Srila Prabhupada speaks on: "Tolerance of Matter's Touch"

Srimad-Bhagavatam 3.26.35
Bombay, January 12, 1975

Nitai: "From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence air and sense of touch become prominent." Prabhupada:  nabhasah sabda-tanmatrat kala-gatya vikurvatah sparso 'bhavat tato vayus tvak sparsasya ca sangrahah  [SB 3.26.35] So everything is explained there one after another, subtle things, how changing from ether, this sound, sense perception. There is ether. In the space also, there is ether, and we can understand the presence of ether by sound. The sound is being produced on account of ether. And when it is further developed, it creates the sense perception of touch. Sabda, sparsa, then rupa, rupa, then gandha. In this way the material existence becoming tangible or visible... Rupa is the last stage. Gandha, not rupa, gandha. Rupa, rasa, rasa. Then, when after sparsa there will be manifestation of rupa, form, and after form there is taste, and after taste there is gandha. This will be explained one after another. You can read the purport also.

Nitai: "In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves, and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects."

Prabhupada: You can read the next purport. Mrdutvam kathinatvam ca.

Nitai: (leads chanting, etc. of verse 36) Translation: "Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air."

Prabhupada:

mrdutvam kathinatvam ca
saityam usnatvam eva ca
etat sparsasya sparsatvam
tan-matratvam nabhasvatah
 [SB 3.26.36]

These are all different transformation of the ethereal existence. So in the Bhagavad-gita it is said, matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah [Bg. 2.14]. So our, these material pains and pleasure, are felt on account of this sparsa and arrangement of the ether and transformation of ethereal activities. Actually, it has nothing to do with the spirit soul. Spirit soul is untouched by all these thing. It requires simply realization. Great devotees like Bharata Maharaja or Prahlada Maharaja, Haridasa Thakura, because they were very, very much advanced in spiritual consciousness, these ethereal activities on the external body did not touch them. Even in our Western world, Lord Jesus Christ, he was also crucified, but it did not touch him.

So this is to be practiced, that we should not be disturbed by the ethereal transformation in touch with the skin and be disturbed in our regular activities in devotional service. That is called sthita-prajna. In the... The word is used in the Bhagavad-gita, sthita-prajna. So a devotee is sthita-prajna. He should not be disturbed by this material condition, or change of ethereal activities. We should be fixed up, atma-stha, atma-stha. And then our progress in spiritual life will be unhampered. Actually, as it is stated in the Srimad-Bhagavatam, ahaituky apratihata.

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
 [SB 1.2.6]

When we are firmly fixed up in devotional service, that is the highest transcendental form of religion.

There are so many religious system -- Hindu religion, Muslim religion, Christian religion -- but they are all material conception of religion. Material conception means that we are in this material world, and through a process or system we are trying to understand what is God. That is called religion. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. The attempt to understand God and His laws, that is religion. So it doesn't matter whether it is executed through a system called Hindu religion or a system called Muslim religion or a system called Christian religion. If the objective is the same, Adhoksaja, then that process is first-class religion. If we simply stick to a system without making any progress towards the goal of understanding the Adhoksaja, then it is srama eva hi kevalam.

dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
 [SB 1.2.8]

Don't be stuck up in a system. The system is required provided if you make progress towards the realization of the Supreme. But if you simply follow a system but do not make advance in the matter of realizing the Supreme, then, according to Srimad-Bhagavatam or according to the Vedic version, it is simply labor of love. It has no value. Therefore Bhagavata says, "That is first-class religion system." It doesn't matter you call it Hindu or Muslim or Christian or Buddha. "That is first-class religion which helps you progressing in realization of the Adhoksaja." Adhoksaja, another name of Krsna. Adhoksaja means the subject matter which you cannot understand simply by mental speculation or by empiric knowledge, by exercising and empiric knowledge. That is called Adhoksaja. Adhah-krtam aksa-jam indriya-jnanam yena.

