The example of shadow in the, shadow of water in the desert,
suggests that in the desert there is no water, but there is water. Similarly,
in the reflection of the spiritual world, or in this material world, there is
undoubtedly, there is no happiness, there is no water. But the real water, or
the actual happiness, is in the spiritual world. The Lord suggests that one has
to reach that spiritual world in the following manner, nirmana-moha.
nirmana-moha jita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
(Bg. 15.5)
That padam avyayam, that eternal kingdom, can be reached by
one who is nirmana-moha. Nirmana-moha. Nirmana means we are after designations.
Artificially we want some designations. Somebody wants to become sir, somebody
wants to become lord, somebody wants to become the president, or somebody wants
to become a rich man, somebody wants to become something else, king. All these
designations, so long we'll have attachment for all these designations...
Because after all these designations belong to the body, and we are not this
body. This is the first conception of spiritual realization. So one has no
attraction for designation. And
jita-sanga-dosa, sanga-dosa.
Now we are associated with the three modes of material
qualities, and if we become detached by devotional service of the Lord... So
long we are not attracted by devotional service of the Lord, we cannot be
detached from the three modes of material nature. Therefore the Lord says,
vinivrtta-kamah, these designations or these attachments are due to our lust,
desire. We want to lord it over the material nature. So, so long we do not give
up this propensity of lording it over the material nature, up to that time
there is no possibility of going back to the kingdom of the Supreme, the
sanatana-dhama. Dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah,
amudhah padam avyayam tat [Bg. 15.5].
That eternal kingdom, which is never destructible like this
material world, can be approached by amudhah. Amudhah means nonbewildered, one
who is not bewildered by the attraction of this false enjoyment. And one is
situated in the supreme service of the Lord, he is the right person to approach
that eternal kingdom. And that eternal kingdom does not require any sun, any
moon, or any electricity. That is a glimpse idea of approaching of the eternal
kingdom. In another place in the Bhagavad-gita it is also said that
avyakto 'ksara ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama
[Bg. 8.21]
Avyakta means nonmanifested. Even the part of material world
is not manifested before us. Our senses are so imperfect that we cannot see how
many stars, how many planets there are in this material universe. Of course,
through the Vedic literature we get information of all the planets. We may
believe or not believe, but all the important planets in which we have
connection, they are described in the Vedic literature, especially in the
Srimad-Bhagavatam.
But the spiritual world, which is beyond this material sky,
paras tasmat tu bhavo 'nyo [Bg. 8.20], but that avyakta, that nonmanifested
spiritual sky, is the paramam gatim, that is, one should desire, one should
hanker after reaching that supreme kingdom. And once approaching that supreme
kingdom, yam prapya, one approaching or one achieving that supreme kingdom, na
nivartante, one hasn't got to return back to this material world. And that
place which is the eternal abode of Lord, that from where we haven't got to
return, that is our, that should be our... [break] Now a question may be
raised, what is the way how to approach the supreme abode of the Lord. That is
also described in the Bhagavad-gita. It is said on the 8th Chapter, verses 5,
6, 7, 8, the process of approaching the Supreme Lord or Supreme Lord's abode is
also given there. It is said like this:
anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
Anta-kale, at the end of life, at the time of death.
Anta-kale ca mam eva, one who thinks of Krishna, smaran, if he can remember. A
dying person, at the time of death, if he remembers the form of Krishna and
while remembering in that way, if he quits the present body, then surely he
approaches the spiritual kingdom, mad-bhavam. Bhavam means the spiritual
nature. Yah prayati sa mad-bhavam yati. Mad-bhavam means just like the nature
or the transcendental nature of the Supreme Being. As we have described above, that
the Supreme Lord is sac-cid-ananda-vigraha [Bs. 5.1]. He has His form, but His
form is eternal, sat; and full of knowledge, cit; and full of bliss, ananda.
Now just we can compare our present body, whether this body is sac-cid-ananda.
No. This body is asat. Instead of being sat it is asat. Antavanta ime deha [Bg.
2.18], Bhagavad-gita says that this body is antavat, perishable. And...
