Pradyumna: Translation: “A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.”


brahmārpaṇaṁ brahma havir
brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ
[Bg. 4.24]

This is Kṛṣṇa consciousness. Sarvaṁ khalv idaṁ brahma. Actually there is nothing as material. Because the energy and the energetic…. There is a verse in Viṣṇu Purāṇa:

jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

What is this jagat, manifestation? The manifestation is energy, energy of Kṛṣṇa, energy of the Supreme Brahman. The whole atmosphere is just like the sunshine. We can exactly understand what is the position of this material world, what is the Supreme Personality of Godhead, what is the spiritual world. By nature’s study you can understand.

As it is explained in the Viṣṇu Purāṇa, eka-deśa-sthitasya agneḥ. Just like fire is situated in one place. Eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā. But it is illuminating. Everyone, we can understand. The same thing: just like the sun globe is situated in one corner of the sky, but the sunshine is illuminated. Eka-deśa-sthitasyāgneḥ. The agni, or the fire, is situated in one place, but the illumination is distributing. So just like the sunshine is spread all over the universe, but it is…. We can see every day. The sun globe is situated in one place. Not that the sun globe is distributed, spread all over the universe. The sunshine. Similarly, there is fire. The illumination is distributing. The heat also. Two energies of the fire. So because the energy of the fire is distributed all over the universe, it does not mean the fire is finished. No. Fire is there.

Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. That is Kṛṣṇa. Kṛṣṇa is expanding Himself just like the heat and light, but that does not mean Kṛṣṇa is finished. It is not material. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. Kṛṣṇa is spread in so many ways by His energy, by His personal expansion. Advaitam acyutam anādir ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. He is not finished. This is material idea, that “If Brahman is spread everywhere, then where is the existence of Brahman in one place?” This is the Māyāvādī idea.

Just like you take a big paper, a newspaper, and tear it into pieces and throw all over, the original newspaper is finished. But Kṛṣṇa is not like that, that because Kṛṣṇa has spread by His energies, prakṛti—energy means prakṛti—that does not mean Kṛṣṇa is finished. This is Māyāvāda philosophy, that when Brahman, the Supreme, is distributed everywhere, the original form, or the fact, is finished. No. That is not the fact. The Īśopaniṣad, it is said that He is so perfect and complete, even complete is taken away from complete, it is still complete. That is Brahman.

We have got this limited idea. I have got balance, say, $1,000 in the bank and if it is taken little by little, the whole balance is finished. It is not like that. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. You have got $1,000. You take $1,000; still $1,000. This is spiritual. One plus one equal to one; one minus one equal to one. That is described here, that brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam [Bg. 4.24].

Actually, the sacrificer, the ingredients…. Just like grains and ghee is being offered in the fire. So the fire is also Brahman, the ingredients are also Brahman, the person who is offering ingredients, he is also Brahman, but in different categories. Not that because everything is Brahman, therefore everything is God. No. Everything is…

This is called, Caitanya Mahāprabhu’s philosophy, acintya-bhedābheda-tattva. The example can be given. Just like a drop of sea water and the sea, chemical composition is the same, but the drop of sea water is not equal to the sea. This is Vaiṣṇava philosophy. The Māyāvāda philosophy is the drop, when it is taken, then it is separate, and again you put it there, then it is one. So the Vaiṣṇava philosophy accepts it is one and separate, both. That is Caitanya Mahāprabhu’s philosophy, acintya-bhedābheda, simultaneously one and different.

And it is explained in the Bhagavad-gītā that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: [Bg. 9.4] “I am spread all over the universe,” jagad avyakta-mūrtinā, “non-manifested mūrti.” He has got His mūrti. He says, mayā: “by Me.” “Me” means person. Mayā.

So how He is spread? Just like we are person. I am here, but I am not in my apartment. You are here. You are not in your house. That is the difference between Kṛṣṇa and me. Kṛṣṇa is also a person. I am also a person. But Kṛṣṇa can remain anywhere and everywhere, and still He remains His personality. That is Kṛṣṇa. Akhilātma-bhūtaḥ [Bs. 5.37]. That is stated in Brahma-saṁhitā. Goloka-nāmni nija-dhāmni vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

In the Bhagavad-gītā also it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati: [Bg. 18.61] “Īśvara, the Supreme Lord, is situated in everyone’s heart.” Your heart, my heart. It is practically mentioned, “in the heart.” We are searching out where is the soul, where is the Supersoul, but it is in the heart. And we see also, so long the heart is going on beating, the living condition is there. As soon as the heart stops, everything finished. And the śāstra says also, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati [Bg. 18.61].

