Prabhupada Quotes Module 1
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Quotes Module 1...
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MÄYÄPUR INSTITUTE FOR
HIGHER EDUCATION & TRAINING
Bhaktivaibhava Course Çrémad-Bhägavatam Cantos 1-3
Çréla Prabhupäda Quotes The International Society for Krishna Consciousness Founder-Äcärya: His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda
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Introduction ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù (Çréla Viçvanätha Cakravarté Öhäkura) The philosophy of Lord Caitanya is that Kåñëa is the only object of worship. And as Kåñëa is object of worship, similarly, His place, Våndävana, Våndävana-dhäma. Those who have visited India. Våndävana-dhäma, still, if you go to Våndävana without knowing about Kåñëa, you will at once feel Kåñëa consciousness. It is such a nice place. So that Våndävana-dhäma is also worshipable. And ramya kaçcid upäsanä vraja-vadhu-varga-vérya kalpita. Now, Kåñëa was worshiped by the damsels of Vrajadhäma. Lord Caitanya recommends, "That is the highest, topmost grade of worship because that was pure love." The damsels of Vraja loved Kåñëa so much, without any return. That's a sublime thing. So He recommended, "That is the highest form of worship." çrémad-bhägavatam amalaà puräëam: "And Çrémad-Bhägavata is the spotless Vedic literature." Because Çrémad-Bhägavatam is full of Kåñëa consciousness only. That's all. Just like this Bhagavad-gétä is full of Kåñëa consciousness. It is the preliminary study of ÇrémadBhägavatam. The last word of the Çrémad-Bhagavad-gétä is that sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] "You give up everything. You just surrender unto Me," Kåñëa said. One who accepts this philosophy—"I accept Kåñëa as väsudevaù sarvam iti sa mahätmä su-durlabhaù" [Bg. 7.19]—then for him Çrémad-Bhägavatam is the postgraduate study. Bhagavad-gétä 4.12-13 -- New York, July 29, 1966
Chapter 1 1.1 “My Guru Mahäräja explained this verse in Dacca for three months…” Actually to understand one verse of Çrémad-Bhägavatam it requires at least seven months. Janmädy asya yataù anvayäd itarataç ca artheñu abhijïaù sva-räö. My Guru Mahäräja explained this verse in Dacca for three months. Çrémad-Bhägavatam 2.1.1 Våndävana 74 “for them, this Çrémad-Bhägavatam is there….” So one who has accepted Kåñëa as the supreme source, Absolute Truth, for them, this Çrémad-Bhägavatam is there. Here it is beginning, oà namo bhagavate väsudeväya, means "I offer my respectful obeisances to You, Kåñëa, because I surrender unto You." One who is fortunate, he immediately accepts Kåñëa's version, sarva-dharmän parityajya mäm ekaà çaraëaà vraja Çrémad-Bhägavatam 1.1.1 -- Caracas, February 20, 1975 “Here is God ….” We have to know Kåñëa from authorities. Just like Vyäsadeva is explaining what is Kåñëa. First of all let us understand what is Kåñëa, then we enter into the other information of Kåñëa. Just like if you want to know somebody, you have to acquaint himself with that particular person. Then gradually you can understand that "This man is of this position, his financial strength is like this, his influence is like this, like that, like that." So many things you will understand. First of all sambandha…. So our Kåñëa consciousness movement is against all this rascaldom, all this rascaldom. We present, "Here is God." Here is God. Take His name. Take His address also. That is also... It is so perfect. They are searching after God. We are giving the name, address, activity, everything, quality, all. Çrémad-Bhägavatam 1.1.1 -- London, August 7, 1971
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Vasudeva platform That is called sattvaà viçuddhaà vasudeva-çabditam. That sattva, that existence of pure goodness, is called vasudeva. In that pure transcendental platform of goodness you can understand Väsudeva. That means in that status of life, Väsudeva is born... Çrémad-Bhägavatam 1.1.3 -- London, August 19, 1971 “Therefore he begins from the first aphorism of Vedänta-sütra …” Janmädy asya yataù [SB 1.1.1], that is the first Vedänta-sütra. The Çrémad-Bhägavatam is the natural commentary on Vedänta-sütra. Vedänta-sütra philosophy was expounded by Vyäsadeva, Mahämuni. And thinking that in future so many fools and rascals will misuse the Vedänta-sütra as so-called Vedantists, and send all people to hell, therefore he personally wrote this commentary on Vedänta-sütra, the Çrémad-Bhägavatam. Bhäñyaà brahma-süträëäà vedärtha paribhåàhitaù * This is bhäñya. Bhäñya means commentary. Therefore he begins from the first aphorism of Vedänta-sütra, janmädy asya yataù Çrémad-Bhägavatam 1.1.1 -- New York, July 6, 1972 abhijïaù So I am conscious to a certain extent only, not fully. I am not abhijïaù. I am not very expert. These are simple truths. But these rascals are claiming that “I am God.” The God is, means he is conscious, not only conscious, He’s abhijïaù, very expert, knows everything, and svaräö. Now, to get abhijïaù, abhijïatä or experience, we have to consult somebody. But God is svaräö. Svaräö means He’s personally so independent that He doesn’t require to take knowledge from anyone else. That is God. Bhagavad-gétä 2.17 -- London, August 23, 1973 Svaräö I have got my father, my father has got father, his father has got father, father, father, go on. When you come to a person who has no more father, that is God. (laughter) That is the test. If we find somebody that he has no father, then He is God. Çrémad-Bhägavatam 1.1.1 -- Caracas, February 21, 1975 satyaà param Vyäsadeva is offering his obeisances to satyaà param, the Absolute Supreme Truth, not to the relative truth….There is no more truth beyond that. And as Kåñëa says in the Bhagavadgétä, mattaù parataraà nänyat kiïcid asti dhanaïjaya [Bg. 7.7]. Mattaù, "Beyond Me there is no more superior power." Mattaù parataraà na anyat. So Vyäsadeva is offering his obeisances to the person above whom there is nobody. Çrémad-Bhägavatam 1.1.1 -- London, August 6, 1971 “each and every çloka, verse, should be pronounced…” So, if you chant these mantras, at least one in one day, your life will be glorious. This mantra, bhägavata-mantra, not only Bhägavata, every Vedic literature is a mantra. Transcendental sound. So practice resounding this mantra. So we have taken so much labor to put in diacritic mark, all the words, word meaning, utilize it. Don't think that these books are only for sale. If you go to sell these books and if some customer says, "You pronounce it," then what you will do? Then he will understand, "Oh, you are for selling, not for understanding." What do you think? Eh? So therefore it is necessary now, you have got nice books, each and every çloka, verse, should be pronounced. Therefore we have given this original verse in Sanskrit, its transliteration with diacritic mark …. “laboring hard .., I may give you some books you can enjoy after my death..” So you European, American students, you take full advantage of this Vedic culture. I am therefore so much laboring hard that we, before my leaving this body, I may give you some books you can enjoy after my death. So utilize it. Utilize it. Read every çloka nicely, try to understand the meaning, discuss amongst yourselves. Nityaà bhagavata-sevayä. That is our mission…This temple, these ISKCON centers are open, just to give everyone the chance of hearing about Kåñëa so that his dirty heart may be cleansed. This is the purpose. We have no other purpose. Çrémad-Bhägavatam 1.1.1 -- New York, July 6, 1972
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1.2 sense gratification should be based on religion. Religion. Dharma, artha. Artha. Sense gratification is there. There must be. We have got senses; that must be satisfied. But that sense gratification should be based on religion. Religion. Dharma, artha. Artha. The sense gratification means economic development. Without economic development, we cannot enjoy our senses, but everything should be based on religion. That is human civilization. Without religion, simply gratifying the senses or so-called economic development, that is animal civilization. Çrémad-Bhägavatam 1.1.2 -- London, August 15, 1971 four principles of religion that pertain to the material world Dharma (religiosity), artha (economic development), käma (sense gratification) and mokña (liberation) are the four principles of religion that pertain to the material world. Therefore in the beginning of Çrémad-Bhägavatam it is declared, dharmaù projjhita-kaitavo ’tra: [SB 1.1.2] cheating religious systems in terms of these four material principles are completely discarded from Çrémad-Bhägavatam, for Çrémad-Bhägavatam teaches only how to develop one’s dormant love of God. Ädi 7.84 pretentious religion, Pra- means “complete,” and ujjhita indicates rejection Any process of religiosity based on sense gratification, gross or subtle, must be considered a pretentious religion because it is unable to give perpetual protection to its followers. The word projjhita is significant. Pra- means “complete,” and ujjhita indicates rejection. Religiosity in the shape of fruitive work is directly a method of gross sense gratification, whereas the process of culturing spiritual knowledge with a view to becoming one with the Absolute is a method of subtle sense gratification. All such pretentious religiosity based on gross or subtle sense gratification is completely rejected in the process of bhägavata-dharma, or the transcendental religion that is the eternal function of the living being. Ädi 1.91 "God simply supplies bread, and we eat and we enjoy." Generally, there are four principles in the human society, namely dharma, artha, käma, and mokña, means first of all become religious, and then you solve your economic problem, and then satisfy your senses, and then become one with God. Those who are following the Vedic principles, they think like that. Not only they, others also, the so-called religious system, they also think like that. Just like the Christians. They go to church, "O God, give us our daily bread." So this bread-supplying business is like that: "God simply supplies bread, and we eat and we enjoy." Similarly, the Hindu system also there is: "O God, give me some money. I am very poor. I am suffering from disease. Please cure it." And so everywhere you will find some motive in religiosity. So religion does not mean to solve the economic problem. Çrémad-Bhägavatam 1.1.2 -- Caracas, February 23, 1975 “The characteristic is that I am eternally servant of God..” We have already explained. Dharma does not mean a kind of faith, blind faith. Dharma means the real characteristic.. the characteristics cannot be changed. Just like water is liquid. The liquidity cannot be changed of water. So in Sanskrit language or in Vedic literature, dharma means the characteristics which cannot be changed…The characteristic is that every one of us is serving somebody superior…. Therefore it is said, dharmaù projjhita-kaitavaù atra. Kaitavaù means cheating, which is not dharma, which is not the characteristic. The characteristic is that I am eternally servant of God… So the conclusion is that constitutionally I am servant, servant of God, but instead of giving service to God, I am now engaged in the service of the dog. So on the standard of this socalled service the Bhägavata-dharma is not discussed, means the false service. Çrémad-Bhägavatam 1.1.3 -- Caracas, February 24, 1975
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“all cheating religions." But in the name of religion, there are..., so many things are going on. That is called kaitava, cheating. We don't want to discuss, but more or less, at the present moment in whichever category of religion one may belong to, nobody is following strictly the religious principles. That's a fact. That is called kaitava…. Dharmaù projjhita-kaitavo 'tra [SB 1.1.2]. Cheating, religion. And the Våndävana däsa Öhäkura has said, påthivéte yähä kichu dharma-näme cale, bhagavat prahe tähäì paripürëa chale. "In the all over the world, what is going on..." It is a strong criticism. In the name of religion, the Bhägavata says, "They're all cheating." That's all. Because they have no idea what is God. Neither in their principles there is service of God, there is dedication to God. Simply official in the so-called religion. Therefore Våndävana däsa Öhäkura said, "These are all cheating religions." …. “I want to see whether you have got the result of religion..” I don't say that your religion is cheating or my religion is bona fide. I don't say that. We have no right to say that. I want to see... "I" means, we are Bhägavata. We are representative of bhägavata-dharma. Or Bhägavata wants to see. Any religion you may profess—it doesn't matter—I want to see whether you have got the result of religion. The result of religion is you will love God….That is the verdict of Çrémad-Bhägavatam. Çrémad-Bhägavatam 1.1.2 -- London, August 17, 1971 “Nowadays they are not even for dharma or artha…” Then he wrote Çrémad-Bhägavatam. And when he wrote, began writing ÇrémadBhägavatam, he writes in the beginning, dharmaù projjhita-kaitavo ’tra: [SB 1.1.2] “All these cheating type of religious system, I kick it out, this ism, that ism. I kick out all them. It is this book, especially meant for paramo nirmatsaräëäà satäm, those who are simply paramahaàsas. It is meant for them. It is not for the ordinary men. I have kicked out all the so-called religious system, dharma artha käma.” People are very much Nowadays they are not even for dharma or artha. They are simply käma, sense gratification. Sense gratification because every one of us, we come here for sense gratification. Çrémad-Bhägavatam 2.9.14 Melbourne 72 nirmatsaräëäm Paramo nirmatsaräëäm [SB 1.1.2]. Nirmatsara. Matsaratä. Matsaratä means to become intolerant when his neighbor is prosperous. That is called matsara. Everyone is envious. If his neighbor, if his brother, if his friend becomes more prosperous than himself, he becomes envious. This is material nature. Similarly, in our Kåñëa consciousness movement, if we become envious, "Oh, my Godbrother, oh, he has become so popular. He is making so much progress. So put some impediments towards his progressive path," this is also material. The Vaikuëöha consciousness is that if your neighbor, if your brother is prosperous or progressive, then one should think, "Oh, he's so nice that he has served God so nicely. God is so pleased upon him that he is making so nice progress." That is Vaikuëöha consciousness. And material consciousness is that "Oh, he has advanced so much. Oh, let me check him." This is material. That is going on. The whole world, enviousness… “envious persons… will not be able to understand .. Çrémad-Bhägavatam…” So this bhägavata-dharma is not for such envious persons. Therefore it is stated here, paramo nirmatsaräëäà satäm [SB 1.1.2]. Not for the envious persons. The envious persons— that means materialists—they will not be able to understand what is spoken in the ÇrémadBhägavatam. Çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù sadyo hådy avarudhyate. So our process is, because we are envious by nature, therefore we have to cleanse our heart. Therefore we have to chant Hare Kåñëa mantra very rigidly, regularly. Then our, this enviousness, the dirty things will be over, and we shall be able to understand what is Çrémad-Bhägavatam... Çrémad-Bhägavatam is the graduate study. Those who are interested in God, for them, this is graduate study. Çrémad-Bhägavatam 1.1.2 -- London, August 18, 1971
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Çrémad-bhägavate mahä-muni-kåte: it is beyond all defects of human life…. Therefore, here it is said that this Çrémad-Bhägavatam is not written by such rascal who is sure to commit mistake, who is sure to become illusioned, who is sure to cheat others, and whose senses are imperfect. This is the meaning. Çrémad-bhägavate mahä-muni-kåte. Çrémad-Bhägavatam 1.1.2 -- London, August 16, 1971 “avarudhyate - He is locked up…." The result will be, if you surrender to the study of Çrémad-Bhägavatam, that Éçvara, the supreme controller, sadyo hådy avarudhyate... Éçvara is already there, but here it is used, the word avarudhyate, "He is locked up." He wants to be locked up. Kåñëa, Paramätmä, He wants to be, but we don't care. But by reading Çrémad-Bhägavatam, by discourses in Çrémad-Bhägavatam, éçvara sadyaù, immediately, hådy avarudhyate. Çrémad-Bhägavatam 1.1.2 -- London, August 16, 1971
1.3 “Kalpa-taru … You can train up pigeons, carry you from one place to another.” Nigama means the Vedas, and it is called kalpa-taru. Kalpa-taru means desire tree. Vedic knowledge is so perfect that you can receive from the Vedas all different types of knowledge. social, political and scientific, and there are so many departments of knowledge, even engineering, medical science. The medical science is called Äyur-veda. Äyur-veda means the Vedic knowledge about the duration of life. Similarly, there is Dhanur-veda. military science. There are so many departments. Just like this aeroplane. That is also mentioned in the Vedas. There are not only aeroplanes; there are three other sciences. It is called kapota-vähé. The ka means the sky, and pota means ship. So as there is science how to manufacture the airship, that is there. There is another science of the same type, it is called kapota-vähé. Kapota means pigeons. You can train up pigeons, and they will carry you from one place to another. There is another science which is called äkäça-yänam. Äkäça-yänam means in the äkäça, in the sky, you can fly with any vehicle. Suppose I am sitting on this throne. By chanting those mantras this seat will be, fly in the sky. We read from Çrémad-Bhägavatam that Kardama Muni, father of Kapiladeva, he made an aeroplane or a exactly a township with big, big buildings, with lake, garden and so many people, that was flying in the sky and visited all the planets.Therefore it is said, nigama-kalpa-taru. Kalpa-taru means desire tree. Çrémad-Bhägavatam 1.1.3 -- Caracas, February 24, 1975 “rasika, transcendentally humorous, understand and enjoy Çrémad-Bhägavatam” So Vedänta-sütra is the cream of all Vedic literature, and Çrémad-Bhägavatam is the further explanation of this Vedänta-sütra. So because Vyäsadeva knew that "Later on this Vedänta-sütra will be misinterpreted by so many rascals," therefore he left the comment on the Vedänta-sütra in the form of Çrémad-Bhägavatam. Therefore if we hear Çrémad-Bhägavatam from Çukadeva Gosvämé and his disciplic succession, then we shall enjoy life even after liberation. Rasam älayam. Älayam. Älayam means liberation, means this material life completely finished, spiritual life. In the spiritual life also, you will enjoy Çrémad-Bhägavatam. But for whom it is meant? That is said here, muhur aho rasikä bhuvi bhävukäù. Those who are very thoughtful and rasika, humorous, transcendentally humorous, they can understand Çrémad-Bhägavatam and enjoy it. Çrémad-Bhägavatam 1.1.3 -- Caracas, February 24, 1975
1.4 Naimiñäraëya When you go to India you can see this Naimiñäraëya still. It is very nice place. Just like Våndävana, Prayäga, Hardwar. There are hundreds of nice place for spiritual advancement. So this Naimiñäraëya is still there. The railway station is now called Nimsar. It is about hundred miles from Lucknow. And people go there. Very excellent position for spiritual advancement. There are many temples like Våndävana and Prayäga, and Naimiñäraëya. Naimiñe. Animiña-kñetre.
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animiña-kñetre - favorite of Viñëu (who does not close His eyelids) So our eyes, we have got closing, eyelid closes. But Viñëu's eye, it never closes. Therefore He is called animiña. Therefore gopés condemned Brahmä, that "Why you have awarded us these nonsense eyelids? (laughter) It sometimes closes the eye, we cannot see Kåñëa." This is gopés' desire. They want to see Kåñëa always, without being disturbed by the eyelids. This is Kåñëa consciousness…. Because conditioned, we are, in this material world, our eyelids are made like that. It must close for a moment, again, again, again. Not for moment, for hours. We want to close our eyes for hours. (laughter) That is our disease. But in the spiritual world, there is no closing of the eyes. Çrémad-Bhägavatam 1.1.4 -- London, August 27, 1973
1.6 “Puräëa means supplement…” Because Vedic language is so difficult... It is sometimes very difficult to understand. So Puräëa, another meaning of Puräëa means supplement. So they are explanation of the Vedic knowledge in a supplementary way by taking references from the history, from the life of great saints and sages. So they are addition, addendum. The Mäyävädé philosophers, they say that the Puräëas are not Veda. That is not the fact. Here in the Bhägavata says the Puräëa is part of the Vedas. As Upaniñad is part of Vedas... It is written in simplified language so that those who are less educated, less having brain substance... "You have read." And "You have explained." So Süta Gosvämé was offered the seat of vyäsäsana because he was aware of these things, itihäsa, history, Puräëa, still older history, dharma-çästra, the scriptures, everything. Therefore he's first of all addressing that "You have read... Not only you have read, but you have described." Description means... You read something. Unless you fully assimilate, understand, you cannot describe it. So two things... Simply reading will not help us. When we shall be able to preach the reading matter, doesn't matter whether in the same language or in my own language... It doesn't matter. That is wanted. Äkhyätäny adhétäni. Adhétäni means "You have read." And "You have explained."
1.9 “the äcärya knows how to adjust things …” So äcärya means, just like Gosvämés, they would read all the scriptures and take the essence of it and give it to his disciples that, "You act like this." Because he knows what to give, how to manipulate, so that his ekäntataù çreyas will be achieved. Ultimate goal. Therefore the äcärya knows how to adjust things, at the same time keep pace with the spiritual interest. That is äcärya. It is not that the same thing to be applied everywhere. He is eager to engage actually the people in the real benefit of life, but the means may be different. Çrémad-Bhägavatam 1.1.9 -- Auckland, February 20, 1973
1.10 Manda Manda, two meaning. Either you take slow... Actually they are manda. Manda means faulty. So many faults. And slow means slow in spiritual realization…"All right. We shall take it later on. Now I have got strength. Let me enjoy senses. Then we shall see later on." That is called manda. Not serious. sumanda-matayaù.. Their philosophy is still more bad. You see? They are simply thinking on the bodily concept of life. Asses' philosophy, dogs' philosophy, frogs' philosophy. This is going on. And they are passing on as philosopher… Therefore sumanda-matayaù. Their philosophy, their opinion, they are all condemned. Çrémad-Bhägavatam 1.1.4 -- London, August 27, 1973
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“so many religions they have come..” Sumanda-matayo, and if one is really, not really, but superficially so-called spiritually they will capture some baba, some god, some yogi, some bluffer, and they will follow them. Sumandamatayo. So many religious sects have come out but originally there is this Vedic religion. But after that, so many religions they have come, so they have got history. I know this Christian religion, Mohammedan religion, Buddhist religion, Jain religion, this religion, that religion, this ism, that ism, they are all history. History. It is limited, within the limit of time. But this Vedic religion has no beginning or end. Therefore, Sumanda-matayo, they will theorize, "In our religion it is said this." Çrémad-Bhägavatam 1.1.9 -- Auckland, February 20, 1973 Manda-bhägyäù Manda-bhägyäù. Unfortunate. They can get all the facilities of life, but because unfortunate, they are lying on the street. In America, such a big nation, with everything complete, no scarcity, so many hippies. Manda-bhägyäù. Unfortunate. If one is unfortunate, you cannot make him correct. Condemned. You cannot check one's unfortunateness. If one's unfortunate position can be changed, that is only by Kåñëa consciousness. There is no other way. You cannot make any philanthropic work and change the fortune of any person. No. That is not possible. Çrémad-Bhägavatam 1.1.4 -- London, August 27, 1973
1.12. “Vasudeva is the name of çuddha-sattva, pure goodness.…” Väsudeva means Kåñëa, the son of Vasudeva. He appeared as the son of Vasudeva, but spiritually, unless one becomes on the position of vasudeva, nobody can understand Väsudeva. Vasudeva is the name of çuddha-sattva, pure goodness. Not contaminated goodness Now pure goodness means one has to transcend even this material platform of goodness, because in the material platform of goodness there is possibility of being contaminated by the other two qualities, namely passion and ignorance. Sometimes it becomes mixed up. … But when you transcend the material platform of goodness and come to this transcendental platform of goodness, then you cannot fall down. That is called sattvaà viçuddhaà vasudevaçabditam. That sattva, that existence of pure goodness, is called vasudeva. In that pure transcendental platform of goodness you can understand Väsudeva. That means in that status of life, Väsudeva is born... Because Väsudeva is already there; you simply realize Him. Väsudeva.. Väsudeva is already there within your heart, but you simply realize it by placing yourself in the pure consciousness, pure platform. Çrémad-Bhägavatam 1.1.3 -- London, August 19, 1971
1.22 “Slaughterhouse…” The modern educational system without any knowledge of Bhagavän, I may tell you frankly, not only in India, everywhere, they are practically slaughterhouse. Because in our country, it is a different thing; at least we have got the Vedic culture at home if it is not in the schools. But in other countries, because there is no bhägavata-dharma culture, the students, although they are provided with ample opportunity for education, the nicest educational system, nice building, nice facilities, everything nice, unfortunately the products are coming out frustrated, confused young men, and some of them are called hippies. They are educated Pandal Lecture -- Delhi, November 20, 1971 I have seen intelligent boys, they go to school and he is spoiled. Yes, spoiled. He learns how to smoke, how to have sex, how to talk nonsense, how to use knife, how to fight, these things. At least at the present moment. Yes. Simply slaughterhouse, this so-called school is called slaughterhouse. Yes, slaughterhouse. Room Conversation -- July 9, 1973, London
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2.2 “saàskäras automatically become done..” So these saàskära, there are däsa-vidha-saàskäraù... So in this age it is very difficult, but if one chants Hare Kåñëa mahä-mantra without any offense, being trained up by the spiritual master, all the saàskäras automatically become done.. Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Våndävana “As soon as I get out of the womb of my mother, immediately captured by mäyä..” Çukadeva Gosvämé was liberated. He remained within the womb of his mother for sixteen years because he was conscious that "As soon as I get out of the womb of my mother, I'll be immediately captured by mäyä. So let me become little strong." You see? So he remained sixteen years within the mother….. Çrémad-Bhägavatam 1.2.2 -- London, August 10, 1971 “Süta Gosvämé is describing the wonderful activities of his spiritual master…” So the activities of Çukadeva Gosvämé is that he purposefully remained within the womb of his mother for sixteen years, and as soon as he got out, immediately he left home. Immediately. Anupeta. Anupeta. Because according to Vedic system there is upanayana, upetam. Upanayana. Upa means near, and nayana means bringing. When the spiritual master brings the disciples nearer by giving him gäyatré-mantra, that is called upanayana-saàskära. So Çukadeva Gosvämé did not take any such saàskära. He learned from his father within the womb of his mother, and as he became perfectly in knowledge, liberated soul, immediately he got out of the womb of his mother and immediately started for the forest. Naked, he was going on. And the father became actually very much aggrieved: "Oh, my son is born and he's going immediately!" Out of affection he was: "My dear son, where you are going? My dear son where you are..." Putreti tan-mayatayä. Son didn't care. Went away. Putreti tan-mayatayä taravo 'bhineduù. And because the father was so aggrieved, so the trees replied. There was, what is called, vibration, echoes. Yes. So taà sarva-bhüta-hådayaà munim änato 'smi: "I am offering my respectful obeisances unto the great sage, Çukadeva Gosvämé, whose activities is like that. Immediately coming out of the womb of his mother he left home without being, undergoing any saàskära." So saàskära is required who is impure. So we should not imitate, neither it is in our capability that as soon as we get out of the womb of mother we can walk. No. That is not possible. It is special. Therefore everything is special. Even without taking any initiation. He was initiated by his father, Vyäsadeva, but he left immediately home, and Süta Gosvämé is describing the wonderful activities of his spiritual master and offering obeisances. Taà munim änato 'smi: "That great sage, änato 'smi, I humbly bow down on his lotus feet." Çrémad-Bhägavatam 1.2.2 -- London, August 10, 1971 Çukadeva Gosvämé, the son of Vyäsadeva, is described in great detail in the Brahmavaivarta Puräëa. There it is said that Vyäsadeva maintained the daughter of Jäbäli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of mäyä. Vyäsadeva then assured the child that he would not be influenced by mäyä, but the child did not believe his father, for the father was still attached to his wife and children. Vyäsadeva then went to Dvärakä and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyäsadeva's request, went to Vyäsadeva's cottage, where He assured the child in the womb that he would not be influenced by mäyä. Thus assured, the child came out, but he immediately went away as a parivräjakäcärya. When the father, very much aggrieved, began to follow his saintly boy, Çukadeva Gosvämé, the boy created a duplicate Çukadeva, who later entered family life. Therefore, the çuka-kanyä, or daughter of Çukadeva, mentioned in this verse is the daughter of the duplicate or imitation Çukadeva. The original Çukadeva was a lifelong brahmacäré. Çrémad-Bhägavatam 9.21.25 Purport
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2.3 “If you really have learned .. Vedic knowledge… you’ll be inclined to preach..” So what Çukadeva Gosvämé did, that after assimilating the whole Vedic literature, he distributed it. That is another instinct. If you really have learned the essence of Vedic knowledge, automatically you’ll be inclined to preach it. Çravaëaà kértanam. Çravaëam means to hear, to receive the knowledge. And next, kértanam, means to distribute, to describe the knowledge. “Vyäsadeva also considered his son greater than himself ….’ Guruà munénäm. “He’s not only my guru, but he is guru, spiritual master, of great sages and saintly persons.” Even Vyäsadeva also considered his son greater than himself. When Çukadeva Gosvämé appeared in the assembly where many saintly persons were present at the time of Mahäräja Parékñit, so at the time all the munis stood up to receive him. All the munis. Even there was Vyäsadeva, he also stood up. Therefore he is guruà munénäm. He is spiritual master of all saintly persons. Çrémad-Bhägavatam 1.2.3 -- London, August 24, 1971 “Unless one is ..self-realized…he cannot preach Bhägavata…” Svänubhävam. He first of all heard from his father, Vyäsadeva, Çrémad-Bhägavatam, and realized it. Not a professional Bhägavata reciter. Just like in India now there are a class of men, especially in Våndävana, the gosvämés. They make a business. Therefore there are many, many very artistic Bhägavata reciters, but they could not turn even one man to Kåñëa consciousness. Because they are not self-realized, svänubhävam. Of course, we have tried our best; so in few years there are so many Kåñëa conscious persons come out. This is the secret. Unless one is svänubhävam, self-realized, life is bhägavata, he cannot preach Bhägavata. That is not... That will not be effective. Çrémad-Bhägavatam 1.2.3 -- Rome, May 27, 1974
2.5 “..under whose care the religion is now remaining?” So Kåñëa came to establish what is real religion. Therefore, the sages assembled in the Naimiñäraëya, they knew it, the mission of Kåñëa, that “He came to establish religion. Now He is not on this plane. So under whose care the religion is now remaining?” Dharmaù kaà çaraëaà gataù. Sväà käñöhäm adhunopete dharmaù kaà çaraëaà gataù. [SB 1.1.23] Then where is now religion? Because Kåñëa, so long Kåñëa was present, he was discharging real religion. … He was killing so many demons and He was giving protection to the devotees. ..So this is the praçna. This is the question of the great learned scholars and sages and brähmaëas in the Naimiñäraëya.
“This is for the auspicity of whole world, this kind of praçna, this kind of question…” “This is for the auspicity of whole world, this kind of praçna, this kind of question, as you have put forward, that ‘After departure of Kåñëa, under whom actual real religious principles are there?’ ..So he clearly says, the next line, yat kåtaù kåñëa-sampraçnaù: “Because you have put questions about Kåñëa.” Yat kåtaù kåñëa-sampraçno yenätmä suprasédati. And if we discuss about Kåñëa, if we question about Kåñëa, if you try to understand Kåñëa, then our life becomes perfect. Simply by trying to understand Kåñëa, your will be perfect.
“….then the whole world will be peaceful.” this kåñëa-sampraçnaù, if simply people become inquisitive, what is Kåñëa, and you simply try to answer them—we have got so many books now—then the whole world will be peaceful. Yena ätmä suprasédati….So try to impress the whole Western world about kåñëasampraçnaù. Then they’ll be happy. That is our mission… Çrémad-Bhägavatam 1.2.5 -- Våndävana, October 16, 1972
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2.6 paro dharmo “That type of service is first class, transcendental.”
