Free yourself from bodily designations to understand Krishna's eternal, transcendental nature through humble service.Listen — Srila Prabhupada Uvaca
] Prabhupāda: om ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur-unmīlitaṁ yena tasmai śrī-gurave namaḥ [I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.] śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam [When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?] vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca [I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.] he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate gopeśa gopikā-kānta rādhā-kānta namo 'stu te [O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation.
You are the master of the cowherd men and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.] janma karma [ca] me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9] Kṛṣṇa is explaining how one can very easily enter into the spiritual world, or the kingdom of God. The simple formula is that anyone who understands the appearance, disappearance, activities of the Lord as divyam, transcendental, with perfect knowledge of the Absolute Truth, simply by this understanding one can immediately enter into the spiritual kingdom. To know the Absolute Truth is not possible by our present senses. That is also another fact.
Because at the present moment we have got materially..., materially affected; not material senses. Our sense are originally spiritual, but it is covered by material contamination. Therefore the process is to purify, to purify the coverings of our material existence. And that is also recommended—simply by service attitude.
Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. [No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.] The whole thing depends on our surrendering process and engage ourself in the service of the Lord. Then gradually, the Lord reveals to the devotee. That is the process. So what is the birth of the Lord?
There is no question of birth of the Lord or of the living entities. This subject matter we have already discussed in the last meeting, that the Lord and the living entities, both are eternal. There is no question of birth and death. The same example, just like the sun: sun setting and sun rising. [someone adjusting tape recorder—long pause] Sunset and sunrise, it is simply adjustment of our own position. Actually, there is no sunset, there is no sunrise.
The same example is applicable to our appearance and disappearance, as well as God's appearance and disappearance. We are eternal. We are eternally existing, but appearance means this body, appearance of this body. The difference between the appearance of God and appearance of myself is that I appear in different bodies as it is offered by the material nature according to my karma; God appears in His own original body. That is the difference.
And because God appears in His own original body, therefore He is not forgetful of the past, present and future. And so far we are concerned, because we appear in different material bodies, therefore we forget our past, present and future. This is the difference. And in this verse it is specifically mentioned here that janma karma me divyam [Bg. 4.9]. [One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.] Divyam means divine, spiritual, transcendental.