Now, you find out where is the Supersoul and the soul. But because you cannot find out, it does not mean that there is no soul, no Supersoul. That does not mean. That is your imperfectness of knowledge or process of knowledge. And how you can find out? The magnitude of the soul is stated in the śāstra, one-ten-thousandth part of the tip of the hair. We cannot measure even the tip of the hair, and why…. How we can measure? Because we cannot find out, we say there is no soul. Yes, there is soul.

śatadhā kalpitasya ca
jīva-bhāgaḥ sa vijñeyaḥ
sa cānantyāya kalpate
[Cc. Madhya 19.140]

Therefore we have to see through the śāstra, not by our blunt eyes and senses. That is useless. Adhaksic(?) Those who are bringing spiritual matter to be subjected to the experimental knowledge, it is not possible. Experimental knowledge is defective. Therefore we have to understand spiritual subject matter: śāstra-yonitvāt. The Vedānta-sūtra says, we have to learn from the śāstra.

So here Kṛṣṇa says that everything can be converted into Brahman. It is a fact, sarvaṁ khalv idaṁ brahma. Now how to realize? That is Kṛṣṇa consciousness. That is described in the Bhagavad-gītā very nicely. Just like Kṛṣṇa says…. Everything is Kṛṣṇa. Now how to realize? Kṛṣṇa says…. Those who are not very advanced, they have been advised to understand Kṛṣṇa, how? Raso ‘ham apsu kaunteya: [Bg. 7.8] “My dear Arjuna, I am the taste of the water.” Begin like that.

Raso ‘ham apsu kaunteya. Apsu, in liquid, any liquid thing, you have some taste. Otherwise how you drink the liquid things? You have got some…. Everything has got taste. The whole world is full of taste. Unless there is taste, nobody can be inclined to enjoy something, anything you take. Therefore sex life is called ādi-rasa, the original taste. So in the water, while we drink water or milk or even wine, any liquid thing, if you simply try to practice this, that “This taste, which I am enjoying, that is Kṛṣṇa,” that begins Kṛṣṇa consciousness. It is not very difficult. Everyone can do that.

If you cannot chant, if you cannot hear about Kṛṣṇa, if you cannot understand about Kṛṣṇa…. Because the devotional method is śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. So to hear about Kṛṣṇa, it does not appeal to everyone. Kṛṣṇa is fighting in the battlefield of Kurukṣetra and Kṛṣṇa is playing on the courtyard of Yaśodāmāyi. There are so many description in the Śrīmad-Bhāgavatam. So ordinary, less intelligent men, they cannot understand that the Parabrahman, Supreme Brahman, can crawl in the courtyard of mother Yaśodā. It is very difficult for them to understand. Therefore the Tenth Canto of Śrīmad-Bhāgavatam, there is description of Kṛṣṇa’s activities. Because unless one understands what is Kṛṣṇa, he is not interested in the activities of Kṛṣṇa. But those who are devotees, they know that Kṛṣṇa and Kṛṣṇa’s activities are one and the same, absolute. So if we cannot understand Kṛṣṇa…. Kṛṣṇa is so kind that He descends and plays in so many ways. If we simply hear about Kṛṣṇa, then that means we associate with Kṛṣṇa.

Chanting of Kṛṣṇa, Hare Kṛṣṇa mantra, is Kṛṣṇa. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ [Cc. Madhya 17.133]. These are the statement of śāstra. Kṛṣṇa’s name, cintāmaṇi, spiritual. It is not material. You cannot go on chanting any material name, “Mr. John Mr. John Mr. John.” You will be tired. But you can go on chanting Hare Kṛṣṇa twenty-four hours; you will never be tired. That is the difference. But they do not understand. And the more you chant, you relish.

Otherwise these European and American boys and girls, four or five years ago they did not know what is Kṛṣṇa, what is Kṛṣṇa’s name. Now they are chanting all over the world. This is a fact. One priest, Christian priest, he was astonished. In Boston he issued one pamphlet. He said that “These boys, they are our boys. Some of them are coming from Christian family or Jewish family. But before this, before their taking to Kṛṣṇa consciousness, they did not care for anything, Bible or Church or…. Never. Now, how is that these boys are mad after God?”

