have read *Bhagavad-gītā,* they have come to this understanding of *kṣetra* and *kṣetra-jña. Ksetre-jña* means I, you. I know about my body, about the interest of my body. If somebody wants to kill me, I take protection because it is my body, *kṣetra.* Just like your land, if somebody comes to encroach upon it, you take care. Similarly, this body is *kṣetra,* the field of activities, and I or you, the proprietor of the body, is *kṣetra-jña,* one who knows about the body.

But there is another *kṣetra-jña.* That is Kṛṣṇa. That is explained in the *Bhagavad-gītā = ksetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu.* Kṛṣṇa is also *kṣetra-jña,* Kṛṣṇa is also sitting... As I am sitting within this body, similarly, Kṛṣṇa is also sitting within this body.

> īśvaraḥ sarva-bhūtānāṁ
> hṛd-deśe 'rjuna tiṣṭhati
> bhrāmayan sarva-bhūtāni
> yantrārūḍhāni māyayā

Bg. 18.61

He is directing. Actually, under His instruction we are taking permission. Just like you do business in your business office, establishment, but you have to take permission, license, from the government. It is very easy to understand. Although you are proprietor of the business, you cannot do anything without being permitted by the government. Similarly, although this body is yours---you are the proprietor of this body, you have been given freedom to utilize the body to your best interest---still, you cannot do anything without the permission of Kṛṣṇa.

That is the subject matter to understand spiritual life. *Sarvasya cāhaṁ hṛdi...* Kṛṣṇa confirms this in *Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭo* Bg. 15.15 = "I am entered in everyone's body." *Mattaḥ smṛtir jñānam apohanaṁ ca:* "Through Me, one remembers and one forgets." Because our capacity is very limited. We forget very soon. Even we do not know two hours before what we were doing. So that is our nature. Therefore Kṛṣṇa helps us from within. Even though we forget, Kṛṣṇa does not forget. That is also there in the *Bhagavad-gītā.* When Arjuna asked Him, "Kṛṣṇa, You say that You gave instruction on *Bhagavad-gītā* long, long ago, some forty thousands of millions of years ago, to sun-god. How can I believe it, because we are contemporary?" So Kṛṣṇa answered, "Yes, at that time you were also present, but you have forgotten. I have not forgotten."

That is the distinction between ordinary living being and the Supreme Being. The Supreme Being is also *nitya.* The Supreme Being is also conscious, as we are eternal, *nitya,* and conscious. That is the statement of the *Vedas. Nityo nityānāṁ cetanaś cetanānām* [*Kaṭha Upaniṣad* 2.2.13]. He is the supreme conscious. He is the supreme living being. Therefore Kṛṣṇa is person. Kṛṣṇa is not imperson. Impersonal feature is one of the partial manifestation of Kṛṣṇa. That is also stated in the *Bhagavad-gītā = brahmaṇo ahaṁ pratiṣṭhā.* Kṛṣṇa is the basis of Brahman. But the original Brahman is Kṛṣṇa, Para-brahman, as Arjuna accepted = *paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān* [Bg. 10.12].

So this Kṛṣṇa consciousness movement is India's movement, because it was started from India. It is meant for everyone, because every living entity is *sanātana,* eternal. It is not that only Indians are eternal. Everyone is eternal. Even the animals, they are also eternal. They have got different body according to their *karma.* Therefore *paṇḍitāḥ sama-darśinaḥ* Bg. 5.18. The *paṇḍita* does not see the outward dress. As if we talk with you, I do not see what kind of dress you have got---I talk with you as gentleman---similarly, a *paṇḍita* sees the inner soul. He does not see the outward dress, that "Here is a human being" or "Here is an American," "Here is an Indian," "Here is a *brāhmaṇa,*" or "Here is an elephant" or "dog" or "*caṇḍāla*" or "tree." No. He sees only the spirit soul, the part and parcel of Kṛṣṇa. And as soon as one sees the part and parcel of Kṛṣṇa, he immediately remembers Kṛṣṇa.

So therefore one who is advanced in Kṛṣṇa consciousness, even though he sees a tree, immediately he sees Kṛṣṇa. But as soon as he sees the tree, he understands that "This tree is standing here for seven thousands of years according to his *karma,* but here is a living entity, and this living entity is the part and parcel of Kṛṣṇa." And as soon as he remembers Kṛṣṇa, he sees Kṛṣṇa. Just try to understand. Therefore a *mahā-bhāgavata,* advanced devotee, he sees everything, but in everything he sees Kṛṣṇa, Kṛṣṇa's energy. That is perfection of life. That is *brahma-bhūta* SB 4.30.20 life, realization of Brahman in everything. He understand himself, he understands others. Just like when there is sunrise... In the darkness of night I cannot see you properly, neither you can see me properly. Suppose if the streets are dark, we cannot see, even we pass very near. Similarly, in darkness of ignorance, we do not know actually what is our position. But as in the daytime, when there is sunrise, you can see the sun, you can see the world, you can see yourself, you can see your friend, you can see the whole world... Therefore we have to see Kṛṣṇa. Then this stage will come.

