Animallike. If we don't worship the Lord we are animals. We are animals. We will be called animals. To get there. Now, attentively you must hear. Don't. These are rituals. These are all rituals. You must hear Hari Katha. You must attentively hear. And remember. Because our religion is sanatana religion. From the creation of the world the religion is there and parampara is there. And the Lord Krishna is our Supreme Lord. And his incarnations, his expansions are many. And mahajano yena gata. We have to follow the path of mahajanas. Who are mahajanas? Svayambhu. Narada, Sambu, Kumara, Kapila, Manu, Prahlada, Janaka, Bhisma, Bali Cakravarti, Sukadeva Goswami and Yama Dharmaraja. These are the 12 mahajanas. So, anybody ask you "what dharma you are following?": you are following bhakti dharma. Culture, developed and, and delivered to all the jivas is bhakti yoga and bhakti sastra only. And in this Kali yuga as arcana or puja or yagya or other items of worship are not important. You have to do that, but only namam is important. You must: vishnu sahasra nama is there and krishna sahasra nama is there and radha sahasra nama is there, gauranga mahaprabhu sahasra nama is there. All these names, divine names, we have to repeat. If we have no time, we will do few names and if no time at least: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. Only one namam. Hare Krishna namam. That Hare Krishna 16 times we repeat. The meaning of Hare Krishna, meaning of Hare Rama, one, one, no difference. No difference. Hare Krishna - Radhe Shyam, Radha Krishna. Hare Rama - Radha Krishna. But some say, in Treta yuga Rama appeared so we say Hare Rama. In Dvapara yuga Krishna appeared, we say Hare Krishna. Not like that. Because, like days. Every week has 7 days. Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday, again Sunday. And months, 12 months in a year. Again and again they come and go. And there are seasons, 6 seasons. One after another they come and they go. So which season, which yuga, which millennium? We cannot definitely point out that in this millennium Krishna appeared. Now if you say 1, 2, 3, 4, 5, 6, 7, again say 1, 2, 3, 4, 5, 6, 7, 1, 2, 3, 4, 5, 6, 7, the one week, and one week, that week, you cannot point out which week. Unless you mention year and the month. Then only you can say that. But regarding yugas you cannot say. Regarding yugas you say kalpa. The kalpa is a day time of, the day, 12 hours day of Brahma is called one kalpa. And night 12 hours one kalpa. And morning 12 hours one kalpa. In that one kalpa several thousand of yugas passes away. Because every day 14 Manus, they rule the country and go. Vaisvata Manu, Svayambhuva Manu, and Caksusa Manu. Like that 14 Manus. And each Manu 71 millenniums they enjoy. 71 millenniums, not yugas. 4 yugas combined one millennium, divya yuga. Like that 71 divya yugas one Manu enjoys. Like that 14 Manus rule, 14 and to, 71 and to they, each, thousand, thousand yugas, thousand yugas in one thousand. And in that one thousand yugas one in Kali yuga. So now to find out which Kali and which Dvapara and which Treta or Satya? You cannot find out. Because if there is Brahma's one day, several thousands yugas pass, millenniums pass. How can you find out? So, that is, of course Sunday, Monday again go on and go on, repeating same Sunday, Monday. If you say Sunday and after Sunday you say Monday and again now you turn it, you say Sunday, Monday and one day Sunday so other Sundays at beginning and Sundays later, no, you can not distinguish it. So, in Kali yuga. You talk of this Kali yuga. We are talking of the present Kali yuga. Why should you talk of all the yugas? We are talking of this yuga. And in this yuga the sastras, we find sastras. In previous yugas, you can not have their sastras, because, because when the annihilation comes, total annihilation comes, everything will be destroyed. No man, no beast, no bird, no tree, nothing. No elements. That is the ...(?). Or the water and the fire or the air or ether. These elements are not there. They will be dissolved. So they become prakriti. Prakriti is avyakta. Avyakta is not visible. From not visible visible.