Sac-cid-ananda. Instead of becoming sat, it is asat, just the opposite. And
instead of becoming cit, full of knowledge, it is full of ignorance.
We have no knowledge of the spiritual kingdom; neither have
we got any perfect knowledge of this material world. So many things unknown to
us, therefore this body is ignorant. Instead of becoming full of knowledge it
is ignorant. The body is perishable, full of ignorance, and nirananda. Instead
of becoming full of bliss, it is full of miseries. All the miseries that we
experience in this material world, it is all due to this body. The Lord says
that anta-kale ca mam eva smaran muktva kalevaram [Bg. 8.5]. One who quits this
material body, simply by remembering Lord Krishna, the Supreme Personality of
Godhead, he at once gets the spiritual body of sac-cid-ananda-vigraha [Bs.
5.1]. The process of quitting this body and getting another body in the
material world is also organized. A man dies after it has been decided what
form of body he will have in the next life.
But that is decided by higher authorities. Just like
according to our service we are promoted or degraded. Similarly, according to
our acts we are... Acts of this life, the activities of this life are
preparation ground for the next life. We are preparing for our next life by our
activities of this life. So if we can prepare our this life for getting
promotion to the kingdom of God, then surely, after leaving, after quitting
this material body... The Lord says yah prayati, one who goes, sa mad-bhavam
yati [Bg. 8.5], mad-bhavam, he gets the same spiritual body as the Lord has or
the same spiritual nature. Now, there are different kinds of transcendentalists
as we have already explained above. The brahmavadi, paramatmavadi and the
devotees. In spiritual sky or in the brahmajyoti there are spiritual planets,
innumerable spiritual planets, we have already discussed. And the number of those
planets are far, far greater than all the universes of this material world.
This material world is ekamsena sthito jagat [Bg. 10.42].
This is one-fourth
part manifestation of the whole creation. Three-fourths part of the creation is
the spiritual world and in the one-fourth part of this creation there are
millions of universes like this which we are experiencing at the present
moment. And in one universe there are millions and billions of planets. So
there are millions and billions of suns and stars and moons in all this
material world, but all this material world constitute only one-fourth
manifestation of the whole creation. The three-fourths manifestation is in the
spiritual sky. Now, this mad-bhavam, one who desires to merge into the
existence of the Supreme Brahman, they merge in the brahmajyoti of the Supreme
Lord. Mad-bhavam means that brahmajyoti as well as the spiritual planets in the
brahmajyoti. And the devotees, who want to enjoy in the association of the
Lord, they enter into the planets, Vaikuntha planets.
There are innumerable Vaikuntha planets, and the Lord,
Supreme Lord Sri Krishna, by His plenary expansion as Narayana with four hands
with different names, Pradyumna, Aniruddha, and Madhava, Govinda... There are
many innumerable names of this four-handed Narayana. So one of the planets,
that is also mad-bhavam, that is also within the spiritual nature. So any
transcendentalist who at the end of life, either he thinks of the brahmajyoti
or meditates upon the Paramatma or thinks of the Supreme Personality of Godhead
Sri Krishna, in either case, they enter into the spiritual sky. But only the
devotees, those who have practiced personal touch with the Supreme Lord, they
enter into the Vaikuntha planets or in the Goloka Vrndavana planet. The Lord
says, yah prayati sa mad-bhavam yati nasty atra samsayah [Bg. 8.5].
There is no doubt.
One should not disbelieve. That is the question. So you are reading
Bhagavad-gita throughout the whole life, but when the Lord speaks something
which does not tally with our imagination, we reject it. That is not the
process of Bhagavad-gita reading. Just like Arjuna said that sarvam etam rtam
manye, "I believe in everything, whatever You have said." Similarly,
hear, hearing. The Lord says that at the time of death, whoever thinks of Him,
either as Brahman or Paramatma or the Personality of Godhead, certainly he
enters into the spiritual sky and there is no doubt about it. One should not
disbelieve it. And the process is, general rule is also stated in the
Bhagavad-gita, how one can, how it is possible to get into the spiritual
kingdom simply by thinking of the Supreme at the time of death. Because the
general process is also mentioned:
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
[Bg. 8.6]
There are different bhavas. Now, this material nature is
also one of the bhavas, as we have already explained, that this material nature
is also the display of one of the energies of the Supreme Lord. In the Visnu
Purana the total energies of the Supreme Lord have been summarized.