Therefore, Bhägavata is explaining the nature of dharma, what is dharma. It is said here, sa vai puàsäà paro dharmo yato bhaktir adhokñaje “That is first-class religion which teaches how to render service to the Supreme Personality of Godhead.” That is first-class religion. There is no consideration of which type of dharma, or faith, you are following. It doesn’t matter. You may become a Christian, you may become a Muhammadan, you may become a Hindu, or whatever…… Kåñëa says it is not the question of faith; it is the question of actual relationship. Because every living entity is part and parcel of Kåñëa, and the duty of part and parcel is to render service to the whole, therefore Kåñëa came to establish this type of religion, this first-class religion. So Çrémad-Bhägavata says, sa vai puàsäà paro dharmaù: “That type of service is first class, transcendental.” Çrémad-Bhägavatam 1.2.5 -- Montreal, August 2, 1968 “paro dharma means permanent dharma, eternal dharma, or sanätana-dharma….” And what is actually dharma?” So here it is explained, sa vai puàsäà paro dharmaù. Para means superior. Not this religion, Hindu religion, Muslim religion, Christian religion, or there are so many other religions. That is also dharma. That is temporary. But paro dharma means permanent dharma, eternal dharma, or sanätana-dharma. That is called para. Para means superior. So sa vai puàsäà paro dharmo yato bhaktir adhokñaje Çrémad-Bhägavatam 1.2.6 -- Delhi, November 11, 1973 “ varëäçrama-dharma is also material…” So varëäçrama-dharma is also material. That is not spiritual. Varëäçrama-dharma is the beginning of spiritual life. How one can come to the standard of spiritual life? It is a regulated life, when executing... The spiritual life is viñëur ärädhyate panthäù. When one comes to the platform of worshiping Viñëu, that is spiritual life. …So here it is said sa vai puàsäà paro dharmaù. Dharma... You have to execute your occupational duty, but, as Kåñëa said, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. That is real dharma. “I am this. I am following this dharma, that dharma”—that is not dharma. Dharma means the natural instinct. The natural instinct is to obey the superior person. Every one of us, we are meant for obeying the Supreme. Çrémad-Bhägavatam 1.2.6 -- Calcutta, February 26, 1974
yato bhaktir adhokñaje “but the test is how much you have learned to love God…”
So here it is said that it does not matter whether you are a Hindu or Muslim or Christian or Buddhist. It doesn’t matter. Your system of religion is first class if you can develop your general love for Kåñëa or God, Adhokñaja. That is the test. You may advertise yourself or I may advertise myself, “I am a great religious person,” but the test is how much you have learned to love God, how much you have advanced in that process. … Çrémad-Bhägavatam 1.2.6 -- Delhi, November 11, 1973
Adhokñaja adhaù means down, made down, or defeated Kåñëa's another name is Adhokñaja. Adhaù. Adhaù means down, made down, or defeated. Your sense perception will be defeated if you want to realize by God by your imperfect sense perception. That is not possible. You will be defeated. Adhaù akñaja. Akñaja means akña. Akña means eyes. Çrémad-Bhägavatam 1.8.18-19 -- Bombay, April 9, 1971
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“see God by hearing..” So here it is mentioned... Adhokñaja means you cannot perceive the Supreme Absolute Truth by your sense perception. You have to learn it by çruti, by hearing. Hearing is also experience, by hearing. ;;; This is the process, hearing. If you simply hear about God, then you will see God by hearing Çrémad-Bhägavatam 1.2.6 -- Delhi, November 11, 1973
Ahaituké “real devotional service must be without cause….” And that devotional service should be ahaituki. No hetu. Hetu means cause. I am going to the temple with some cause. For mitigation of some difficulties, I shall pray to... That is also nice, but that is haituki, there is some hetu, or cause. We should serve Kåñëa without any cause, not that by serving Kåñëa I shall improve my material position and so many causes maybe. But real service, real devotional service must be without cause. Çrémad-Bhägavatam 1.2.6 -- New Vrindaban, September 5, 1972 “Pure devotee is satisfied only with the service of the Lord….” But a pure devotee does not accept even all these liberations. They don’t ask for liberation. Pure devotee is satisfied only with the service of the Lord. That is pure devotion. Because there is no desire. That is explained here. Ahaituky apratihatä. “Oh, I am engaged in Kåñëa consciousness because after death I shall go back to home, back to Godhead.” Of course, that’s a fact. But a pure devotee even does not desire that. He says, “Wherever Kåñëa will keep me, I shall remain there. It doesn’t matter whether heaven or hell. I don’t care for it.” It is not business with You. I am your eternal servant." This is pure devotee. Ahaituké. No reason. "It is my duty." That is occupational duty. "It is my eternal occupation to serve You." These are the highest ideas of pure devotion. Çrémad-Bhägavatam 1.2.6 -- London, August 27, 1971
Apratihatä “There is nothing in the material world which can check one’s devotional service..” You are poor man, you are woman, or you are çüdra.” No. Apratihatä. Whatever you may be, either you are poor man or rich man or black man or white man or woman or man, it doesn’t matter. Everyone has right to serve Kåñëa. Apratihatä. There is nothing in the material world which can check one’s devotional service. It is so pure and exalted. Çrémad-Bhägavatam 1.2.6 -- London, August 27, 1971
Yayätmä suprasédati “unless you learn this art, how to love God, you cannot be happy..” Suprasédati. Everyone is wanting peace of mind. Ätmä means body, ätmä means mind, ätmä means the soul. Yayätmä suprasédati. Suprasédati. Prasédati means “becomes satisfied,” and su means “very much.” So unless you learn this art, how to love God, you cannot be happy. This is the fact. Çrémad-Bhägavatam 1.2.6 -- Delhi, November 11, 1973 “The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied…” So yayä ätmä suprasédati. Su means very much. Not only prasédati but suprasédati, very much. Everyone. The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied, and the Supreme Paramätmä, He also becomes satisfied. So that is called paro dharmaù. Paro dharmaù means... Paraù means superior, and dharmaù means occupational duty. Çrémad-Bhägavatam 1.2.6 -- Calcutta, February 26, 1974
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“ complete satisfaction… only by prosecution of devotional service…” The real aim of life is how to get satisfaction, full, complete satisfaction. And that satisfaction, complete satisfaction, can be achieved only by prosecution of devotional service. There is no other method. If you want to be happy, free from all cares and anxieties, then you have to engage yourself in devotional service of the Lord. That will make you free from all material anxieties and all material miseries…. Çrémad-Bhägavatam 1.2.6 -- Montreal, August 3, 1968
2.7 “This human form of life is meant for jïäna and vairägya..” The first thing, jïänam and vairägyam... This human form of life is meant for jïäna and vairägya. Jïäna means vairägya, and vairägya cannot be achieved without jïäna. These two are relative terms. So jïänam means that “I am not this body, and my relationship with my body, they are also not my necessities.” This is called jïäna. And as soon as we understand that the simply necessities of my body are not required, that is called detachment, or vairägya. Çrémad-Bhägavatam 1.2.7 -- Hyderabad, April 21, 1974 “from within,” He will give all knowledge…” So Kåñëa says that “If you are engaged twenty-four hours in devotional service,” then, Kåñëa says, “from within,” He will give all knowledge. Therefore väsudeve bhagavati bhakti-yogaù prayojitaù [SB 1.2.7]. If you actually engage in the devotional service of Väsudeva, then jïäna and vairägya automatically becomes revealed unto you. There is no endeavor Çrémad-Bhägavatam 1.2.7 -- Våndävana, October 18, 1972
2.8 “a daëòavat-class of man or hearing class of man…” So dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù, notpädayed yadi ratim [SB 1.2.8]. This hearing process is very, very important. But people are not interested in hearing. They are simply busy in some other duties. My Guru Mahäräja used to say... One who was not interested in hearing, he used to call him a daëòavat-class. Daëòavat-class of men. That means simply he knows how to make daëòavats, that’s all. (laughter) Anyone who will come to him, he would see whether he is a daëòavat-class of man or hearing class of man. So daëòavat is nice, but by offering daëòavat, if one does not develop the intent of hearing, çravaëam, then he is not making very much progress. “my Guru Mahäräja, he accepted me as his disciple. He marked this..” As you know, because I was little interested in hearing, my Guru Mahäräja, he accepted me as his disciple. He marked this. “This boy is interested in hearing. He does not go away.” Actually, I do not know. I could not understand what he was speaking in the beginning, but still I was very much interested to hear him, out of curiosity or something like that. “..our Kåñëa consciousness movement is to give chance to the people.. hearing…” So hearing is very important thing. Notpädayed yadi ratim, viñvaksena-kathäsu yaù. Kathä. Hari-kathä…Therefore our Kåñëa consciousness movement is to give chance to the people in general hearing about Kåñëa, that’s all. Either hearing Hare Kåñëa mantra or hearing Bhagavad-gétä or hearing Çrémad-Bhägavatam, anything you like, hear about Kåñëa. Try to hear about Kåñëa in meek and humble attitude. Then gradually, everything will be revealed… “see whether you are developing attachment for Kåñëa… That is the test” You can discharge your duty very nicely, but you have to see whether you are developing attachment for Kåñëa. Attachment means love, whether you are trying to satisfy Kåñëa. That is the test. If that is not done, simply formulas, if you execute the formula, as I explained the other day, niyamägraha, without any satisfaction of Kåñëa, then Süta Gosvämé says it is simply laboring and waste of time, viñvaksena-kathäsu-yaù notpädayed ratià yadi, çrama eva hi kevalam. Çrémad-Bhägavatam 1.2.8 -- Bombay, December 26, 1972
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2.10 “indriya prétiù, howling in the market.….” Don’t indulge in sense gratification, but live very healthy life so that you can execute Kåñëa consciousness. Kämasya nendriya prétiù jéveta yävatä-jévasya tattva-jijïäsä. The real business is jévasya. Our, we living entity, our real business is tattva-jijïäsä. This tattva-jijïäsä... jévasya tattva-jijïäsä. The same thing, athäto brahma jijïäsä and jévasya. This human form of life is especially meant for inquiring about the Absolute Truth, tattva-jijïäsä. Jévasya tattva-jijïäsä na artha yaç ceha karmabhiù. You are working so hard, simply for maintaining your body. No. It is not. You work hard, keep yourself fit, but live for tattva-jijïäsä. That is life, tattva-jijïäsä: What I am? What is God? What is this material world? Why I have come here? Why I am put into so much trouble? These are the inquiries. Not that everyday go to the market. That is not tattvajijïäsä. That is indriya prétiù, howling in the market. “That is our mission, that we are trying to save men from great falldown…” So our life (is) being spoiled without Kåñëa consciousness. That is our mission, that we are trying to save men from great falldown…. This is the only business of human birth, being, to understand his constitutional position, to understand God and relationship with God. We are avoiding this. What is the solution? Here it is clearly said, jévasya tattva-jijïäsä nartho yaç ceha karmabhiù. You work hard, but what is your aim of life? Simply sense gratification. It is falling life. Jévasya tattva-jijïäsä. Now what is that tattva? That is explained in the next verse, vadanti tat tattva-vidas tattvam [SB 1.2.11]. Çrémad-Bhägavatam 1.2.8 -- Bombay, December 26, 1972
2.11 “no need of separate endeavor for understanding Brahman and Paramätmä.” …So brahmeti paramätmeti bhagavän iti çabdyate [SB 1.2.11], step by step. But if you approach Kåñëa and try to understand Him through devotional service, then automatically you understand Brahman and Paramätmä. There is no need of separate endeavor for understanding Brahman and Paramätmä. … Çrémad-Bhägavatam 1.2.11 -- Våndävana, October 22, 1972 Another example is: just like if you see a mountain. Just like surrounding your this place, Tirupati, there are so many hills. From the distant place, your vision is not clear. You simply see something like cloudy, the same mountain. But if you make little further progress, you see the same mountain or hill greenish. And if you actually go in the same hill, you will find there are so many animals, so many men and so many houses. So object is the same, but from different angle vision, it appears differently. Similarly, unless one can understand Kåñëa perfectly, he realizes the Absolute Truth as impersonal, niräkära Brahman. Unless one understands Kåñëa perfectly well, he cannot understand what is Paramätmä, which is realized by yogic principles. But when you understand Kåñëa, then you understand Paramätmä and Brahman also. This is the verdict of the çästra. Just like if you have got one lakh of rupees, your possession of few thousands of rupees or few hundred of rupees are already there. Çrémad-Bhägavatam 1.2.11 -- Tirupati, April 26, 1974
2.12 “They’re simply ringing the bell, that’s all….” Two things must go on. If... Just like here you’ll find the arcä-vigraha, worshiping the Deity, is going on. But if simply these thing go on..... Because none of us are expert. There must be çruta-gåhitaya. We must here about Kåñëa also. Two things must go on parallel lines. If simply speculation goes on, that will not help us, and if simply ringing the bell goes on, and then that will not... Thet is not. There are temples, many hundreds and thousands, but nobody goes, because there is no çruti, çruta-gåhitaya. People say, “What is there? They’re simply ringing the bell, that’s all.” So two things must go on: bhaktyä, çruta-gåhitaya. Çrémad-Bhägavatam 1.2.10 -- Bombay, December 28, 1972
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“So this eagerness is very important thing…” There is a story in this connection. It is very instructive; try to hear. One professional reciter was reciting about Bhägavata, and he was describing that Kåñëa, being very highly decorated with all jewels, He is sent for tending the cows in the forest. So there was a thief in that meeting. So he thought that “Why not then go to Våndävana and plunder this boy? He is in the forest with so many valuable jewels. I can go there and catch the child and take the, all the jewels.” That was his intention. So, he was serious that “I must find out that boy. Then in one night I shall become millionaire. So much jewelries. No.” So he went there, but his qualification was that “I must see Kåñëa, I must see Kåñëa.” That anxiety, that eagerness, made it possible that in Våndävana he saw Kåñëa. He saw Kåñëa the same way as he was informed by the Bhägavata reader. Then he saw, “Oh, oh, you are so nice boy, Kåñëa.” So he began to flatter. He thought that “Flattering, I shall take all the jewels” (laughter). So when he proposed his real business, “So may I take some of your these ornaments? You are so rich.” “No, no, no. You... My mother will be angry. I cannot...” (laughter) Kåñëa as a child. So he became more and more eager for Kåñëa. And then... By Kåñëa’s association, he had already become purified. Then, at last, Kåñëa said, “All right, you can take.” Then he became a devotee, immediately. Because by Kåñëa’s association... “It is the only institution that is teaching people how to see Kåñëa...” So this eagerness is very important thing. But it can be awakened by the association of devotees. Therefore we are giving chance to everyone to invoke that eagerness. Then you will see God eye to eye. It is not difficult. Tac chraddadhänä munayaù. Those who have developed that eagerness, faith, that “I must see Kåñëa in this life...” This life is meant for seeing Kåñëa. It is not meant for becoming dogs and hogs. Unfortunately, the whole civilization is going on, they are being trained to become dogs and hogs. It is the only institution that is teaching people how to see Kåñëa. This is the only institution, this Kåñëa consciousness movement. It is so important. … Çrémad-Bhägavatam 1.2.12 -- Los Angeles, August 15, 1972
2.13 “if Kåñëa says, “All right,” then every, everything is all right. Bas…” If you simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. Tasmin tuñöo jagat tuñöaù. Just like you know the story, in Mahäbhärata, that Duryodhana planned... when the Päëòavas were in the forest and Duryodhana’s plan was how to tease them. So he approached Durväsä Muni, “My dear sir, you wanted to give me some benediction. I have come for it.” “Yes” “Now, you go to the Päëòavas with your all disciples, sixty-thousand disciples, and you go when Draupadé has taken her food.” So Durväsä Muni one day... it is the duty of the kñatriya to receive the brähmaëas. So they were, they were, they had finished their lunch, and Durväsä Muni came. So how they can deny? They are kñatriyas. “Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement...” What arrangement they will make? In the forest? So they were perplexed. Kåñëa came that “What is the problem?” They explained, “This is the problem.” Then asked Draupadé that “You have already finished...” Because Draupadé had an, a benediction that so long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her)... But she had finished her lunch. then Kåñëa said, “Just go, find out some foodstuff, any little in the kitchen.” They said, “No, everything is finished. There is no food.” “No, just try to see.” Then, in one pot, they saw a little çäk, a vegetable, was stuck up. So they brought it and Kåñëa took it, immediately. So as soon as Kåñëa took, all the Durväsä Muni and company, they, they felt that their belly is filled up. Tasmin tuñöo jagat tuñöaù. So they were feeling ashamed that “How we shall go? We cannot take any food?” So they fled away from the Ganges. So the process is this, actually. If you can satisfy Kåñëa, if Kåñëa says, “All right,” then every, everything is all right. Bas. This is Kåñëa consciousness movement. Somehow or other, you satisfy Kåñëa. Saàsiddhir hari-toñaëam [SB 1.2.13]. Then you have all perfection. Very simple method. You try to satisfy Kåñëa, and your everything satisfied. Every, everything is perfect. Çrémad-Bhägavatam 1.2.13 -- Våndävana, October 24, 1972
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2.14 “whatever they are hearing, they must be thoughtful and write.” Therefore we have established Back to Godhead. The students are allowed, whatever they are hearing, they must be thoughtful and write. Kértitavyaç ca. Not only simply hearing. “Oh, I am hearing for millions of years; still, I cannot understand”—because you do not chant, you do not repeat what you have heard. You have to repeat. Kértitavyaç ca. çrotavyaù kértitavyaç ca dhyeyaù. And how can you write or how you can speak unless you think of Him? You are hearing about Kåñëa; you have to think, then you can speak. Otherwise not. So çrotavyaù kértitavyaç ca dhyeyaù and püjyaç ca. Çrémad-Bhägavatam 1.2.13-14 -- San Francisco, March 23, 1967 “you are hearing about God. Now you have to spread it…” you are hearing about God. Now you have to spread it. Kértitavyaç ca. Not that “Oh, I have known God. That’s all right. Let me be satisfied.” No, you must preach. That is another business. Because people are ignorant. They do not know what is God; they are manufacturing God. They’re accepting some rascal as God. So what is real God, you must preach. Çrotavyaù kértitavyaç ca, dhyeyaù. And you should always think of God; then you will get intelligence. .. So preaching, hearing, always thinking of, and worshiping. These four things are required. Then everything will be all right. It is not official business, that after one week you go and “God give us our daily bread” and go home. No. Nityadä, twenty-four hours we should be business, engaged in this business. Çrémad-Bhägavatam 1.2.14 -- Los Angeles, August 17, 1972
2.15 “The more you control, you become perfect. …” So this is called intelligence. And cats and dogs, they are suffering; they don’t mind. “Oh, I...” They forget. You have got experience. A cat is coming to eat some milk here; you chastise, you... But again it comes, again it comes. Because it is animal. And the difference between animal and man is... Suppose there is very palatable dish. So man, unless he is offered, although he is greedy, although he is hankering after that food, but he’s awaiting the invitation, “Yes, you can take.” But cats and dogs, without invitation, catches. That is the difference between the man and animal. Animal cannot control; man can control. Although he is hungry, he can control, out of civility: “How can I taste without invitation?” So that is the difference. Therefore, the conclusion is, man’s life is meant for control. Not like animal: “I want to eat, immediately catch it.” A cat and dog or a cow or a bull—rape. As soon as there is a female, immediately rapes. So there is no punishment. But if you do that on the street, raping, immediately you will be criminal. So that is the difference. The inclination is there, both in the animal and both and in the human being. But a human being supposed to be controlled. That is human life. The more you control, you become perfect. And though, the more you become loose, you are animal. That is the difference. Çrémad-Bhägavatam 1.2.15 -- Los Angeles, August 18, 1972
2.16 “this appreciation is also an, also a lift for such person.…” People still, they are praising our activities. If we keep our standard, then they will appreciate. So this is called çraddhä. This appreciation is called çraddhä, çraddadhänasya. Even he does not join, if one says, "Oh, it is very nice, it is very... These people are good." Sometimes they, in papers they say that "These Hare Kåñëa people are nice. We want more of them." They say. So this appreciation is also an, also a lift for such person. If he doesn't hear, doesn't come, simply one says "It is very nice. Yes." Just like small children, a baby, he's also appreciating, trying to stand up with his cymbal. Appreciating. From the very beginning of life, appreciating, "It is nice." He knows or does not know, it doesn't matter. Simply appreciation is giving him a touch of spiritual life. It is so nice. Çraddhä. If they do not go against, simply appreciate, "Oh, they are doing nice..." So development of spiritual life means development of this appreciation, that's all. Çrémad-Bhägavatam 1.2.16 -- Los Angeles, August 19, 1972
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“One who is very eager to hear, he can become, in future, the spiritual master…” . Çuçrüñoù. One who is very eager to hear, he can become, in future, the spiritual master. Çuçrüñoù çraddadhänasya, with faith. Väsudeva-kathä-ruciù. Ruci means taste and väsudevakathä means Kåñëa, the topics of Kåñëa. I am speaking of you of my personal experience how this eagerness of hearing is a very important thing. When I first met my spiritual master in 1933... Not... I met him first in 1922. Then for several years I was out of Calcutta and I could not meet him. Again next meeting was in 1933. So at that time I was simply inquiring from other disciples of my spiritual master. At that time I was not spiritual master, I mean to say, disciple. “So when His Holiness will speak?” So this information was noted by my spiritual master, and he was pleased to accept me immediately, that “This boy is very nice. He’s very inquisitive to hear. He does not go away.” puëya-tértha “if you can find out such great souls…” There are many good souls, great souls. So if you can find out such great souls, they are making their performances there. So if you find out some good, I mean to say, transcendentalist, and if you hear from him, then your process of life may be changed. So puëya-tértha-niñe... Or sometimes such persons, they travel all over the world also. So if you come in contact with such person and if you hear, then the väsudeva-kathä-ruciù is developed. Then your tendency for hearing about Kåñëa and Väsudeva will develop. This is the true thing, that you must be very much eager. And when you are eager, Kåñëa will send you. Kåñëa is within you. As soon as He understands that “Here is a person who actually wants transcendental elevation,” He makes you contact with such person. Such persons are all over. They are in the world. It is not rare. Of course, in this age it is very rare. But if we are sincere, if we are eager...So we have to become serious and very eager. Unless you become eager... God wants to see you, that how much you are eager. So with the development of our eagerness and sincerity to have our knowledge in spiritual understanding, God will help us. Çrémad-Bhägavatam 1.2.14-16 -- San Francisco, March 24, 1967 “Ruci means taste..” Väsudeva-kathä-ruciù. So as soon as he gets a ruci... Ruci. Ruci means taste. “Ah, here is Kåñëa talks, very nice. Let me hear.” This very much you get the sword, immediately. The sword is in your hand. Väsudeva-kathä-ruciù. But the ruci comes to whom? This taste? Because, as I have several times explained, the taste, just like the sugar candy. Everyone knows it is very sweet, but if you give to a man who is suffering from jaundice, he’ll taste it’s bitter. Everyone knows sugar candy is sweet, but the particular man who is suffering from disease, jaundice, he will taste the sugar candy as very bitter. Everyone knows it. That’s a fact. This ruci. Väsudeva-kathä-ruciù. Çuçrüñoù çraddadhänasya. So if you continually hear with faith and appreciation, then you will come to the stage of tasting,.. “satisfy a pure devotee… even there is some discrepancies, you get these qualities.” Then there is taste. Now how this taste is created, that is also explained in the next line. Syän mahat-sevayä. Mahat-sevayä. Mahat means... I have already explained. A devotee, pure devotee, whose..., who has no other business than to serve Kåñëa, he is called mahat. So one has to engage himself in the service of the pure devotee. As soon as we serve a pure devotee... Yasya prasädät. If you satisfy a pure devotee by your service, then, even there is some discrepancies, you get all these qualities. Syän mahat-sevayä räjan. Syän mahat-sevayä vipräù. Vipräù. Çrémad-Bhägavatam 1.2.16 -- Los Angeles, August 19, 1972
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2.17 “..So Kåñëa is very selfish …..” So Kåñëa is very selfish. He says... Here it is said: sva-kathäù kåñëaù. Anyone who is engaged in hearing Kåñëa’s kathä. Kathä means words, messages. So, in the Bhagavad-gétä also, Kåñëa says, mäm ekam: “Only unto Me.” Ekam. This is required. Although everything is Kåñëa, but according to the pantheist theory we cannot worship everything. Everything is Kåñëa, that’s a fact, but that does not mean we have to worship everything; we have to worship Kåñëa. … Çrémad-Bhägavatam 1.2.17 -- Los Angeles, August 20, 1972
puëya-çravaëa-kértanaù “If you simply hear, you'll acquire some pious result…” That hearing itself is puëya-çravaëa-kértanaù. If you simply hear, you'll acquire some pious result. Puëya-çravaëa-kértanaù. And if you chant, you get more pious result. Puëyaçravaëa-kértanaù. The result will be hådy antaù-stho hy abhadräëi. All abhadräëi, all mischievous things will be washed away. Hådy antaù-stho hy abhadräëi vidhunoti. Vidhunoti. Kåñëa helps you to wash it away because He's your friend. He's everyone's friend, but a special friend to the devotees. Suhåt-satäm. Bhagavad-gétä 13.15 -- Bombay, October 9, 1973 “They are accumulating something spiritual….” Therefore to hear of kåñëa-kértana is also another pious activity. So these boys, when they are going in the street chanting Hare Kåñëa, automatically they are giving chance to the people to become pious. Hearing is so important. They are becoming pious. They are purchasing one copy, Back to Godhead. They are nodding: "Yes, these boys are very nice." They are accumulating something spiritual. It is so nice. Çåëvatäà sva-kathäù kåñëaù puëya-çravaëakértanaù [SB 1.2.17]. Simply by hearing, chanting, it is pious activities. Bhagavad-gétä 7.1 -- Los Angeles, March 12, 1970 “..if he simply hears, he becomes pious ……” Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù [SB 1.2.17]. The whole world is full of sinful life. So we are creating the atmosphere, puëya-çravaëa. Chanting and hearing. Simply by these two processes. Puëya-çravaëa-kértanaù. Puëya, pious. So anyone who is coming here, even he does not understand a single word which we are speaking, if he simply hears, he becomes pious. Simply by hearing. Even a our child, he becomes pious. And unless we are free from our sinful life, we cannot understand about God…. Çrémad-Bhägavatam 1.2.17 -- Los Angeles, August 20, 1972 Bhägavata-saptäha If we attentively hear about Kåñëa, puëya-çravaëa-kértanaù, if we hear about Kåñëa, it doesn't matter what I am, but simply by hearing Kåñëa, about Kåñëa, I shall acquire some resultant action of pious activities. Just like there is the Bhägavata-saptäha. You, within a week, nobody can understand what is Bhägavata. And the speaker also does not know what he's speaking. But because somehow or other, they're hearing about Kåñëa, there is some pious resultant action. That's a fact. Çrémad-Bhägavatam 1.2.17 -- Våndävana, October 28, 1972 “..ISKCON centers are open, just to give chance of hearing about Kåñëa..” So we have to purify ourselves and the process is to hear about Kåñëa. That's all. çåëvatäà sva-kathäù Kåñëa… This temple, these ISKCON centers are open, just to give everyone the chance of hearing about Kåñëa so that his dirty heart may be cleansed. This is the purpose. We have no other purpose. We are not opening these centers for some material benefit. No, we want to give to the whole world the spiritual enlightenment without which they are suffering. And this human form of body is especially meant for this purpose to understand our spiritual position. Çrémad-Bhägavatam 1.1.1 -- New York, July 6, 1972
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Suhåt satäm “Kåñëa will help us to remove that dirt..….” Çåëvatäm... How He'll help you? He'll help you in the same process, dusting over, I mean to say, dust out, to take out all the dirty things which have accumulated within our mind. Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù, hådy antaù-stho hy abhadräëi. Abhadräëi means the dirty things, the dirty things which we have accumulated by our material association, Kåñëa will help us to remove that dirt. Hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm. Because He is a friend of all saintly persons. He's a friend. So our endeavor to become Kåñëa conscious is a saintly endeavor, and so He also cooperates. Bhagavad-gétä 4.7-9 -- New York, July 22, 1966 “ If a son is in difficulty, the father is more anxious…” So our Kåñëa consciousness movement is giving this chance to everyone. Everyone, without any discrimination. So how it is purified? One may say that “Simply by hearing how one becomes purified?” No. Kåñëa helps. Here it is said: hådy antaù stho hy abhadräëi vidhunoti suhåt satäm. Kåñëaù vidhunoti. Kåñëa helps you. Those who are hearing with attention... Kåñëa is within you, everyone, Paramätmä. Éçvaraù sarva-bhütänäà håd-deçe ’rjuna tiñöhati [Bg. 18.61]. Kåñëa is with you. Kåñëa is so kind, Kåñëa is so sympathetic, as soon as He sees, “Oh, this soul...” Because every soul is Kåñëa’s son... So He’s very much anxious. Just like a father. If a son is in difficulty, the father is more anxious; “How this boy will be rescued from this difficulty?” Similarly, we are suffering in this material world. Kåñëa is more anxious to get us back to home, back to Godhead. Therefore, as soon as He sees, “Oh, he is hearing about Me. Oh, thank you. I shall help you.” Immediately He vidhunoti, He washes all the dirty things. Çrémad-Bhägavatam 1.2.17 -- Los Angeles, August 20, 1972 abhadräëi This, the principle abhadräëi means illicit sex, intoxication, meat-eating, and gambling. These are the four pillars of abhadräëi. Çrémad-Bhägavatam 1.2.17 -- Våndävana, October 28, 1972
2.18 “bhägavata-sevayä, not bhagavän-sevayä…” So here it is said bhägavata-sevayä, not bhagavän-sevayä. Bhagavän is Kåñëa, the Supreme Personality of Godhead, and bhägavata means in relation with Bhagavän, who has got relationship with Bhagavän. So here it is recommended bhägavata-sevayä, not bhagavänsevayä. The idea is that you cannot approach Bhagavän, God, directly. That is not possible. First of all, you have to serve bhägavata, the devotee bhägavata.. So the question was, “Which worship is best?” So Lord Çiva replied, ärädhanänäà sarveñäà viñëor ärädhanaà param: “My dear Pärvaté, of all methods of worship, Viñëu worship is the topmost.” There are many demigods’ worship, even Lord Çiva’s worship, but Lord Çiva says, “Viñëu worship is the best.” Then he says again, tasmät parataraà devi. “My dear Devi, better than that Viñëu worship is tadéyänäà samarcanam.” Tadéya. Tadéya means those who are in relationship with Viñëu, tadéya. Just like His devotee, tadéya. Tulasé-våkña. Tulasé is tadéya. Or temple tadéya. Preaching tadéya. Tadéyänäà samarcanam. This is bhägavata. So Lord Çiva recommends that “Of all methods of worship, Viñëu worship is the best, and better than Viñëu worship is to worship His devotee or things in relationship with Him.” Nityam: “not a single moment leaving aside…” Therefore it is recommended here: nityam, daily, or constantly, twenty-four hours. We have to mold our life in such a way that twenty-four hours, not a single moment leaving aside, we should be engaged in bhägavata-sevayä, in the service of Lord’s relations. The ÇrémadBhägavatam, Bhagavad-gétä, the spiritual master, tulasé-devé, the temple, the preaching, the books—these are all bhägavata. So nityaà bhägavata-sevayä.