avyaktadini bhutani
vyakta-madhyani bharata

These bhutas, pancha bhutas ksiti apah tejah vayu(marut) vyoma. Five elements. The 5 elements we see now, but they disappear. When they disappear the earth becomes water, water becomes fire, fire becomes air, air becomes ether, ether enters into prakriti. Nothing is visible. Nothing is visible. Then prakriti, it enters into the Supreme. Finished. Now, when he thinks that bahu shyam: "I will be many forms", then again, from his desire the prakriti now shakes. Avyakta prakriti. It is invisible. Invisible prakriti suddenly it shakes. And from that shaking borns mahat tattva. And from that mahat tattva expands and it becomes ether, akash. That, it expands and becomes air and it expands and it becomes fire and then it expands and becomes water and water expands, becomes earth. This is anuloma and that is viloma. Now, from subtle to gross. And from gross to subtle. When the world is completely annihilated there is nothing in it, nothing. Nobody to seek, nobody. No man, no beast, no tree, nothing. Then Brahma who came out from the navel of Vishnu, Garbhodakasayi Vishnu. He came out from the navel. Lotus flower has come and that lotus flower, in it, there is Brahma. Then Brahma sees the flower and the continuation from where the flower has come. This is fourteen worlds. And he travels. Goes up, goes down. But he could not understand wherefrom he has come. Who is his father? And there is nothing visible. To whom he'll ask? He doesn't know. Then he heard in the words, in water, all waters, water. Tapa, tapa, tap, tap. This sound. Then he realized: "I must meditate". Now, he sat in meditation. And when meditation was final, then, after, the Lord appeared before him. Lord appeared and the Lord explained:

aham evasam evagre
nanyad yat sad-asat param
pascad aham yad etac ca
yo 'vasisyeta so 'smy aham

"I was at the beginning of the creation. There is none, nothing, sat or asat." Sat is truth. Asat is untruth. "There is no truth and the no asat. I was there."

aham evasam evagre
nanyad yat sad-asat param
pascad aham yad etac ca
yo 'vasisyeta so 'smy aham

"And after that I am. Now, after the annihilation of this world I will go. I am one." So from him:

yato va imani bhutani jayante yena jatani jivanti yat prayanty abhisam-visanti tad brahma tad vijijnasasva

It has the whole universe. What we see now, visible and invisible. Everything has come from him. And again he will contract it. Everything will go in and receive kaivalya and is mixed in. From prakriti avyakta prakriti, prakriti, visible prakriti. And that visible prakriti will disappear and avyakta prakriti. And that avyakta prakriti when is fired by the Lord:

mayadhydyaksena prakriti
suyate sa caracaram

Krishna says:

"It is through my energy, or through my will this avyakta prakriti now creates".

Whatever you see, sthula, sukshma, subtle form, gross form, this is, we see, everything is only from him. And at last everything will enter into him. That is; this world now will see. So this world now, in two ways we can realize. Now as we are ignorant jivas we think that we are born. Then we perceive that my father gave birth to me. My father survived. He has done this, this, that, this work automatically he has done and there is something that I have not completed. I will complete it. I will do the same with it. And his father, grandfather also did it. So for all are doing that same thing. I am also doing it. Now he followed.

balas tavad kriyasaktas tarunas tavat taruni- raktah vrddhas tavat cinta-magnah parame brahmani ko'pi na lagnah

Now, in early age, boyhood, we play, others play. We see every house in western countries, I see, so many, a cart load of dogs is there for playing with children. Dogs. Cats and dogs. All dogs. .... And they are engaged in always playing. And after that they attend to school. They get some education. And, they attain some age 14, 15, 16, 17. Now, they set up some sort of engagement. And they earn, the ... earn. And after that they have to marry. They marry. And after marriage they have some children. And those children, they will be brought up by the parents. And after that, when old age comes they will... But he is not bothering about Parabrahma. My duty has come. I have never thought even once about Parabrahma, the master of the whole universe, from whom this world has come out. I have not thought. Not even the student, even the professor, even the western ... even the greatest scholars. They also never think that everything is unreal. Unreal. You fellow, you are proud of your wealth, proud of your knowledge, proud of your health, and proud of your name and fame. Everything will, in a second will go away.