visnu-saktih para prokta
ksetra-jnakhya tatha par
avidya-karma-samjnanya
trtiya saktir isyate
[Cc. Madhya 6.154]
All the energies, potencies of the..., parasya saktir
vividhaiva sruyate [Cc. Madhya 13.65, purport]. The Supreme Lord has diverse
energies, innumerable energies, which we cannot conceive. But great learned
sages, liberated souls, they have studied and they have summarized the whole
energies into three parts, into three headings. The first is... All the
energies are visnu-sakti. All the energies, they are different potencies of the
Lord Visnu.
Now, that energy is para, transcendental. And ksetra-jnakhya
tatha para, and the living entities, ksetra-jna, they are also belonging to the
group of that superior energy, as it is confirmed in the Bhagavad-gita also. We
have already explained. And the other energies, the material energy is trtiya
karma-samjnanya [Cc. Madhya 6.154]. The other energy is in the mode of
ignorance. So that is material energy. So material energy is also
bhagavad-(indistinct). So at the time of death, either we can remain in the
material energy, or this material world, or we can transfer into the spiritual
world. That is the criterion. So the Bhagavad-gita says,
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
[Bg. 8.6]
Now, as we are accustomed to think either of this material
energy or of the spiritual energy, now, how to transfer the thinking? The
thinking of the material energy, how it can be transferred into thinking of the
spiritual energy? So for thinking in the spiritual energy the Vedic literatures
are there. Just like thinking in the material energies, there are so many
literatures -- newspapers, magazines, novels, fictions, and so many things.
Full of literatures. So our thinkings are absorbed in these literatures.
Similarly, if we want to transfer our thinking in the spiritual atmosphere,
then we have to transfer our reading capacity to the Vedic literature.
The learned sages therefore made so many Vedic literatures,
the Puranas. The Puranas are not stories. They are historical records. In the
Caitanya-caritamrta there is a verse which reads as follows. anadi-bahirmukha
jiva Krishna bhuli' gela ataeva Krishna veda-purana kaila [Cc. Madhya 20.117].
That these forgetful living entities, conditioned souls, they have forgotten
the relationship with the Supreme Lord, and they are engrossed in thinking of
the material activities. And just to transfer their thinking power to the
spiritual capacity, the Krishna-dvaipayana Vyasa, he has made so many Vedic
literatures. Vedic literatures means first he divided the Vedas into four. Then
he explained them by the Puranas. Then for the incapable persons, just like
stri, sudra, vaisya, he made the Mahabharata. And in the Mahabharata he
introduced this Bhagavad-gita.
Then again he summarized the whole Vedic literature in the
Vedanta-sutra. And the Vedanta-sutra for future guidance, he made a natural
commentation by himself which is called Srimad-Bhagavatam. Srimad-Bhagavatam is
called bhasyo 'yam brahma-sutranam. It is the natural commentation of
Vedanta-sutra. So all these literatures, if we transfer our thought,
tad-bhava-bhavitah, sada. Sada tad-bhava-bhavitah [Bg. 8.6]. One who is engaged
always... Just like the materialist is always engaged in reading some material
literature like newspaper, magazines, and fiction, novel, etc., and so many
scientific or philosophies, all these things of different degrees of thought.
Similarly, if we transfer our, that reading capacity for these Vedic
literatures, as presented by, as very kindly presented by Vyasadeva, then it is
quite possible for us to remember at the time of death the Supreme Lord. That
is the only way suggested by the Lord Himself. Not suggested, it is the fact.
Nasty atra samsayah [Bg. 8.5].