> vidyā-vinaya-sampanne
> brāhmaṇe gavi hastini
> śuni caiva śva-pāke ca
> paṇḍitāḥ sama-darśinaḥ

Bg. 5.18

So this Kṛṣṇa consciousness movement is meant for this purpose, that one can see in terms of Kṛṣṇa consciousness. "In terms of Kṛṣṇa consciousness" means that every living entity is part and parcel of Kṛṣṇa. Kṛṣṇa says, *mamaivāṁśo jīva-bhūta* Bg. 15.7 = "All these living entity, they are My part and parcel." In another place He says,

> sarva-yoniṣu kaunteya
> sambhavanti mūrtayo yāḥ
> tāsāṁ mahad-yonir brahma
> ahaṁ bīja-pradaḥ pitā

Bg. 14.4

So Kṛṣṇa is the *ahaṁ bīja-pradaḥ pitā.* Just like the father gives the *bīja, yoni...* The mother is the *yoni,* and the father is the *bīja. Yathā bījaṁ yathā yoni.* We get our body by the *bīja* and *yoni.* Similarly, this material world is the *yoni,* mother, and the Kṛṣṇa is the *bīja. Ahaṁ bīja-pradaḥ pitā.* So in this way different forms of life are coming---8,400,000 species of life.

So they are all *sanātana.* All these living entities are *sanātana.* But on account of their forgetfulness, being diverted, misled by the illusory energy, *māyayā apahṛta-jñānam...* That is also stated in the *Bhagavad-gītā. Na māṁ prapadyante mūḍhā duṣkṛtino narādhamāḥ, māyayā apahṛta-jñānam* Bg. 7.15. Their *jñāna,* their knowledge, has been taken away by *māyā;* therefore they do not understand Kṛṣṇa. *Na māṁ prapadyante mūḍhā.* "Because they are foolish rascal, therefore *māyā* has taken their knowledge, and therefore," *na māṁ prapadyante,* "they do not surrender unto Me." Therefore Kṛṣṇa's last instruction is *sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja* Bg. 18.66.

So we shall gradually discuss all these points. The preliminary is that at the present moment, although we are trying to be united = United Nation, united society, united religion, united..., so many things we are trying to be united---Communism, united community... But this unity can be possible only when we are actually learned in Kṛṣṇa consciousness.

> vidyā-vinaya-sampanne
> brāhmaṇe gavi hastini
> śuni caiva śva-pāke ca
> paṇḍitāḥ sama-darśinaḥ

Bg. 5.18

One has to become learned. And the process of learning is not very difficult. It is very easy, especially for the men of this age. That is this chanting of Hare Kṛṣṇa *mahā-mantra.* If you chant this Hare Kṛṣṇa *mahā-mantra,* is it very difficult for you? God has given you tongue. We are talking so many things, whole day and night. But if we utilize this tongue for chanting Hare Kṛṣṇa *mantra,* what is the loss there? That is the injunction of the *śāstras. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Harer nāma harer nāma harer nāmaiva kevalam* Cc. Ādi 17.21. Caitanya Mahāprabhu preached this cult.

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

[break] ...vitaraṇaṁ vidyā-vadhū-jīvanam

So this Kṛṣṇa consciousness movement is spreading this cult of Kṛṣṇa understanding...

[break] ...and we have got very good scheme of communism, as I have stated here in this...

[reads] "The ideals of spiritual communism, according to *Śrīmad-Bhāgavatam,* are based more or less on the oneness of the entire human society, nay, on the entire energy of the living beings." This is spiritual communism. The Communist cult is concentrating on the state. That is also limited. Not only on the state; there are so many limitations. Actual communism is this:

> vidyā-vinaye-sampanne
> brāhmaṇe gavi hastini
> śuni caiva śva-pāke ca
> paṇḍitāḥ sama-darśinaḥ

Bg. 5.18

*Paṇḍitāḥ sama,* when we see equally, not only the learned *brāhmaṇa...,* the learned *brāhmaṇa* or the elephant or the cow or the dog or the *caṇḍāla.* No matter. Whatever the bodily condition is there, the spiritual condition is the same. *Paṇḍitāḥ sama...* This *samatā,* this communism, equality, is perfect. Their modern theory of communism, that "I am good, my brother is good, and all bad," this is not communism. When we are..., we can see that "I am good, my brother good, the dog is good, the cat is good, the Englishman is good, the every living entity is good," that is communism. That is perfect communism.

So this Kṛṣṇa consciousness movement, or the *Bhāgavata-dharma,* there is ideal communism. You will find in the *Śrīmad-Bhāgavatam,* in the Seventh Canto, Nārada Muni is giving..., instructing to Mahārāja Yudhiṣṭhira about this communism, that "A *gṛhastha,* before taking lunch, he must see that every insect, every lizard, every cat, every rat, even a snake in that house must have been fed, must have taken their food." This is so hospitable that the householder, the owner of the house, not only see that his wife, children, servants are well-fed, but even the rats, cats or the insect or the lizard, or even the snake has got his food. This is the ideal of communism.

Because when you are *paṇḍita,* learned, you cannot distinguish that "This is animal and this is human being." You can treat them differently because their consciousness is... But on the basic principle the living entity---any living entity---it doesn't matter whether it is animal or man, he is part and parcel of Kṛṣṇa. So you cannot kill one living entity for the satisfaction of the tongue of other... [end]