ma kuru dhana jana yauvana garvam
harati nimesatkalah sarvam
mayamayamidamakhilam hitva
brahmapadam tvam pravisha viditva

The kala, the death will be, the death, the death comes, everything will go to graveyard. And your name, your activities, everything will be there. What you have done. Anything you have done regarding the Supreme Master, regarding the Iswara, regarding the Lord, Supreme Lord, who is pervading in each and every soul. In the tree, in the house, in a building, in a messing, in me, in him, in him, all.

isvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantra rudhani mayaya

We think that we move. We think that we see. We think that we hear. We talk. We do. We have done. We can make or we can break. Nothing will be done independent of the Lord. When the Lord vacates this body, than this will become. What you say? If you take in a box, and put in a burial ground? And, why? The same organs, the same head, the same face, same legs, same eyes, same hands. One minute free and ..., everything all right. After one minute, they go out: "Father, father, father, father." No father. Now we ask: "Father, who am I?" So, father is there. Why is that father, is that Lord is the father? The presiding deity is the father! Not this body is the father! So we are having this conception. We say: "Atma, this is atma." But this is not atma. This is a body constructed by 5 elements. Earth and water and fire and air and ether. All 5 elements are there. When they are combined the body is formed. This is called the human body. The 5 will be there. The beast is. See the body of a beast? We say it is a dog or a cat or a bull or a hog or a camel. Only 5 elements. Everywhere 5 elements. Without 5 elements no world. And these lifeless 5 elements. Because when iswara enters, these 5 elements will combine and act. It is as sringara attacked by paralysis or the body, half of this body attacked by paralysis. Why? There is some, in organization, there is a physical body, some sort of wrong. Because it is not properly functioning. Now, by the help of some medicine you can able to have the body properly functioning. Then the paralysis is gone. But if the Paramatma, the presiding deity in the body has gone, you can not apply any medicine. No medicine will help you. You will die. You are born to die. The object which was born it will die. This atma, the iswara, paramatma which dwells in my body, it has no birth, and no growth, no death. It is always the same. Millions of years after the atma will be there but you will not be there

kaumaram yauvanam jara
tatha dehantara-praptir

From boyhood you have become youth. From youth you have become earning member and scientist or so and so. And after old age has come. And when old age comes you are unfit. The government says: "Now you are 60, you are unfit. You go out from the office". And we say: "No, sir, I have got capacity, I will do." "No. Though you have capacity you should go away". So he has to go rejected by the government. Yet he came aloud, says: "No, no. I can create children, I can construct the house, I can do this, I can do that. Let the service..." "Go out." "I will do private action." "Very good." And now the burden was very little then. Now the burden is very, very heavy. He carries that burden. He carries that burden. Tomorrow he will die, yet he thinks: "I am doing my duty". No duty. It is not duty. Now you will die. Whatever you have done throughout your life, 70 years or 80 years, that will be in the subtle form, will follow you. This atma when leaves that body this decision will be held. That, like a computer. It will give, at the time of death, it will give the result. And that result will dictate you have to go to this body. You will be born as a dog. Because, you have got too much attachment towards the dog. At the time of death you always remember that dog. The affection towards a dog has made you dog.

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

Because, now, before the death of this fellow, the doglike, "Many things have gone and so much the dog has served me. It is my life. Now he has gone I also go." So, out of last affection he leaves his body. When leaves body, he remembers the dog only, nothing. God is not there. He never thinks of God. He thinks of that dog.