Undoubtedly. There is no doubt about it. Tasmat, the Lord
suggested therefore, tasmat sarvesu kalesu mam anusmara yudhya ca [Bg. 8.7]. He advises Arjuna that mam anusmara
yudhya ca. He does not say that "You simply go on remembering Me and give
up your present occupational duty." No. That is not suggested. The Lord
never suggests something impractical. This material world, to maintain this
body, one has to work. The work is divided into four divisions of social order:
brahmana, ksatriya, vaisya, sudra. The intelligent class of the society, they
are working in a different way, and the administrator class of society, they
are also working in a different way. The mercantile society, the productive
society, they are also working in a different way, and the laborer class, they
are also working in different way. In the human society, either as laborer or
as mercantile men, or as politicians, administrators, or as the highest class
of intelligent class of men in literary career, scientific researches,
everybody is engaged in some work, and one has to work, struggle for existence.
So Lord advises that "You need not give up your occupation, but at the
same time you can remember." Mam anusmara [Bg. 8.7].
That will make you, that will help you in remembering Me at
the time of death. If you don't practice remembering Me always, along with your
struggle for existence, then it is not possible." It is not possible. The
same thing is advised by Lord Caitanya, kirtaniyah sada harih [Cc. Adi 17.31].
Kirtaniyah sada. One should practice to chant the name of the Lord always. The
name of Lord and the Lord is not different. So here the instruction of Lord Krishna
to Arjuna that mam anusmara [Bg. 8.7], "You just remember Me," and
Lord Caitanya's instruction that "You chant always the name of Krishna."
Here Krishna says that "You always remember Me," or you remember Krishna,
and Lord Caitanya says, "You always chant the name of Krishna." So
there is no difference because Krishna and Krishna's name are nondifferent in
the Absolute. In the absolute status there is no difference between one things
to another.
That is the absolute status. So the Lord being absolute,
there is no difference between His name and Himself. So we have to practice
like that. tasmat sarvesu kalesu [Bg. 8.7]. Always, twenty-four hours, we have
to mold our activities of life in such way that we can remember it twenty-four
hours. How it is possible? Yes, it is possible. It is possible. A very crude
example is set by the acaryas in this connection. And what is that example? It
is said that a woman who is attached to another man, although she has got a
husband, still, she's attached to another man. And this sort of attachment
becomes very strong. This is called parakiya-rasa. Either in case of man or
woman. If man has got attachment for another woman besides his wife or a woman
has got attachment for another man besides her husband, that attachment is very
strong. That attachment is very strong. So the acaryas give this example as a
bad character woman who has got attachment for other's husband, she always
thinks, at the same time, shows her husband that she is very much busy in the
family affairs so that her husband may not doubt her character.
So as she is always remembering the time of meeting with her
lover at night, in spite of doing all this household work very nicely,
similarly one has to remember the supreme husband, Sri Krishna, always in spite
of doing his material duties very nicely. That is possible. It requires a
strong sense of love. When you have got a strong sense of love for the Supreme
Lord, then it is possible that we can go on discharging our duty, at the same
time remember the Lord. So we have to develop that sense. Just like Arjuna was
always thinking of Lord. He, out of twenty-four hours, not for a second he
could forget Krishna. Constant companion of Krishna. At the same time, a
warrior. Lord Krishna did not advise Arjuna to give up his fighting, go to the
forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna,
Arjuna declined, that "This system is not possible for me." Then the
Lord said, yoginam api sarvesam mad-gatenantaratmana [Bg. 6.47].
Mad-gatenantaratmana sraddhavan bhajate yo mam sa me
yuktatamo matah. So one who thinks of the Supreme Lord always, he's the
greatest yogi, he is the supermost jnani, and he is also the greatest devotee
at the same time. The Lord advises that tasmat sarvesu kalesu mam anusmara
yudhya ca [Bg. 8.7]. "As a ksatriya you cannot give up your fighting
business. You have to fight. So at the same time if you practice remembering me
always, then it will be possible," anta-kale ca mam eva smaran [Bg. 8.5],
"then it will be possible to remember Me also at the time of death."
Mayy arpita-mano-buddhir mam evaisyasy asamsayah. Again He says that there is
no doubt. If one is completely surrendered into the service of the Lord, into
the transcendental loving service of the Lord, mayy arpita-mano-buddhir [Bg.
8.7]. Because we work not with our body actually. We work with our mind and intelligence.