So therefore it is a fact that Kṛṣṇa and Kṛṣṇa’s name, there is no difference. Here in the material world, if you want…. You are thirsty. If you want water, if you simply chant, “Water water water,” that will not satisfy you. You require water, the fact. But spiritually, when you chant Kṛṣṇa, you relish Kṛṣṇa. Nāma cintāmaṇiḥ kṛṣṇaḥ. That is because Kṛṣṇa and Kṛṣṇa’s name is not different. So as we advance in realization, then we can understand that everything is Kṛṣṇa. That is described here. Brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam. Because everything is Kṛṣṇa’s energy.

The same example. Just like the fire has got two energies, heat and light. So whenever there is heat, there must be fire. And whenever there is light, there must be fire. You cannot say that “Heat is here, light is here, but fire is not here.” No, that you cannot say. As soon as even smoke is there, the fire is there. Even the smoke. This māyā, external energy, is considered as the smoke of the fire. But in the smoke also, you can perceive fire. And in the light also, you can perceive fire. In heat also, you can perceive fire. There are three things smoke, light, and heat—from fire. So one who is realized soul, he sees everywhere the connection of fire. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. He can see. This is advancement.
Just like we are offering Kṛṣṇa something prepared. So how it becomes prasādam? Others will see that “The same ḍāl, bhāta, luci or halavā, we are also preparing. How these people are calling it prasādam? And why they take with so respect?” Prasādam, that is also Kṛṣṇa. That is also…. This is the process to understand, as I have already said. Raso ‘ham apsu kaunteya [Bg. 7.8]. For the neophytes, by taking prasādam, by thinking the taste of water, Kṛṣṇa, he will gradually develop his Kṛṣṇa consciousness. That is dormant. It is not artificial. Simply by certain process it has to be awakened. It is not something foreign.

In the Caitanya-caritāmṛta it is said,

nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya
śravaṇādi-śuddha-citte karaye udaya

Sādhya means practice. It is not…. We practice so many things by association, but we forget, but one should…. [break] …Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Santaḥ sadaiva. So we have to become a santaḥ, saintly person, by devotional service. This is the process. The beginning is hearing.

This center is made for giving chance to people to hear about Kṛṣṇa. That is the beginning. There is no loss. But if there is any gain, why not take it? Anyone who is coming here, it is not necessary that one has to pay some fees or there is some loss. There is no loss. Everything is gain, simply by hearing. And Kṛṣṇa is speaking about Himself. So we should take advantage of this Kṛṣṇa consciousness movement. That will be beneficial for us.

So Kṛṣṇa and Kṛṣṇa’s name, or anything in this world, sarvaṁ khalv idaṁ brahma, that is Kṛṣṇa, because it is energy of Kṛṣṇa. And you cannot separate the energy from the energetic. I have already explained that you cannot separate fire or heat or smoke from the fire, because the three things are emanating from the fire. Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ [SB 1.1.1]. The first code is athāto brahma jijñāsā, “Now, this human life, is meant for inquiring about the Absolute Truth.” In cats’ and dogs’ life we cannot. By evolution process, when you come to human form of life, there is chance of understanding Kṛṣṇa. Therefore when we get this human form of life, if you do not understand Kṛṣṇa, then you are committing suicide, ātma-han, cutting one’s throat himself. So we should not be ātma-han. Labdhvā su-durlabham idaṁ bahu-sambhavānte mānuṣyam arthadam. This human form of life is purposeful. Don’t waste. That is the injunction of the śāstra.
Therefore there are so many Vedic literatures just to awaken this humanity or human society to the point of Kṛṣṇa consciousness, so that they may be relieved from this business of janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. This is required.

So this is brahmārpaṇam. Brahmārpaṇam… Kṛṣṇa is Brahman, Parabrahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Arjuna has accepted. Who directly heard from Kṛṣṇa about Bhagavad-gītā and he is experienced about Kṛṣṇa, he expressed…. You will find it in the tenth chapter, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: [Bg. 10.12] “My dear Kṛṣṇa, You are the Parabrahman.” Everything is Brahman, but He is Parabrahman. That is the distinction. Sarvaṁ khalv idaṁ brahma.

This [is] all right, but wherefrom this Brahman is emanating? That Parabrahman. Janmādy asya yataḥ [SB 1.1.1]. Brahman is also emanating. Brahmaṇo ‘haṁ pratiṣṭhā. Everything Brahman is situated on Parabrahman. Therefore He is described as paraṁ dhāma. Dhāma means the platform. Just like we stand on the surface of the globe. So similarly, there must be some standing. Just like the light is coming. Wherefrom the light is coming? The standing is the lamp. If the lamp is broken, there is no more light.