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“Nañöa-präyeñu…” Nañöa-präyeñu. If we engage ourself in this bhägavata-sevayä... Just like we are doing daily, trying to read one verse of Çrémad-Bhägavatam, discussing amongst ourselves. This is bhägavata-sevayä. Nityam, daily, regularly. By this process, when the dirty things within the heart, nañöa-präyeñv abhadreñu Abhadra means dirty things, inauspicious things. What is that inauspicious thing? Inauspicious things means the heart disease for sense enjoyment; …In this way, when almost the dirty things are cleared off—not all... As soon as all dirty things are cleared off, then we are liberated soul. Immediately love of God, the original consciousness. You become mad. Just like Caitanya Mahäprabhu, yugäyitaà nimiñeëa… “Not all cleansed, but präya, say, seventy-five cleansed…” So nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä Not all cleansed, but präya, say, seventy-five cleansed. At that time, you become fixed-up in devotional service, naiñöhiké… Çrémad-Bhägavatam 1.2.18 -- Los Angeles, August 21, 1972 Nañöa-präyeñu Now one may say that “He’s not following strictly the rules.” But intentionally, if he’s doing so, then it is very risky. He’ll fall down. But by chance, if he does so, the next line says, kñipraà bhavati dharmätmä. Because he’s sticking to Kåñëa consciousness, he will be again reformed. Kñipram. Very soon, he’ll be reformed. These are, the things are there. Therefore it is said, nañöapräyeñu. Not that completely one becomes perfect. Even präyeñu, almost perfect, still, almost, not that completely, abhadreñu, he has, he’s trying to give up all bad habits, unwanted things. Nañöapräyeñu abhadreñu. How it is possible? Nityaà bhägavata-sevayä. Çrémad-Bhägavatam 1.2.18 -- Våndävana, October 29, 1972 “immediately we are liberated person. And that is not possible” Here it is said that nañöa-präyeñu abhadreñu. Not completely. There are so many dirty things within our heart. If at once it becomes all cleared, then immediately we are liberated person. And that is not possible. Gradually. Gradually, you go on hearing, hearing, çåëvatäà svakathäù kåñëaù [SB 1.2.17]. Gradually, all the dirty things will be cleansed. So nañöa-präyeñu, almost clean. Not purely, not completely clean. Even it is almost clean... Nañöa-präyeñu abhadreñu. How it is cleansed? Nityaà bhägavata-sevayä… Çrémad-Bhägavatam 1.2.18 -- Calcutta, September 26, 1974
uttama-çloka those who are not liberated soul, they cannot offer prayers actually uttama means udgata-tama. This material world is tama, ignorance, darkness. And Kåñëa is beyond this material world; therefore He is called para. Para means transcendental. So uttamaçloka. So when we offer our prayers to Kåñëa, they are not ordinary words. Therefore those who are not liberated soul, they cannot offer prayers actually. We have to repeat the prayers offered by liberated soul, not by ordinary man…. Çrémad-Bhägavatam 1.2.18 -- Los Angeles, August 21, 1972 “Not saptähaà bhägavata-sevayä…” Not saptähaà bhägavata-sevayä, officially. This is karma-käëòéya. “I sit down for one saptäha in a year, and then 357 days I do all nonsense.” No. Nityaà bhägavata-sevayä. Çrémad-Bhägavatam 1.2.18 -- Våndävana, October 29, 1972 naiñöhiké. There are different stages of devotional service. That I have explained several times. First of all, çraddhä, sädhu-saìga, bhajana-kriyä, anartha-nivåttiù syät. When anartha-nivåttiù syät, all unwanted things are finished, at that time, niñöhä, firm faith. So bhagavaty uttama-çloke bhaktir bhavati naiñöhiké. So, so long there are dirty things, our faith and devotion in Kåñëa is not very fixed up, sometimes we deviate, we go away. But then nañöa-präyeñu, when seventy-five percent of the dirty things are cleansed, then our faith in God becomes fixed up. Çrémad-Bhägavatam 1.2.18 -- Los Angeles, August 21, 1972
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2.19 “Without becoming a brähmaëa, nobody can become a Vaiñëava.…” So the principle is that we have to place our mind, or consciousness, in the sattva-guëa. That is the first business. … Without coming to the platform of sattva-guëa, or brahminical qualification, one cannot make any advance in spiritual life. Therefore in our Kåñëa consciousness movement we first of all bring anyone to the platform of brähmaëa. Therefore, at the time of second initiation, we offer the sacred thread, to recognize him that "He is now brähmaëa." Without becoming a brähmaëa, nobody can become a Vaiñëava. Çrémad-Bhägavatam 1.2.19 -- Calcutta, September 27, 1974 “that is the test—immediately he will become free from lust and greediness…” So to become Kåñëa conscious means immediately—that is the test—immediately he will become free from lust and greediness. If he’s not free from lust and greediness, he is making a show; he’s not Kåñëa conscious. This is the test. If one is actually advanced in Kåñëa consciousness, then these two symptoms will be visible in his character: no more lusty, no more greediness. He should be satisfied with one wife or one husband…. Çrémad-Bhägavatam 1.2.19 -- Los Angeles, August 22, 1972 käma and lobha The modern civilization is based on rajas-tamo-bhäväù. Nobody is satisfied. Everyone is greedy. And lusty. Käma-lobhädayaç ca ye. Käma. So long you are lusty, so long you are greedy, there is no question of devotional service. There is no question of advancement to spiritual life. So therefore you have (to) come to the platform of sattva-guëa, where simply knowledge... There is no other thing, ignorance or greediness, only knowledge Çrémad-Bhägavatam 1.2.19 -- Calcutta, September 27, 1974 “That is also not sufficient…” So if we can, somehow or other, can avoid the lower-grade modes, namely ignorance and passion, then naturally we come to the platform of goodness. That is also not sufficient. Therefore it is said here, nañöa-präyeñu, almost finished all dirty things. "No, I am now situated in goodness, in brahminical qualifications." So the çästra says it is all right. But still it is dirty. Because in the Bhagavad-gétä it is described that that is also a cause of bondage. "I am very learned. I am now become brähmaëa." So he does not know that is also this false ego, that "I am brähmaëa. I am very learned. I am very advanced." This is also cause of bondage. He does not know that. Simply to become free from the modes of ignorance and passion is not sufficient. One must be free from the modes of goodness also, the so-called goodness. Then you come to the transcendental platform. That is called sarvopädhi-vinirmuktam Çrémad-Bhägavatam 1.2.19 -- Våndävana, October 30, 1972
2.20 “You shall be always feeling jolly.…” So how one can become prasannätmä or prasanna-manasa? That is described here. Bhagavad-bhakti-yogataù. Evaà prasanna-manaso bhagavad-bhakti-yogataù .If you accept bhagavad-bhakti-yoga, devotional service to the Lord, you shall be prasanna-manasa. You shall be always feeling jolly. If I am not jolly, if I am not prasanna-manasa, that means mäyä has attacked me. A bhagavad-bhakta shall never be aprasanna, not joyful. Always joyful. If he is actually in contact with Kåñëa, how he can become morose? No. If he is morose, if he is unhappy, that means mäyä has attacked him. This is the test. … That means lack of bhagavad-bhakti-yoga. It is mäyä. So you must be very careful. Test. If we cannot rise early in the morning, that means we are under the clutches of mäyä. This is the test…. Çrémad-Bhägavatam 1.2.20 -- Våndävana, October 31, 1972
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2.21 “The knot is sex…” So bhidyate means cut into pieces. What is that? Knot. Hådaya-granthi. Hådaya means heart, and granthi means knot. So our everyone's heart is knot. What is that knot? The knot is sex. Puàsaù striyä mithuné-bhävam etam [SB 5.5.8]. This is knot. The material enjoyment begins There is, everyone's heart, man, woman... Man wants to have woman; woman wants to have man. This is searching after. And some way or other, if they unite, the knot becomes tied up, very strong. That is called knot. Then as soon as the knot is there, then house, then land, then gåhakñetra-suta, children. Then friends, then money. In this way, one after another, one after another, we become knotted in so many things. This is called knot. Hådaya-granthi, one after the other. Just like, to make it tight, you give one knot, again a knot, another knot, another knot, another knot, to make it secure. So this is our position. This material world, we are knotted in so many ways, and we are creating more knot. So we have to cut down this knot. Çrémad-Bhägavatam 1.2.21 -- Los Angeles, August 24, 1972 “Therefore two things must go on in parallel line…” Therefore two things must go on in parallel lines. One side, a person should cultivate Kåñëa consciousness and, another side, he should try to give up all the unwanted things. That will help him. You cannot continue both the things. Just like when a person is diseased, he’s given medicine. At the same time, he has to act, not to take this, not to take that. That is the way of treatment. Not that whatever you like, you can eat; whatever you like, you can do, at the same time you become spiritually advanced…. “This is complete liberated stage…” This is complete liberated stage. In the previous verse it has been spoken, bhagavattattva-vijïänaà mukta-saìgasya jäyate. The science of God, bhagavat-tattva, the science of Absolute Truth, becomes manifest to the liberated soul.Kñéyante ca asya karmäëi. Karmäëi, karmäëi nirdahati kintu ca bhakti-bhäjäm …karmäëi nirdahati kintu ca bhakti-bhäjäm [Bs. 5.54], those who have taken to Kåñëa consciousness in devotional service, their karma is cut off. There is no resultant action. Just like you know chick peas. Chick peas, if you sow on the ground, it will fructify into a plant. But the same chick pea, if it is fried and you sow on the ground, it will not fructify. So our karma should be fried up by devotional service. Then it will not produce any result. And Kåñëa also says in the Bhagavad-gétä, ahaà tväà sarva-päpebhyo mokñayiñyämi [Bg. 18.66]. So there is no resultant action of a devotee’s activity. Therefore here it is said, kñéyante ca asya karmäëi. Unless you have completely finished your resultant action of karma, you cannot be promoted to the spiritual world. Çrémad-Bhägavatam 1.2.21 -- Våndävana, November 1, 1972
2.23 “the superintendent of police cannot give. …” Just like one is a prisoner. So if he pleases the superintendent of prison, he can get some little facilities. Now I have seen, practically, that one young boy, he was imprisoned for some criminal act. So he was typing in the office of the jail superintendent. So that means he was educated, but he was put into ordinary prison term. He was breaking some stone. But he satisfied the jail superintendent that “I am not accustomed to this. However, I can serve you in some other way.” So, he saw that “He is educated. He knows. All right. You come to my office…….” So this facility one can have. But not released from the prison house. That is not in the power of the superintendent. Similarly, all the demigods, they can give you a temporary facility, but they cannot give you relief from this prison house. …Just like in the jail. The same example: the boy was given a little relief. Instead of breaking stone, he was allowed to type in the office. That does not mean his problem is solved. His problem is solved when he’s out of the prison. But that the superintendent cannot give. That will be given by the government. Similarly, if we want to get relief from this prison house of material existence, we must take to Kåñëa consciousness… Çrémad-Bhägavatam 1.2.23 -- Los Angeles, August 26, 1972
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“…people take the shelter of Äçutoña, Lord Çiva, for quick result..” Lord Çiva’s name is Äçutoña. He’s very quickly becomes pleased to offer benediction; therefore generally people go to Äçutoña, Lord Çiva. He does not consider. If you can please him, you can take any kind of benediction from him. He’ll be ready: “All right. You take it.” Because he wants to avoid botheration. So when the devotees come, bother him, so to..., just to get him out, he says: “All right, whatever you like, you take and go away.” Therefore his name is Äçutoña. And people take the shelter of Äçutoña, Lord Çiva, for quick result. But Lord Viñëu is not like that. If you want something extraordinary from Lord Viñëu, it is not possible. He’ll not give. Lord Brahmä also…So, so here it is indicated: çreyäàsi. If you want your ultimate goal, then you take shelter of Viñëu, the Lord of sattva-guëa. Then you’ll be benefitted. Not by others. Çrémad-Bhägavatam 1.2.23 -- Våndävana, November 3, 1972
2.24 “Therefore our training is to bring him to the platform of goodness..” if you want to see Brahman, the Supreme Absolute Truth, then you have to come to the platform of goodness. You cannot remain on the platform of ignorance and passion. Therefore our training to the student is to bring him to the platform of goodness, brähmaëa. Brahma jänätéti brähmaëaù. Brahma-darçana. Brahma-darçana means one who has seen brahma, or one who has known brahma. He’s called brähmaëa. So, on the whole, to understand the Absolute Truth, even brahma-darçanam, Absolute Truth, you have come to the light, not in the darkness. If you want to see the sun at least, then you have come to the sunshine. Not that in the dark room, closing your doors, you can see sunshine. You have to come out. Tamasi mä jyotir gama. Therefore the Vedic injunction is “Don’t remain in the darkness. Come out to see the light.” …The same human being: one is in the darkness, one is in the passion, and one is in the goodness. And if you come to the goodness, then you see, brahma-darçanam. You can understand what is Absolute Truth. If you remain in ignorance and passion, you cannot see, you cannot know. Çrémad-Bhägavatam 1.2.24 -- Los Angeles, August 27, 1972 “One must come to the platform of sattva-guëa…..” So it is very clearly stated: tamasas tu rajas tasmät sattvaà yad brahma-darçanam. One must come to the platform of sattva-guëa. Therefore we have got so many restrictions, just to keep him fit in the sattva-guëa: no meat-eating, no illicit sex, no intoxication, no gambling. If one indulges in these affairs, he cannot come to the platform of sattva-guëa, neither the things will be revealed to him. He’ll remain in the darkness… Çrémad-Bhägavatam 1.2.24 -- Våndävana, November 4, 1972
2.26 “Actually the Kälé-püjä means for the meat-eaters….” Here, if I present Kåñëa, one may say, “Why not Kälé?” Ghora-rüpän. “Oh, Kälé is very active. It has got so long tongue. And it has got a sword in her hand, cutting the heads. It is very nice. And we are, we shall be able to eat goats.” You see. Actually the Kälé-püjä means for the meat-eaters. The Kälé-püjä... Now this, this season is Kälé-püjä. This Kälé-püjä means because the Vedic çästras are so made that from the lowest rascal to the highest intelligent man should be elevated. That is the purpose. From the lowest rascal to the highest intelligent brähmaëa. Because all classes of men are there. Some of them are influenced by the modes of goodness; some of them are influenced by the modes of passion; some of them are influenced by the modes of ignorance…. So the meat-eaters, for them, the Vedas says, “Yes,” loke vyaväyämiña-madya-sevä nityä hi jantoù, “every living being, entity, has a general tendency...” Because he has come here to enjoy, to satisfy the material senses, and material senses means eating meat, drinking wine, and have sex life. This is material, satisfying the material senses. So they are regulated. “All right. You want meat, you want to eat meat, all right, then sacrifice one goat before Goddess Kälé and worship her on the on the ämäväsya, dark moon night.” So many regulations. The real purpose is to restrict him, but if it is directly said that “Don’t eat meat,” he’ll be revolting.
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“Otherwise, they’ll put so many gods …” Mumukñavo ghora-rüpän. We are therefore restricting not to worship any other. Therefore when I started this mission many friends advised me “Why don’t you make it ‘God consciousness’?” This is bogus, God consciousness. “Kåñëa consciousness.” Otherwise, they’ll put so many gods. “Here is another god, here is another god, here is another god, here is another god, here is another incarnation, here is another avatära,” all nonsense. Place actual who is God. Kåñëas tu bhagavän svayam [SB 1.3.28]. Näräyaëa-kaläù çäntäù. So try to understand our mission. Here it is said. We have to accept the Supreme Personality of Godhead. Kåñëa also says, sarva-dharmän parityajya mäm ekaà ça.. [Bg. 18.66]. “Unto Me only. Then you’ll be saved.” Otherwise you’ll go to hell.So this mumukñavo ghora-rüpän, we don’t advise that you..., either you worship Kälé, or either you worship Çiva, either you worship... Oh, it is all the same. yata mata tata patha. We don’t speak all this nonsense. We simply say, “Come to Kåñëa. Then you’ll be saved.” Çrémad-Bhägavatam 1.2.26 -- Våndävana, November 6, 1972
2.31 “they explain it as intuition. …It is coming from Paramätmä….” So Kåñëa has given me a type of body so that I can enjoy, and He gives me reminder also: “Now you wanted to enjoy like this. You have got this opportunity. You do it.” This is the proof. You’ll find even a, what is called, the cub, born of an animal, the dog, cats and dogs, they find out where is the mother’s breast. The human child also, they also try to find out where is the mother’s breast. Because they, they explain it as intuition. But we don’t say it is intuition. Or even if you call “intuition,” wherefrom it is coming? It is coming from Paramätmä. He’s giving that “You find out. Here you’ll find your mother’s breast, and here is your food. Here is your food.” Therefore even just after birth, the kitty, or a small child, finds out where is the food. This is the explanation of intuition. Çrémad-Bhägavatam 1.2.31 -- Våndävana, November 10, 1972
2.32 “So how big brain is Kåñëa, you can just imagine.….” ..Each and every individual soul is doing according to his own desires and every account is kept. Just imagine how expert accountant is required. Every account is kept. Because He has to be offered again another body, taking account of his activities. Karmaëä daiva-netreëa [SB 3.31.1]. He’s acting. Innumerable living entities. So how big brain is Kåñëa, you can just imagine. And not only one planet—there are innumerable planets, there are innumerable universes. Everything innumerable. That is called unlimited. Everything innumerable. And still, some rascal claims that he is God. How much brain a God requires, he does not know. How big brain... Anvayäd itarataç ca artheñu abhijïaù. Çrémad-Bhägavatam 1.2.32 -- Våndävana, November 11, 1972
2.34 “He’s coming not only in the human society, but in the animal society also. ……” So there are so many societies. Deva-tiryaì-narädiñu. And in every society, there is incarnation of God according to their position. According to their language, according to their problems, there is incarnation. We do not see other incarnations, but we can see the human form of incarnation. Rämädi-mürtiñu kalä-niyamena tiñöhan [Bs. 5.39]. But from the çästra we can understand that there are incarnations amongst the lower animals, beasts, birds and everywhere. The purpose is to reclaim the fallen souls. So not only He incarnates, but He sends His devotee, He comes as devotee. .. “..all the gods are going to Western countries…” We should be very careful, that, although there are many thousands and thousands of incarnation of Kåñëa, the Supreme Personality of Godhead, still, when we have to accept somebody or something as incarnation, we must refer to the çästra. Then it will be right. Otherwise, we shall be misled. That is being done. So many. In the street, in the lanes, there are so many gods. And especially the god, all the gods are going to Western countries. Çrémad-Bhägavatam 1.2.34 -- Våndävana, November 13, 1972
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Chapter 4 4.8 “take little milk and the whole day he would travel naked…” Now Çukadeva Gosvämé, because his whole day’s business was just to stand before a householder’s door because every householder milking. And people know that this swamiji or this sage has come to take some milk. “Oh Bäbä, whatever you want you take.” So what? Say one pound or less than one pound drinks and goes away. The whole day was finished business. So Çukadeva Gosvämé was doing like that. He wouldn’t go anywhere, and simply, early in the morning he would stand before a householder’s door and take little milk and the whole day he would travel naked… And actually, in India, still there are persons who do not care for anything of the world. They are ätma-rati, ätma-rati. They are self-satisfied, doesn’t care, doesn’t care for anything. So for such person there is no need of doing any yajïa or purifying their activities or so many things as recommended in the rituals. The Lord says that “They have nothing to do.”… “it is not possibleto become like Çukadeva Gosväm…” “How it is possible to become like Çukadeva Gosvämé?” No, it is not possible. The real fact which Kåñëa is explaining here, that don’t be attached to your result of the activities. Just become free. (Tasmäd asaktaù, tasmäd asaktaù satatam. Asakta: “Don’t be attached.” Käryaà karma samäcara: “Do your duty, as duty, as you are duty bound. But don’t be attached to that work. Because you should always know that your real work is self-realization.” ) Bhagavad-gétä 3.17-20 -- New York, May 27, 1966
4.9 “they were both unalloyed pure devotees of the Lord….” As already described, Mahäräja Parékñit was a great devotee of the Lord from his very birth, and so was Çukadeva Gosvämé. Both of them were on the same level, although it appeared that Mahäräja Parékñit was a great king accustomed to royal facilities whereas Çukadeva Gosvämé was a typical renouncer of the world, so much so that he did not even put a cloth on his body. Superficially, Mahäräja Parékñit and Çukadeva Gosvämé might seem to be opposites, but basically they were both unalloyed pure devotees of the Lord. When such devotees are assembled together, there can be no topics save discussions of the glories of the Lord, or bhakti-yoga. In the Bhagavad-gétä also, when there were talks between the Lord and His devotee Arjuna, there could not be any topic other than bhakti-yoga, however the mundane scholars may speculate on it in their own ways. The use of the word ca after vaiyäsakiù suggests, according to Çréla Jéva Gosvämé, that both Çukadeva Gosvämé and Mahäräja Parékñit were of the same category, settled long before, although one was playing the part of the master and the other the disciple. SB 2.3.16 purport
4.20 the historical facts and authentic stories mentioned in the Puräëas are called the fifth Veda…. Here is Vedic literature, Çrémad-Bhägavatam or Bhagavad-gétä. They are all Vedic literature. The Mahäbhärata is Païcama-veda. The four Vedas are there, Säma, Yajur, Åg, Atharva. And Mahäbhärata is Païcama-veda, the fifth Veda. Stri-çüdra-dvija-bandhünäà trayé na çruti-gocarä [SB 1.4.25]. Woman and çüdra and dvija-bandhu, they cannot understand Vedic language. It is difficult. For them Vyäsadeva made Mahäbhärata. In the manner of studying history, Mahäbhärata... Mahäbhärata means the great history of greater India. So in that history, Vedic literature, Païcamaveda, there is the Bhagavad-gétä, essence. So if you read Bhagavad-gétä, even if you read Mahäbhärata, that is all Vedic literature, Mahäbhärata, Rämäyaëa, the Puräëas, the Upaniñad, Vedänta-sütra, and the Vedas, original Vedas. Original Veda is Atharva Veda. Atharva Veda was divided into four parts, Säma, Yajur, Åg, Atharva. So they are all Vedic literatures. Çrémad-Bhägavatam 7.12.3 -- Bombay, April 14, 1976
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4.25 “Therefore the other name of Veda is trayé…” The Vedas are divided into three käëòas, or division: karma-käëòa, jïäna-käëòa, upäsanäkäëòa. Therefore the other name of Veda is trayé. Trayé na çruti-gocarä. Stré-çüdra-dvijabandhünäà trayé na çruti-gocarä [SB 1.4.25]. That is stated in the Vedic literature. Stré, çüdra and dvija-bandhu.... Dvija-bandhu means born in brähmaëa, kñatriya, vaiçya family, especially brähmaëa family, but he is not possessing the qualities of brähmaëa or kñatriya, as now it is going on. Everyone is presenting himself as a brähmaëa, kñatriya, vaiçya, but he hasn’t got the necessary qualification. Bhagavad-gétä 4.12 -- Bombay, April 1, 1974 “pick up some historical facts and put it into fiction…” As much as the Lord is very much anxious for our benefit, similarly, the devotees of the Lord, they are equally anxious for the benefit of the public.So Lord Çré Kåñëa, He created. Now, this Mahäbhärata... Mahäbhärata... You have heard the name of Mahäbhärata. It is a history of the fighting between two parties, Kuru-Päëòava. So this Mahäbhärata was especially made, I mean the story... Just like expert writer, they will pick up some historical facts and put it into fiction, so, to create more interest. In Bengal there is a famous writer who is compared with [Sir Walter] Scott of England. So Bankim Chandra Chatterjee. Oh, all his novels are picked up from some historical facts, historical facts. That makes the fiction very interesting. Similarly, Mahäbhärata, this is a history of fighting between two parties.. “I am the son of a high court judge.” That does not mean I am also high court judge…” We were just discussing this çloka this morning, that stré-çüdra-dvijabandhünäm. Stré means woman class. Woman and çüdra and dvija-bandhu... Çüdra means ordinary people, not intelligent class, ordinary people. And dvija-bandhu? Dvija-bandhu means born in higher caste family, but their qualification is nil, such persons.Formerly, according to varëäçrama-dharma, it is not that “Because I am a brähmaëa’s son, therefore I am a brähmaëa,” just as the practice is going on now in India, caste system. Oh, that was not the system. The system was different. So this Mahäbhärata was written for such persons who are claiming to be a brähmaëa because he is born in the brähmaëa family. But according to çästra, scripture, such persons are not called brähmaëas. They are called dvija-bandhu, “a friend of a brähmaëa.” So just like “I am,” “I am the son of a high court judge.” That does not mean I am also high court judge. I must be qualified to become a high court judge. But if I go on, that “Because my father is high court judge, therefore I am also high court judge...” “You are brähmaëa’s son. That’s all.” So these things are going on now in India. Because his forefather was a brähmaëa, or his father was a brähmaëa—and although he has no qualification of a brähmaëa, he also claims to be a brähmaëa. But the scripture, the Vedic scripture, that does not allow. They will call, “No, you are not a brähmaëa. You are brähmaëa’s son. That’s all. We can admit so far. There is no harm admitting you, that you are the son of a brähmaëa, but we cannot admit you a brähmaëa.” That is quite reasonable. So the Mahäbhärata was written for such persons who are son of a brähmaëa, but actually, by qualification, he is less than çüdra. So Mahäbhärata was written for them. … “Bhagavad-gétä for common men, householders, less intelligent men, woman class..” So Bhagavad-gétä is not very high class Vedic literature. It is just the entrance, ABCD of Vedic literature. ABCD, entrance. Just like matriculation examination, school-leaving examination, then you enter into college, and then get your graduate, become a graduate, and then post-graduate, so the Bhagavad-gétä is just entrance for, entrance examination for spiritual education. It is not very... It is written for the common men, common men, common men, householders, less intelligent men, woman class, like that. Bhagavad-gétä 3.17-20 -- New York, May 27, 1966
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“we are creating, trying to create real brähmaëa, kñatriya, vaiçya,…” So in the Bhägavata it is stated stré-çüdra-dvijabandhünäà trayé na çruti-gocarä [SB 1.4.25]. Stré, woman, and çüdra and dvija-bandhu. Dvija means brähmaëa, kñatriya, vaiçya. Especially brähmaëa. So dvija-bandhu, who is not qualified as a brähmaëa but born in the brähmaëa family, they are called dvija-bandhus. So çästra says stré-çüdra-dvijabandhünäà trayé na çruti-gocarä. Woman, çüdra and brahma-bandhu or dvija-bandhu, they cannot understand Vedic knowledge. Unfortunately we are creating, trying to create real brähmaëa, kñatriya, vaiçya, and çüdra means everyone. One who cannot become a brähmaëa or a kñatriya or vaiçya, simply they are satisfied by serving a suitable master, vaiçya-karma svabhäva-jam. Paricaryätmakaà käryaà çüdra-karma svabhäva-jam. A person who is satisfied only getting some salary from a suitable master, that is çüdra. So in this age it is said, kalau çüdra-sambhavaù. It is very difficult to find out a qualified brähmaëa, kñatriya. We may find out some çüdras and some vaiçyas. Therefore, if you want to raise the standard of human society, you must create a class of brähmaëa, a class of kñatriya. Vaiçya and çüdras maybe there are. But it is necessary that a class of brähmaëa, a class of kñatriya must be there. Bhagavad-gétä 7.1 -- Bhuvaneçvara, January 22, 1977
Chapter 5 5.1 “Such a great personality also becomes morose…” So sage Närada is trying to enliven Vyäsadeva. Vyäsadeva was learned. Not ordinarily learned. He is the incarnation of God, Näräyaëa. He appeared for spreading Vedic knowledge. Therefore Näradajé, it is stated here, smayann iva. Smayann iva means, smayan means smiling, that “Such a great personality also becomes morose.” After giving so many contribution, literary contribution, still he was not happy. So it is wonderful... So therefore he was smiling. Smayann iva Çrémad-Bhägavatam 1.5.1-8 -- New Vrindaban, May 23, 1969
5.2 “The similar position is of the present world….” “My dear Vyäsadeva, the author of all Vedic literature, you are such a learned scholar. You have produced such vastly, scholarly, and philosophical theses, books, and still you are not happy. So did you try to find out what is the cause?” The similar position is of the present world. There is so much advancement of scientific research, result, economic. Of course, in India there may be poverty-stricken, but in your country, you have got ample, everything ample. But still, a section is confused and frustrated. Why? The same position as Vyäsadeva, who was not satisfied even after producing so many variety of literatures in material science and philosophy and religion and... Everything was complete. So therefore Närada Muni is asking, “My dear Vyäsadeva, you are great personality, but do you think as long as one is situated in the bodily plane or in the mental plane, does he derive any pleasure?” This is the question…. “That is the defect of the modern civilization….” The people of the modern age should think over this question of Närada to Vyäsadeva very seriously, whether on the bodily platform or on the mental platform we can be happy. No. That is not possible. That is not possible. We should clearly understand that people are busy only on the bodily platform and mental platform. They have no spiritual understanding. That is the defect of the modern civilization…. “And you are the first-class example.” Just like in your country I see bunch of newspaper. Just after one second, turning this page, that page, thrown away. Why? There is no pleasure. There is no pleasure. Simply the old story. Punaù punaç carvita-carvaëänäm [SB 7.5.30]. Chewing the chewed. In your country we don’t find such things. In our country, India, the sugar cane is chewed, the juice is sucked, and it is thrown in the street. Now, if somebody goes and chews the chewed sugar cane, what relish, what taste he will get? Similarly, because we have no information of spiritual life, we are simply chewing the chewed. That’s all. In a different way. This way or that way, this way or that way. And that is sex life. That’s all.
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So that will not give us happiness. This is the purport of the question of Närada Muni. Päräçarya mahä-bhäga bhavataù kaccid ätmanä. “Do you think that the soul can be pacified, the soul can be in peace by identifying himself with the body and the mind?” No. That cannot be. “And you are the first-class example.” Çrémad-Bhägavatam 1.5.1-4 -- New Vrindaban, May 22, 1969
5.3 “jijïäsitam. A scholar is he who has perfectly inquired from his spiritual master…” So here Närada is asking Vyäsadeva, jijïäsitam. “You are a very perfect scholar.” Now the first word is used here, jijïäsitam. A scholar is he who has perfectly inquired from his spiritual master. Inquiry. ..If one is perfect in his inquiry from the authorized spiritual master, he can write things. Otherwise, what is the use of writing nonsense? Those books will be thrown away. After reading..., just like the newspaper thrown away and the other books are thrown away. But Bhagavad-gétä or ÇrémadBhägavatam you cannot throw away. You cannot throw away. Çästra means that you cannot throw it away. I’ll give you one practical example in my life. In Calcutta... My birthplace is in Calcutta. So my friend, he had one European gentleman tenant. I am speaking of, say, about thirty years before story. So that gentleman, he was a very respectable man, manager of a big firm, and he was tenant of my friend. So he was going to take possession of the house. He was vacating. So I also went with him. That European gentleman... I forgot his name now. It is... There was a Bhagavad-gétä in his almirah. So my friend, Mr. Mullik, he, out of inquisitiveness, he was touching that book. He thought that “He is European Christian. Why he has kept this Bhagavad-gétä?” So he was seeing that Bhagavad-gétä. And that European gentleman, he thought that “I’m going, and this landlord may ask this book, because the Bhagavad-gétä belongs to the Hindus.” He immediately said, “Dear Mr. Mullik, I can give any book you like, but I cannot give that Bhagavad-gétä. This is my life.” Just see. I heard it in my own ear. So he replied, “No, Mr. such and such, I don’t want your book. I was just seeing that how, why you have kept Bhagavad-gétä in your almirah?” “Oh, Bhagavad-gétä is my life.” So it is the... Çästra means that you cannot throw it away. “Reciprocation, there must be study and inquiry..” Jijïäsitam adhétaà ca. "And not only simply you have inquired, but you have studied fully." There are many inquisitive persons, inquire so many things, but do not study. Reciprocation, there must be study and inquiry. Just like a nice scholar in the college, he inquires from the professor, at the same time studies. So the process of acquiring knowledge is to study and to inquire. Çrémad-Bhägavatam 1.5.2 -- Los Angeles, January 10, 1968
5.4 “it is not that without studying, without inquiry one becomes elevated…” Therefore Närada says, jijïäsitam adhétaà ca. “You are not a fool. You have inquired sufficiently, and you have studied.” Adhétaà ca. So it is not that without studying, without inquiry one becomes elevated…. So “You have done all these things.” He had a spiritual master like Närada, and he was himself Vyäsadeva. So everything was first class. But still, tathäpi, still, çocasi, “You are lamenting. You are morose. You are morose, you are unhappy just like you have akåtärtha, you have done nothing.” So we have to become kåtärtha. Kåtärtha means one who has finished his job, kåtärtha. Çrémad-Bhägavatam 1.5.1-8 -- New Vrindaban, May 23, 1969 “Just like we are trying to write so many books…” Çrémad-Bhägavatam is the right commentary on the Vedänta-sütra. So how this Vedänta-sütra commentary was originally written by the author himself is explained in the Fifth Chapter of ÇrémadBhägavatam, First Canto. You try to understand it. So the cause was that after compiling all these Vedic literatures up to the end, Vedänta-sütra, Vyäsadeva was not satisfied. Vyäsadeva was still morose. So Närada Muni, he is spiritual master, he could understand that Vyäsadeva is seeking something, that “Why I am morose? I have tried to give knowledge to the people as far as possible, as far I have known from reliable sources. So why I am not satisfied?”…you should inquire….