So if our intelligence and mind are always engaged in the thought of the
Supreme Lord, then naturally our senses are also engaged in the service of the
Lord. That is the secret of Bhagavad-gita.
One has to learn this
art, how one can be absorbed both by the mind and intelligence twenty-four
hours thinking of the Lord. And that will help one to transfer himself into the
kingdom of God or in the spiritual atmosphere after leaving this material body.
The modern scientists, they are trying for years and years together for
reaching the moon planet, and they have no approach as yet. But here in the
Bhagavad-gita, here is a suggestion. Suppose a man lives for another fifty
years and he... So nobody tries to elevate himself in the spiritual ideas for
fifty years. That's a very good idea. But even for ten years or five years one
sincerely tries for this practice, mayy arpita-mano-buddhir... [Bg. 8.7] It is
simply a question of practice. And that practice can be very easily possible by
the devotional process, sravanam. Sravanam. The easiest process is to hear.
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
[SB 7.5.23]
These nine processes. So the easiest process is simply
hearing. Hearing of this Bhagavad-gita or Srimad-Bhagavatam from the realized
person, that will train up oneself, one, into the thoughts of the Supreme Being
twenty-four hours, which will lead one ultimately, anta-kale, to remember the
Supreme Lord, and thus leaving this body, he will have a spiritual body, a
spiritual body, just fit for association with the Lord. The Lord therefore
says,
abhyasa-yoga-yuktena
cetasa nanya-gamina
paramam purusam divyam
yati parthanucintayan
[Bg. 8.8]
Anucintayan, constantly thinking of Himself only. It is not
very difficult process. One has to learn this process from the experienced
person in this line. Tad vijnanartham sa gurum evabhigacchet [MU 1.2.12]. One
should approach a person who is already in the practice. So
abhyasa-yoga-yuktena. This is called abhyasa-yoga, practicing. Abhyasa... How
to remember the Supreme Lord always. Cetasa nanya-gamina. The mind, the mind is
always flying to this, to that.
So one has to practice to concentrate the mind into the form
of the Supreme Lord Sri Krishna always, or in the sound, in His name which is
made easier. Instead of concentrating my mind -- my mind may be very restless,
going hither and thither, but I can concentrate my ear into the sound vibration
of Krishna and that will also help me. That is also abhyasa-yoga. Cetasa
nanya-gamina paramam purusam divyam. Paramam purusa, that Supreme Personality
of Godhead in the spiritual kingdom, in the spiritual sky, one can approach,
anucintayan, constantly thinking. So these processes, the ways and means, all
are stated in the Bhagavad-gita and there is no bar for anyone. It is not that
a particular class of men can approach. Thinking of Lord Krishna is possible,
hearing of Lord Krishna is possible by everyone. And the Lord says in the
Bhagavad-gita,
mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
[Bg. 9.32]
kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam
[Bg. 9.33]
The Lord says that even a human being in the lowest status
of life, lowest status of life, or even a fallen woman, or a mercantile man, or
a laborer class of man... The mercantile class of men, the laborer class of
men, and the woman class, they are counted in the same category because their
intelligence is not so developed. But the Lord says, they also, or even lower
than them, mam hi partha vyapasritya ye 'pi syuh [Bg. 9.32], not only they or
lower than them, or anyone, it does not matter who is he, or who is she, anyone
who accepts this principle of bhakti-yoga and accepts the Supreme Lord as the
summum bonum of life, the highest target, highest goal of life, mam hi partha
vyapasritya ye 'pi syuh, te 'pi yanti param gatim, that param gatim in the
spiritual kingdom and the spiritual sky, everyone can approach.