Similarly, the brahmajyoti, wherefrom it is coming? Where is the source? So brahmajyoti, the impersonal brahmajyoti is not ultimate. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
[SB 1.2.11]

The Absolute Truth is one, either you say Brahman, or Parabrahman or Bhagavān, but still, there is grades of realization. Brahman realization is impersonal realization. Paramātmā realization is localized. And Bhagavān realization is the perfect, ultimate realization. Brahmeti paramātmeti bhagavān iti.

The same example: Just like you are in the sunshine. That is also light. It is not darkness. Similarly, those who have realized impersonal Brahman, that is also light. Those who have realized localized Paramātmā, īśvaraḥ sarva-bhūtānām [Bg. 18.61], the yogis… The yogis realize Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yogis’ business is in meditation to see Kṛṣṇa within the heart. And the jñānīs, they realize impersonal feature, brahmajyoti. But the bhaktas, they directly come to the original source of Brahman and Paramātmā—Bhagavān. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati [Bg. 18.61]. Īśvara has expanded in everyone’s heart.

And who is that īśvara? Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1].

īśvaraḥ paramaḥ kṛṣṇaḥ
anādir ādir govindaḥ
[Bs. 5.1]

So if we understand Kṛṣṇa and Kṛṣṇa’s energies, then we can realize the Vedic slogan, sarvaṁ khalv idaṁ brahma. But without understanding Kṛṣṇa, it is not possible. Without understanding Kṛṣṇa, there will be falldown. Therefore we see so many impersonalists. They cannot give up their attachment for this material world. That is not possible.

That is described in the Śrīmad-Bhāgavatam. Ye ‘nye ‘ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ: [SB 10.2.32] “Anyone who has neglected Your personality,” aravindākṣa, “O the lotus-eyed Kṛṣṇa,” aravindākṣe, ye ‘nye ‘ravindākṣa tvayy asta-bhāvāt, “they cannot understand what You are.” Aviśuddha-buddhayaḥ: “Their intelligence is still contaminated, not purified.” Aviśuddha. Then what is the result? The result is āruhya kṛcchreṇa paraṁ padaṁ tataḥ: [SB 10.2.32] “After severe austerities, penances, they may come to the impersonal understanding of Your brahmajyoti, but patanty adhaḥ, again comes to the material world.”

Therefore the impersonalists, without understanding of Kṛṣṇa, even very much advanced, they do not get any occupation. They again come down to the material platform to open hospital, school, college. Why? Because the impersonalist says that this material world is false. If the material world is false, why you come down again to the false platform to open schools and hospitals? That means āruhya kṛcchreṇa paraṁ padaṁ patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32].

Just like if you go very high with your airplane…. Just like they are trying to go to the moon planet. Because they are not getting any shelter, they are coming back again. And if you are going to the moon planet, why you do not stay there? But they cannot stay there. Similarly, this so-called Brahman realization, or Brahman, actual Brahman realization, that will not help. You must stay somewhere. That is the lotus feet of Kṛṣṇa. Samāśritā ye pada-pallava-plavam. We have to take shelter. That is aim, paramaṁ guhyam. “You take shelter of My lotus feet.” Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is Kṛṣṇa, advise.

Not…. Sarva-dharmān means there are so many system of religion. But any system of religion, if it does not lead you to the platform of devotional service to the Supreme Personality of Godhead, that is defective. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first class system of religion.

What is that? Which teaches one how to become unalloyed, unflinching devotee of the Supreme Personality of Godhead. That is first-class. All others, they are defective. Sometimes they are described as cheating. Like in the beginning of the Śrīmad-Bhāgavatam it is said dharmaḥ projjhita-kaitavo ‘tra [SB 1.1.2]. Kaitava means cheating. So anything going in the name of religion, but it is cheating, that is rejected here. Dharmaḥ projjhita. Projjhita means prakṛṣṭa-rūpeṇa ujjhita. Just like when you sweep with a broomstick, you cleanse all the dust, throw away, similarly, in the Śrīmad-Bhāgavatam, in the beginning it is said that cheating type of religious system is completely swept away. Dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇām [SB 1.1.2].

Then for whom it is meant for? Paramo nirmatsarāṇām. Those who have achieved the stage of nirmatsaratā, without any jealousy. Because the material disease is jealousy. I am jealous of you; you are jealous of me. This is the business here. Here however I may be very great personality, but in the material affairs—there are many instances—they become very very jealous. That is material disease. Material disease means we are all jealous. Therefore this bhāgavata-dharma, Kṛṣṇa consciousness movement, is meant for paramo nirmatsarāṇām, who is not jealous. For him it is meant for. Paramo nirmatsarāṇāṁ vāstavaṁ vastu vedyam atra. These are described there.