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So here Närada says that “You, jijïäsitam, you have inquired. You have inquired. And after inquiry you have done also very nicely.” Because Vyäsadeva has written so many books. Just like we are trying to write so many books. What is that book? That means whatever we have understood from our spiritual master. That’s all…. “After doing all these things, you are still morose…” So jijïäsitam. Närada says that “You inquired nicely and you have written very nice books also.” Jijïäsitaà susampannam api te mahad-adbhutam. “And your knowledge is wonderful.” Everything, all credit is being given to Vyäsadeva. Adbhutam. Jijïäsitam adhétaà ca brahma yat tat sanätanam. “Not only ordinary things, not only your material knowledge, but you have inquired about Brahman.” Athäto brahma jijïäsä. Sanätanam. The Brahman means that is eternal. And what is not Brahman, that is temporary. So sanätana, “You have inquired about Brahman and you have understood, you have assimilated. You have compiled very wonderful books, adbhutam, and the history, bhäratam, Mahäbhäratam.” Sarvärtha. Sarvärtha-paribåàhitam. “And in that Mahäbhärata you have given all the information of these four principles of perfection, namely dharma-artha-kämamokña. And this Bhagavad-gétä is there in the Mahäbhärata. In the Bhéñma-parva.” So tathäpi çocasi. Tathäpi:. “Still you are morose. After doing all these things, you are still morose.” Tathäpi çocasy ätmänam akåtärtha iva prabho. “prabhu.” Now, here you see. We are teaching our disciples to address amongst themselves “prabhu.” This is not new thing. This is very old. Now Närada is addressing Vyäsadeva, “prabhu,” his disciple. His disciple, he’s addressing prabhu. So we should give respect…. Çrémad-Bhägavatam 1.5.1-4 -- New Vrindaban, May 22, 1969
5.5 “I have seen the light, but still I am not happy.” Now, here Vyäsadeva says that “I have seen the light, but still I am not happy.” So that means even one who has realized Brahman but has not ultimately realized what is the ultimate end of Brahman, still there is no happiness. Still there is (no) happiness…. “you know the presiding Deity of the whole creation..” So here Vyäsadeva says that sa vai bhavän veda samasta-guhyam. “My dear Närada, my dear spiritual master, you can answer why I am unhappy because you know the presiding Deity of the whole creation, puräëa-puruñaù.” Puräëa means old, and puruña means the Personality of Godhead. The Supreme Personality of Godhead, Kåñëa, is the oldest. He must be oldest because He is the father of everything… Çrémad-Bhägavatam 1.5.4 -- Los Angeles, January 12, 1968
5.7 “The same thing, as Arjuna surrendered to Kåñëa..” “So you are a devotee of such Personality of Godhead. You are recognized devotee. Therefore I request you to find out what is the defect in me that after inquiring, after doing so many books and literatures, I am not happy. So you...” The same thing, as Arjuna surrendered to Kåñëa, that “The disturbance which I am feeling in this battlefield, that can be solved by You only. Therefore I am surrendering unto You as my spiritual master. No more friendly talks. And You just teach me.” So this is the, I mean to say, eternal process. Even Vyäsadeva is surrendering to Närada. Such a great scholar. Even Arjuna is surrendering to Kåñëa. So why? Either you have to surrender to Kåñëa or Kåñëa’s representative. Then there is solution. Otherwise there is no solution. “even a personality like Vyäsadeva, he has problems …” So we have to search out a mahätmä, a person who is simply a surrendered soul to Kåñëa, Väsudeva, and we have to surrender unto him. This is called disciplic succession. Then our problems will be solved. Otherwise, even a personality like Vyäsadeva, he has problems. Even a personality like Arjuna, he has problems…. Çrémad-Bhägavatam 1.5.1-8 -- New Vrindaban, May 23, 1969
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5.8 “you have to write one book simply glorifying the Supreme Lord …” You have given so many literatures. But,” bhavatänudita-präyaà yaço bhagavato ’malam, “there is no incessant glorification of the Supreme Personality of Godhead.” Just like Mahäbhärata. That’s a great epic. But there are politics. So many politics, sociology, fight, this, that, but in the middle there is a little glories of God, Bhagavad-gétä. So the book is not full of the glories of the... Kåñëa is there, but that is a partial representation. Now Närada Muni says that “Not as sidelight. Completely you have to write one book simply glorifying the Supreme Lord. Then you’ll be satisfied.” Not sidelight. Completely. Bhavatänudita-präyam [SB 1.5.8]. … So to become a religious person, to become economically very well-to-do, or to become a salvationist, desiring to merge into the existence, to become one with God, these things are not, I mean to say, very satisfactory to the Supreme Personality of Godhead. Bhaktas tu toña-bhagavän gaja-yuta päya.(?) If you want to satisfy the Supreme Lord, then you have to accept this path of devotional service. .. “You don’t think by writing your Vedänta-sütra God is pleased…” Asau bhagavän na tuñyeta, is not pleased, manye tad darçanaà khilam. That is insignificant. That means he hinted that “You are very much proud that you have written Vedänta-sütra. You don’t think by writing your Vedänta-sütra God is pleased. Don’t think so. It is clearly said manye taddarçanam. “You have done wonderful work in writing Vedänta-sütra, but I think,” tad darçanaà khilam, “it is insignificant. It is no...” Because by philosophical speculation, by argument, this or that, it is all... God is not satisfied because you are very erudite scholar. God is satisfied by the love of gopés. They are not philosophers, they are not even brähmaëas, they are not even man. Ordinary village girls, but their devotion for Kåñëa, oh, there is no comparison. There is no comparison. Therefore Lord Caitanya says, ramyä käcid upäsanä vraja-vadhü-varge.. So that is the highest stage, how to love Kåñëa without any motive, without any material profit, without any personal consideration. That, if we can reach that, then yayätmä suprasédati, then we’ll be satisfied. Otherwise there is no satisfaction. It is simply useless, waste of time. Çrémad-Bhägavatam 1.5.1-8 -- New Vrindaban, May 23, 1969
5.9 “You have not described very nicely about the glories of Väsudeva…” .Na tathä väsudevasya mahimä hy anuvarëitaù. “You have taken much trouble about these ritualistic performances in the Vedas and other literatures, but you have not taken much trouble to describe the glories of Väsudeva.” Väsudevaù sarvam iti [Bg. 7.19]. “Although in the Bhagavad-gétä you have seen that everything is Väsudeva..., väsudeva-parä makhäù väsudeva-paraà jïänam, but still you have not described about, much about Väsudeva.” Na tathä väsudevasya mahimä hy anuvarëitaù. “You have not described very nicely about the glories of Väsudeva. Çrémad-Bhägavatam 1.5.8-9 -- New Vrindaban, May 24, 1969 “dharmädayaù - First religion, then economic development…” The defect in Vyäsadeva was being pointed out by his spiritual master, Närada, that "If... You have labored very hard in presenting dharmädayaù." Dharmädayaù means religiosity, economic development. Dharma-ädayaù. Ädayaù means beginning. That means human civilization should begin from religious principle. Otherwise, it is not human civilization. Dharmädayaù. Therefore in civilized nation there is religion. Maybe in different forms, but religion must be there. The same thing is explained by Närada Muni, that dharmädayaù. First religion, then economic development. Not economic development first. And then sense gratification. And then liberation. Çrémad-Bhägavatam 1.5.9-11 -- New Vrindaban, June 6, 1969
5.10 “They’ll pick out the garbage, find out where there is mucus, where there is pus…” So he is comparing all the books written by Vyäsadeva, including the Vedänta philosophy. He says that this is väyasaà tértham. Väyasaà tértham. Väyasam means crows. And the crows, and their place of pleasure. Have you seen crows? In India we have got many crows. In your country crows are
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not very... But in India the crows, they take pleasure in all nasty things. The crows. You’ll find they will take pleasure in a place where all nasty things are thrown, garbage. They’ll pick out the garbage, find out where there is mucus, where there is pus. Just like flies. They’ll sit down on the stool. Mäkñikaà bhramarä icchanti. “they have been trained to become flies..” And the bees, they will try to take honey. Even in the animals you’ll see. The honey... The bees will never come to the stool. And the ordinary flies, they never go to collect honey. Similarly, there are divisions in the birds, divisions in the beasts, divisions in human society. So you cannot expect that ordinary person will come to Kåñëa consciousness. You see? Because they have been trained to become flies, they will taste stool. You see? “At least, give chance, those who are seeking after honey. …” The modern education is to teach people to become flies, only stool. Not here, Kåñëa consciousness. But you make it a honeycomb. Those who are after, seeking after honey, they will find, “Here is something.” You see? Don’t make it a stool society. You see? Make it a honey society. At least, give chance, those who are seeking after honey. … “is simply a jugglery of vocabulary. That’s all..” Närada says, citra-padam api... Çrédhara Svämé, he comments (chuckles) that except describing the glories of the Lord, any literature, any science, any contribution, is simply a jugglery of vocabulary. That’s all. Jugglery. Väk-cäturyam. Väk means vocabulary and cäturya means jugglery. “Black crows’ civilization …” Citra-padam api yad vaco harer yaço na pragåëéta. You can write nice books using your literary career, metaphor, and, what is called, so many things. They are producing nice literature. But if there is no glorification of the Lord, then, harer yaço pragåëéta tad väyasaà tértham. Then it is just like the place where the crows take pleasure. That’s all.Because such kind of literature will be accepted by men who are like crows….Swan will not go to that place. They will search out some place where there is nice transparent water and lotus flower, lilies, and nice trees and good birds. They are taking enjoyment. So even if you see among the animal society, in the bird society there is discrimination, and if in the human society there is no such discrimination, what kind of civilization that is? A crows’ civilization. Black crows’ civilization. Simply trying to take pleasure in nonsensical clubs, in liquor shop, in so-called cinema. …
“Produce a page only, Back to Godhead…” Närada is comparing that “Your so-called books describing about this dharma-artha-kämamokña is just like the käka’s, or the crow’s, pleasure-hunting.” Na yad vacaç citra-padaà harer yaço jagat-pavitram [SB 1.5.10]. But if you produce a single literature wherein simply there is glorification of God, anyone who will read, he’ll derive some immediately transcendental benefit. Produce a page only, Back to Godhead. Oh, that will bring revolution to the human society about understanding of spiritual life…. “The haàsa has got a qualification to take the essence…” And when one is experienced in everything and he is above all material affection, that is called paramahaàsa. Haàsa. Why...? Haàsa means swan. Why he’s compared with haàsa? The haàsa has got a qualification to take the essence. If you give a swan milk mixed with water, he’ll, he has got some tactics, he’ll simply take the milk case in and the water will be there, remain there. Similarly, haàsa means one who has taken the essence of this cosmic manifestation. What is that essence? Kåñëa. Väsudevaù sarvam iti [Bg. 7.19]. Everything, all manifestation, all activities, they’re all Kåñëa’s energy. Therefore Kåñëa is the center. ..
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“we are teaching people to become immediately paramahaàsa…” So one who takes Kåñëa, he’s paramahaàsa. So every Vaiñëava, every devotee of Kåñëa, pure devotee of Kåñëa, is a paramahaàsa. So you, we are teaching people to become immediately paramahaàsa, highest stage of sannyäsa. And the method is simply chanting Hare Kåñëa. You see? The post is paramahaàsa. Vaiñëava. Vaiñëava means paramahaàsa. He’s above brähmaëa, above sannyäsa. But we must be real Vaiñëava. Vaiñëava means änukülyena kåñëänuçélanam [Cc. Madhya 19.167]. .. “If you give me one thousand dollars, still I shall not go to cinema.” Just like our students, Kåñëa conscious person, if he is invited, “Come on, there is a nice picture in the cinema,” no. He’ll never go. He’ll never go. (chuckles) Because he has become haàsa. He is not a crow, that he’ll go such places. Why? What is there? So haàsa, here it is said, tad väyasaà tértham uçanti mänasäù. They reject, reject. Uçanti mänasä na yatra haàsä niramanty uçikkñayäù [SB 1.5.10]. There was an incidence in my life. I was, of course, at that time householder. So one my friend, he was going to cinema with his family, and he saw me. I was in the street, and he immediately stopped his car and he asked me that “You come. We are going to cinema.” So I refused, that “If you give me one thousand dollars, still I shall not go to cinema.” So he dragged me. He took me to the cinema house, but I never entered. I came back. You see? Because it was detestful. “That is their pleasure, to remain surrounding the lotus flower…” So when one becomes completely separated from all these material desires, even if you offer him some profit, he’ll not accept. It is the test. Na yatra haàsä niramanty uçik-kñayäù [SB 1.5.10]. Because his mind is absorbed in greater things. Uçik-kñayäù. Brahman. Uçik-kñayäù means Brahman. Uçika kamanéyam brahman kñayo nivaso yeñäà te, tathä prasiddha haàsa mänasi sarasi carantaù.(?) Çrédhara Svämé explains, just like swans, they take pleasure in the mänasa-sarovara, in a place where transparent water, lily and very nice garden. They take pleasure. Yathä prasiddha haàsa mänasi sarasi carantaù kamanéya-padma-khanda-niväsaù.(?) You’ll find swans, they will gather near the lotus flower and dive there and entangle them with the stem. That is their pleasure, to remain surrounding the lotus flower… They are not like the crows, who are simply trying to take some pleasure from the garbage place. That’s all. What is there in the garbage? They are all rejected, thrown away. But the crows will go there. They’ll pull on something, “If there is something there, something?” So, as there is a natural distinction between the crows and the swans, similarly, there is distinction between a Kåñëa conscious person and ordinary person. The ordinary persons are compared like the crows, and a fully Kåñëa conscious person is just like swans and ducks. Çrémad-Bhägavatam 1.5.9-11 -- New Vrindaban, June 6, 1969
5.11 “even grammatically incorrect …it can produce revolution..” On the other hand, other kind of literature, what is that? Tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api [SB 1.5.11]. A literature presented to the people, to the public for reading, which are even grammatically incorrect, but because there is glorification of the Lord, it can produce revolution. It can purify the whole human society. “so many times he has uttered “Kåñëa” and “Caitanya,” so it is all right…” My Guru Mahäräja, when he was selecting articles to be published in The Harmonist, if he sees simply that there is, several times the writer has written “Kåñëa,” “Lord Caitanya,” like that, he passes immediately: “All right. It’s all right. (laughter) It is all right.” That so many times he has uttered “Kåñëa” and “Caitanya,” so it is all right. (chuckles)So similarly, even if we present our Back to Godhead or any other literature in broken languages, it does not matter because the glorification of the Lord is there.
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“If one reads one line of this literature.. then his sinful activities immediately vanquish..” That is recommended by Närada. Tad-väg-visargo janatägha-viplavaù. Janatä agha. Agha means sinful activities. If one reads one line of this literature, although it is presented in broken language, but if he simply hears there is Kåñëa, then his sinful activities immediately vanquish. Janatägha viplavaù. Tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty api nämäny anantasya [SB 1.5.11]. And however nicely, either literally or metaphorically or poetically, you write some literature which has nothing to do with God, or Kåñëa, that is väyasaà tértham. That is pleasure spot for the crows…. Çrémad-Bhägavatam 1.5.9-11 -- New Vrindaban, June 6, 1969 “We are not training our students any way about musical science …” So even such knowledge, even without such knowledge, pada-cäturyaà bhagavad-yaçaùpradhänam. Just like we chant Hare Kåñëa. So we are not training our students any way about musical science, that “We have to chant in this way or that way, we have to dance in this way or that way.” Without any musical knowledge, without any poetic understanding, even a child can take part in it, and he becomes immediately absorbed in ecstasy. Why? This is because we are chanting the glories of the Lord.So it does not require any artificial musical knowledge or dancing knowledge. Out of your own ecstasy, you will dance, you’ll chant. … “If you kill one crow..thousands of crows will come and hold their meeting..” They have also meeting, crow’s meeting. If you kill one crow, you’ll see thousands of crows will come and hold their meeting: “Oh, one crow is dead by the human being. We shall...” And if the man is detected, this man has killed, these crows will, I mean to say, hurt the head of that man. They’ll come in flocks. Yes. I have seen in India. Yes. They sometimes attack. So they have got also their own defensive measure. The crow’s meeting.. Janatägha-viplavaù…. Here Çrémad-Bhägavatam says that tad-väg-visargo janatägha-viplavaù. Such kind of creative energy which is trying to put something for understanding of Kåñëa consciousness, janatägha-viplavaù, that brings a revolution to the people for killing their effect of sinful activities. Janatä agha. Janatä means people in general, and agha, agha means sins. And that will... That can be... By such literature, spreading such literature, Kåñëa consciousness literature, there will be a revolution in the sinful activities of the people in general… “Viplavati. It vanquishes, it nullifies, it neutralizes. …” Viplava means it kills. Because disinfectant. For example, we can give, now how this Kåñëa consciousness movement is disinfectant, that those who have seriously taken to it, they immediately stop the sinful infections, the four principles, regulative principles, illicit sex life, intoxication, gambling and meat-eating. How disinfectant it is…. “You are addressing me goru. I am not goru…” Just like you are chanting, you are, the mantras, because it is not your language. So sometime it appears broken. Just like guru. Sometimes you say “goru.” “Goru” means cow, and “guru” means spiritual master. So the difference of meaning is vast. (chuckling) The spiritual master is not a cow. Or a bull. (laughs) But sometimes they... Because it is not your language... But that doesn’t matter. Because bhävagrähi janärdana. Kåñëa is within you. He knows what you want to chant. Therefore He takes the meaning of guru and not goru, even it is spoken as goru. That doesn’t matter. Bhävagrähi janärdana. He, Kåñëa, knows that what you are actually... Just like I know that although you are speaking guru as goru, I don’t take offense because I know that your desire is something else. I do not protest. (laughter) That “You are addressing me goru. I am not goru.” (laughter) So that is not a fault.
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“so many poets; they’ll give you nice ideas..” But, on the other hand, where there is no such intention, very, I mean to say, nice composition, but there is no... Just like there are so many poets; they’ll give you nice ideas, hallucination. You’ll be in the poetic idea. As soon as... Just like our Ginsberg. Ginsberg gives so many poetic ideas. People throng: “Oh, Ginsberg is speaking.” But there is... Now he’s chanting, of course, Hare Kåñëa. But in his poetry there is very rarely we can find about here. So anyway these things are not appealing to the persons who are really transcendentalists. But a, a, a composition which is even in broken language, if it is meant for glorifying the Supreme Lord, that is appreciated... “understand how Närada Muni is chastising his disciple..” Now you try to understand how Närada Muni is chastising his disciple like Vyäsadeva, that “You have created some literature which will be enjoyed by the crow class men.” You see. Just see. He compiled Vedänta-sütra. Still, Närada Muni chastised him that “Your composition will be liked by the crow class men, not the swan class men.” You see. Yes. Actually, you will find... So many socalled Vedänta philosophers. The Mäyävädés, they are called Vedantists. The Ramakrishna Mission here, they are also preaching Vedänta philosophy….Vedänta Society. But we, actually we find they are enjoyed by a crow class men. Because they do not know what was the intention of writing Vedänta philosophy. “The swan class men will enjoy it. That is the Çrémad-Bhägavatam...” That Vedänta philosophy explanation is Çrémad-Bhägavatam. Vyäsadeva actually did it. Bhäñyaà brahma-süträëäm * (Garuòa Puräëa). This is... Therefore Bhägavata, it begins with the first aphorism of Vedänta-sütra: janmädy asya yataù [SB 1.1.1]. The author himself explains because he knew under, after the instruction of Närada Muni he could understand that “What fault I have done by writing this Vedänta-sütra because that will (be) misinterpreted by the crow class men. Therefore I must write my own commentary of the Vedänta-sütra so that swan class men will enjoy it.” That is the Çrémad-Bhägavatam. … “So far, what you have done, that will be enjoyed by the crow class men….” So indirectly he hinted that: “You should compile one first-class literature which the swan class men will hear, will chant and enjoy. So far, what you have done, that will be enjoyed by the crow class men. But you do something which will be enjoyed by the... Then you will be satisfied. Otherwise, you’ll not be satisfied.” That was his indirect hint. “You are not satisfied by, even after compiling Vedäntasütra. That means, that indicates that these literatures will not be satisfactory for the swan class of men, or paramahaàsa.” Paramahaàsa means the topmost transcendentalists. … “There are many devotees; they’re illiterate..” There are many devotees; they’re illiterate practically. They do not know what is Vedäntasütra. But still, by their sincere devotional service they’re very much elevated. What to speak of others, Gaura-kiçora däsa Bäbäjé Mahäräja. Gaura-kiçora däsa Bäbäjé Mahäräja, he was illiterate. He could not sign even his name. But he was so spiritually elevated that my spiritual master, who was the topmost scholar of his time, he accepted him as spiritual master. What is the reason? The reason is that this transcendental science does not depend on academic qualification. It is, it is not that because one is very, academically very qualified, he’ll become a devotee. No. The secret is... That is given in the Vedic literatures: ..yasya deve parä bhaktir…The transcendental knowledge becomes revealed. To whom it becomes revealed? It becomes revealed to such person who has got unflinching love for Kåñëa and for the spiritual master…. “Do something for the saintly persons, transcendentalists…” So Närada Muni is advising that “You do something which will be accepted.” Çåëvanti gäyanti gåëanti sädhavaù. “Do something for the saintly persons, transcendentalists. What you have done this, literature for the crowlike persons. Do something for the swanlike persons.” Na çobhate jïänam alaà niraïjanam. …
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So Närada Muni is inducing his disciple, Vyäsadeva, to write Çrémad-Bhägavatam, will be, which will be heard and, çåëvanti, will be accepted, and gåëanti, and çåëvanti gäyanti, and chanted. So those who are actually in the transcen..., they accept Çrémad-Bhägavatam. Çrémad-Bhägavatam 1.5.11 -- New Vrindaban, June 10, 1969
5.13 “That is the duty of all devotee, to give literature …” “Now you are mahä-bhäga. You are most fortunate man.” Vyäsadeva is not ordinary. Just see. Närada is his spiritual master. He’s not ordinary man. And besides that, he is taken as incarnation of God. Mahä-bhäga. Atho mahä-bhäga bhavän amogha-dåk: “Your vision is without any sin.” Because he has dedicated his life to present the Vedic literature for the benefit of the human society, that “They have forgotten God, Kåñëa. Let me help.” Therefore, he is trying to give all this Vedic literature. That is the duty of all devotee, to give literature so that people may take benefit out of it. “Your vision is perfect because you are liberated… Amogha” So therefore Närada advises Vyäsadeva that “You are not only fortunate, but you are amoghadåk. Your vision is perfect because you are liberated.” Amogha. Our vision—we are not perfect. Therefore you’ll find in Vedic version, anuçåëuyet, anuvarëayet. Anu. Anu means following. Following. We have to follow the äcäryas. Just like Vyäsadeva. Amogha-dåk: his vision is without any impediment. There are four kinds of impediments for the conditioned soul…. “These are the qualification…. Then he can do something to the human society…” So Vyäsadeva is liberated person. Amogha-dåk. He’s amogha-dåk. Bhavän amogha-dåk çuciçraväù: “And your behavior is pure.” Çuci-çraväù: “You have heard the Vedic knowledge from right sources, from pure sources.” Çuci-çraväù satya-rataù. Satya-rataù means “You are dedicated to the Absolute Truth.” These are the qualification. One must be liberated, one must be pure, one must be dedicated to the service of the Lord, and dhåta-vrataù, and one must be determined. Then he can do something to the human society. Not a conditioned soul, by whims he can manufacture something, that “I can do something to the human...” It is not possible. Here are the qualifications,… “Even after so many qualifications, he has a spiritual master…” Samädhinä: in samädhi, in trance. Samädhinä, anusmara... Here the same thing, anusmara. The, as I told you before, anu. Anu means following. Just like Vyäsadeva. Even after so many qualifications, he has a spiritual master, Närada. Not that because he’s incarnation of God, not that because he’s so learned, so great scholar and çuci-çraväù, and dedicated his life for the benefit of the human society... So many good qualifications. Still, you see practically: he has got a spiritual master, and—Närada—and he’s giving instruction. Çrémad-Bhägavatam 1.5.12-13 -- New Vrindaban, June 11, 1969 “..the main theme of Närada’s instruction to Vyäsadeva…” So here Närada says that akhila-bandha-muktaye: “You should present literature for the people so that they can become liberated from this conditional stage of life, not that you should more and more entangle them in this conditional...” That is the main theme of Närada’s instruction to Vyäsadeva: “Why should you present rubbish literature to continue the conditional stage?” Whole Vedic civilization is meant for giving liberation to the living entities from this material bondage. People do not know what is the aim of education. The aim of education, the aim of civilization, perfection of civilization, should be how people should get liberated from this conditional life. That is the whole scheme of Vedic civilization, to give liberation to the people…. “Unless one has clear vision, how he can do welfare activities?...” And who can give this contribution? That is also stated, that atho mahä-bhäga bhavän amogha-dåk. Whose vision is clear. Whose vision is clear. Clear vision. Unless one has clear vision, how he can do welfare activities? You do not know what is welfare. His vision is clouded. If one’s vision is clouded, if you do not know what is the destination of your journey, how you can make progress? Therefore the qualification... Those who are prepared to do good to the human society, they must have clear vision….
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“Çuci-çraväù - Who has received knowledge … from the pure source..” And Çuci-çraväù. Çuci-çraväù. Çuci-çraväù means whose çraväù, means aural reception... çuci. Çuci means pure. Who has received knowledge by aural reception in pure heart, or from the pure source. Çuci-çraväù. Çuci means pure. Çraväù. Çraväù means hearing. Çuci... These are the qualification of the person who can actually do benefit to the human society…. “What is the subject matter of meditation? Tad-viceñöitam, the activities of the Lord..” .. Akhila-bandha-muktaye. Samädhinä, that “This has to be meditated.” Anusmara. This another word, anusmara. Anusmara means you don’t manufacture your meditation. You try to follow the footprints who have had actually meditated. So then your meditation will be... Not that you manufacture some process of meditation and you get perfection. No, anusmara. And again he says... What is the subject matter of meditation? Tad-viceñöitam, the activities of the Lord. So if we simply remember how Kåñëa is teaching Arjuna, what He is speaking, and how Arjuna is receiving, that is meditation. That is meditation…. “preaching of Kåñëa, is samädhi. ..” So this is the thing, tad-viceñöitam. He’s simply thinking of the activities of Kåñëa and Arjuna. That’s all. That is perfect reading of Bhagavad-gétä. It does not require to read Bhagavad-gétä by your academic education. If you simply hear from the authoritative source the instruction of Bhagavad-gétä, and if you simply meditate upon that speech, that instruction, “Oh, Kåñëa instructed like this. Arjuna received like this. He questioned like this. He answered like this,” that is meditation, perfect meditation, and you become liberated. Tad-viceñöitam. It is not very difficult job. Simply you have to receive. Therefore satya-çraväù, çuci-çraväù. Çuci-çraväù. You have to hear from the pure source, give aural reception, and think of it, meditate upon it. Simply by doing this, you are liberated. … So this preaching, çravaëaà kértanam, simply hearing of Kåñëa and chanting of Kåñëa, preaching of Kåñëa, is samädhi. And this will make one liberated, akhila-bandha-muktaye, from all kinds of bondage, material bondage. Çrémad-Bhägavatam 1.5.13 -- New Vrindaban, June 13, 1969
15.14 “Bhagavad-gétä, little portion. That’s all right. But that will not help very much.” Now, Vyäsadeva can say, “Yes, I have already thought about the Supreme Personality of Godhead. I have inserted the activities of Kåñëa in the Battlefield of Kurukñetra—His teachings, Bhagavad-gétä—in the Mahäbhärata.” So Närada Muni says, “Yes, that you have done. I admit. But that will not help much.” Just like Bhagavad-gétä is being read practically all over the world, but they cannot understand. Why? The reason is, here it is stated, that na karhicit kväpi ca duùsthitä matir labheta vätähata-naur iväspadam: “The little idea of God is there, certainly, in every literature, every scripture, but those who are too much disturbed, they cannot accept it.” Väta. Just like if your ship is on the ocean and it is being tossed by heavy wind, you cannot sit very nicely. I have got experience when I was coming to your country. So it is moving like that. “Similarly, those who are too much disturbed by these material affairs... Mahäbhärata is the history. So there are politics, sociology, intricacy, so many nonsense things, in which you have given Bhagavadgétä, little portion. That’s all right. But that will not help very much.” “One has to make his life tranquil. How this is possible? By this Kåñëa consciousness…” Just like you cannot derive any benefit or you cannot sit down very nicely in a tottering ship, so if you keep your life always tottering... That tottering, that stage, or, I mean to say, what is called, tilting stage of life can be stopped only by devotional service, Kåñëa consciousness. Evaà prasanna-manaso bhagavad-bhakti-yogataù [SB 1.2.20]. One has to make his life tranquil. How this is possible? By this Kåñëa consciousness. Otherwise, it is not possible. We have to disinfect us, counteract all result of sinful activities. …
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“many people are reading Bhagavad-gétä, but all nonsense..” Just like people are understanding... By reading Bhagavad-gétä, somebody is taking Kåñëa as a great politician. Everyone accept Kåñëa as a great personality, but somebody’s accepting Him as a great politician, a great diplomat, or in this way, according to one’s angle of vision. Just like in Bombay... There are in India and all over the world, I calculated, there are more than six hundred commentary on Bhagavad-gétä, more than. And each one is presentation of the author’s own view … So under instruction of Närada he... So Närada says that “If you do not, I mean to say, cent percent simply be in Kåñëa consciousness, then it will be faulty. I admit that you have mentioned something about Kåñëa’s activities in other literatures like Mahäbhärata and other Puräëas, but that will not do.” .. “very great responsibility to spread this Kåñëa consciousness movement to the world..” Vätähata-agunvitaù naur iva:(?) “Just like you cannot be steady on the ocean when there is tossing wind,” I mean to say, “there is hurricane, you must be always tilting, similarly, unless we are firmly convinced about Supreme Lord, we must be tilting. So that, you must prepare some literature by which one shall be firmly steady, steadily convinced about Kåñëa consciousness, God consciousness.”..Simply concentrate in Kåñëa consciousness movement. Everything will be right. That they do not know. Vyavasäyätmikä buddhir ekeha... [Bg. 2.41] One. This is intelligence, how to act. Just work on one switch, and everything will be right. That they do not know. So we have got very great responsibility to spread this Kåñëa consciousness movement to the world. Çrémad-Bhägavatam 1.5.13 -- New Vrindaban, June 16, 1969
5.15 “So it is jugupsitam. This is most abominable…” Vyäsadeva may say that “Sir, I have already compiled so many books, eighteen puräëas, Mahäbhärata, even Vedänta-sütra. So are they not sufficient literature to revive Kåñëa consciousness?” So in reply to that, Närada says,jugupsitaà dharma-kåte ’nuçäsataù … So Närada Muni says that “You have described these things for which a man has got natural propensity in a religious form. So it is jugupsitam. This is most abominable.” Just see. Even the restricted system of marriage, drinking and meat-eating, described in the çästra, that is also condemned by Närada. Jugupsitaà dharma-kåte ’nuçäsataù: “You are the leader of the çästras. You are writing çästras. People will follow you.”… “When they will be forbidden by other, saner persons, they’ll not care for it….” So this sacrifice, this animal killing, that is also forbidding, that... Närada Muni said that “Why you have bothered your head in that, that way, that you have made this, this is a type of religion?” Jugupsitam: “This is abominable.” Jugupsitaà dharma-kåte ’nuçäsataù: “You are authority, and if you recommend animal sacrifice, they will take it. They have got already natural tendency, and they will accept it, ‘This is the religious process.’ And when they will be forbidden by other, saner persons, they’ll not care for it. So it is jugupsitam. It is abominable.” “It’s a great mistake you have done.” Jugupsitaà dharma-kåte ’nuçäsataù sva-bhäva-raktasya mahän vyatikramaù: “It’s a great mistake you have done.” Yad-väkyato dharma itétaraù sthitaù: “They’ll accept you authority, and they’ll be steady in that assertion, in that conviction.” And na manyate tasya niväraëam: “And if you say...” Just like in other religious principles, if we say that “Don’t eat meat...” I had some conversation with some Christian priests. They put forward this argument, “Why should we not eat? Our Christ took flesh. And why should we not? We must do it.” They say like that. But Christ said that “You should... You shall not kill.” So they cannot give any proper explanation why they kill…. “They will not make further progress…” Because they will accept you as authority, and they will think this is religion.” They will not make further progress. They will stick to that principle. So therefore it is abominable. ..
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“Oh, my religion says this. So I must do it.” When they’ll be advised higher truth... Just like those who are addicted to killing process under the shadow of religious rights, if they are said that “You don’t kill. This is not good. After all, this living entity is as good as you are. As you are also part and parcel of Kåñëa, or God, similarly, this cow, or this animal, is also part and parcel of the Supreme Lord, but he has got a different dress only. That does not mean that you should kill...” If these things are instructed for higher elevation of life, they will not accept. They will not accept. They will say, “Oh, my religion says this. So I must do it.” Çrémad-Bhägavatam 1.5.14 -- New Vrindaban, June 18, 1969 “But at the end if he has not developed love for God….” Of course, material activities should be regulated to come to the spiritual platform. But if we do not come to the spiritual platform, simply some regulative principle on the material platform will not help us.Religiosity means to prepare the ground, prepare the ground for being elevated to the spiritual platform. Just like it is said,dharmaù svanuñöhitaù puàsäà …Dharma, religious faith—everything is very punctual. One is going punctually to the church or to the temple and executing all ritualistic ceremonies very rigidly, following the rules and regulations. But at the end if he has not developed love for God, then, Bhägavata says, çrama eva hi kevalam: “This is simply laboring, formalities.” Caste priest, caste gosvämé, caste spiritual master—simply a formality. “But the objective is not Kåñëa…” But the objective is not Kåñëa. Objective is material happiness. That sort of
religiosity or following the regulative principle will not help.So Vyäsadeva says, jugupsitam: “This is abominable, because if you simply stick to that principle... You are authority. People will understand that this is religion, nothing more…. “boatman found out that the anchor was not taken out…” The boatman said that “We were plying the whole night. We do not know how it happened.” Then one boatman found out that the anchor was not taken out. The anchor was fixed up, and the whole night they were plying meant the boat was round about the anchor only, moving, and it was... It did not go a step forward. “But his motive is not pure. His motive is material enjoyment….” Similarly, if our anchor, that we want this material happiness, for which we worship God, we may go to the temple, go to the church, offer our respect... Ärto arthärthé. That is accepted as good. But one has to go far above that position. That means if one, being distressed, approaches Kåñëa, that “My Lord, I am in distress. Please help me,” the qualification is good in this sense, that he, somehow or other, he has approached God. But his motive is not pure. His motive is material enjoyment. So Vyäsadeva says, “This kind of instruction in your book will not help people to come to the standard of pure devotional service, which can save him from all material bondage.” That is the whole purport. … So here, of course, I am very pleased that the boys and girls who have come to me, they have immediately taken to Kåñëa. But India, although the Bhagavad-gétä is the scripture of Hindus and the Indians, still, they are not so easy to accept Kåñëa consciousness. Because their brain is puzzled. Çrémad-Bhägavatam 1.5.15 -- New Vrindaban, June 19, 1969
5.16 “You simply describe the activities of the Lord, Kåñëa…” So how it can be achieved, nivåtti, ceasing this materialistic way of life? So Närada Muni says that “You simply describe the activities of the Lord, Kåñëa, and by hearing simply the activities of Kåñëa, one will be very easily able to cease from this materialistic way of life.” “Paraà vijayate çré-kåñëa-saìkértanam. …” Caitanya Mahäprabhu also recommended that people should be given chance to hear ÇrémadBhägavatam or kåñëa-kathä. Kåñëa-kathä means speaking or, I mean to say, narration about Kåñëa. So Bhagavad-gétä and Çrémad-Bhägavatam. Caitanya Mahäprabhu also recommended that “Let them
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be situated in their own position. There is no necessity of changing his position. Give him chance. Give him chance to hear. Then gradually...” Paraà vijayate çré-kåñëa-saìkértanam. … “Simply let them hear…” So he says, pravartamänasya guëair anätmanas tato bhavän darçaya ceñöitam: “People are so much entangled by the modes of material nature. So in order to get them free from this entanglement, you show the path. Simply let them hear. Let them give aural reception to the wonderful activities of the Lord. … Çrémad-Bhägavatam 1.5.14 -- New Vrindaban, June 18, 1969
5.17 “Even sacrificing the so-called duties..” Now, Närada says that "If somebody neglects all other duties, all other duties..." Tyaktvä svadharmam. Sva-dharmam means every particular man has got some particular form of duty. Every particular man. You have got some duty, I have got some duty, everyone. Nobody is dutiless. Now, Närada says, "Even sacrificing the so-called duties, if one takes absolutely unto the spiritual life, then he is not loser. He's not loser. On the contrary, one who does not take up this important path and remain engaged in the so-called duties, he's a loser. He's a loser." It is a very important point. Bhagavad-gétä 2.49-51 -- New York, April 5, 1966 ‘it is the first-class thing. ..” So Närada Muni says... Because Närada Muni is our previous äcärya, disciplic succession from Brahmä to Närada, Närada to Vyäsadeva, and Vyäsadeva to others. So Närada Muni’s instructing his disciple that tyaktvä sva-dharmam: “If somebody gives, gives up his occupational duty...” Just like sometimes we are taken as some crazy fellows. We have no concern with any political movement or social movement. We have taken simply Kåñëa consciousness movement. So they may think that “This is a society of crazy fellows. They have given up everything, simply chanting: Kåñëa, Kåñëa, Kåñëa, Kåñëa, Kåñëa.” But Närada Muni confirms, it is the first-class thing. “So for giving up your duty, there must be some punishment..” ..But if we fall down.” Vrase vä tadä sva-dharma tyäga nimitta narthäçraya: “Then you have given up your all other duties. So for giving up your duty, there must be some punishment.” I don’t mean in this worldly punishment. Just like, according to Vedic system, there are brähmaëas, kñatriyas, for example. Just like Kåñëa was advising Arjuna that “You are kñatriya. So if you die in this fight, then your heavenly door is open.” Because, according to çästra, if a kñatriya dies while fighting, then automatically he gets promotion in the heavenly planet. And if he goes away, giving up the fighting, then he goes to hell. So similarly, if one does not discharge his duties, prescribed duties, then he falls down. Närada Muni says, “Even if he falls down, still, there is no loss. Even if he falls down, there is no loss.” …Even there is such chance, that I may fall down or I may not be mature, still, Närada Muni gives: “There is no question of hesitation. Accept it. Even if you think that you’ll not be able to prosecute Kåñëa consciousness in full, still, you accept it.” “..It will revive even in that lower status of life.” …. So Närada Muni says that “Suppose next life a brähmaëa falls down. He takes to Kåñëa consciousness. Neither he executes the brahminical duties, nor he could prosecute Kåñëa consciousness to perfection, still,” Närada Muni says, “there is no loss. There is no loss.” Yatra kva va nica-yony apy amuñya abhadra abhüt kim.(?) Now, if the brähmaëa, by not executing his prescribed duties, he becomes a çüdra—next life he takes birth in a çüdra family or lower than çüdra family—so Närada Muni says, “What is the loss there? Because Kåñëa consciousness is so nice that it will not leave the person who has once taken to Kåñëa consciousness. It will revive even in that lower status of life.”