Simply one has to practice the system. That system is hinted
in the Bhagavad-gita very nicely and one can adopt it and make his life perfect
and make a permanent solution of life. That is the sum and substance of the
whole Bhagavad-gita. Therefore, the conclusion is that Bhagavad-gita is a
transcendental literature which one should read very carefully. Gita-sastram
idam punyam yah pathet prayatah puman. And the result will be, if he properly
follows the instruction, then he can be freed from all miseries of life, all
anxieties of life. Bhaya-sokadi-varjitah. All fears of life, in this life, as
well as he'll get a spiritual life in the next life.
gitadhyayana-silasya
pranayama-parasya ca
naiva santi hi papani
purva-janma-krtani ca
So another advantage is that if one reads Bhagavad-gita very
sincerely and with all seriousness, then by the grace of the Lord, the
reactions of his past misdeeds will not act upon him. The Lord says very loudly
in the Bhagavad-gita in the last portion, aham tvam sarva-papebhyo moksayisyami
ma sucah [Bg. 18.66]. The Lord takes the responsibility. One who surrenders
unto the Lord, He takes the responsibility to indemnify, to indemnify from all
reactions of sins.
maline mocanam pumsam
jala-snanam dine dine
sakrd gitamrta-snanam
samsara-mala-nasanam
One cleanses oneself daily by taking bath in the water, but
one who takes once bath in the sacred Ganges water of Bhagavad-gita, his, the
dirty material life is altogether vanquished.
gita su-gita kartavya
kim anyaih sastra-vistaraih
ya svayam padmanabhasya
mukha-padmad vinihsrta
Because Bhagavad-gita is spoken by the Supreme Personality
of Godhead, therefore people should..., people may not read all other Vedic
literatures. Simply if he attentively and regularly reads and hears
Bhagavad-gita, gita su-gita kartavya... And one should adopt this means by all
means. Gita su-gita kartavya kim anyaih sastra-vistaraih. Because at the
present age people are embarrassed with so many things that it is hardly
possible to divert his attention in all the Vedic literatures. This one
literature will do because it is essence of all Vedic literature, and
especially spoken by the Supreme Personality of Godhead.
bharatamrta-sarvasvam
visnu-vaktrad vinihsrtam
gita-gangodakam pitva
punar janma na vidyate
As it is said that one who drinks the water of the Ganges,
he also gets salvation, then what to speak of Bhagavad-gita? Bhagavad-gita is
the nectar in the whole Mahabharata, and is spoken by Visnu. Lord Krishna is
the original Visnu. Visnu-vaktrad vinihsrtam. It is coming out of the mouth of
the Supreme Personality of Godhead. And gangodakam, the Ganges is said to be
emanated from the lotus feet of the Lord, and Bhagavad-gita is emanated from
the mouth of the Lord. Of course, there is no difference between the mouth and
the feet of the Supreme Lord. Still, from neutral position we can study that
Bhagavad-gita is even more important than the Ganges water.
sarvopanisado gavo
dogdha gopala-nandana
partho vatsah su-dhir bhokta
dugdham gitamrtam mahat
Just... This Gitopanisad is just like a cow, and the Lord is
famous as cow boy, and He was milking this cow. Sarvopanisado. And it is the
essence of all Upanisads and represented as the cow. And the Lord being expert
cow boy, He is milking the cow. And partho vatsah. And Arjuna is just like the
calf. And su-dhir bhokta. And learned scholars and pure devotees, they are to
take this milk. Su-dhir bhokta dugdham gitamrtam mahat. The nectar, the milk of
Bhagavad-gita, is meant for learned devotees.
ekam sastram devaki-putra-gitam
eko devo devaki-putra ev
eko mantras tasya
namani yani
karmapy ekam tasya devasya seva
Now the world should learn from the Bhagavad-gita, the
lesson. Evam sastram devaki-putra-gitam. There is one scripture only, one
common scripture for the whole world, for the people of the whole world, and
that is this Bhagavad-gita. Devo devaki-putra eva. And there is one God for the
whole world, is Sri Krishna. And eko mantras tasya namani. And one hymn,
mantra, one hymn only, one prayer, or one hymn, is to chant His name,
Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare. Eko mantras tasya namani yani karmapy ekam
tasya devasya seva. And there is one work only, that is to serve the Supreme Personality
of Godhead. If one learns from Bhagavad-gita, then the people are very much
anxious to have one religion, one God, one scripture, and one business or one
activity of life. This is summarized in the Bhagavad-gita. That one, one God,
is Krishna. Krishna is not sectarian God. Krishna, from the name of Krishna... Krishna
means, as we have explained above, Krishna means the greatest pleasure. So
therefore... (break -- end)
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