yam yam vapi smaran bhavam

At the time of death whatever you remember you will become that. If you remember a dog, you remember a cat, or you remember a donkey, or you remember a camel, or you remember a cow, or you remember a horse you will become the same. It is truth. As the body, you will never get it. The body, you have got attachment to this body, towards this body. So, you serve that body. You are serving your body. You have to wash it daily, bathroom, hot water, wash it. With a soap, with all types of. I see in your, what is that? House, that you go there, toilet, toilet. There many, many, many bottles are there. You take it, take bath. So many. Yes. They put little, they put little, they put little. So, they are serving whom? They are serving their body. And timely they must give food to the body. And timely rest to the body. And whatever the body wants they must give. Throughout the life he is serving the body, none else. His body he serves. Unless you serve this body that body will decay. It will be useless. So we must be very careful. So he is very careful to preserve the body. But any such service will never allow this body to remain eternal. It will go. It will go. Though he embrace it, he does love touch, it will go away. But we are so much entangled with maya and this world, fanciful world. Every moment we are thinking new, new, new, new, new so and so. But we never think of eternal atman. Never. In the schools and collages nobody teaches them. In the house. And father and mother and grandfather they never teach. Because they never realized it. They never thought of it. What is? They teach only how could you earn after meal? You must do this, do that, do that. To be, yes, helpfull person in the society, after you will earn, you will do it. But you never think of that atman.

atmava are drustavyaha srotavyaha mantavyaha nidhi dhyasitavyaha

But. All our vedic culture and all the vedas and ours religious scriptures. They say atmava are drustavyaha. So wake up. You are sleeping. He says: "One month sleeping. I want daily 18 hours." 18 hours. For whom? For none. For none. The result you will enjoy. Not in this birth. Next birth is ready. You will come to it. They never think. So if we tell this to a faithful and simpleminded and very discarded person he will hear. But now who has got their complex and who has got strength, who has got capacity to earn and who has got capacity to enjoy. Those fellows say: "Sir, I have no time." Excuse, no time. "We can not talk to you. No time. I have to go to the office now. Now it is already 7:30. I should leave thereby." We cannot teach. "Please. No time. Go away." And he will give sometime, he will come. "I will give you time." "No time for you." On Sunday. Sunday will be many, many. What? Always dance. Forgive dance. Fixedwork. On sunday many extra, many works double or triple work. No time. He has no time to die. He will say: "I have no time to die." What he has done till now or what he will do he never thinks. Nothing. Nothing. Very busy for nothing. He is very busy for nothing. Nobody to teach them in schools and colleges. They must be taught by a renunciated soul. A sannyasi who is roaming in this world and whose duty is, he thinks, to teach about the glories of the Lord, Supreme Lord. Others don't feel that. They say: "No time." Whenever we do our duty. What is your duty? What is your duty? He thinks: "I have got so much to do, time, ever short. ... I am always young. I cannot die." But when the death guards commencing warrant, issue warrant, they come, then you can not appeal: "Sir, I have so many work. I could not able to complete then. Please allow me one hour or two hours." "No. Not another second will be given. Come immediately!" He has to go. No appeal. But if you ask a person: "You come to the temple. You come to hear the subject from, our saint has come here." "Yes, I have desire, but no time. What shall I do? No time." This is the world. They think that are the intelligent people. Very intelligent people. What intelligence you have got? Yours intelligence is the death. And intelligence is lost, lost. Place of intelligence will be graveyard. You're marching towards graveyard. So, now you are all fortunate. And, you have come here and two days you have enjoying mahaprasad and this mahaprasad and the Lord's glories, and with prasad also glories they have enjoyed. But we think that wherever we go, we think that we are responsible to teach the people. They may think that: "We are intelligent", but according to our sastras they are not intelligent. They are all ignorant. They do not know what is what. They do not know. So, just if they give from their busy, busy work. If they give us one hour we request, in that hour as far as possible we can able to explain them. And this is our duty. Unless we do that we are not doing our duty. We sink. Because the sannyasi must go door to door. Mahaprabhu said to his lieutenants. One Haridas and another, another. Haridas Thakur and Nityananda

suno suno nityananda suno haridas
sarvatra amara agya koroha prakas
prati ghare ghare giya koro ei bhiksa
bolo krishna bhajo krishna koro krishna siksa