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“…because in their last life they had some advancement of Kåñëa consciousness..” Just like, according to Hindu civilization... Now, in this country, so the boys and girls who are taking to Kåñëa consciousness, previous to this, they were meat-eater. They were so many things which, according to brahminical religion, these are abominable condition. But see the practical. Even they were fallen this abominable condition some way or other, but because in their last life they had some advancement of Kåñëa consciousness, immediately they are taking up. So those who are joining in this movement, in this country, they were supposed to be previously Kåñëa conscious. Somehow or other, they could not execute Kåñëa consciousness in full. So although they are born in a country where there is no trace of Kåñëa consciousness, there is no, I mean to, even purity of life, still, they are taking up. So where is the loss? There is no loss. Närada Muni wants to point out that anywhere... Bhagavad-gétä also confirms it, that one who has once taken to Kåñëa consciousness, anywhere he is in the next birth, he will again take it up. This is natural. Çrémad-Bhägavatam 1.5.17-18 -- New Vrindaban, June 21, 1969 One may argue that by Kåñëa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhägavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Kåñëa consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. Bg 6.40 Purport “that is credited forever, eternally…” So here it is said, bhajann apakvo 'tha patet tato yadi. Yadi, not always. If sometimes one falls down, without... Then, yatra kva vä abhadram abhüd amuñya kim. Then what is the loss there? He's not a loser. Still he's gainer. Because for the time being, whatever he has done sincerely, serving Kåñëa, that is credited forever, eternally. It will be never lost. Bhagavad-gétä 2.40 - London, September 13, 1973 “but he has no Kåñëa consciousness… he doesn't get anything. He's loser." On the other hand, Närada Muni gives his opinion, tyaktvä sva-dharmaà caraëämbujaà hareù [SB 1.5.17], "If one gives up his occupational duty and takes shelter of the lotus feet of Kåñëa," caraëämbujaà hareù, "so even he is not mature and falls down from the devotional service on account of so many reasons, still, he is not loser, whereas a person who is executing his occupational duties very nicely, but he has no Kåñëa consciousness, no idea of Kåñëa consciousness, he doesn't get anything. He's loser." Çrémad-Bhägavatam 1.2.8 -- Våndävana, October 19, 1972 "What profiteth a man if he gain the whole world yet suffers the loss of his eternal soul?" Bg 2.40 Purport
5.18 “To remain a little poor is better condition for developing Kåñëa consciousness…” Just like we are inviting, we are attracting, middle class of men. Those who are too much rich, in consideration of this, they are not attracted. They think that “All right, these boys are chanting in the street. All right.” Not, I don’t think very rich men contributes. They also, middle class of men, they contribute something. So to become too much rich, too much puffed up with opulence like the two sons of Kuvera, is another chance of being degraded. To remain a little poor is better condition for developing Kåñëa consciousness. Therefore our duty should be not to become a very great man in the consideration of these materialistic men. … “Whatever is destined by the laws of nature, they will get it…” So Närada Muni says that “Just try to save people to take to this Kåñëa consciousness movement, and other things will automatically... Whatever is destined by the laws of nature, they will
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get it. So there is no need of performing ritualistic ceremonies for being promoted to the heavenly planets or this or that. It is useless. What does he gain by that? He’ll come down again. So don’t teach them like that. Simply teach them to chant Hare Kåñëa. That will make their life successful.” Çrémad-Bhägavatam 1.5.17-18 -- New Vrindaban, June 21, 1969 “your fortune will go with you in your head…” So Bhägavata indicates tasyaiva hetoù prayateta kovidaù. Kovida means one who is actually intelligent, not the müòhäù, rascals, actually one who is intelligent. He should try to solve the problems which is not possible to be done even if you travel over all the spaces up to the highest planet. Upary adhaù. Upary adhaù means upside all planets and downside all planets. There are millions of planets. If you travel... But these problems... Just like your fortune will go with you in your head. You may go to moon planet, but this head will go with you. ..So there is very nice proverb in Bengali. Yadi yao bhaìge kaphala yabe saìge: (Even if you go to Bengal, your forehead goes with you…)That means "Wherever you go, your, this fortune..." Generally, when we speak of fortune we touch our head. Sometimes we say, "Oh, it is my misfortune." That means fortune may be written here. It is said. So "Wherever you go, your, this fortune will go with you." Bhagavad-gétä 4.8 -- Montreal, June 14, 1968 “…how my belly problem will be solved?” “Then,” one may question, “if I simply try to achieve Kåñëa consciousness, then how my belly problem will be solved?” The answer is tal labhyate duùkhavad anyataù sukham. According to Vedic injunction, you are destined to achieve a certain amount of happiness and certain amount of distress also, because you cannot achieve here in this material world any happiness which is not disturbed. There must be distress. So there are two things, happiness and distress. So as you are getting distress without inviting it... Nobody invites distress, “Let distress come upon me.” Nobody invites, but it comes. Similarly, even if you do not pray for happiness, whatever is destined to you, it will come. So don’t bother yourself about the material distress and happiness. Try to achieve Kåñëa consciousness, which you could not achieve in so many lives after life. That is injunction. That is called absolute knowledge. Bhagavad-gétä 7.1 -- Durban, October 9, 1975 “..but he can change his position with reference to his relationship with God…” So far improvement of economic condition or other condition, that is already fixed up. One cannot change it. So that is confirmation in the Çrémad-Bhägavatam: he is creating his own destiny. Just like it is said, “Man is the architect of his own fortune.” Destiny cannot be changed. It is fixed up. Tasyaiva hetoù prayateta kovido [SB 1.5.18]. Anyone who is very expert and intelligent, he should know that destiny cannot be changed, but he can change his position with reference to his relationship with God. At the present moment he is forgetful of his relationship, but by good association, by Vedic knowledge, by training, he can change his position, and in that way he can improve his destiny also, or he can change his destiny. Karmäëi nirdahati kintu ca bhakti-bhäjäm [Bs. 5.54]. A person, by engaging himself in devotional service, he can change his destiny. Otherwise destiny is very strong. It cannot be changed Discussions with Hayagréva däsa , Auguste Comte “There is a class of men who must lie down care of footpath…” Çästra says, "Don't uselessly try to improve your position." The modern economists, they'll say, "No, we are not going to accept this." But it is a fact. People are trying to improve the condition of the poor man, but... It is going on, but there are thousands and millions of poor men.Fifty years ago, when I first came to Bombay, at that time I was gåhastha. I saw there were persons lying down care of footpath, and fifty years after, we are seeing the same thing is going on. No change. There is a class of men who must lie down care of footpath. There are so many institutions, daridra-näräyaëa-sevä. But why there are daridras still? That means you cannot change. It is not possible. It is not possible…
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“They were not very much anxious to improve material position..” That is Vedic civilization. They were not very much anxious to improve material position. Even at the present moment, you go to the village. The innocent villagers, they are satisfied with the position Kåñëa has given, but they are anxious to improve their spiritual life. That is, still you'll find. Of course, it is not that you'll not try to earn your livelihood. That you must. But you should not endeavor or give more time for your so-called material improvement. Better save time and utilize that time for improving your Kåñëa consciousness. That is perfection. That is the injunction of the çästras. Tasyaiva hetoù prayateta kovidaù."But shall I not try for my happiness?" No. If you try, where is your happiness? You can get so much degree of happiness as you are destined, not more than that. So why should you waste your time? Bhagavad-gétä 13.21 -- Bombay, October 15, 1973
5.19 “he’ll not have to suffer like others…” So mukunda-sevé. Similarly, anyone who has taken to Kåñëa consciousness, even if he falls down... Generally, he does not, but even, taking for accepted that he, somehow or other, he fallen, still, he’ll not have to suffer like others. Just like here, the animals, under the protection of the devotees, at least he has no fear of his life. No devotee will kill. Here the cows, the horse, the dog, they’re assured of their life. Therefore they’re not like ordinary dogs. They’re not ordinary cows. Therefore it is said, Çrédhara Svämé says, mukunda-sevé, even if he’s degraded, he’s not degraded as ordinary man. He’s not degraded …. “Hot sugar juice…” Anyone who has associated in Kåñëa consciousness, I mean to say, association, he cannot forget. Rasa-graho janaù. Here it is stated that smaran mukundäìghry-upagühanaà punar vihätum icchen na. Vihätum means “to give up.” He may fall down by mäyä’s influence for time being, but he cannot give it up. This is the sign. He cannot give... Just like... The example is given: just like hot sugar juice. It is very nice. Because it is hot, one is feeling uncomfortable to take it, but because it is sweet, it cannot give way. Hot sugar juice. Similarly, this Kåñëa consciousness is so nice that if somebody, being..., becomes attracted by some kinds of mäyä’s, I mean to say, influence, still, he does not like to give up this Kåñëa consciousness like others. “This life or next life, Kåñëa will not leave him….” This is the specific qualification of a Kåñëa conscious person. Smaran mukundäìghryupagühanaà punaù. One who has chanted Hare Kåñëa, he cannot give it up. Cannot give it up. He has to come again. This life or next life, Kåñëa will not leave him. Kåñëa... Once surrender sincerely, “Kåñëa, I am Yours,” Kåñëa will never leave him. He will protect you. But if he had become little stronger, then there is no question of falling down. Rasagra rasena grhyate vaçi kriyate. Kåñëa vaçi kriyate. Vaçi kriyate means hypnotized. It is so nice that one becomes hypnotized. Otherwise, why the boys are working so hard? They are... (laughter) They’re all qualified. They can earn money outside. In your country sufficient money is paid for work, but they are hypnotized here. “So Kåñëa is so nice. Just at the right point He will remind …” So, so here it is said that a Kåñëa conscious person, even if he is fallen down, he is not so degraded. Çrédhara Svämé, here, herewith quotes a verse from Bhagavad-gétä. It is nice: yatate ca tato bhüyaù saàsiddhau kuru-nandana pürväbhyäsena tenaiva hriyate hy avaço ’pi saù (Bg. 6.43) Just like so many boys and girls come to our association just like somebody forcing him, forcing him, “You just remain in this association.” That is Kåñëa’s grace. That means in their past life they had been Kåñëa conscious. Some way or other, it was not being fulfilled. Now again the chance is being given. That is stated in Bhagavad-gétä, that yatate ca tato bhüyaù saàsiddhau. The percentage up to which he finished in his last birth, that is not lost. That is there, fifty percent or forty percent, thirty percent, whatever one executed in the last birth. Now next, this birth, unwillingly or by force, by Kåñëa’s force, he’ll have to accept again Kåñëa consciousness…So Kåñëa is so nice. Just at the right point He will remind. Yatate ca tataù. Here, in the Bhagavad-gétä, yatate ca tato bhüyaù saàsiddhau kuru-nandana,
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pürväbhyäsena. He was accustomed, so immediately reminded, immediately. So these are the, I mean to say, facilities for Kåñëa consciousness. “Närada is trying to convince Vyäsadeva …” . Therefore Närada is trying to convince Vyäsadeva that “You preach Kåñëa consciousness. Whatever you have so..., so far written books, they have been useless. Now you write something, by reading which, one will become immediately Kåñëa conscious.” Çrémad-Bhägavatam 1.5.18 -- New Vrindaban, June 22, 1969
5.23 “he was not born in a very high-grade family…” This is most important point, that even... First of all, he was a boy, three, four-or five-years-old boy, no knowledge. And second point is that he was not born in a very high-grade family, aristocratic family, rich family. No. Maidservant’s son. He did not give any information of his father also. Däsyäù. Däsyäù means there is no certainty who is father. Däsé. Däsé-putra. Formerly, big, big men, especially kñatriyas... When a kñatriya king is married, then along with the queen, many girlfriends of the queen, they are also taken away. This is also nice solution of social problem. Yes. Because female population is always greater than the male population. ….Therefore, the royal order, they would accept all these girls as associates. And sometimes they would be pregnant, and there will be son. They were called däsé-putra. They were not neglected. They were equally taken care of. But they were not heir to the throne. Only the married wife’s son... That was the system. Çrémad-Bhägavatam 1.5.23 -- Våndävana, August 4, 1974 “simply by doing this little service to the yoginäm, he was so blessed…” nirüpito bälaka eva yoginäm: “I was appointed a boy servant of the devotees.” The importance is that devotee is so important that if anyone renders a little service, then he becomes elevated to the spiritual life. What bälaka... Bälaka means there was a boy. “You, boy, bring me this,” or “Do this. Just wash my cloth,” or “Just set up my bedding.” Like that. This much servant. Or “Wash this dish.” So the devotional service is so powerful, by doing this... This will be described later on, that simply by doing this little service to the yoginäm, he was so blessed that next life he became Närada. This point is very important point. That is being explained. “in spiritual life one is free to move..” Another point is that when one is situated... Närada, after this life, he became situated in his spiritual life. In the spiritual life, therefore, he was able to go anywhere. Närada is traveling all over the universe. Not only within this material world, in the spiritual world also. He goes to see Näräyaëa in the spiritual world. … So this is one point, that in spiritual life one is free to move. There is no requisition of this airplane … “Simply giving the opportunity to serve….” There was no question of preaching. Simply giving the opportunity to serve, the fallen souls become delivered. But you must be competent, not to take service for nothing. Then you’ll go to hell. If you are actually in spiritual position, then by giving others little opportunity to serve you, he’ll be delivered. No question of understanding the philosophy. A devotee must be so perfect. The system is, therefore, as soon as one sees a devotee, he falls down and takes the..., touches the feet. This is the system. Because by touching the feet... Mahat-päda-rajo-’bhiñekam. If one is actually elevated to the spiritual life and he is, mean, takes, the people takes the opportunity of touching his lotus feet, then he becomes devotee. This is the process…. Çrémad-Bhägavatam 1.5.23 -- Våndävana, August 4, 1974
5.24. “Too much talking unnecessarily is against spiritual advancement of life. ….” So he was a boy, but he gave up all these things. Arbhaka. Arbhaka means not experienced very well. Or almost foolish, ignorant, they are called arbhaka. So although he was a child, he was a
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boy, but by the association of exalted devotees he also became very sober. Sober. Çuçrüñamäëe munayaù alpa-bhäñiëi. And he was not talking very much. Too much talking unnecessarily is against spiritual advancement of life. Therefore, sometimes those who are very, very talkative, they are ordered by their spiritual master that “You keep silence.” Mauné. Mauné-bäbä…. “Special favor… immediately after that birth he could become Närada Muni..” Similarly, when Närada Muni in his previous birth was very sincerely, obediently engaged in the service of the saintly persons, they cakruù kåpäm, special favor. Unless there was special favor, how immediately after that birth he could become Närada Muni? Special favor. Everyone is engaged, but this is the special favor. There are many instances like that. But that we should not take, that this special favor is partiality. No. Therefore this word is used, tulya-darçanäù. “some of the Vaiñëavas selected me to get this title Bhaktivedanta….” This Bhaktivedanta title was given on this vedänta-vädé because in our society there was no Vedänta. So some of the Vaiñëavas selected me to get this title Bhaktivedanta. Vedänta means bhakti, understanding bhakti. Because vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]. So who can understand Kåñëa unless he has bhakti? So this is the bhaktivedänta…. “So the more we become disciplined.... The more we become advanced...” This is the only qualification, that Närada Muni was disciplined. So much disciplined that he’s a small boy, still, he would not talk anything nonsense. He was so disciplined. So the more we become disciplined... As it is stated in the çästras, utsähäd dhairyät niçcayät tat-tat-karma-pravartanät. These are disciplines. The more we become advanced... And naturally we get the mercy of the spiritual master and Kåñëa.
5. 25
Çrémad-Bhägavatam 1.5.24 -- Våndävana, August 5, 1975
“simply by eating the remnants of foodstuff left by the devotees, he became so exalted” So Närada Muni, he was a small boy. It was not possible for him to study Vedänta or philosophy. He was not even educated. But still, simply by eating the remnants of foodstuff left by the devotees, dvijaiù, he became so exalted. “If you serve some way or other, you contaminate his quality…” The explanation is given there that evaà pravåttasya viçuddha-cetasaù. “Because I was engaged in this service, gradually my heart became cleansed.” Viçuddha-cetasaù. Cetasaù means heart….To serve the devotees, a pure devotee. If you serve some way or other, you contaminate his quality. “Everyone can do…” Tad-dharma. Sakåt bhuïje. One side is apästa-kilbiñaù. Kilbiñaù means the sinful reaction of life. To reduce the reaction of sinful life. …So here Närada Muni is doing that. Mahéyasäà päda-rajo’bhiñekam. Therefore by eating the remnants of foodstuff left by them, by washing their dishes, by washing their feet... Everyone can do. Therefore this association is required. If one associates with devotee, pure devotee, and somehow or other gives service, one another, to the spiritual master, to the Vaiñëava, automatically he becomes purified. Automatically. Without any study of Vedänta, without any... Simply by sincere service to the devotee. Evaà pravåttasya. “ätma-ruciù, taste for Kåñëa consciousness..Automatically he will develop…” And tad-dharma evätma-ruciù. And the saintly person and devotees, what is their business? The business is ätma-ruciù, taste for Kåñëa consciousness. Prajäyate. Automatically he will develop. Çrémad-Bhägavatam 1.5.25 -- Våndävana, August 6, 1974
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4.29 “one year should be taken to study one another…” We must be also qualified, and guru also qualified. Therefore it is said in the Hari-bhakti-viläsa that one year should be taken to study one another, the guru and the disciple. The guru also will see whether the person is fit to become a disciple, and the disciple also will see “Whether this gentleman can become my guru.” “I became attached to them. I became a lover of the mahätmäs.” So the process is that if you want to make any progress... Just like Närada Muni. He made immediately progress simply by associating with the mahätmäs only for four months. Why? That is explained in the next verse. What is that? Tasyaivaà me anuraktasya. “I became attached to them. I became a lover of the mahätmäs.” Anuraktasya praçritasya. “I became obedient.”… “If you become disobedient to guru, then your business is finished….” Not disobedient. Guror avajïäù, that is great offense. If you become disobedient to guru, then your business is finished. These are the qualifications. Me anuraktasya praçritasya... And hatainasaù. Hata enasaù. Means "All my sinful activities stopped." Nobody can understand the bona fide guru or Kåñëa unless he is free from sinful life. Therefore we have to accept this principle: no illicit sex, no gambling, no, I mean to say, intoxication, no meat-eating. If you follow these four principles, then you become hatainasaù. Hata enasaù. Your sinful life stopped. “And if the guru is mahätmä and if you are qualified .. then the result will be there…” Çraddadhäna means with faith and obedience. Not that blindly. Çraddadhänasya bälasya. And although he was a boy, but he got this qualification. Bälasya dänta, silent, no more playing. Anucarasya. Anucara means following. These are the qualifications. If you become qualified with these qualities... What is that? Anurakta, means attached, obedient, no sinful activities, and faithful, and not disturbing, dänta, and follower. And if the guru is mahätmä and if you are qualified with these qualifications, then the result will be there. Immediately. Çrémad-Bhägavatam 1.5.29 -- Våndävana, August 10, 1974
5.30. “A guru’s business is to deliver the same message as Kåñëa said…” Here the saintly persons, the mahätmäs, gamiñyantaù, when they were going, they confidentially said what was spoken by Kåñëa directly. This is the secret of success. Try to understand. Anvavocan gamiñyantaù kåpayä déna-vatsaläù. Guru, or mahätmä, they are very merciful, merciful in this way that they know how a person can be elevated to the topmost platform of knowledge, and they can give him. And this is not very difficult. It is said here that yat tat säkñäd bhagavatoditam. This is mercifulness. A guru’s business is to deliver the same message as Kåñëa said. Then he’s déna-vatsala. Otherwise, if he says something else, he’s a cheater. He’s not guru. He must be, to the suffering humanity, being kind upon them. Sarva-dharmän parityajya mäm ekaà çaraëam.. [Bg. 18.66]. This is guru’s business. Do not manufacture anything. There is no question of... There is no need of manufacturing anything. Simply you speak to the suffering humanity the same thing which Kåñëa says. Säkñäd bhagavatä uditam. This is the business of guru. It is clearly said. “This is the mission of Kåñëa consciousness…” So déna-vatsaläù, the sädhus, they should be very much compassionate to the suffering humanity and give them the message which is spoken directly by Kåñëa, sarva-dharmän parityajya mäm ekam... [Bg. 18.66]. This is the mission of Kåñëa consciousness Çrémad-Bhägavatam 1.5.30 -- Våndävana, August 11, 1974
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5.33 “there is different type of use….” If somebody says, "It is the same money. How, by spending it for Kåñëa consciousness, it become nice?" The question may be raised: "The money is the same. How you say that when it is employed in Kåñëa consciousness business, it is nice, and when it is not employed, it is bad? Money is the same." The reply is there. Bhägavata says. What is that reply? Now cikitsitam. The example is given: just like milk. If you take... Milk is very nice food. But if you take more, then there will be disorder of the bowel. If you, by greediness, you take more milk, then there will be bowel complaint. Yes. Then, when there is bowel complaint, you go to physician. Then he gives you prescription: another milk preparation. What is that? Yogurt. If you say to the physician, "Well, I am suffering by taking milk preparation, and you are giving another milk preparation. How it will be cured?" No, it will be cured…cikitsitam, the same milk converted into yogurt, add little black pepper, little salt and lime, it will cure. The origin is the milk. So one way you become diseased and the other way you become cured, but the preparation is the same—milk. Similarly, this material world, there is different type of use. As soon as you use it for your sense gratification, you'll be affected with material disease. And if you use it for Kåñëa consciousness, it will elevate you to the liberated condition. Çrémad-Bhägavatam 1.5.12-13 -- New Vrindaban, June 11, 1969 “use one farthing for our sense gratification, then we will have to pay for it….” This is within the blood of every Indian that if I cheat you or if I take some money from you without your benefit, without repayment, then I will have to suffer. Still in India they believe this. … They knew that "I cannot cheat you." Karmé, in the karma-käëòa, if I cheat you, then I will have to pay you four times this life or next life. That is the law of karma. Therefore, we are collecting money, we should not cheat. Every paisa should be spent for Kåñëa; otherwise we shall be liable to pay. If we use one farthing for our sense gratification, then we will have to pay for it. This is the law of karma.
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Chapter 7 7.2 “Formerly, big, big saintly persons, they used to live in forest äçrama …” here is a place, Çamyäpräsa, above Haridvära, there Vyäsadeva's äçrama was situated on the river Brahmanadé, Sarasvaté, on the western side, paçcime taöe. Åñéëäà satra-vardhanaù, there all the great sages and saintly persons used to perform sacrifice. .. the äçrama was surrounded by berry trees, badaré-ñaëòa. Ñaëòa means trees… So in that äçrama... Formerly, big, big saintly persons, they used to live in forest äçrama. Now they have to come far away from äçrama to South Africa because people have forgotten. Formerly, big, big persons, they used to visit the äçrama, but nowadays people are not interested. Anartha. They are captivated by the material, external energy. “Vaiñëava, under instruction of Mahäprabhu, should go door to door…” It is said that... Not only now, formerly also, but formerly the number of people who were not interested were very, very small. At the present moment, the number of interested people are very, very small. That is the difference. Kali-yuga. Therefore Caitanya Mahäprabhu, He inaugurated this Kåñëa consciousness movement, that people in this age are no more interested in their value of life. They are in darkness. Therefore Vaiñëava, under the instruction of Çré Caitanya Mahäprabhu, should go door to door, country to country, town to town, and preach Kåñëa consciousness for their benefit. Çrémad-Bhägavatam 1.7.2-4 -- Durban, October 14, 1975
7.4 “The pürëam is the Supreme Personality of Godhead, complete…” So here, bhakti-yogena manasi samyak praëihite amale [SB 1.7.4]. Amale means we can completely clean. So our... What did he see? When if the mind becomes cleansed, apaçyat, he could see. Apaçyat puruñaà pürëam. Puruñaà pürëam, puruñam person, and pürëam, complete. We are also person, every individual being, but we are not pürëam. We are apürëam. The pürëam is the Supreme Personality of Godhead, complete. Complete with everything, that is pürëam. “both things are there, the puruñam, the Kåñëa, and the mäyä also…” And mäyäà ca tad-apäçrayam, and the back side is mäyä. Mäyä means the external energy. Just like if you stand facing the sun, the back side of your, there is a big shadow, that is mäyä. So both things are there, the puruñam, the Kåñëa, and the mäyä also. Both things he saw. But He is not affected by mäyä. This is the special significance of Kåñëa. Although mäyä is there, he says, mäyäà ca tad-apäçrayam. Mäyä is there, but Kåñëa is not influenced by mäyä, but He is controller of mäyä. Therefore He is described, éçvaraù paramaù kåñëaù [Bs. 5.1]. Éçvara means controller. We are controlled by mäyä, but Kåñëa is the controller of mäyä. That is the difference. We are not controller; we are controlled. Çrémad-Bhägavatam 1.7.2-4 -- Durban, October 14, 1975
7.5 Vyäsadeva was empowered by his guru, Närada. Writing book is not a whimsical, whatever I like. No. You must be empowered by superior authority; then you can deliver the right things. So Vyäsadeva was empowered by his guru, Närada. Çrémad-Bhägavatam 1.16.22 -- Hawaii, January 18, 1974
7.6 sätvata-saàhitäm This Çrémad-Bhägavatam is sätvata-saàhitäm, spiritual knowledge. It has nothing to do with anything material. Simply spiritual knowledge. Çrémad-Bhägavatam 1.7.5-6 -- Johannesburg, October 15, 1975
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“Vidvän .. follows the previous äcärya who is representative of Kåñëa...” So this Çrémad-Bhägavatam is meant for persons who want to finish this life of anartha, meaningless life. For them is Çrémad-Bhägavatam. Vyäsadeva has given us. We should study very carefully, and we have tried to give each and every word’s meaning and the translation and the purport consulting all the big, big äcäryas. Äcäryavän puruño veda. One who is following the footsteps of the äcärya, he knows. He knows everything. So that is explained everywhere. Evaà paramparä-präptam [Bg. 4.2], by the äcäryas. We don’t create any meaning. Äcäryavän. One has to accept a bona fide spiritual master and take knowledge from him. Vidvän. Vidvän means who is following vidvän. …Vidvän does not mean one has to become a big grammarian, logician. No. Vidvän means one who follows the previous äcärya who is representative of Kåñëa. He is vidvän. Çrémad-Bhägavatam 1.7.5 -- Våndävana, September 4, 1976 “Hygienic principle, health question, economic question, everything solved…” This morning time, in every house, you can go. Either they are sleeping or they are drinking bed tea, without washing mouth, and all the germs are going within the tea, and they are being infected within the intestines, and they are getting so many diseases. But they will not understand. But here, and the bhakti-yogam, everyone rises early in the morning and then washes himself, takes bath, becomes cleansed, and chant Hare Kåñëa mantra, read book. This is bhakti-yoga. Automatically everything will be... Hygienic principle, health question, economic question, and social, political— everything will be solved. It is not joking. Anarthopaçamaà säkñäd bhakti-yogam adhokñaje . Çrémad-Bhägavatam 1.7.6 -- Geneva, May 31, 1974
7. 7 “Vyäsadeva is vidvän. He is the first-class vidvän.” So this is very important thing because it is said, lokasya ajänataù: “These foolish men, they do not know that their problems can be solved only by this bhakti-yoga, Kåñëa consciousness.” They do not know it. Lokasya ajänataù. Therefore vidvän... Vyäsadeva is vidvän. He is the first-class vidvän. Cakre sätvata-saàhitäm. This saàhitä means Vedic literature for enlightening people. So every Vaiñëava’s duty is that you make your life first of all perfect by understanding your real position and preach this cult because lokasyäjänataù: all people throughout the whole world, they are ajänataù. Ajänataù means they do not know anything…. Çrémad-Bhägavatam 1.7.6 -- Våndävana, April 18, 1975 “Simply by hearing. You don’t require to understand even…” .” Yasyäà vai çrüyamäëäyäm [SB 1.7.7]. Simply by hearing. You don’t require to understand even; the hearing is so powerful. That is stated in other place, çåëvatäà sva-kathäù kåñëaù puëyaçravaëa-kértanaù [SB 1.2.17]. Kåñëa-kathä is puëya-çravaëa-kértanaù. If you simply hear and talk about Kåñëa, you become pious, pious. Even if you don’t understand the Sanskrit or English, simply if we become eager to hear about Kåñëa, then you become pious. It is so powerful. Therefore it is recommended, yasyäà vai çrüyamäëäyäm. Nityaà bhägavata-sevayä [SB 1.2.18]. This should be our practice. … “this is the mission of Çré Caitanya Mahäprabhu..” If we take this opportunity... We are opening centers all over the world just to give the people this opportunity, nityaà bhägavata-sevayä. Anartha upaçamaà säkñäd bhakti-yogam. Then, as soon as the heart is cleansed by hearing about Kåñëa... Caitanya Mahäprabhu recommends that. Yäre dekha, täre kaha kåñëa-upadeça [Cc. Madhya 7.128]. This Çrémad-Bhägavatam is also kåñëa-upadeça because by hearing Çrémad-Bhägavatam, you will be interested in kåñëa-upadeça, about Kåñëa. That is also kåñëa-upadeça, and the upadeça, instruction, given by Kåñëa, that is also kåñëa-upadeça.So this is the mission of Çré Caitanya Mahäprabhu, that you go and preach and make propaganda about kåñëa-upadeça. This is Kåñëa consciousness movement. We are teaching all our men how to spread kåñëa-upadeça, how to spread Kåñëa consciousness. Then anartha upaçamaà säkñät. Then all the unwanted things he has contaminated will be finished. Çrémad-Bhägavatam 1.7.7 -- Våndävana, April 24, 1975
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7.10 “they say God is great, but one does not know how He is great..” How Kåñëa is great. Ittham-bhüta-guëo hariù. Therefore it is said how Kåñëa is great. God is great. In the Western world, they say God is great, but one does not know how He is great. That you will find in the Vedic literature. Just like in the Çrémad-Bhägavatam, ittham-bhüta-guëo-hariù: He’s so great. That you have to learn from Çrémad-Bhägavatam. Simply to know God is great, it is good. But how He is great, how He is working, that we have to take lesson from the Vedic literature. You cannot find such information anywhere, in any book throughout the whole world. So there is no question of studying Vedas from a sectarian point of view. For the sake of knowledge, everyone should study this Vedic literature. …. “That is the life’s mission..” So we have tried to explain this sätvata-saàhitäm in English for study of the whole world, because English can be understood, or it can be translated easily. So these activities are going on. And we are very much thankful to you that you are cooperating. So in India you may find some difficulty. Still, your valuable cooperation is required for the benefit of the whole world. Lokasyäjänato vidväàç cakre sätvata-saàhitäm….We have to spread the transcendental qualities of Kåñëa. Kåñëe parama-püruñe. Yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe, bhaktir utpadyate [SB 1.7.7]. That is the life’s mission. So as far as possible, try to understand. Çrémad-Bhägavatam 1.7.10 -- Våndävana, September 9, 1976
7.11 “kñipta, means he’s mad..” So who will be interested in Çrémad-Bhägavatam? That is mentioned here: harer guëäkñiptamatiù. Kñipta means madness. Here is a man, kñipta, means he’s mad. So there are two kinds of madness. One madness is for material enjoyment. They are also mad Çrémad-Bhägavatam 1.7.11 -- Våndävana, September 10, 1976
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Chapter 7 7.12 “wherever there is Kåñëa, that is transcendental….” This Çrémad-Bhägavatam is another Puräëa, history. We have already explained. So sometimes a class of devotees known as sahajiyä, they say that “What we have got to do with the narration of Kurukñetra battle?” They immediately jump to the kåñëa-lélä, directly with the gopés. And Kåñëa’s activities in other field, they think it is useless. But that is not the fact. Anywhere Kåñëa is acting, that is transcendental—the Battlefield of Kurukñetra, historical references, description, so superficially it appears that what a devotee has got to do with this battlefield? But battlefield or no battlefield, wherever there is Kåñëa, that is transcendental. … Those who are advanced, they know that Kåñëa’s dancing with the gopés, that lélä and Kåñëa’s playing as the leader of the battlefield of Kurukñetra is the same. It is all transcendental. One should not make any distinction between the two. Saàsthäà ca päëòu-puträëäà vakñye kåñëa-kathodayam. Päëòu-puträëäm, the päëòu-putras, or the Päëòavas, son of Päëòu, they’re all devotees. Even their political affairs, because there is connection with Kåñëa, it is kåñëakathä…. Çrémad-Bhägavatam 1.7.12 -- Våndävana, September 11, 1976
7.13-14. “all of them achieved their original, spiritual form. Svarüpam…” So here it is said yadä mådhe kaurava-såïjayänäm. In the fight all the parties who died, they all obtained véra-gatim. And most of them they achieved svarüpa. That is described in a different place. Svarüpa means his original, spiritual form. All the soldiers or the kings who died, and at the time of death who were seeing Kåñëa—Kåñëa was there in the battlefield—all of them achieved their original, spiritual form. Svarüpam. And those who did not see Kåñëa, they got promoted véra-gatim, in the heavenly planet. So fight is not always bad. If it is dharma-yuddha, according to the prescribed rules, not whimsical fight, dharma-yuddha, then there is gain. This science is lost. There is no such thing. Now fighting means hooliganism, vandalism, guëòä-ism. That is not fight. Here is fight: véra-gatim gate. They are all promoted. “Duryodhana and Bhéma…” Duryodhana and Bhéma, they were very expert in fighting with gadä. So when they were fighting, Balaräma... Balaräma... Kåñëa was neutral, but He was taking the side of Arjuna. He was driving the chariot. That means He was on the side of the Päëòavas. But actually He was not fighting. So Balaräma also did not fight, and in order to avoid any parties, He went to holy places at that time. He was traveling all over India from different holy places, one place to another. So when He returned, He had some sympathy with Duryodhana. Because Duryodhana was His disciple to learn how to fight with this gadä, club, naturally He was sympathetic, Balaräma was sympathetic. So when He came, they were..., fighting was going on. So just to show Him respect, they stopped fighting and everyone was silent. Because the Päëòavas knew that Balaräma was sympathetic with Duryodhana, and if He takes the side of Duryodhana, then everything will be spoiled, because He is the Supreme Person. But He did not do so. He advised them, “My dear Duryodhana, I know you are a great fighter. You have got strength. You have learned, you know the art of fighting. But you are not so strong as Bhéma.” And He advised Bhéma, “My dear Bhéma, you have got the strength of ten thousand elephants. Naturally you are superiorally stronger. So he knows the art better than you, and you are bodily stronger than him. So there will be no decision. The fighting will go on. Can you not stop? Because there will not be decision. The fighting will go on. Unless one is dead, the fighting will go on. So what is the use? Nobody will be victorious. The fighting will go on. Better stop.” But they remained silent. Silent means they did not like the idea. Because Bhéma had many old grudges against Duryodhana, because when Draupadé was being insulted, they had to sit down silent, no protest. There were so many incidences—rivalry, insult and counterinsult. So they took the opportunity of feeding the old grudge by fighting. Everyone was determined, “I must kill.” Duryodhana was determined to kill Bhéma, and Bhéma was determined to kill. So when they
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did not listen to the instruction of Baladeva, then Baladeva left the place. He went to Dvärakä, back. Of course, Kåñëa was there, because Kåñëa was to give hint to Bhéma how to kill Duryodhana. So Duryodhana, by the blessings of his mother, his whole body became iron-like solid. So by beating by the Bhéma, it was not easy. So the story is that Gändhäré, the mother of Duryodhana, she was great chaste woman. Because her husband was blind, she used to remain as blind woman covering the eyes. But she had some power. Chaste woman, anyone who sticks to the regulative principles, he gets a power, spiritual or material. He gets power. A brahmacäré gets power if he follows brahmacarya. Everyone, if we follow the prescribed rules and regulations, automatically you become powerful. So Gändhäré had some power. So her eldest son, Duryodhana, was advised to see the mother naked. She advised, “My dear son, tomorrow morning when you come to offer your obeisances to me, you come naked. I shall see you and you will be solidified just like iron.” So he was going naked and Kåñëa saw. So He asked him, “Where you are going?” “This is the... I am going to see my mother.” “How is that? You are going naked? At least you have some langota. This is not good.” So he took the instruction of Kåñëa and covered the private part with a langota. And when Gändhäré saw, she saw that he was not fully naked, so she regretted, “O my dear son, I asked you to come before me naked. Why you have got this...?” “No, Kåñëa advised.” Then she began to smile, that “My attempt is failure.” So Kåñëa knew it, that part which was covered, that was not turned iron. The other parts turned into iron on account of seeing by Gändhäré. So in this fight Kåñëa hinted Bhéma that “You strike here. That part is not ironized.” Although it is against the regulative principle to strike the opponent party below this waist, Kåñëa advised that “Unless you transgress this law, you cannot kill him.” So he was struck below the waist, and he was not killed, but his waist was broken. Therefore it is said våkodaräviddha-gadäbhimarça. Then he died. This is mentioned here. Çrémad-Bhägavatam 1.7.13-14 -- Våndävana, September 12, 1976
7.16 “Açvatthämä, brahma-bandhu…” So here, Açvatthämä, he’s born of a brähmaëa father, but his work has been proved just like a butcher. Therefore he is called brahma-bandhu. ….. Açvatthämä was born of a brähmaëa, Droëäcärya. But he killed the five sons of Draupadé most abominably, when they were sleeping. So what to speak of brähmaëa, he’s less than a kñatriya even. Because a kñatriya also do not kill anybody while one is sleeping. A kñatriya challenges, offers him weapon, fights, and then one of them is killed. That is... So here it is brahma-bandhoù ätatäyinaù. Ätatäyinaù, aggressor…. Çrémad-Bhägavatam 1.7.16 -- Våndävana, September 14, 1976
7.19 “considering all these points he was excused…” So this dvijätmaja, son of a brähmaëa. He’s not addressed as a brähmaëa because his actions are different. Unless one acts as a brähmaëa, he’s not accepted as a brähmaëa. This is the Vedic system. Lakñaëam, yasya yal lakñaëaà proktaà … Of course, from social point of view, we sometimes give respect, as it will be seen. Açvatthämä, because he happened to be a great personality, Droëäcärya, so he was excused from capital punishment. Otherwise, Arjuna decided to kill him. But because he was a very great man’s son, guru-putra, considering that “If he dies, then guru’s wife will be very much unhappy,” Draupadé advised... She was unhappy on account of death of her sons. So they considered that Açvatthämä’s mother, she’s innocent, but on account of the son’s death, she would be unhappy. So considering all these points he was excused from the capital punishment. “mantra war…” Now they do not know how to counteract this nuclear weapon. Formerly they knew. I throw one kind of weapon, and if you are expert, you can counteract it. Now they have discovered the nuclear weapon, but they have not yet discovered the counteraction. Fight means I show some expert fighting craft or experiencing. The opposite party must also show something better than that. That was fighting. And in this way when one party fails, he’s killed. And if he’s killed then war stops. No more war. This was the system….