And actually our jealousy begins from Kṛṣṇa. Kṛṣṇa is asking, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], but I am jealous, “Why shall I surrender to Kṛṣṇa? Why? Oh, He is also as good as I am; maybe little learned.” Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because He is asking, demanding your surrender, and I am thinking He is an ordinary man, so I am losing the chance. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. So our jealousy business has begun from Kṛṣṇa. “Oh, why shall I accept Kṛṣṇa as the Supreme Personality of Godhead?” Although in the śāstras Kṛṣṇa says personally mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] “There is no more superior truth than Me,” but we don’t believe it.

Although you read Bhagavad-gītā, but we don’t accept Kṛṣṇa’s version. This is our disease. Because jealousy. Jealousy. “Why shall I accept Kṛṣṇa as the Supreme?” This is jealousy. Therefore so long we are jealous, we cannot understand kṛṣṇa. Paramo nirmatsarāṇāṁ satām [SB 1.1.2]. And who is not jealous? Satām. Satām. Those who are devotees.

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
[SB 3.25.25]

So we have to discuss about Kṛṣṇa amongst the Kṛṣṇa’s devotees, not outsiders. Outsiders, they cannot understand Kṛṣṇa. They simply waste their time by commenting upon Bhagavad-gītā. Because they are mūḍhas, they cannot understand Kṛṣṇa. Kṛṣṇa said to Arjuna, “I shall explain Bhagavad-gītā because you are My bhakta.” Bhakto ‘si priyo ‘si [Bg. 4.3]. So who can understand Bhagavad-gītā unless he is a bhakta of Kṛṣṇa?

And therefore Kṛṣṇa selected Arjuna. Arjuna was not a Vedantist. He was a householder, kṣatriya, fighter, soldier. A soldier is not expected to be Vedantist, and neither very much well-versed in all the Vedic literature. That is not the business of kṣatriya. That is the business of a brāhmaṇa. Brāhmaṇa is paṇḍita. But kṣatriya is not supposed to become a paṇḍita. But still, Kṛṣṇa selected him. Kṛṣṇa, “Arjuna I shall speak to you the same old story which I spoke to…” Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. “That is now lost. Therefore I shall revive it again, and I shall speak to you, because you are My bhakta, you are My friend.”

So this is the qualification of understanding of Bhagavad-gītā: first of all to become a devotee of Kṛṣṇa. Otherwise, it is licking the bottle of honey. Here is honey. “Oh, it is honey,” and if you go on licking at the bottle, what taste you will get? It must be opened. Then inside…. rahasyaṁ hy etad uttamam. And who can open? The devotee can open. Otherwise lick up, go on, bottle, licking the bottle for many thousands of years. You will never taste what is within.

So those who are actually advanced in Kṛṣṇa consciousness, they can understand that everything is Kṛṣṇa. That is really Brahman realization. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the Upaniṣad. If you simply understand Kṛṣṇa, then you understand what is Paramātmā, what is Brahman, what is material cosmic manifestation. Everything you understand. And when you understand Kṛṣṇa properly, then you will see that everything is Kṛṣṇa because everything is Kṛṣṇa’s energy.

Just like heat and light. I have already explained. That is sarvaṁ khalv idaṁ brahma, that understanding. But that does not mean the Supreme Brahman, Kṛṣṇa, is lost. No. Kṛṣṇa, in spite of expanding in so many ways—as Paramātmā, as Brahman, as cosmic manifestation, material energy, everything, still, Kṛṣṇa is there, person. So there are so many ways explained in the Bhagavad-gītā to understand Kṛṣṇa, and if we get this opportunity to understand Kṛṣṇa…. If we cannot understand Kṛṣṇa by reading Bhagavad-gītā and śāstra, Kṛṣṇa therefore giving us the very easiest method. “All right, you cannot understand Me? You are drinking water every day, four times, three times. You just remember, ‘This taste is Kṛṣṇa.’ ” That’s all. Smaraṇam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]. Because you’ll remember Kṛṣṇa, you life will be successful, simply by drinking water.

It is so easy. You don’t require to undergo very severe austerities and penance. Simply try to follow one instruction of Kṛṣṇa, that while drinking water, the taste is Kṛṣṇa. Begin this life and your life will be successful. Thank you very much. (end)