Now Mahaprabhu said: "My dear Nityananda and Haridasa, you go to every door and beg them: "Sir, we have come to take alms from you."" What is alms? Alms is biksya. "We want. We have come to beg you alms." "What alms do you want? Do you want money, or roti, or cloth? What do you want?" "We don't want anything. We have come to beg you to repeat namam." Bolo Krishna. "All of you kindly repeat namam." What is that namam? Hare Krishna Govinda Acyuta Vamana Nrsimha. All the names are there. Many names, thousands of names are there. And out of it he said bolo Krishna. "You say Krishna." Bhajo Krishna. "You worship Krishna." Koro krishna siksa "You follow the teachings of Krishna. If you do this we will go to next door. Then we have received alms. In kinds we don't want anything from you. We request you to repeat namam, and practice namam, and do service of the Lord, and follow the teachings of the Lord Krishna. Then if you say: "Yes we will do it."" So, many people, good people they said: "Good, I will do it". And those types of people are there. And they say: "You fellows you have no work. You have no work and you have come. Go! Don't disturb our work. We are busy in our work." And some others said: "You fellows you have no food to eat. And this is the way to earn food. Fellows, go!" Now Mahaprabhu has asked: "You go to every door and you will beg them, and the result in the evening you report to me, what the response was." So they used to report. One day Nityananda saw two big fellows. Very stout and strong fellows. They are the brothers. Bandopadiyas, in the high class brahmin family. They always drink full and they eat everything. Even the beef also they eat. And they will be fighting, wrestling on the road. With influence of that intoxication. They will be playing, they will be mocking, they will be fighting. No other will come to them. If anybody comes, they take their hands and throw it in their face. Because they were wonderful, wonderful, very strong. They never care for police, never care for the government. Now Nityananda told Haridas: "Haridas, why not we tell the message of our Lord Gauranga to these two rogues?" And Haridasa says: "If you want to die, you go there. I will never go. These are drunkards. Why should you go? Are there no other people to whom you could teach? They will never take your teachings. And ..., they will kill you, ..." Then they reported both matters to Chaitanya Mahaprabhu. Chaitanya Mahaprabhu said: "No, No! Haridas! When Nityananda is anxious to refine those fellows, they will be refined within two or three days, within a week!" Actually, after three days, by this time when Nityananda was returning in one road. And he never expected these fellows are there. He has to pass very near to them. He was alone. So, when he was passing they said: "Who are you?" Then Nityananda said. What will you say? That I am a sadhu. "I am a sadhu." So, they pick up that liqueur pot, very strong pot. Always they're drinking liqueur. And with that pot he hits the head of Nityananda. Then blood came out. And the news was sent to Mahaprabhu. Mahaprabhu was running. And asked Sudarsana to come to kill this fellow. As he has committed offense at the feet of Nityananda he should be killed. But Nityananda Prabhu said: "No, you cannot kill. He is ignorant. We must excuse him." And to fellow who has hit him, he says. "Boy, whatever you have done it is not you mistake. You are under the influence of this wine. So, now I cannot blame you though blood is coming. You repeat one Krishna namam." He embraced him and said: "Repeat Krishna namam, once!". When he said that, immediately, by his touch, repentance came to him. He got hold of the two feet of Nityananda. "You please excuse me. I have committed great offense. How can I be freed from this great offense, my dear sir?" And he was, he was crying, crying. He said : "Not only I have done the sin, my brother also." So that brother. He got hold of the legs of Chaitanya Mahaprabhu and begged him, begged: "My brother was helped by Nityananda, you please help." So, Mahaprabhu blessed him. He there told that: "If you never repeat this sin, till now what you have done, we have destroyed all your sins. But you should not repeat." Then they said: "No! No sir. We will never." Then Mahaprabhu asked Nityananda Prabhu: "Take these fellows to my house where we will do sankirtan." There they performed sankirtan for three hours. After three hours Mahaprabhu's color was changed. When he embraced, Nityananda's color, bodily form was changed. They became black. Now, after three hours bhajan, the original colors have come to them. And they say: "You fellows, you should not go anywhere. You have to clean these ghats." Very big ghats. Those who have gone to Navadvip parikrama might have seen. This Jagai ghat and Madhai ghat. "There you be. And to every man who comes there, daily thousands and thousands of people come to take bath. You have to prostrate before them: "Sir, we have committed offense at your feet. We never remember. But we have committed. Excuse us."". And food. Mahaprabhu used to send food daily. When this was done, the whole of Bengal and Nadia, all the people came to understand that Nityananda and Gauranga are not human beings. Otherwise who can change such fellows. They are demons. And those demons are changed within minutes. So it is not the human ... They now become ideal vaisnavas. Ideal vaisnavas.