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So such warfare of mantra, very subtle. This, at the present moment this warfare is carried on gross weapons. But finer than that, there is mantra war. By mantras the warfare can go on. So this warfare is mantra Çrémad-Bhägavatam 1.7.19 -- Våndävana, September 16, 1976
7.20 “whatever last resort he knew…” So necessity has no law. This brahma-bandhu, he knew how to create this brahmästra. He learned it. But he knew it also that this weapon is not to be used generally. In very, very rare cases this should be used. As I explained, that atomic bomb, the nuclear weapon, is not used when there is fight between two dogs. It is not so insignificant. When the fight is very severe, just like your country used this nuclear bomb. When the Japanese people dared to attack your Pearl Harbor, at that time, your President was Mr. Truman. So it was not to be used, but he took little more precaution. Anyway, such weapon, deadly weapon, should not be used ordinarily. “You must be expert in chanting mantra….” Another point is here. Athopaspåçya salilam: this mantra weapon is so strong that it can be manufactured simply by touching water with mantra. Just like we take mantra, apavitraù pavitro vä sarvävasthäà gato ’pi vä yaù smaret puëòarékäkñaà sa bähya. The same process. Do not think that it is some ritualistic external. No. It has got meaning. If you can chant the mantra properly, if you follow the rules and... You must be expert in chanting mantra. “if we do it properly, then it has got immense potency. …” You see he manufactured this deadly weapon. It is material. Still, it is so deadly weapon, brahmästra. He was not working in a laboratory, finding out so many chemicals to make an atomic nuclear weapon. Simply water. You see. Here it is said, atha upaspåçya salilam. Just like we do, om apavitraù pavitro vä sarvävasthäà gato ’pi. Then if we do it properly, then it has got immense potency. Immense potency. Don’t think it is childish, it is formality. No. Just see here. Atha upaspåçya salilaà sandadhe tat samähitaù. This is wanted. Samähita, completely in trance. This is the process. So these things are required, how to become samähita, samädhi-stha, in trance. If we take it as childish play, formality, then it will act, but it will take long time. But if you do it properly, you’ll be quickly successful. In one life you’ll be successful. Çrémad-Bhägavatam 1.7.20-21 -- Våndävana, September 17, 1976
7.57 The jewel was the repository of Açvatthämä’s mystic power, and as it was removed, he shriveled and collapsed. Presenting the jewel to Draupadé, Arjuna said, “Here is the gem you desired, O beautiful lady. Açvatthämä is now as good as dead, for to cut off the hair of a powerful warrior is equal to killing him. Indeed, the Vedas also prescribe such punishment for fallen Brahmins, but they never sanction killing the body.” Bhéma praised Arjuna for his intelligent act which had satisfied everyone… Kåñëa spoke to Açvatthämä. “O son of Droëa, all wise men will know you as a coward and a wretch from now on. You will have to endure the fruits of your sinful acts. For three thousand years you will wander the earth, afflicted by disease and completely alone, unable to speak to anyone. Wretched and foul-smelling, you will dwell in deep forests and dreary wastelands. At the end of this period, purified at last of your sins, you will ascend to the higher regions. Go now, O wicked man.” Mahäbhärata -Translated by Kåñëa Dharma dasa MBK: 2.29: Açvatthämä Punished
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Chapter 8 8.18 “for pleasing His devotee, He becomes dependent….” the conception of accepting God as child. That is better conception (than) to accept God as father, because from father we simply take away: “Father, give me this, give me that, give me that, give me that.” And if you accept God as child, then you have to give everything. This is Gauòéya-Vaiñëava conception. Yaçodämäyi. (S)He has accepted, (s)he is worshiping God as child, so that she is always engaged that Kåñëa may not be in any inconvenience, about His body, about His comforts. Always mother Yaçodä is anxious that “Kåñëa is now very naughty. He may not capture some monkey, He may not fall down on the water, He may not be burnt in the fire.” Always anxious. Because this is Kåñëa consciousness. She is always anxious to give protection to Kåñëa. The best service. Kåñëa does not require anyone’s service. He is complete, pürëam. But for pleasing His devotee, He becomes dependent. He is bothering mother, “I am hungry. Why don’t you give Me food. I will steal butter, your stock.” Kåñëa has gone to offer His respect, to take the dust of her feet. So Kåñëa is the original person. He has admitted, and çästra admits, and here is another authority, Kunté. Kunté, the mother of the Päëòavas. Kunté’s not ordinary woman. Kåñëa has gone to offer His respect, to take the dust of her feet. Because materially she happens to be aunt of Kåñëa, elderly lady, superior. So Kåñëa has gone to pay His respect before departing. That is the system, Vedic system, to offer respect to the superior first of all. Before going... “No...” Kåñëa is going. “(S)he knows that ‘I am Personality of Godhead.’ ” No. Kåñëa was touching the feet of Mahäräja Yudhiñöhira because he was elder brother. When Kåñëa used to come at the Päëòavas’ house, every Päëòavas knew that Kåñëa is the Supreme Personality of Godhead. It was not unknown to them. But Kåñëa was coming down and touching the feet of Mahäräja Yudhiñöhira. And Mahäräja Yudhiñöhira was not returning. He was embracing Him because He was younger brother. So this is the etiquette. Çrémad-Bhägavatam 1.8.18 -- Mäyäpura, September 28, 1974
8.19 “Just like an actor…” theatrical actor playing on the stage. A child, he is seeing somebody acting, but the child has forgotten that his father acting. Because the father has dressed in a different way and he’s a different posture, playing on the stage, although the child is sitting amongst the audience, he cannot understand that “He’s my father playing.” Because he hasn’t got the understanding. It may be that who is elderly than me, that means one who is advanced his knowledge, he can see. Or the mother can say, “Oh, don’t you see your father is playing there?” So although the child and the mother is there, one cannot see, other can see. That means one who has got knowledge, he can see. One who hasn’t got knowledge, he cannot see, although God is everywhere. God is everywhere. Everywhere. Na lakñyase müòha-dåçä naöo näöyadharo yathä. Naöo. Naöo means the theatrical actor. When he is dressed just like an actor, the foolish man cannot see him. Naöo näöyadharo yathä. Çrémad-Bhägavatam 1.8.18-19 -- Bombay, April 9, 1971 covering with the curtain So one side is mäyä-javanikäcchannam. Mäyä, this illusory energy, is covering with the curtain. Just like we are seeing the Deity, but if there is a curtain, we cannot see. Similarly, there is a curtain which is illusory energy, mäyä. Big, big scientists, they cannot see what is behind this material nature. They cannot understand. Because the mäyä, this wonderful material energy, is acting in such a big curtain, they cannot understand that beyond this there is something else. They cannot understand. Mäyä-javanikä äcchannam. Illusory energy. They are thinking this material energy working, that is everything. Nothing beyond this. Çrémad-Bhägavatam 1.8.19 -- Mäyäpura, September 29, 1974
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8.20 when one becomes a devotee, the, the, he is or she is no more in the lower grade Although ordinarily we take striya, means women, çüdra and vaiçyas in the lower-class grade, but when one becomes a devotee, the, the, he is or she is no more in the lower grade. Te ’pi yänti paräà gatim. The devotional service is so nice that anyone... Ordinarily women is taken less intelligent; çüdra is taken less intelligent; vaiçya is taken less intelligent. But if he takes to Kåñëa consciousness, he is the most intelligent. Kåñëa yei bhaje sei baòa catura. This is the statement in the Caitanya-caritämåta. Anyone who has taken to Kåñëa consciousness, he is the most intelligent. Çrémad-Bhägavatam 1.8.20 -- New York, April 12, 1973 any woman can also understand Kåñëa. So women, they are not very much interested. Generally. Maybe a special woman. But they are... Otherwise, they sometimes become devotee. Devotee... Therefore Kåñëa says, te 'pi yänti paräà gatim. As soon as they become devotees, they also promoted. But generally, they are not interested. The vaiçyas, the mercantile men, they are interested after money. The woman is interested after sense gratification. And çüdra means they are ignorant rascals. Therefore He has mentioned these three names: striyo vaiçyäs tathä çüdräù [Bg. 9.32]. But even they, although they are not interested, even they become interested, te 'pi yänti paräà gatim. Not that even though they become interested, they keep behind. No. On the... With the equal force with men, they also promoted……So following her footsteps, any woman can also understand Kåñëa. Çrémad-Bhägavatam 1.8.20 -- Mäyäpura, September 30, 1974 Kåñëa likes to be related with His devotee So Kåñëa likes to be related with His devotee as father and mother. Here, in this material world, we try to make our relationship with the Supreme as father, but Kåñëa wants to become the son. Therefore nanda-gopa-kumäräya. He takes pleasure to become a devotee’s son. Ordinary men, they want God as father, but that is not very pleasing to Kåñëa. Father means... To become father means always botheration: “Give me this, give me this, give me this.” You see. Of course, Kåñëa has got immense potencies to supply. Eko yo bahünäà vidadhäti kämän. He can supply everyone as much he wants. He’s supplying food to the elephant. He’s supplying food to the ant. Why not to the human being? But these rascals, they do not know. They’re working day and night like ass to find out bread. And if he goes to church, there also: “Give me bread.” They are only bread problem. That’s all. Although the living entity is the son of the richest opulent person, but he has created his bread problem. This is called ignorance…. govindäya namo namaù Govindäya. We are after sense gratification. Go means senses. So if you associate with Kåñëa, you enjoy your senses affluently. Just like the gopés are dancing with Kåñëa. So there is no scarcity of sense gratification also. But that is not this sense gra..., gross sense gratification. That is spiritual sense. That is spiritual sense. Änanda-cinmaya-sad-ujjvala-vigrahasya [Bs.5.32]. We chant every day. That sense, you get, sense gratification is änanda-cinmaya, cinmaya, in the spiritual world. Not this third-class änanda with these bodily senses. This is not änanda. This is an illusion. This is illusion. We are thinking that “I’m enjoying,” but that is not änanda. This änanda is not fact, because we cannot enjoy this material sense pleasure for long. Everyone has got experience. It is finished. It is finished. But spiritual enjoyment does not finish. It increases. That is the difference. … Çrémad-Bhägavatam 1.8.21 -- New York, April 13, 1973
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“It is no other Kåñëa …” Kunté is pointing out, kåñëäya väsudeväya: “You rascal, you don’t take Kåñëa otherwise. I am speaking of Kåñëa, the son of Vasudeva, Väsudeva.” Just like to identification in the court, if you give your name, then you must give the father’s name, your village, your district, like that. That is identification. So therefore Kuntédevé is pointing out: “It is no other Kåñëa. The Kåñëa whose father’s name is Vasudeva, whose mother’s name is Devaké, whose father’s name is Nanda Mahäräja, whose mother’s name is Yaçodämäyi. That’s all.” “The Meaning of Kåñëa…” When that Vallabha Äcärya... He wrote some essays and books, The Meaning of Kåñëa. The Meaning of Kåñëa. And he went to Caitanya Mahäprabhu, and he wanted some eulogization that he has so many meanings of Kåñëa. So Caitanya Mahäprabhu said, “No, no, I know Kåñëa’s name, only two or three. That’s all.” He said, “I know Kåñëa is the son of Yaçodämäyi, Yaçodänandana. Kåñëa means the boy who sucked the breast of mother Yaçodä. I know that.” Çrémad-Bhägavatam 1.8.21 -- Mäyäpura, October 1, 1974 “We want to create a new generation…fluent speaker in Çrémad-Bhägavatam…” This Sanskrit verse is meant for understanding ourself. It is not for simply selling our books. Every one of you... We are repeating this verse again and again so that you are expected to chant these mantras. Not that the book is kept... "I'm very learned scholar." What kind of learned scholar? "If I find the book, then I can speak." That is not scholarship. You must chant. We want some generation who can preach Kåñëa consciousness. So if they learn simply English and Sanskrit, they will be able to read this book, and that is sufficient. We don't want anything. All informations are there. Throughout the whole world, whatever knowledge is there, in the Çrémad-Bhägavatam, everything is there. There is literature, there is poetry, there is philosophy, there is religion, there is love of Godhead, there is astronomy. Everything is there. Çrémad-bhägavatam amalaà puräëam. Vidyä bhägavatävadhiù. If one simply reads this ÇrémadBhägavatam, his education is the topmost. Vidyä bhägavatävadhiù. There is something topmost, ultimate. So for education, vidyä, this Çrémad-Bhägavatam. If one studies Çrémad-Bhägavatam, he is well versed in every subject matter. So we want to create a new generation in your country so that in the future there'll be fluent speaker in Çrémad-Bhägavatam and preach all over the country, and your country will be saved. This is our program. We have come here not to exploit your country, but to give you something substantial. This is Kåñëa consciousness movement. Çrémad-Bhägavatam 1.8.22 -- Los Angeles, April 14, 1973 “simply concentrating your mind on lotus flower..” Paìka means mud, and ja means generate. Paìkaja, the lotus flower, is so important. Still, it is generated from mud. So Kåñëa likes paìkaja very much, lotus flower. So if we see lotus flower, we can immediately remember Kåñëa. So this Kåñëa consciousness movement is so nice. Here Kuntédevé, a great devotee, is giving us opportunity to become Kåñëa conscious: simply concentrating your mind on lotus flower. That's all. Lotus flower. As soon as you see a lotus flower, you will immediately think of namaù paìkaja-näbhäya. "Oh, Kåñëa's navel is just like lotus flower. From the navel of Kåñëa there was a stem of lotus flower, and from that lotus flower, Brahmä came out… Çrémad-Bhägavatam 1.8.22 -- Los Angeles, April 14, 1973
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8.24 Kåñëa is protecting you, you cannot expect that you'll be out of danger. There were so many dangers. So just imagine that the Päëòavas, they had their wife, Draupadé... She is incarnation of goddess of fortune. And friend, Kåñëa, who is always protecting them... But still, there are so many dangers. This is the instruction, that because Kåñëa is protecting you, you cannot expect that you'll be out of danger. Danger you must meet, because..., then you'll know that this material existence is full of dangers. Padaà padaà yad vipadäm [SB 10.14.58]. This we always remember. We should not be so fool that "I am living very now comfortably." No, sir. You are in danger. Çrémad-Bhägavatam 1.8.24 -- Mäyäpura, October 4, 1974
8.25 “You should not be disturbed by the sea waves. Just try to cross over the sea….” The material world is full of dangers. Padaà padaà yad vipadäm [SB 10.14.58]. Just like if you are on the ocean. If you are on the ocean, you might have very strong ship, very safe ship, but that is not safety. Because you are on the sea, at any time there can be dangers….So long you are on the sea, you are on the dangerous position, however strong your ship may be. That's a fact. So you should not be disturbed by the sea waves. Just try to cross over the sea. Go to the other side. That is your business. Similarly, so long we are in this material world, there must be dangerous calamities because this is the place of calamity. So our business is, even within these calamities, dangers, how we develop our Kåñëa consciousness and, after giving up this body, we go back to home, back go Kåñëa. That should be our business. We should not be disturbed by the so-called calamities. Danger or festival, they are all different demonstration of Kåñëa. So a devotee never takes dangerous position as very reverse position or very calamitous position. He welcomes. Because a surrendered soul, he knows either danger or festival, they are all different demonstration of Kåñëa….. a devotee, either in opulence or in danger, he is not disturbed. He knows both these things are Kåñëa. Either in dangerous position... "Now Kåñëa has appeared before me as danger." Selling book may be diverted into selling jewelry that is not very good idea. Therefore we give different varieties of engagement, Kåñëa consciousness. We should not divert our energy. Now when we are selling book, that is Kåñëa consciousness. We are selling book. But if we think that the selling book may be diverted into selling jewelry that is not very good idea. That is not very good idea. Then we become again jeweler. Punar müñika bhava. Again become mouse. We should be very much careful. Our Kåñëa consciousness cannot be diverted. Then you are gone to hell. Even there is danger, even there is suffering in Kåñëa consciousness, we should tolerate. Why should we be afraid of danger? We should simply depend on Kåñëa consciousness, because if we live Kåñëa conscious, in any circumstances, then my benefit is that I am not coming again in this material world. Apunar bhava-darçanam Çrémad-Bhägavatam 1.8.25 -- Los Angeles, April 17, 1973
8.26 “akiïcana - one who has nothing..” Kiïcana means "something." So na kiïcana means "one who has nothing to possess." He is called na kiïcana. Or one who is fully convinced that "Nothing belongs to me," he is akiïcana. “Vedic civilization is voluntary giving up…” Therefore the Vedic civilization is voluntary giving up…Here in this material world, everyone is trying to possess more—more wealth, more education, more beauty, more family prestige, aristocracy. This is materialism. And spiritualism means just the opposite. Therefore people are not attracted to spiritualism.
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My Guru Mahäräja forced me to take this life. I have told you that I was thinking when I was dreaming that "Guru Mahäräja is asking me to come out..I was afraid: "Oh, I have to give up my family. And I become... I have to become sannyäsé? And I have to go behind my Guru Mahäräja? No, no, it is horrible." I was thinking. But he forced me to it. He is so kind that he forced me, somehow or other. That is mercy. I can understand now that how much merciful was my Guru Mahäräja that he forced me to take this life. “I have lost everything… that is the best qualification for Kåñëa consciousness.” This position is very nice, niñkiïcana. "I have lost everything. I am now not cared by my family, my friends. So everything I have lost. Therefore I am forced to come to You, surrender. So don't kick me, kick me out. Please give me shelter because I have no other shelter." Tomä bine ke äche ämära: "I... There is nobody else to take my care except Your Lordship." This is called niñkiïcana…. “If we become pound-shilling man, property man, then Kåñëa will be finished…” So long we shall think that "For my protection, this arrangement is there..." that is not niñkiïcana. Niñkiïcana means when I'll think, I'll be actually under the understanding that "I have no other protection except Kåñëa," and then I fully surrender, that is the best qualification for Kåñëa consciousness. Therefore I am so much after books. If we forget our position, if we become pound-shilling man, property man, then Kåñëa will be finished, because Kåñëa is akiïcana-gocara. “That comfort will be realized only, not Kåñëa….” So we should always remember that whatever we are trying for material..., it is all for Kåñëa, nothing for us…..Then you remain akiïcana. And if we think that "We have got now very big house. We shall live comfortably and sleep comfortably," then na gocaram, then Kåñëa will not be realized. Then that comfort will be realized only, not Kåñëa. Akiïcana-gocaram. We should always remember this. Çrémad-Bhägavatam 1.8.26 -- Mäyäpura, October 6, 1974 Kåñëa wants that you get full experience that by material gain, you'll never be happy Lord is situated everyone's heart. So He knows everything, that you still want something material. He will give you. "Yes, you take it." Kåñëa wants that you get full experience that by material gain, you'll never be happy. This is Kåñëa's business. I was forced to come to this position to carry out my order of my Guru Mahäräja. I got good opportunity for becoming very rich man in business. And some astrologer told me that: "You should have become like Birla." So there was some chances, very good chances. I was manager in a big chemical factory. I started my own factory, the business was very successful. But everything was dismantled. I was forced to come to this position to carry out my order of my Guru Mahäräja. Akiïcana-vittäya. When everything was finished, then I took Kåñëa, that: "You are the only..." Therefore Kåñëa is akiïcana-vitta. When one becomes finished of all his material opulences “It is the greatest gain….” And now I am realizing that I have not lost. I've gained. I've gained. That's a fact. So to lose material opulences for Kåñëa's sake is not loss. It is the greatest gain. ..When one becomes akiïcana, nothing to possess, everything finished, then Kåñëa becomes the only riches for such person. Çrémad-Bhägavatam 1.8.27 -- Los Angeles, April 19, 1973
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8.31 “Kuntédevé did not dare to take the part of Yaçodä..” Just like we are, we are offering obeisances to Kåñëa with awe and veneration. But nobody comes here to Kåñëa with a rope: "Kåñëa, You are offender. I shall bind You." Nobody comes. That is the another prerogative of the most perfect devotee. Yes. Kåñëa wants that…So Kuntédevé is thinking of Kåñëa's opulence, but she did not dare to take the part of Yaçodä. That is not possible. Although Kuntédevé happened to be aunt of Kåñëa, but she had no such privilege... This privilege is especially given to Yaçodämäyi. Because she's so advanced devotee that she has got the right to chastise the Supreme Personality of Godhead. That is special prerogative. “Kåñëa is afraid of Yaçodämäyi…” So Kuntédevé was simply thinking of the privilege of Yaçodämäyi, that how much fortunate and how much privileged she was that she could threaten the Supreme Personality of Godhead, who is feared even by the fear personified…But Kåñëa is afraid of Yaçodämäyi. This is the superexcellence of Kåñëa. “Everyone can have that privilege….” Don't think that the privilege which was given to Mother Yaçodä... If not exactly like that, everyone can have that privilege. If you love Kåñëa as your child, then you'll have such privilege. This system is still current in India, when the child too much disturbing, he is bound up in a place. That is very common system. So Yaçodä Mother adopted it. Sä mäà vimohayati. So that is the scene appreciated by pure devotees, that how much greatness is there in the Supreme Person that He is playing exactly a perfect child. “The inhabitants of Våndävana, they don't care to know how great is Kåñëa….” Kuntédevé is not inhabitant of Våndävana. She is inhabitant of Hastinäpura, outside Våndävana. The outside devotees, the devotees who are outside Våndävana, they are studying the inhabitants of the Våndävana, how great they are. But the inhabitants of Våndävana, they don't care to know how great is Kåñëa. That is the difference. So our business is simply to love Kåñëa. The more you love Kåñëa, the more you become perfect. It is not that it is necessary to understand Kåñëa, how He has created. The things are mentioned there. Kåñëa is explaining Himself in the Bhagavad-gétä so much. Don't bother very much to know Kåñëa. That is not possible. Simply increase your unalloyed love for Kåñëa. That is perfection of life. Çrémad-Bhägavatam 1.8.31 -- Los Angeles, April 23, 1973 “If some devotee comes to chastise Me, I would like it …” Kunté is astonished, vimohayati, that "This is my astonishment, that how Kåñëa is afraid of His mother? The... Everyone is afraid of Kåñëa." That Kåñëa, Kunté admits that... Therefore it is called lélä. Everything, whatever Kåñëa does, it is lélä. Lélä means He's enjoying that fearful attitude of Himself. Everyone prays Him as the Supreme Lord. He is adored, He's worshiped. Nobody can be fearful to Him. Nobody goes to Kåñëa: "I have come to chastise You, Kåñëa." That is not possible. Nobody goes to the temple with the attitude, with a stick—"Sir, I have come to chastise You." Everyone is praying. So when Kåñëa thinks that "I want to be chastised," at that time He become subordinate to His devotee to be chastised. This is Kåñëa's lélä. Kåñëa agrees that "Nobody comes to chastise Me, all My devotees. If some devotee comes to chastise Me, I would like it." So Kåñëa accepts such great devotee as His mother and father, and they are able to chastise Kåñëa. So these people, these Mäyävädé people, they are trying to become one with the God. But a devotee doesn't like to be one with God but better than God or higher than God. That is devotee's position. Çrémad-Bhägavatam 1.8.31 -- Mäyäpura, October 11, 1974
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8.39 “Everything will look very beautiful when Kåñëa is there…”. So Kuntédevé is thinking that "When Kåñëa will be absent, our, this kingdom will not be beautiful. So long Kåñëa is with us, we Päëòavas, our kingdom, Hastinäpura, everything beautiful." It is said, tvat-padair aìkitä bhäti. "Kåñëa, You are now in our kingdom. You are walking. So by the impression of Your footprints, everything is beautiful. There is sufficient supply of food, fruits, water. Everything looks beautiful. But when You leave us, then it will not look beautiful." That is being described “Because you are in Kåñëa consciousness, you look very, very beautiful …” You are all boys and girls. When you were outside this Kåñëa consciousness, just think over, your beauty was there, but, at the present moment, because you are in Kåñëa consciousness, you look very, very beautiful. That's a fact. So what is fact now, what is, what was fact before, during five thousand years ago when Päëòavas were there, that Kåñëa in the center, everything becomes beautiful—that can be done at any time. Kåñëa is always there. Simply you have to invite Him, "My Lord, please come and be in the center." That's all. Everything will be beautiful. Çrémad-Bhägavatam 1.8.39 -- Los Angeles, May 1, 1973
8.40 “Kåñëa is glancing over us…” Just like we are sitting here. Kåñëa is glancing over us. Everything is nice, first-class. Kåñëa has come very kindly. Because you are trying to become Kåñëa's devotee, He has come before you in His full opulence, and He's glancing over you, and you become happy and beautiful. “plastic bangles..” formerly people used these pearls, the valuable stones, silk, gold, silver, and decorated the body with nice manufactured ornaments. But where are those things gone? Those things are now gone. Now plastic bangles. Advancement of civilization. “Nature’s way means Kåñëa's way …” By nature's way. By nature's way means Kåñëa's way. So you take nice water from the river. What is the use of constructing huge waterworks supplying water? Nature has already given you. You take fruits, nice fruits. You take grains. You take milk products. You take silk. You take pearls. You take jewels. Everything is... You want richness, you collect the pearls—you become rich. There is no question of to become rich by starting some huge factory, producing these motor bodies. If you want to be rich, then you can get riches... Wherefrom? Vanädri-nady-udanvantaù. From seas, from river, from hills. You can get valuable jewels, gems, pearls, from these natural sources. So India's wealth, formerly, it was depending on these things: gold, silver, jewels, pearls, silk—not industry. And from the forest, from the herbs, from food grains—all natural products. Hindus would not touch this china, clay utensils, glass or this plastic utensils… Godless civilization, they no more can depend on the natural gifts. They think by industrial enterprises, they will get more money and they'll be happy. And to remain satisfied with the food grains, vegetables and natural gifts, that is primitive idea. They say, "It is primitive." When men were not civilized, they would depend on nature, but when they are advanced in civilization, they must discover industrial enterprises. So instead of eating on metal dishes, the civilized men should eat on, what is that called, plastic. That's all. Now plastic utensils, not even metal.