So adhok... We have to approach that Adhoksaja. There are different stages of knowledge: pratyaksa, paroksa, aparoksa, adhoksaja, aprakrta. So we have to approach the aprakrta, transcendental, above the material nature. Adhoksaja is almost nearer than the lower grade of knowledge, pratyaksa, paroksaparoksa. They are in the kanistha-adhikara.

arcayam eva haraye
pujam yah sraddhayehate
na tad-bhaktesu canyesu
sa bhaktah prakrtah smrtah
[SB 11.2.47]

So prakrta stage is pratyaksa knowledge, direct perception, and knowledge received from parampara. Pratyaksa, paroksa, then aparoksa, self-realization, then adhoksaja, aprakrta. So Krsna consciousness is aprakrta knowledge. It is the topmost platform of knowing Krsna, aprakrta knowledge. So, so long we are up to the adhoksaja knowledge, that is regulative principles. We have to follow the regulative principles strictly. And aprakrta knowledge is for the paramahamsa. There is... That is called raga-bhakta. In these stages, pratyaksa, paroksa, they are called viddhi-bhakti. But without viddhi-bhakti, you cannot reach to the platform of raga-bhakti, although that is our aim. Raganuga, raga-bhakti is executed following the footprints of the devotees in Vrndavana. That is called raga-bhakti. Krsna's personal associates. Not to become directly Krsna's personal associate, but following the footprints of Krsna's eternal associates, we can come to the stage of raga-bhakti. That is called para-bhakti. That para-bhakti is required.

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
 [Bg. 18.54]

So this Krsna consciousness movement is gradually developing up to the stage of raga-bhakti or para-bhakti. Then life is successful. In that way we should not be disturbed by these ethereal interactions. As it is stated here, mrdutvam kathinatvam ca saityam usnatvam eva ca. We are disturbed by these things. Suppose we are lying on the floor. It is kathinatvam: it is very hard. But if we given a cushion or a nice mattress, that is mrdutvam. Similarly, sitosna. Water, sometimes it is felt very chilly, cold, and sometimes it is very hot. The water is the same; according to the change of ethereal arrangement, it is becoming in different position, different condition. And it is the source of pains and pleasure on account of this touch, the skin. The skin is touch. So if we understand fully that "I am not this body," that requires realization, atmanubhuti.

The more we become advanced in spiritual consciousness, the more we become situated in atma-stha. That is called sthita-prajna. Then we shall not be disturbed. And we should practice not to be disturbed by these conditional or ethereal transformation. We should. Because we do not belong, as spirit soul, aham brahmasmi, I do not belong to this material arrangement, but I have been accustomed to this, so by practice I have to come to the spiritual status. And during practice it requires tolerance. That is called bhajana, sadhana, or tapasya, austerity, penance, tolerance. The things which we are not, but somehow or other, we have identified with such material things, and to practice again, come to the spiritual platform, that tolerance is called tapasya. This is the meaning of tapasya. Tapah means pain, to voluntarily accepting some pain. Just like sannyasa, kali-kara(?). In this age it is very difficult. But Caitanya Mahaprabhu gave us the example that He was lying down on the floor. His devotee wanted to give Him a quilt, a soft bedding, but He refused. He did not take it.

So He is teaching us. Caitanya Mahaprabhu is the teacher. Apani acari' prabhu jivere sikhaila. But still, it is very difficult to strictly follow. But we must try to follow as far as possible. So Caitanya Mahaprabhu has therefore taught us, trnad api sunicena taror api sahisnuna. We must be tolerant like the trees or more than the tree. The trees, they are standing in the open air, and there are so many disturbances, storms, scorching heat, and somebody is taking the leaf, somebody cutting. It doesn't protest. Tolerance. This is very good example of tolerance. So in order to execute our spiritual consciousness or Krsna consciousness, we shall learn tolerance. Tolerance, that is advised in Bhagavad-gita, that tams titiksasva bharata: "Don't be disturbed." Just like a brahmana or a sannyasi has to take three times bath. And if it is very chilly cold, it does not mean that he will give up that taking bath three times, early in the morning. He must take. That is called tolerance. This is one of the example of tolerance. There is severe cold, chilly cold, but my duty is to take bath in the morning. So we must tolerate. I must tolerate that chilly cold, and still, I take my bath. This is called tapasya, not that "It is very chilly cold. I will not take my bath." No, that is not allowed. Then you are lagging behind. You must take. Of course, if it is very serious, somebody is seriously ill, that is different thing. Generally, Krsna advises, tams titiksa... Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah, anityah [Bg. 2.14]. Anitya. Anitya means they are not permanent. Agamapayino 'nityah. They are seasonal changes. They will come, and they will go. Simply ethereal arrangement only, we must know, external arrangement. It is, rather, illusion.

External arrangement means illusion. We have nothing to do with it. But due to this Kali-yuga especially, we are very much affected by these external disturbances. And that disturbances sometimes make us forced to forget our relationship with the Supreme, and that is called illusion. That is called maya. But if we become very strictly adherent to Krsna consciousness... That is very easily done at the Kali-yuga. Kirtanad eva krsnasya mukta-sangah param vrajet. Kirtanad eva krsnasya [SB 12.3.51]. If you strictly chant this Hare Krsna mantra, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama... That... It is especially prescribed for the men in this age. Then we become mukta-sanga. Mukta-sanga means although we are in this material world, we are not in touch with it. That is called mukta-sanga. Mukta-sangah param vrajet. We remain untouched by the material contamination and gradually becoming perfect. Then we can be transferred to the spiritual world.