Actually we are souls. We have got attraction, we have got affection, we have got devotion towards Paramatma. Atma and Paramatma. There are two birds. One is Paramatma, one is Atma. And this body is a tree. In this body, in the tree there are two birds. One bird is a paramatma. He never eats. Never does any action. Only he looks. He is a witness to the action of this atma. This atma enjoys the fruit. One is happiness and another is unhappiness. Two fruits. One is happiness; he will love, unhappiness; he will weep. But misfortune is, though the two birds are in one place, very near, close, yet the paramatma looks at all our human bodies, there is the Lord, Iswara. Though he is dwelling here, he is here in me, I cannot see him. Because I always see the world of enjoyment. I never look back. If I see back, there I can see Paramatma. And he will see me. I will see him. Then all this suffering will go. I will be happy. Now atmava are drustavyaha. You see atma in you. Srotavyaha. To hear his glories. Mantavyaha. To remember him in your mind. nidhi dhyasitavyaha You concentrate on... And this atman:

nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam

This atma cannot be understood through argument. No argument can help it. Argument has no end. One says yes, other says no. Other says yes, he says no. Always there, under contrast. There will be fights, there will be no end. tarka pratishtanam, the logic has no end. Through logic we cannot able to understand that paramatma. Then, na medhaya, if we have got intellect and through that intellect also we cannot understand him. Extraordinary intellect. Or a linguist or who has the knowledge of eastern and western philosophies. The philosopher? No. Then who can understand? One who surrenders. One who feels that through my knowledge, through my mind, thorough my mental efforts, through my empiric knowledge, through my ascending actions I cannot able to understand. I can understand him only through his blessings. One is ascending, one is descending. Arohavada and avarohavada. Now if I surrender to him then he will bless me. And through his blessings I can understand. No other way. No other way. Because we are in the well. Suppose unfortunately you fall into well. How can you come out from the well? There must be some help to you from outside. Somebody must give a rope, or a ladder. Help you with the ladder and he will tie the ladder there and to some tree, and you catch that ladder and climb and come out. If not a rope. The person from outside throws a rope. That rope you must tie your body or your waist, or your hands. Then he will lift. You will go up. With the help of the outsider you can come out. But, through your own efforts you cannot come out. You come out to certain point, again you will fall down. And if from outside help comes then definitely you will catch it, you will go out. Both are necessary. One must receive it. One must accept it. Receive it and accept it. Now you have to receive this truth explained in our revealed scriptures, revealed.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

Now, you have to surrender to your spiritual master.

tad viddhi pranipatena pariprasna

Then you'd clear your doubts. And those doubts which are cleared. Why you ask? Only to serve. Not to argue sake you have put question. Because, to serve you, to satisfy you, to please you, if any question is there, you can help. By renouncing the subject he cannot be proficient. Only he accepts it. But he is unable to follow it. There the spiritual master will help him and bless him so that through his blessing, yasya prasadad bhagavat prasado, through his blessing he can understand the matter and he can follow it. So, now:

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

Who knows tattva. Who knows the subject perfectly well. And if we surrender to him, he will explain us how to practice. How to clear our doubts. How to proceed in the path. mahajano yena gantha sa pantha. He says: "This is not my discovery. This is the path which my ancestors have followed. So, you also follow this. You will be happy." Now, Hare Krishna.