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Still, according to Vedic civilization, these Hindus, they would not touch this china, clay utensils, or this plastic utensils Or glass utensils, they'll never touch. .. So simply by Kåñëa's glancing, Kunté is expressing that so many beautiful things are there. "Simply by Your glance." So if you simply plead for Kåñëa's glancing, so there is no question of scarcity, there is no question of need. Everything will be complete. Çrémad-Bhägavatam 1.8.40 -- Los Angeles, May 2, 1973
8.44 “The language should not be cheap…’ Kunté offered prayers to Kåñëa in very chosen nice words, all the words... Therefore Kåñëa is known, His another name is Uttama-çloka. Uttama-çloka. Because Kåñëa is the Supreme, He should be offered prayer with supreme words and feelings. Supreme words and feelings. The language should not be cheap, or the idea should not be cheap “Instead of writing ourself, if we.. follow the footprints of great devotees …” …we can practice how to offer prayer to Kåñëa. Instead of writing ourself, if we, in the beginning, follow the footprints of the great devotees of Kåñëa and follow their principles, taken to heart, how they have spoken, that will be advantageous, because Kåñëa will be pleased. Çrémad-Bhägavatam 1.8.44 -- Los Angeles, May 6, 1973
8.48 “the dog’s body is meant for the service of that master…” …how we can claim, “This is my body”? From the very beginning. Then somebody maintains you. Suppose you are working in office, in a factory. So actually that body belongs to him, the maintainer. Just like a dog. The master maintains it, and the dog’s body is meant for the service of that master. As soon as the master indicates, “You do this,” immediately he does it. A dog has no independence, practical. So in this way the body belongs to the master. In the beginning, body belongs to the father and mother. Then, if you grow up, then body belongs to your country. In this way, go up to the death point, and after death also, the body belongs to others…. “…sacrifice this body for others, why not for Kåñëa?” So our intelligence is, if we have to work for others and sacrifice this body for others, why not for Kåñëa? That is our philosophy. If I am whole time, whole duration of life, I am working for others... Others means, ultimately, my senses. The senses are others. Kämädénäà kati na katidhä pälitä durnideçäù. My senses dictating, “You stick to this woman and go to hell.” “Yes, I am ready. Yes.” Käma, lust. So I am servant of the lust. Neither I am servant of the woman or servant of this man or that man. I am servant of my lust. And the lust is dictating that “You do this nonsense.” “Yes, I’ll do. Yes, I’ll do.” So in this way, we are actually servant of our senses and the dictation of the senses. This is our position. … Çrémad-Bhägavatam 1.8.48 -- Los Angeles, May 10, 1973 “Arjuna is higher grade devotee than Yudhiñöhira Mahäräja” Yudhiñöhira Mahäräja should have thought like this, that “Yes, this body does not belong to me, but it belongs to Kåñëa, and Kåñëa desired that with this body there must be fighting for His satisfaction.” So Arjuna thought like that. Arjuna thought like that. Therefore Arjuna is higher grade devotee than Yudhiñöhira Mahäräja. Yudhiñöhira Mahäräja has got personal consideration. When Kåñëa advised him that “You go to Droëäcärya and speak this lie, that his son Açvatthämä is dead, otherwise he’ll not die. You go and speak,” so he hesitated. He said, “How is that? I never spoke lie. How can I go and say him the lie?” So this personal consideration is there, that “If I speak lies, then I will be sinful, and I’ll be punished and so on, so on.” But a devotee does not think like that. “Maybe it is sinful, but it will satisfy Kåñëa; I must do it.” This is devotee’s decision. Çrémad-Bhägavatam 1.8.48 -- Mäyäpura, October 28, 1974
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8.49 “the real point he was missing… done under the instruction of Kåñëa” the real point he was missing, that whatever he has done, it has been done under the instruction of Kåñëa. Therefore, for ordinary men this is a great sin. For sense gratification, if we kill so many persons, we are liable. But so far the Päëòavas are concerned, they did not do it for their sense gratification. They did it for Kåñëa. Therefore whatever they had done, that was right. Çrémad-Bhägavatam 1.8.49 -- Mäyäpura, October 29, 1974
8.50 “What is religious fight?” What is religious fight? Religious fight means you have got right to kill your aggressor. If somebody takes your property, if somebody sets fire in your house, if somebody kidnaps your wife, or somebody is trying to kill you, they are called aggressor. So aggressor should be killed immediately. It is not that somebody has become an aggressor, and if I say, “Now I have become a Vaiñëava, I’ll not be violent. I shall tolerate. Caitanya Mahäprabhu has taught us to be tolerant like the tree or the grass. So I shall become tolerant. Let him do.” Just like Gandhi used to say. Somebody questioned him that “If somebody comes and violates the chastity of your daughter in your presence, what will you do?” He said, “I shall remain nonviolent.” But that is not çästric injunction. This is foolishness. If somebody is aggressor, he must be killed immediately. Dharma-yuddha. Yudhiñöhira Mahäräja is thinking that “Although there was fight, the fight was between our own men, my brother, my nephews, my grandfather. So they are family members. I have killed them for my kingdom.” He is thinking in that way. He is a pious man. Violence is required. “they must be killed…” …Similarly, nonviolence does not mean that in right causes also you will remain nonviolent. No. You do not attack anybody unnecessarily. You do not kill unnecessarily animal even, not even an ant. You should be nonviolent by your nature. But when there is aggression, there are enemies, the çästra says, dharma-yuddha. That is dharma-yuddha. So prajä-bhartur dharma-yuddhe vadho dviñäm. Dviñäm, envious. So they must be killed. Çrémad-Bhägavatam 1.8.50 -- Los Angeles, May 12, 1973
8.51 “The king is thinking of woman so seriously …” So Mahäräja Yudhiñöhira is very much repentant: “I have killed so many men, and they are, some of them are father, some of them are brother, some of them are sons, some of them are husbands of the women. And because I have killed them, now this woman class, they have become friendless.” So he is... Just see how much he is aggrieved, thinking of the condition of the woman. And people accuse that India, woman are considered just like slaves. Just see. The king is thinking of woman so seriously, and is it a fact that in India woman is taken as slaves? Who cares for the slaves? So much anxiety. And that is king. Yes. A king shall give protection to everyone, especially those who are helpless. … So the point is that Yudhiñöhira Mahäräja, how much responsible king he was, that for ordinary woman, the soldiers... Take for... Soldiers or officers, commander-in-chief, they all died. Now he is thinking of their welfare activities, how to give protection to these woman. Just imagine how much responsible king. And he is thinking in this way, that “The sinful activity which I have done in this connection by killing their husbands or sons or father, even if I give some donation as welfare...” Just like in your country there is welfare department. All these helpless girls are given some donation. He says, “That is not sufficient. That... By that way, I cannot compensate what harm I have done to them.” That is... That is his son... “Even if I give some money, donation, they’ll not be happy, because they have lost their protection.” This is called responsible king.
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“especially the brähmaëas, the children and the women, duty of the king…” .. So without king, not like the present government officers, all rogues and simply take taxes and let the citizens go to hell. There is no protection for anyone, either for the children, either for the brähmaëas or for the women. No protection. “You go to hell. If you like, we can give you some contribution. That’s all.” No. The king must be so responsible that he should see to the comfort of the citizens, especially the brähmaëas, the children and the women. This was the duty of the king. Çrémad-Bhägavatam 1.8.51 -- Los Angeles, May 13, 1973
Chapter 9 9.1 “anyone who takes birth in this land, he is national…” So the most important point is that the king was, he so responsible, he became afraid, that “I have killed so many prajä.” Prajä. It is not said there, “human being.” No. Prajä. … If this is definition, prajä, “one who takes birth,” so the animals also take birth. So Yudhiñöhira Mahäräja is not only thinking of the human being who were killed in the battlefield of Kurukñetra. He is thinking of all the horses, elephants, because they are also living entities. They are also prajä, national. “National,” this word, we don’t find in the Vedic literature, “national.” It is modern invention. So if we feel nationally, then we feel for every living entity (who) is born in that land. That is real Kåñëa consciousness.. Çrémad-Bhägavatam 1.9.1 -- Los Angeles, May 15, 1973 “that “Kåñëa is greater brahmacäré than me….” So Yudhiñöhira Mahäräja, now all the Päëòavas along with Kåñëa, they have come to Bhéñmadeva for taking his last instruction. He was lying on the bed of arrows for death. So his father’s benediction was that Bhéñmadeva would not die unless he desires to die. He was a very avowed brahmacäré, truthful. And Bhéñmadeva recommended in the räjasüya-yajïa that “Kåñëa is greater brahmacäré than me. Although I am brahmacäré, but Kåñëa is greater brahmacäré.” Why? “I am brahmacäré. I have avoided association of woman, but Kåñëa, He was young boy and He had so many young girlfriends, still, He was not sexually agitated. He is the greatest brahmacäré.” That is the recommendation given by Bhéñmadeva. When Çiçupäla was criticizing Kåñëa, Bhéñmadeva supported Kåñëa, that “What kind of brahmacäré I am? He is greater brahmacäré than me. I think I could not save myself, keeping myself amongst the young girls. No. But Kåñëa can do so. He is real brahmacäré.” So therefore His another name is Acyuta, “never falls down,” “infallible.” Çrémad-Bhägavatam 1.10.3 -- Mäyäpura, June 18, 1973
9.2 “all the saddles of the horse, if they are golden ornamented, ….” Prabhupäda: So one very important word is here: sadaçvaiù svarëa-bhüñitaiù. Formerly the horses were used in military division…So all the horses, when they are required for procession or for going to the fight, were well-decorated with golden ornaments, svarëa-bhüñitaiù. So just imagine the, all the saddles of the horse, if they are golden ornamented, how many ounces you will require to decorate the horse. And what is the price of gold now? Dänavér: One hundred and twenty-eight dollars an ounce. Prabhupäda: Just see, at least fifty ounce will be required to decorate one horse. And one ounce is $120. So what is the price of fifty ounce? Devotees: Five thousand dollars. Prabhupäda: Such sixty-thousand horses, how much it comes? (laughter) Where is that gold? They are very much proud, advancement of material civilization, but instead of gold, we find plastic. (laughter) And the nonsense, they are very much proud of their wealth. … “And the kings, they would not do anything without consulting…” So this kñatriya, this Mahäräja Yudhiñöhira, they also kñatriyas. So when they were going to see Bhéñmadeva, they were going there in royal style, with chariots, with horse, and decorated with golden ornaments and the brähmaëas, Vyäsadeva and other. All the kñatriyas, kings, would
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be always accompanied by hoards of brähmaëas. As soon as they required any instruction, immediately consult the brähmaëas, and they gave good advice: “Do like this.” This is the business of the brähmaëa. And the kings, they would not do anything without consulting. Don’t think that because there was monarchy, they were all autocrat. No. If the brähmaëas would not agree, then they won’t do. The brähmaëa’s community, all saintly persons and learned scholars, brähmaëas... There was a committee, and the king would take their advice how to manipulate the political affairs or administration, and they would consult standard books. Çrémad-Bhägavatam 1.9.2 -- Los Angeles, May 16, 1973
9.3 “Such great personalities darkened because they took money from them..” Therefore Arjuna is considering, “How can I kill Bhéñma?” But duty is so strong. Kåñëa is advising, “Yes, he must be killed because he has gone to the other side. He has forgotten his duty. He should have joined you. Therefore he is no more in the position of guru. You must kill him. He has wrongly joined the other party. Therefore there is no harm, killing him. Similarly Droëäcärya. I know they are great personalities, they have got great affection. But only on material consideration they have gone there.” What is that material consideration? Bhéñma thought that “I am maintained by the money of Duryodhana. Duryodhana is maintaining me. Now he is in danger. If I go to the other side, then I should be ungrateful. He has maintained me so long. And if I, in the time of danger, when there is fighting, if I go to the other side, that will be...” He thought like this. He did not think that “Duryodhana may be maintaining, but he has usurped the property of the Päëòavas.” But it is his greatness. He knew that Arjuna will never be killed because Kåñëa is there. “So from material point of view, I must be grateful to Duryodhana.” Therefore Caitanya Mahäprabhu has said that viñayéra anna khäile maléna haya mana. Such great personalities became darkened because they took money from them, anna. If I am provided by somebody who is too much materialist, then that will affect me. I will become also materialist. I will also become materialist. Bhagavad-gétä 2.4-5 -- London, August 5, 1973
9.30 “He is so merciful that He has come to see an abominable person like me.” Kåñëa exhibited His causeless mercy when He was present at the departure of Grandfather Bhéñma. During the Battle of Kurukñetra, Bhéñmadeva, the grandfather of Arjuna, was lying on a bed of arrows before departing from this mortal world. When Lord Kåñëa, Mahäräja Yudhiñöhira and the other Päëòavas approached Bhéñmadeva, he was very grateful to Lord Kåñëa, and he addressed the brähmaëa military commander Kåpäcärya thus: “My dear Kåpäcärya, just see the wonderful causeless mercy of Lord Kåñëa! I am most unfortunate. I have no qualification. I was opposing Kåñëa’s most intimate friend, Arjuna—I even tried to kill him! I have so many disqualifications, and yet the Lord is still so kind that He has come to see me at the last point of my life. He is worshipable by all great sages, but still He is so merciful that He has come to see an abominable person like me.” NoD 37: Impetuses for Kåñëa's Service
9.34 “Even Kåñëa, the Supreme Lord, He can also say. He wants variety…” Brahman, Brahman does not mean no variety. Varieties. There is fighting. Just like Kåñëa was taking pleasure when His devotee Bhisma was piercing Him with arrows, actually. He was taking pleasure. So Viçvanätha Cakravarté has given this example, that this can be realized by this example, that when a lover kisses the opposite lover, even sometimes, kissing, there is blood come out, still, it is pleasing. In that kissing process, even blood comes out, still, it is pleasure. The lover does not complain. It is very suitable example given by Viçvanätha Cakravarté Öhäkura. So when Kåñëa enjoys with His devotees, the fighting with piercing Kåñëa’s body, that is being enjoyed by Kåñëa. I think I have explained this in Bhägavata. So impersonal, without any variety, nobody can live. No live Even Kåñëa, the Supreme Lord, He can also say. He wants variety. So this variety of forms... Because they want variety of enjoyment, therefore they have got different forms of body according to the association. Çrémad-Bhägavatam 2.9.3 -- Melbourne, April 5, 1972
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“You have to know how Kåñëa will be pleased, then you are perfect….” Kåñëa is not stereotyped, that He has to be served in this way only. No, Kåñëa can accept service in so many ways. There are dvädaça-rasa, akhila-rasämåta-sindhu. Just like Kåñëa is enjoying when Bhéñmadeva was piercing His body with the arrows. He was enjoying. This is also rasa. Bhéñma, purposefully, he knows Kåñëa is the Supreme Lord, still, he is devotee, he was giving Him pleasure by throwing arrows on His body. So Kåñëa takes pleasure in that. Kåñëa does not take pleasure only when you throw rose flowers. He can take pleasure when you can pierce. If you are actually able to do that. So that is Kåñëa. So änukülyena kåñëänuçélanam [Cc. Madhya 19.167]. You have to know how Kåñëa will be pleased, then you are perfect. That you have to practice, first of all, in the vidhi-märga, according to çästra, according to the instruction of guru. Çrémad-Bhägavatam 5.5.9 -- Våndävana, October 31, 1976
9.37 “Bhéñma conquered over Kåñëa, because He had to break His promise….” So Bhéñma wanted to conquer over Kåñëa. He promised. How he conquered, that you know, the story, that when Duryodhana showed some reluctance, that “My dear grandfather, you are not fighting with the Päëòavas wholeheartedly because you have got affection for them. So you are on my side. You should fight wholeheartedly.” A little criticizing. So to, in order to please Duryodhana, Bhéñma promised that “Tomorrow I shall kill all the five brothers. Is that all right?” ‘Yes, sir. Do that.” “So they cannot be saved unless Kåñëa breaks His promise.” Kåñëa said that... Both the parties were informed that “It is family fight. I cannot take part in the family. But I can divide Myself into two: My soldiers one side, and I am one side. But even if I am in one side, I’ll not fight.” So this was His promise, that He would not fight in the Battle of Kurukñetra. But Bhéñma obliged Him to fight, to break His promise in order to save Arjuna. Therefore Bhéñma conquered over Kåñëa, because He had to break His promise. Arjuna was in such a precarious condition that unless Kåñëa would take up the weapon to stop Bhéñma, Bhéñma was determined: “All right, let, let me kill my grandson.” So in battlefield, it was a great ocean of fighting, and Bhéñma, Droëa, Karëa, they were compared with big, big sharks, crocodiles in the ocean. That was described by Parékñit Mahäräja, that “Only for Kåñëa, my grandfather Arjuna was saved. Otherwise, it was impossible for my grandfather to conquer over the fight, to come out victorious. It is simply due to Kåñëa.”…. “sometimes Kåñëa breaks His promisefor the sake of a devotee….” So this is Kåñëa’s business, to... Bhéñma was a devotee, great devotee of Kåñëa. So he promised that either Kåñëa would break His promise, otherwise His friend will be dead. So he broke His promise. So sometimes Kåñëa breaks His promise, own promise, for the sake of a devotee. Nobody is expected to break his promise, but Kåñëa is so kind, for protection of His devotee He can do anything. He can break His promise also. This is Kåñëa’s position. So such Bhéñma was so affectionate to the Päëòavas. So Kåñëa wanted... Bhéñma was lying on the bed of arrows, preparing for his death. So Kåñëa wanted that these Päëòavas should go to Bhéñma and hear his instruction…. Çrémad-Bhägavatam 1.8.46 -- Los Angeles, May 8, 1973
“So Kåñëa actually did not break His promise….” His name is Ajita. He cannot be conquered, but His devotee can purchase Him, can conquer Him. Just like you have seen the pictures in our Back to Godhead about Bhéñma, that it was just joking, but he knew that “Arjuna cannot be killed because he is very dear friend of Kåñëa. So these people are requesting me to kill Arjuna. So I shall show my capacity of fighting.” And actually Arjuna became perplexed. Bhéñma wanted to see that Kåñëa shall have to break His promise for His devotee. “I know I shall not be able to kill Arjuna, but at least I shall see that Kåñëa
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has broken His promise.” So Kåñëa actually did not break His promise. He did not accept any weapon, but He simply showed Bhéñma that “I have come to kill you with this wheel of the chariot.” His sudarçana-cakra is different. These are the reciprocation. Kåñëa can do anything for His devotee. Personally He may be very severe, but for devotee He can do anything. That means devotee can purchase by his devotion. Lecture Excerpt -- Montreal, August 23, 1968 “But superficially, He did not take His original disc. …” He promised that He would not fight, but Bhéñma promised that either He should fight or His friend would die. So therefore He prepared to fight. But superficially, He did not take His original disc. He took only one broken wheel of the chariot, and taking it, He was going to kill Bhéñma just to show him, “You promised that I would fight, so now I have taken this fighting weapon. Now you can stop. Otherwise you will be killed.” So he stopped. He could understand. But while Kåñëa was coming to kill him with that broken piece of wheel, that was very pleasing to him, Bhéñma. At that time Bhéñma was piercing with sharpened arrow the body of Kåñëa. So He was pleasing, He was feeling very pleasure, being pierced by the arrow of Bhéñma. “He was not thinking of Kåñëa with flute…” So bhakti transaction, there are many kinds of bhakti transaction. And at the time of Bhéñma’s death he was thinking of Kåñëa: in His fighting spirit He was coming to kill him. That is in Bhéñma’s prayer. There is in the Bhägavata. He was not thinking of Kåñëa with flute. He was thinking of Kåñëa with the broken chariot wheel and was coming to kill him. That form was very pleasing to him.So we can reciprocate all kinds of rasas, humor, because He is the reservoir of all rasas. So this is the rasa of chivalry, the fighting spirit. So everything is there. Çrémad-Bhägavatam 3.26.45 -- Bombay, January 20, 1975 “Bhéñma praised Kåñëa for His glorious favoritism toward His devotee Arjuna..” Kåñëa’s favoritism toward His devotees was exhibited in His fight with Bhéñma. When Grandfather Bhéñma was lying at the point of death on the bed of arrows, Kåñëa was present before him, and Bhéñma was remembering how Kåñëa had been kind to him on the battlefield. Kåñëa had promised that in the Battle of Kurukñetra He would not even touch a weapon to help either side; He would remain neutral. Although Kåñëa was Arjuna’s charioteer, He had promised that He would not help Arjuna by using any weapons. But one day Bhéñma, in order to nullify Kåñëa’s promise, exhibited his fighting spirit so magnificently against Arjuna that Kåñëa was obliged to get down from His chariot. Taking up a broken chariot wheel, He ran toward Grandfather Bhéñma as a lion runs toward an elephant to kill it. Grandfather Bhéñma remembered this scene, and He later praised Kåñëa for His glorious favoritism toward His devotee, Arjuna, even at the risk of breaking His own promise. NOD 22—39 Wellwisher of His devotees. Kåñëa’s compassion… Kåñëa’s compassion was also exhibited when Grandfather Bhéñma was lying on the bed of arrows which had been shot through his body. While lying in this position, Bhéñma was very anxious to see Kåñëa, and thus Kåñëa appeared there. Upon seeing the pitiable condition of Bhéñma, Kåñëa began speaking with tears in His eyes. Not only was He shedding tears, but He also forgot Himself in His compassion. Therefore, instead of offering obeisances to Kåñëa directly, devotees offer obeisances to His compassionate nature. Actually, because Kåñëa is the Supreme Personality of Godhead, it is very difficult to approach Him. But the devotees, taking advantage of His compassionate nature, which is represented by Rädhäräëé, always pray to Rädhäräëé for Kåñëa’s compassion. NOD 22 Compassionate
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9.49 “Dhåtaräñöra accepted, “Yes, my dear nephews, you can become king now….” This is very important verse: the king’s duty and how a king is recognized. The first recognition was made by Dhåtaräñöra, his uncle. Why? Because there was fight between two section of cousin-brothers, the Päëòavas and the Kauravas. So the Kauravas were all killed. The Päëòavas also, except the five brothers, their sons were all killed. So it is not that by force... There was force, but it was dharma-yuddha. Kñatriyas, they would claim by strength, by fight, not by high court judgment. By strength, by bodily strength. So the Päëòavas proved their bodily strength, and Dhåtaräñöra was under the impression that because actually the kingdom belonged to him, but on account of his becoming blind, he could not inherit on the throne. Defective in the body. A king should be all complete. So not a blind man can be king. That is not possible. So after the death of his younger brother Päëòu, he thought, actually the kingdom belonged to him. Now, after the death of his brother, his sons should inherit. That was the political conspiracy of the battle of Kurukñetra. Now everything finished, decided by the battle. Dhåtaräñöra accepted, “Yes, my dear nephews, you can become king now. We have tried our strength, and you have come out victorious. Therefore I also confirm that you become king.” It is said, piträ cänumataù. Not that against the will of Dhåtaräñöra, Mahäräja Yudhiñöhira accepted the throne. No. He took permission: “My dear uncle, now you decide whether we shall become king or you shall remain king.” So he said, “No, you become king. Now your right is confirmed.” “So in the Bhägavata you will find everything, politics, sociology, religion, culture..” So it is not that kind of kingdom. Here it is said, cakära räjyaà dharmeëa. Cakära räjyaà dharmeëa pitå-paitämahaà vibhuù. He was so great, powerful. According to the tradition of the pitå-paitämaham, Mahäräja Yudhiñöhira, recognized by his uncle, recognized by Kåñëa, took up the reigns of the government, and dharmeëa, according to the..., strictly to the shastric principle, he ruled over. This is king. So in the Bhägavata you will find everything, politics, sociology, religion, culture, philosophy, science, everything you will find. It is not that simply dogmatic, something saying, some miracles. No, it is not like that. It is a great science, scientific. Therefore in the beginning it is said, nigama-kalpa-taror galitaà phalam idam [SB 1.1.3]. Nigama. Nigama means the Vedic literature. Nigama. So the essence, the quintessence of Vedic literature, Çrémad-Bhägavatam... Çrémad-Bhägavatam 1.9.49 -- Mäyäpura, June 15, 1973
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Chapter 10 10.1 “Dharma-yuddha means religious fight, fight on religious principles…” So fighting whimsically by the politicians, that is not sanctioned. There must be dharmayuddha. Dharma-yuddha means religious fight, fight on religious principles. So what was the religious principle? Here it is said, hatvä ätatäyinaù. Ätatäyé means aggressor. If somebody comes to your home to kidnap your wife, to take by force your property or to set fire in your house, he is called ätatäyé. He should immediately be killed. … So Yudhiñöhira Mahäräja, dharma-bhåtäà variñöhaù, he was so strictly followers of religious principles that when even Kåñëa advised him that “You go and say some lies to Droëäcärya. Because Droëäcärya will not believe anyone, you say and go there that ‘Your son Açvatthämä is dead.’ ” And Yudhiñöhira Mahäräja hesitated, that “How can I say this lie?” Of course, this is too much following religious principles. This is also another instruction. When Kåñëa said that “You go and speak the lies,” he should have done immediately. That is dharma. Because dharmaà tu säkñäd bhagavat-praëétam [SB 6.3.19]. Dharma means which is given by the Supreme Personality of Godhead. That is dharma… “of all the followers of religious principle, he is the foremost…” So here Yudhiñöhira Mahäräja, dharma-bhåtäà variñöhaù, of all the followers of religious principle, he is the foremost, variñöhaù. So he was very sorry that “For my sake, for enthroning me, oh, so many people have given their lives.” …Therefore in our çästra, when you commit some necessary sinful activities, to counteract it, a fasting, fasting is recommended. Therefore Yudhiñöhira Mahäräja was observing fasting, taking little necessities. Therefore çaunaka Muni is inquiring that sahänujaiù pratyavaruddha-bhojanaù kathaà pravåttaù kim akärañét tataù: [SB 1.10.1] “Then he was undergoing some präyaçcitta system; then how did he take the reigns of ruling over the kingdom?” That was his inquiry, Çaunaka Åñi. … Çrémad-Bhägavatam 1.10.1 -- Mäyäpura, June 16, 1973
10.2 “they become devastated, burned into ashes…” So here it is stated that vaàçaà kuror vaàça-davägni-nirhåtam. When everything was finished... Kåñëa knows how to kill the demons, setting fire. Just like you... Some way or other, if there is fire in the forest, automatically, so many trees, so many animals, so many other things, they become devastated, burned into ashes. So Kåñëa, by the policy of Kåñëa, all the demons were brought together in the Battlefield of Kurukñetra, and set them... The fire was set, fighting, and they died. … “There is My real representative, and he will work nicely.” So bhava-bhävana. Kåñëa... This world is created by Kåñëa, and He wants to see it is properly maintained. And who will maintain? His own representative. Not the demons. Therefore king is supposed to be a representative of Kåñëa. He will maintain this world properly. A Vaiñëava, he knows how to utilize everything for Kåñëa. The aim of this creation is giving these conditioned souls another chance for liberation. That is the purpose….When He saw, “Now Mahäräja Yudhiñöhira is situated on the throne for the control of the world,” He..., préta-manä babhüva ha, He became satisfied: “There is My real representative, and he will work nicely.” Çrémad-Bhägavatam 1.10.2 -- Mäyäpura, June 17, 1973
10.3 “There was only one flag….” So Mahäräja Yudhiñöhira ruled over the earth. Now, it is clearly stated, paridhyupäntäm, “up to the limit of the seas.” That means all the seas—the Atlantic Ocean and the Pacific Ocean, the biggest oceans, the Indian Ocean. That means the whole world. Here is the proof, that formerly the emperors in Hastinäpura, Mahäräja Yudhiñöhira, he ruled over the whole world. There was only one flag. That is also stated. Up to the time of Mahäräja Parékñit, there was no division. The whole world was Bhäratavarña, and the emperor of Hastinäpura, they ruled over, paridhyupäntäm. Anujänuvartitaù.
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“Mahäräja Yudhiñöhira, personally he did not fight….” He was not alone. His brothers, Arjuna, Bhéma, Nakula, Sahadeva, great fighters, great commander-in-chiefs, generals, they were at his command. Anujänuvartitaù. Whatever Mahäräja Yudhiñöhira will order... Otherwise, how could he manage such great empire? He had generals and commander-in-chiefs like Arjuna and Bhéma, indefatigable. Nobody could conquer Arjuna or Bhéma also. Mahäräja Yudhiñöhira, personally he did not fight. His brothers were sufficient to fight for himself, as in the Battlefield of Kurukñetra. He was not fighting, but his brother, Arjuna and Bhéma, was fighting…. Mahäräja Yudhiñöhira also, when he was assured that “I am also protected by Kåñëa, I am also enlightened by the instruction of Bhéñma; my brothers, such big brothers, Bhéma, Arjuna, they will follow my instruction,” in this way, when everything was in complete, vijïäna-vidhüta-vibhramaù, then he accepted the throne. This is monarchy. This is king. Çrémad-Bhägavatam 1.10.3 -- Mäyäpura, June 18, 1973
10.4 “The earth can produce profusely if people are honest, God conscious…” Kämam means necessities of life. We have got so many things. But how it will be supplied? It is clearly said, kämaà vavarña parjanyaù [SB 1.10.4]. And how parjanyaù will be regular? Yajïäd bhavati parjanyaù …And if the king is right, if the king is dharmic, proper representative of God, then supply, there is no limit of supply. Take. We have got experience. In sometimes we find in this mango season profuse mango. People cannot end it by eating. And sometimes there is no mango. Why? The supply is in the hand of Kåñëa through His agent, the material nature, this earth. The earth can produce profusely if people are honest, God conscious. There cannot be any scarcity. Therefore it is said that kämaà vavarña parjanyaù [SB 1.10.4]. God gives. Eko yo bahünäà vidadhäti kämän. Nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13). So God, Kåñëa, fulfills all our desires.… “if the rain falls on the head of a snake, there is jewel….” So kämaà parjanyaù, kämaà vavarña parjanyaù [SB 1.10.4]. Whatever you get, all the necessities of your life will be available if there is sufficient rain. Because after all, the earth produces... This is the system. There is rainfall, proper rainfall, and the earth produces. Not only food grains. Also jewels also, produced. Those who are astronomers, they know. Under certain constellation of the star, if the rain falls on the head of a snake, there is jewel. If the rain falls on the head of an elephant, there is jewel. Then in the sea also, the pearls, they are produced. It is all due to rains. “ nature’s restriction of supply .. when people become demons, nondevotee” So kämaà vavarña. Kämaà vavarña. We require so many things. Kåñëa is prepared also to supply. Nature is there. But even Kåñëa wants to supply, if you do not become devotee, nature will restrict, “No.” That is the proof. When there was less supply... The Mahäräja Påthu wanted to kill Påthivé. She explained that “Why you are after me? It is my duty. Now there are only demons. I don’t want to give food to the demons. I want to give foodstuff to the devotees.” She said. So nature’s restriction of supply will be there when people become demons, nondevotees…. “ I have seen in your country, almost all cows are crying, crying….” Now here is very important word, that payasodhasvatér mudä, udhasvatér mudä. They were very jolly because they can understand whether they are going to be killed or not. Because they have got, they’re animal, they have got sense. I have seen in your country, almost all cows are crying, crying. Because in the beginning, all the calves are taken away and slaughtered in their presence. Perhaps you know. So what is the position of the cow? I have seen when we purchase cows, the calves are already taken away. The cow was crying, regular tears were gliding down. So they can understand that…So if the cows are not happy, if they are always afraid, that “This rascal will kill us at any moment,” then how they can be happy? There was no such thing. Therefore it is said: mudä. Mudä. Happy. And as soon as the cows are happy, you not only get sufficient milk, but the pasturing ground, I mean to say, ground, becomes moist with milk. So much milk supplied. Here it is stated, payasä udhasvatér mudä. Yes.