Our this Hare Krsna movement is pursuing, following the footstep of Sri Caitanya Mahaprabhu.

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]

These are all according to Vedic injunction. This Hare Krsna movement is not a manufactured way. This is actually following the Vedic principle. This is Agni-Purana, Brahmanda-Purana, Brahma-vaivarta-Purana, and Kali-santarana-Upanisad. There are many Vedic literatures, they are recommended, this Hare Krsna. Sometime it is said, "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare"; sometime it is "Hare Rama, Hare Rama, Rama Rama, Hare Hare." So people become puzzled, which one should be first vibrated. So any one you can vibrate. Either you chant Hare Krsna or Hare Rama in the beginning, it doesn't matter. There is no difference between the holy name of Krsna and Rama. But still, there is some distinction. In the sastra it is said that "If you chant one thousand times Lord Visnu's name, that is equal to chanting one name of Lord Rama." Sahasra, sahasra, Visnu-sahasra-nama. And if you chant three times Lord Rama's name, it is equal to one time chanting Krsna's name. This is the shastric injunction.

So either you chant Visnu name or Lord Rama name or Lord Krsna's name, there is no difference, as you are, because different people become devotee to different forms. Sometimes they are devotee of Lord Ramacandra; they want to worship Sita-Rama. That is also good. Sometimes they want to worship Laksmi-Narayana. That is also good. And sometimes they want to worship Radha-Krsna. That is also the same. There is no difference. Ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu, krsnah svayam samabhavat [Bs. 5.39]. There are many manifestation of Visnu-advaitam acyutam anadim ananta-rupam [Bs. 5.33] -- but the original manifestation or original Krsna... Krsnas tu bhagavan svayam [SB 1.3.28]. Really, when we speak of Bhagavan, that is Krsna. So Krsna's expansion, they are also Bhagavan. And those who are very, very powerful like Lord Siva, Lord Brahma, Narada, and many other devotees and sages, they are also sometimes addressed as Bhagavan in the sastra, but not ordinary men. Ordinary men cannot become Bhagavan. That is not possible. But everyone can become exalted devotee. Just like Narada Muni. In his previous birth he was a maidservant's son, not even born in the brahmana family. But by good association of devotees he became next birth Narada Muni, the spiritual master of so many exalted devotees. Narada Muni's name we hear in connection with Prahlada Maharaja, Dhruva Maharaja, and many other devotees. And so everyone has the potency, just like Narada Muni. So it doesn't matter where you were born. Narada Muni was born as a maidservant's son, but by good association... Satam prasangan mama virya-samvidah. By good association, next life he became Narada.

So the sat-sanga is very important, association. Therefore we have named this, "Krsna conscious society." Anyone can join it. It doesn't matter what he is. And actually, it is... Practically we are doing. We are collecting, recruiting members, from all parts of the world without any distinction. The distinction is there in the material platform. In the spiritual platform there is no such distinction. Panditah sama-darsinah [Bg. 5.18]. Samah sarvesu bhutesu. That is the vision of the devotees. They see only the spirit soul, part and parcel of Krsna. Their sympathy is for the spirit soul, that "Here is a spirit soul, and he is part and parcel of Krsna. He is now bound up by this material bondage. Let me try to rescue him." Prahlada Maharaja said, soce tato vimukha-cetasa, maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. They have become foolish. They are thinking that in material bondage he will be happy. That is not possible. Therefore Vaisnavas like Prahlada Maharaja and his followers, they very seriously think of these fallen conditioned souls and try to rescue them, and in this Kali-yuga it is very easy. As I have already explained, kaler dosa-nidhe rajann asti hy eko mahan gunah: "In this Kali-yuga it is a ocean of fault. So many faults are there, one after another, one after another. But there is one benefit," dosa-nidhe asti hy eko mahan gunah, "very great quality." What is that? Now, kirtanad eva krsnasya mukta-sangah param vrajet: "He hasn't got to do anything else. If he simply chants the Hare Krsna mantra," kirtanad eva krsnasya [SB 12.3.51], "then he becomes free from this material bondage and goes back to home, back to Godhead."

So our only request is to everyone present here to chant this maha-mantra, 

Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

Thank you very much.