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“That is civilization…” There is another description. Formerly, Kåñëa’s cows, when they were passing on, the whole road will be moistened with milk. Milk supply was so sufficient. Simply manufacture butter, milk products, dahi... Distribute. Kåñëa was distributing amongst the monkeys even: “Take,” the monkey, “come on.” So by Kåñëa’s grace if we actually become dharmic, follow Kåñëa, the milk supply will be so profuse that everyone, even the animals can take the butter and yogurt. That is wanted. That is civilization. Produce sufficient quantity of grains, let the milk, cows, supply sufficient quantity of milk. All economic question solved. Çrémad-Bhägavatam 1.10.4 -- Mäyäpura, June 19, 1973 “if you keep the cows happy, then cow will supply large quantity of milk...” Now, we are hankering after milk, but in those days, during Mahäräja Yudhiñöhira’s time, milk was so sufficiently produced that before milking the cow, it supplied milk so sufficiently that the... What is called? Grazing ground? Pasturing ground, they become muddy. They become muddy with milk. Now, with the scarcity of grain, the earth also does not become muddy. It becomes dry earth. But in those days, with milk it was muddy. Just imagine how much milk was... And how it is possible? Siñicuù sma vrajän gävaù payasodhasvatér mudä [SB 1.10.4]. The milk bag was so fatty and full with milk. Why? mudä, they were so happy. They were so happy. So if you keep the cows happy, then cow will supply large quantity of milk. … “Kåñëa is personally teaching how to protect cows. He became a cowherd boy….” So it appears that how much strictly the cow protection was there so that the gävaù, payasodhasvatér mudä. They were... You’ll see Kåñëa. He is always with cows, and how the cows look very happy with Kåñëa. And Kåñëa is personally teaching how to protect cows. He became a cowherd boy. He was king’s son, Mahäräja Nanda; but His business was to take the cows and the calves daily to the pasturing ground. And it was very sportive engagement with the cowherd boys. The cows were grazing, and the boys, they took their meals in a pot, tiffin carrier. Not tiffin carrier in those days. Some way or other. And they used to eat them, distribute amongst the friends. Sometimes a tiffin carrier was stolen by one boy, and he was searching, and then it was... So just like the boys do. This was the children’s life, to take protection, to give protection to the cows, to the calves. The small children, up to six years, seven years old, they used to take care of the calves, and the elderly men, the used to take care of the... Or elderly boys, they used to take care of the grown-up cows. “Våndävana is called Vrajabhümi, “where there are many cows.” So the cows were fed very nicely. Vrajän. Therefore Våndävana is called Vrajabhümi, “where there are many cows.” It is called Gokula. Gokula. Go means cows, and kula means group. Gokula. Govardhana. Govardhana Hill. Because the cows were grazing on the hill, and profuse grass was being grown, and they are enjoying. So there should be arrangement. Just like here we see, there are so many open fields and the cows are grazing. But they cannot be happy because they know that they are simply raised for being killed. They cannot be happy. … “economic problems will be solved simply by... this Kåñëa consciousness movement” That was being maintained during the time of Mahäräja Yudhiñöhira. That is being described. Mahäräja Yudhiñöhira maintained this standard of civilization. Just see how the economic problems will be solved simply by one movement, this Kåñëa consciousness movement. Try to understand. Mahé. Because mahé will produce everything. Just like here in this Letchmore Heath there are so many, so much land lying vacant. You produce you own food. Why you are going to London, to the factories? There is no need. London, November 25, 1973 Çrémad-Bhägavatam Lecure: 1.10.4
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10.5 “ each and every vegetable, creeper, has some service, we do not know….” Prabhupäda: So everything in nature has to give something. That is the order. Everything that we see, nadyaù, the river... Why God has created the river? It has got a function. Similarly samudräù, the oceans, similarly the hills, mountains, girayaù, savanaspati, vegetables. All these vegetables which are growing, each and every vegetable, creeper, has some service, we do not know. Because we do not know the use of these vegetables, creepers, we go to the doctor, physician. Otherwise, if somebody is ill, the medicine is there. We do not know how to utilize it. Still in remote villages, in forest, they do not come to the physician, doctors. The bils, the aborigines, they know so many drugs. “They cured me, and the dentist could not….” For toothache, we go to the dentist and they extract the teeth, but I have read in Ayurvedic medicine, there is a drug, a root. Only if you touch this side of the mouth, all the germs collected within the teeth will come out. I have seen it. Sometimes in the year 1931 or ’32 I had a very severe tooth pain. So I was taken by my servant in the jungle to some, this vaidya. They cured me, and the dentist could not. I attended so many times to the dentist. I have got my practical experience. And in the Ayurvedic literature there is mention some drug, the root only if you touch here, the germs collected in the teeth, they will come out in the corner of the teeth some germs—sometimes it is itching; there is all germs—so they will come out. Sometimes pains in the toe. All they are germs. The germ theory is all right, but they want to cure these germs in different way. But by nature’s way there are so many drugs and roots and creepers that can cure all the diseases. “as soon as you are disobedient to God, demons, nature will give you punishment…” Similarly the river, the river has its function to supply water all the year. During rainy season the water is collected on the top of the hill. It is stocked there by God’s arrangement, and they come down. Just like we, by power pump, we get water down to the top of the roof and stock there. Similarly, on high level of hills and mountains water is stocked. Sometimes they are stocked in ice form, not in liquid form. So according to the seasonal changes the ice becomes melted and the water is supplied. It comes through the river. The same thing is there, but because we have now turned to become demons, the river sometimes overfloods, killing so many men and animals, at the loss. Actually everything is meant for kämam, for supplying our necessities. And as soon as you are disobedient to God, demons, nature will give you punishment. Instead of supplying you water, water is there, it will overflood. You will be in trouble…. The river will serve you, the hills will serve, the mountains will serve you … Kåñëa has made arrangement. Kåñëa is giving us chance, this human form of life, that “I give you all facilities, all the supplies, necessities of your life. The river will serve you, the hills will serve, the mountains will serve you, the ocean will serve you, the forest will serve you, the vegetables will serve, the animals will serve you, everyone will serve you. Now you have got human form of life. You take service from them, live peacefully, and chant Hare Kåñëa.” This is the arrangement. But these rascals, they’ll not chant Hare Kåñëa. They want to predominate over these hills, mountains, rivers, animals. Çrémad-Bhägavatam 1.10.5 -- Mäyäpura, June 20, 1973 “Kåñëa’s pumping process is this cloud…” The first thing is nadyaù, rivers. The stock of water is the ocean, and by evaporation, cloud is formed. Just like you pump water to the topmost floor. So Kåñëa’s pumping process is this cloud. Pumping process. He is, I mean to say, evaporating water throughout the whole summer season. And they are on the head, on the sky, and then the water is distributed all over the land. Parjanyaù. Kämaà vavarña parjanyaù [SB 1.10.4]. Because water is required. Just see how nice arrangement. And the water, whatever for the time being in the rainy season, is distributed. And for future supply it is stocked on the head of the hills and mountains. And from that hills and mountains the rivers—they are supposed to be water supply source—throughout the year will supply water. It is
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stocked on the head. The same principle. We simply imitate. We also keep a very big tank on the head of the house, and through pipe we get water supply. So here nature’s pipe water supply is the big, big rivers, and the water is being supplied from the stock on the head. There are big, big lakes and it is supplied. The same process. “Why it is salty? It will never decompose…” So nadyaù, samudräù, and girayaù. Full cooperation. The stock is the samudräù and the... Just see that such huge stock of water is salty. Why it is salty? It will never decompose. It will never decompose. But you cannot take the salty water. Therefore it is distilled by the sunshine, distilled. You take the distilled clear water. If you directly collect water from the rain, it is distilled water, without any contamination, without any dirty things, clear, very nice. Those who have, I mean to say, traveled by ship, you’ll see the ocean and sea is so clear water that up to twenty feet you can see clear water. Clear water. The stock, the ocean water, it is very clear. So everything is nicely arranged. Simply they’ll work nicely when you are obedient to God… “You want kingdom of God without God. That is your philosophy.” Tools and machinery are already there. But why there is scarcity? Now there is no petrol, whole world. You have got the drilling machine, tools and machinery, everything. Then why you are in scarcity? Because now Kåñëa is against you. Therefore in spite of the oil underground, in spite of tools and machine, you’ll starve. This is nature’s process. You have created such a situation. Now, in spite of having everything... …So that is not being done. Everyone is trying to become happy without Kåñëa consciousness. Just like in your country I heard in a... The Archbishop of Canterbury... There was some meeting. So he said that “You want kingdom of God without God. That is your philosophy.” Çrémad-Bhägavatam 1.10.5 -- London, August 28, 1973
10.6 “everyone was free from anxiety, disease, calamities, natural disturbance….” So if the government or the chief of the executive power, the king, is just to the point, dharmeëa, as it was said, “Abiding by the religious principles, ruling over the country,” then everything, even natural elements, they become cooperative. They must become cooperative. …So Mahäräja Yudhiñöhira’s time, the cooperation was so complete that everyone was free from anxiety, disease, calamities, natural disturbance…. They are always out of the three kinds of miserable condition. Everyone is in some way or other under these conditions. These conditions means it is... These kleçäù, painful conditions, they are created by three causes. What are those causes? Daiva-bhütätma-hetavaù. Daiva means created by the demigods. Daiva. Devatä. …Therefore it is said, there are three kinds of miserable conditions: daiva, bhüta, ätmä. Daiva means adhidaivika, and bhüta means adhibhautika, and ätmä means adhyätmika. Three kinds of miseries. ..So we are always in this painful condition. That is material life… “ If you are in anxiety, then that will create a disease….” So how these people, during the time of Mahäräja Yudhiñöhira, were free from all kinds of anxieties and diseases? Nädhayo vyädhayaù kleçäù. If you are in anxiety, then that will create a disease. Our this psychological condition, physiological condition, is working in so subtle way—little shocking, little disturbance will create another disturbance. The Ayurvedic medicine, they treat patients on this principle, how things are disturbed. They have got their calculation: kapha, pitta, väyu. Tridhätu. This body is a composition of these three dhätus. Yasyätma-buddhiù kuëape tri-dhätuke [SB 10.84.13]. Kuëape. This is a bag created by the interaction of the three elements, namely, kapha, pitta, väyu, bile, mucus and air. This is kaviräja treatment. They can understand the position of these three elements by feeling the pulse. This is Ayurvedic science. If one kaviräja can learn to feel the pulse, he can say everything. Çrémad-Bhägavatam 1.10.6 -- Mäyäpura, June 21, 1973
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10.7 “So Subhadrä was kidnapped by Arjuna in the dress of a sannyäsé…” So all these relatives of Kåñëa, the Päëòavas, His sister Subhadrä—Kåñëa, Balaräma, Subhadrä. Subhadrä was sister of Kåñëa. So Baladeva wanted to hand over the sister to Duryodhana, and Kåñëa wanted to hand over the sister to Arjuna. Two brothers, difference of opinion. But elder brother’s order cannot be disregarded. Therefore Kåñëa planned that Arjuna may kidnap His sister. So Subhadrä was kidnapped by Arjuna in the dress of a sannyäsé. Don’t learn this business, sannyäsés. (laughing) But Kåñëa planned it, that “You come...” Because he was known, if he comes as ordinary Arjuna, then he will be recognized because he is the cousin-brother. Therefore he covered himself as a sannyäsé just like Rävaëa. Rävaëa also kidnapped Sétädevé as a sannyäsé. So in former days also, the sannyäsés were very expert in kidnapping. Yes. Therefore in the Kali-yuga sannyäsa is forbidden, because they’ll not be able to follow the rules and regulations. But Caitanya Mahäprabhu inaugurated. He Himself became sannyäsa. Therefore we are trying to follow His footsteps, to accept sannyäsa. Svasu means sister, and the relative... So although Kåñëa is unattached, still He observed the social obligation. There was great fight. All of them lost their relatives. Not only the Kauravas lost everything, but the Päëòavas also. Just like Subhadrä’s son Abhimanyu. He was only sixteen years old. His wife, Uttarä, she was once taught by Arjuna. She was disciple, student. Arjuna was teaching her dancing. Viräöaräja, King Viräöa’s daughter, Uttarä. So they were in disguise. Ajïäta-väsa. So the Viräöaräja did not know that Arjuna was living in his house. So this daughter of Viräöa, Uttarä, when Arjuna was known that he is Arjuna, he requested that “You marry my daughter.” So Arjuna said, “No, how can I marry? She is my disciple. She is my student. She is just like my daughter. How can I marry?” Then he promised that “I shall get her married with my son, although he is not very grown up.” So Abhimanyu was Kåñëa’s (Arjuna’s) son from the womb of Subhadrä. So he was married. Only sixteen years. Almost the same age. Fortunately Uttarä became pregnant. So Abhimanyu went to fight in the Battlefield of Kurukñetra and never returned. So Parékñit Mahäräja was posthumous child. He took his birth after the death of his father. He did not see. Not only father, many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty. So he was also attempted to be killed by Açvatthämä by brahmästra. Kåñëa saved. So Parékñit Mahäräja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Päëòavas, entrusted the kingdom to Parékñit Mahäräja, and they left home. Çrémad-Bhägavatam 1.10.7 -- Mäyäpura, June 22, 1973
10.11-12 “He may try to go away, but he’ll not be happy. He’ll not be happy…” So actually who has associated with sädhu, he cannot make any more association with asädhu. Therefore it is said that sat-saìgän mukta-duùsaìgaù. Mukta-duùsaìga. Mukta means completely liberated. Such person, hätuà notsahate budhaù, such person cannot give up the chanting of the holy name of the Lord. Kértyamänam. He may try to go away, but he’ll not be happy. He’ll not be happy. We have seen practically. Some of our boys who have left, they come occasionally. Even he protests externally, internally he understands that he has committed a mistake by associating. Kértyamänam. Kértyamänaà yaço yasya sakåd äkarëya rocanam. The saìkértana, chanting of this holy name, is so pleasing that one cannot avoid it if once he has associated with devotees. … satäà prasaìgät, if a devotee cannot give up this chanting of His holy name, how the persons who are actually seeing Kåñëa, associating with Kåñëa, can tolerate separation from Him? This is the purport. Çrémad-Bhägavatam 1.10.11-12 -- Mäyäpura, June 25, 1973
10.13 These Päëòavas were so purified by association of Kåñëa. So they were thinking, “How we shall live? If Kåñëa goes away to Dvärakä, then how we can live?” In this way, they could not make any solution. They were loitering here and there. Just like when you are disturbed in mind, you loiter, “What to do, what to do, what to do?” So they were doing that. Çrémad-Bhägavatam 1.10.13 -- Mäyäpura, June 26, 1973
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10.14 “Kåñëa is going. Everything must be auspicious….” Ladies generally, they are very much apt to shed tears in ecstatic moment. So Kåñëa was going from Hastinäpura, and all of them, all the Päëòavas, not only ladies, the men also, they were very, very much affected. We have already discussed in the previous verses. Especially the ladies, they could not check their tears forcibly coming out. But at the same time, they were thinking that “Kåñëa is going. Everything must be auspicious. There may not be something inauspicious.” So they were in a very perplexed position. Tears were coming by force, and they wanted to check it so that there may not be any inauspicity in the matter of Kåñëa’s departure. This is the picture. “That is the highest perfection of life, to shed tears for Kåñëa….” So these are all symptoms of love for Kåñëa. That is the highest perfection of life, to shed tears for Kåñëa. Yugäyitaà nimeñeëa cakñuñä prävåñäyitam. Çré Caitanya Mahäprabhu taught us this method of worship in separation, vipralambha-sevä. Not that “Oh, I have seen yesterday. Last night, I have seen Kåñëa. He was snatching my cloth.” These are sahajiyäs. Actually, our worship should be in separation. The Gosvämés also taught us like that. He rädhe vraja-devéke ca lalite he nanda-süno kutaù. They in the Våndävana remained authorized persons. They were also searching after Kåñëa. They never said that “We have got Kåñëa,” never said. He rädhe vraja-devéke ca lalite he nanda-süno kutaù çré-govardhana-kalpa-pädapa-tale kälindé-vane kutaù, ghoñantäv iti sarvato vraja-pure khedair mahä-vihvalau. Simply khedair mahä-vihvalau. They were lamenting in separation. Vande rüpasanätanau raghu-yugau çré-jéva-gopälakau. “without Kåñëa consciousness, one should become mad. One should become mad….” So this Kåñëa consciousness movement is very serious and important. Here are the sign, how they love Kåñëa. One side, they are..., they cannot check the tears coming out, “Kåñëa is going away.” Another side, “Oh, if I shed tears, then there may be inauspicity.” How much perplexity, this two sides. Dilemma. … “Without seeing Govinda, the whole world is vacant.” This is love. “Let me try to become Kåñëa conscious. If it is done, all right. If it is not done, I shall remain in my position. What is the loss?” Not like that. One must be so eager that without Kåñëa consciousness, one should become mad. One should become mad. That is Çré Caitanya Mahäprabhu’s teaching, separation, not direct contact. Direct contact is not possible. Neither that is the way of worshiping by the method of Çré Caitanya Mahäprabhu. That is sahajiyä-väda. ….Not sambhoga. Vipralambha. Vipralambha-sevä: “Oh, I am so wretched, I could not serve Kåñëa. How I can see Kåñëa? It is not possible.” In this way. That is the teaching of Çré Caitanya Mahäprabhu. “But even though I do not see Him, neither it is possible for me to see Him...” Means: “What I am? I am insignificant person. Why Kåñëa come and see me?” This is right. “Why shall I aspire after seeing Kåñëa? What qualification I have got?” This is bhajana. This is bhajana. “They’re thinking Kåñëa, for Kåñëa, not for personal self….” So here is the example. Tears by force are coming out: “Oh, Kåñëa is going away.” At the same time, they want to check: “There may not be any inauspicity for Kåñëa.” They’re thinking Kåñëa, for Kåñëa, not for personal self. “Oh, I am now crying. I have become very much fortunate. I am crying for Kåñëa.” No. “My crying will create inauspicity for Kåñëa, I must check it.” This is Kåñëa consciousness. Çrémad-Bhägavatam 1.10.14 -- Mäyäpura, June 27, 1973
10.20 “simultaneously discussion of Vedic knowledge, at the same time, very beautiful…” That if you talk of Kåñëa, Kåñëa consciousness, then you talk of all the Vedas. Sarva-çrutimano-haraù. You talk of Vedic knowledge, but if you simply talk of Vedic knowledge, it becomes dry, speculative. But if you talk of Kåñëa and Kåñëa’s lélä, Kåñëa’s pastimes, then it becomes simultaneously
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discussion of Vedic knowledge, at the same time, very beautiful. Therefore Kåñëa is described here: uttama-çloka. Kåñëa is never described by ordinary verses. Uttama-çloka. Uttama-çloka means... Uttama means also liberated. Ut. Ut means transcendental, one who has crossed, ud gata. Ut. Ut means one who has gone to the other side. Tama. Tama means this darkness. This world, this material world... “Simply we have tried to explain Kåñëa … nothing but Kåñëa…” Just like we are presenting so many books about Kåñëa. Simply we have tried to explain Kåñëa with all these translations, nothing but Kåñëa, how to understand Kåñëa. So here it is called: sarvaçruti-mano-haraù. Kåñëa is very pleasing to hear. Kåñëa is the reservoir of all pleasure. When we get our attachment for hearing about Kåñëa, then at least we can consider that we have become free from material contamination. When we get attachment simply for hearing Kåñëa, nothing else, all nonsense, then you should understand that you have become liberated. These are the test. Everyone can get this position. Because there is process. If you follow the process, then you come to the real stage. Çrémad-Bhägavatam 1.10.20 -- London, May 24, 1973
Chapter 11 11.19 In India the prostitutes are engaged as maidservants in respectable houses still. During daytime they serve in some house, and at night they become prostitute. There are many prostitutes. One prostitute, when we were boys, she was coming to serve my mother as a lady barber. There is lady barber, for serving the ladies. And at night she was standing as prostitute. [break] ...a good relation with the neighborhood. There was no enviousness. “She is doing her own business. That’s all.” Bhägavata: So then it is looked on as a necessity in the society. Prabhupäda: Yes. Prostitute is necessity. Otherwise these rascals, they will pollute all the woman. Therefore, for the rascals there must be some provision. Just like opening wine shop. It is not meant for everyone. But there are drunkards. Unless they get drinking, they will create some disturbance. Bhägavata: So just like in Dvärakä there was prostitutes, and they were all devotees of Kåñëa. Prabhupäda: Yes. There are many devotees, prostitutes. Bhägavata: So that was their service, not their service, but that was their work. Prabhupäda: Yes. Bhägavata: But, still they were devotees of Kåñëa. Prabhupäda: Yes, that is their profession, livelihood, but they are devotees. Morning Walk -- May 9, 1974, Bombay
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15.20. “then you may again become a mouse…” A mouse came to a saintly person: “Sir, I am very much troubled.” “What is that?” .. “Sir, this cat troubles me very much.” “So what you want?” “Let me become a cat.” “All right, you become a cat.” So he became a cat. Then after few days, he came back. “Sir, still I am in trouble.” “What is that?” “The dogs, (laughter) they trouble us very much.” “So what you want?” “Now I want to become a dog.” “All right, you become.” Then after few days... One after..., there is nature’s arrangement. One is weak, one is strong. That is nature’s arrangement. So after all, he wanted to become a tiger. So by the grace of the saintly person, he became a tiger. And when he became a tiger, he was staring on the saintly person like, oh. (Prabhupäda makes a face— devotees laugh) So the saintly person asked him, “You want to eat me?” “Yes.” “Oh, then you may again become a mouse. (laughter) If by my grace, by my favor, you have become tiger, so I will again condemn you to become a mouse.”… “they misused their power”. … If the saintly person has got the power to make you from mouse to tiger, then he can convert you again from tiger to mouse. You must always remember this. So by the grace of God, Kåñëa, you have become so powerful nation, rich, beautiful, educated. By grace of Kåñëa you have become, but if you forget Kåñëa, then you are again going to be mouse. Remember that. Nobody will care for you. Just like Englishmen. Englishmen, they established the British Empire, great, powerful, most powerful nation in the world. Now they are not so. Because they misused their power. So you get power, opulence, by the grace of Lord, Kåñëa. And if you misuse it, then you become again... That is happening. .. Çrémad-Bhägavatam 1.15.20 -- Los Angeles, November 30, 1973
15.22-23. “Yadu dynasty…” And when Kåñëa came, so to assist Him, all these demigods, they came to help Him, lélä. Just like if you play something dramatic, you require so many assistants, so when Kåñëa comes, those who are devotees of Kåñëa, they also come to assist Him. …So when Kåñëa wanted to depart from this planet, He wanted to take away all others also along with Him. So these are simply material, external causes. Actual fact is Kåñëa, as He went away, He wanted to take all the associates under different pleas. “How Kåñëa can be killed?” Kåñëa was killed by the arrow of a hunter. How Kåñëa can be killed? But it is for the persons, for the demons, to demonstrate like that, who thinks Kåñëa as ordinary human being. So for them it is a jugglery. They will still know that "Here your Kåñëa is killed." Yes. They will say like that. So tän ahaà dviñataù krürän kñipämy ajasram asura-yoniñu [Bg. 16.19]. The demons, as they want to forget Kåñëa, or they do not like to understand Kåñëa as the Supreme Personality of Godhead, Kåñëa plays something like that so that they will be more convinced that Kåñëa is not God, Kåñëa is ordinary human being. Tän ahaà dviñataù krürän. They will remain in darkness forever. Kåñëa gives chance to everyone. .. “They are descendants of Kåñëa. Who will kill them? “ They are descendants of Kåñëa. Who will kill them? Therefore it was Kåñëa's plan that they will kill themselves. If others come to kill Kåñëa's descendants, then what is the value of Kåñëa's descendants? Nobody could kill, because in Kåñëa's presence, whenever there was fight, all the descendants they came out... And who will conquer them? Nobody. That is not possible. But Kåñëa wanted that before His going away, all these demigods, they must also return. "Return" means this body must be killed. But who will kill them? That was the plan of Kåñëa.
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“Therefore He planned a killing plan amongst themselves…”. …So our point is to know this is a play only, background. Actually, Kåñëa wanted to take them away. And nobody could kill them. Therefore He planned a killing plan amongst themselves. .. But we should know that vipra-çäpa-vimüòhänäm: if any person is cursed by vipra, brähmaëa, Vaiñëava, then they are finished…. Those who are spiritually advanced, such persons should not be offended. Then you are finished in according to our philosophy, vaiñëava-aparädha... Çrémad-Bhägavatam 1.15.22-23 -- Los Angeles, December 2, 1973
15.25-6. “When one becomes extravagant and misuses his power…” …when the Yadus became very powerful... Because they are descendants of Kåñëa…So they were fighting anywhere, conquering anywhere, and everywhere they were victorious. So that was bhü-bhärän. Bhü-bhärän means burden of the world. When one becomes extravagant and misuses his power, that is burden of the world. You cannot misuse your... You get power by the grace of God, by grace of Kåñëa. If you misuse it, then you become a burden,…So Yadu-vaàça, Kåñëa's dynasty, when Kåñëa saw that they are becoming so powerful, that unnecessarily they are fighting, therefore to kill them, that fighting spirit was engaged for fighting amongst themselves, one another. Çrémad-Bhägavatam 1.15.25-26 -- Los Angeles, December 4, 1973
15.27 you read Bhagavad-gétä you will immediately get relief. So Arjuna says that “When I remember the teachings of Kåñëa in the Bhagavad-gétä, then it relieves me. Then it relieves me.” Håt-täpa upaçamäni. Håt-täpa, that blazing fire within the heart, immediately becomes relieved. So that is also fact. Bhagavad-gétä... Whenever you are perplexed, you read Bhagavad-gétä you will immediately get relief. …Therefore Arjuna learned the Bhagavad-gétä, and it was always relief for him when he was perplexity. Çrémad-Bhägavatam 1.15.27 -- New York, March 6, 1975
15.28. “Kåñëa is not different from His words..…” That’s how Arjuna is feeling, that “I am the same Arjuna. I am the same Arjuna who fought in the Battlefield of Kurukñetra. I was known as so great a warrior, and my bow is the same bow and my arrow is the same arrow. But now it is useless. I could not defend myself because disconnected with Kåñëa. Kåñëa is no longer.” Therefore he began to remember the words of Kåñëa which was taught to him in the Battle of Kurukñetra. Kåñëa is not different from His words. Çrémad-Bhägavatam 1.15.28 -- Los Angeles, December 6, 1973
15.34. “in the absence of Kåñëa, they would be puffed up …” …So this Yadu dynasty, Kåñëa thought that “In My absence they are powerful... Because they, to assist Me...” “To assist Me” means... He had two missions: pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]. They have killed so many demons. Everywhere they came out victorious because Kåñëa was there. Now, in the absence of Kåñëa, they would be puffed up. Therefore they would be turned again into demons: “Oh, I belong to Kåñëa’s family.” Just like in our country, Nityänanda-vaàça: “I belong to the Nityänanda Prabhu,” exploiting people. The Muhammadans also: “I belong to the family of Muhammad, Hazrat Muhammad.” Christ has no family; he did not marry. Otherwise some would have been very much puffed up, “I am family of Christ.” So this material nature is such thing that as soon as you get little power, you become puffed up. That is demonic nature. So Kåñëa wanted to take them with Him, because they came to help Kåñëa, and after His departure, these demigods would turn into demons. That He did not like to see.
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“if you have got some thorn in your leg, you take another thorn and get it out…. “ Therefore this Yadu dynasty was placed amongst themselves. Because there was no other person to kill the Yadu..., and any one of the Yadu dynasty. Therefore this fratricidal war was manufactured and they died. Yayäharad bhuvo bhäraà täà tanuà vijahäv ajaù, kaëöakaà kaëöakena. Kaëöakaà kaëöakena. Just like if you have got some thorn pricked in your leg, you take another thorn and get it out…. Çrémad-Bhägavatam 1.15.34 -- Los Angeles, December 12, 1973
15.36. “keep yourself in Kåñëa consciousness. Kali will not be able to touch you.” “Because Kåñëa passed away, therefore Kali got the opportunity to enter.” That is, to some extent it is fact. But Kåñëa, although left this planet, and if He is everything, how Kåñëa can go away? Kåñëa can remain with you eternally. And even if you say that “Because Kåñëa went away, therefore Kali got the chance of entering,” but if you keep yourself with Kåñëa, where is the chance of Kali to enter? Where is the chance? So you keep yourself in Kåñëa consciousness. Kali will not be able to touch you. Çrémad-Bhägavatam 1.15.36 -- Los Angeles, December 14, 1973
15.37. it is also your duty to retire from family life. Now question may be: “Such a king, why he should retire?” That question was raised by the Naimiñäraëya åñis about Parékñit Mahäräja. But the answer is that you have to do your duty. So long you are, you must try your best to do things according to the prescription, according to the injunction. But it is also your duty to retire from family life. Therefore Yudhiñöhira Mahäräja... It is not that he has to work up the end point of his life. No. The life is divided... That is Vedic civilization: brahmacäré, gåhastha, vänaprastha, sannyäsa. So at the end of life, one must retire from family life. Therefore Yudhiñöhira Mahäräja decided, “Now things are deteriorating.” But that was taken care of, Parékñit Mahäräja, his next descendant. That is king’s duty. But so far Yudhiñöhira Mahäräja is concerned, he did not like to bother any more, because he has his personal duty also. That is retirement, completely engage himself to the service of the Lord. Çrémad-Bhägavatam 1.15.37 -- Los Angeles, December 15, 1973
15.41. saintly persons, they know how to practice yoga. So it appears that Mahäräja Yudhiñöhira knew how to practice the yoga. Not only Mahäräja Yudhiñöhira, practically any high-class man, especially the brähmaëas and the kñatriyas, every one of them knew this practice, yoga practice. So at the time of death they could utilize, how to give up this body. ..Therefore in the Bhagavad-gétä it is described, räjarñi. Imaà räjarñayo viduù. Åñi. Åñi, saintly persons, they know how to practice yoga. So formerly the kings were as good as åñis. Çrémad-Bhägavatam 1.15.41 -- Los Angeles, December 19, 1973
15.44. “Northern side means the Arctic zone,….” Udécéà praviveça. So one who goes to the northern side, it is to be understood he never comes back. Northern side means the Arctic zone, covered with snow. So this was known in Bhägavata days. Not only in Bhägavata days, some, about a thousand years ago also, there is Kälidäsa’s book Kumära-sambhava. Kumära-sambhava, “The Birth of Kärttikeya.” So in the book the beginning is asty uttarasyaà diçi himälayo näma nagadhiräjaù. Uttarasyaà diçi, in the northern side, there is mountain which is covered with snow, Himalaya….. Çrémad-Bhägavatam 1.15.44 -- Los Angeles, December 22, 1973
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15.45. “gradually reducing to nil—no more religion…” So in Satya-yuga, the religious principles are followed strictly, cent percent. That is called Satya-yuga. And Tretä-yuga, twenty-five percent reduced. That means seventy-five percent religious principles and twenty-five percent irreligious. And the Dväpara-yuga, fifty-fifty: fifty percent religious and fifty percent irreligious. And the Kali-yuga, seventy-five percent irreligious and twenty-five percent religious, gradually reducing to nil—no more religion. Then finished. Then there will be devastation. Again Satya-yuga will begin. “kalinä adharma-mitreëa - associate with these 4 friends…..” And the adharma-mitra, this is the composition of ignorance. Now, the friends... Which friend helps me to keep me in this perpetual ignorance? These are illicit sex, intoxication, meateating and gambling, these four friends. You associate with these four friends, you will be very easily advancing under the influence of Kali-yuga. This is the fact. Çrémad-Bhägavatam 1.15.45 -- Los Angeles, December 23, 1973
15.46. Arjuna is with Krishna in innumerable different material universes at one time, To answer your second question, you should know that Arjuna and Kunti Devi are not in Krishna Loka. They are eternally associated with Krishna only in the material world. Just like Krishna is always in the spiritual world, so similarly He is always in the material world and His Pastimes are going on there also. In the material world, Krishna also has eternal associates, such as Arjuna and Kunti Devi. There is a difference between the body and soul of Arjuna and Kunti Devi. But although Arjuna is with Krishna in innumerable different material universes at one time, still there is only one spirit soul who is Arjuna. This spirit soul expands into many different bodies and thus you can understand that there are also incarnations of devotees as well as incarnations of Krishna. This is the power of the spirit soul, that it is unlimited. Such conception cannot be understood while one is still in the conditioned state. Letter to: Saradia Los Angeles 12 December, 1968
15.46. Comments on Çrémad-Bhägavatam 12.2.1-16, Symptoms of kali Yuga äyur - duration of life will reduce.. Now in India the average age is about thirty-five years. In your country they say seventy years? So it is reducing. And it will so reduce that if a man lives for twenty to thirty years, he will be considered grand old man…. dharma - religion will diminish Nobody is interested in religion. The churches, temples are being closed, locked up. This was a church. Where we are sitting, this was a church, and it was sold, because nobody was coming. Similarly, we are purchasing in Australia a very big church. They are selling. In London I have seen many hundred of churches. Nobody is going there. Not only churches. In India also, except a few important temples,.. small temples they are being closed. They have become habitation of the dogs. vittam eva kalau nèëäà - wealth alone will be considered the sign of a man's qualities. So aristocracy and respectability, these things were according to culture, according to education. But nowadays, what is that? Vittam eva kalau nèëäm. If you get money somehow or
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other, then everything is there. You may be a third-class, fourth-class, tenth-class man, but if you get money some way or other, then you are very respectable. dämpatye 'bhirucir hetur - Men and women will marry because of superficial attraction… Dämpatye, husband and wife relation, will depend on abhiruciù. Abhiruciù means liking. A girl likes boy, and a boy likes girl. "That's all right. Now let the marriage take place." They do not see what will be future of this girl and the boy. Never. Therefore everyone is unhappy. Six months after marriage, divorce. Because the marriage took place on superficial liking, no deep understanding... Liking has no value. As soon as you based on liking, then you expect next moment disliking. vipratve sütram eva hi - one will be known as a brähmaëa just by his wearing a thread. You know, the brähmaëas, they are offered sacred thread. So people will consider, "Now I have got sacred thread. I have become brähmaëa. I may act like the caëòäla. It doesn't matter." That is going on. …because he has got the two-cent-worth thread, he thinks now he has become brähmaëa. Avåttyä nyäya-daurbalyaà If you have no money, then you will never get justice in the court. This is Kali-yuga. Nowadays the high-court judges, they are taking bribe, to give you a favorable judgment. You can purchase judgment. So if you have no money, then don't go to court. päëòitye cäpalaà vacaù If a man talks expertly, it doesn't matter what he talks. Nobody requires to understand him. Then he is paëòita. He is (speaks gibberish:) "Haperkulasvena bagavad dagvendikali gundulas, by the lacticism of wife...," like, if you go on speaking, nobody will understand. (laughter) Nobody will understand, and people, "Oh, see how learned he is." (laughter) Actually it is happening…. lävaëyaà keça-dhäraëam - beauty will be thought to depend on one's hairstyle Kali-yuga, a man will think himself, he has become very beautiful by keeping long hair. You have got very good experience in your country, long hairs. Just see how future. Who knew that people would be interested for keeping long hair? But that is stated in the Bhägavata. Keçadhäraëam. Keça means hair, and dhäraëam means keeping. däkñyaà kuöumba-bharaëam. One shall be considered very expert if he can maintain his family-wife and children. That means this will be difficult. It has already become difficult. To maintain wife and a few children, that is also a great burden at the present moment. Therefore nobody wants to marry. yo balé bhavitä nåpaù - whoever shows himself to be the strongest will gain political power. One who is powerful in getting votes, he will occupy the presidential post or the royal post. ..Anyone, hook and crook you get your votes, democracy, and occupy... And whatever you may be... You may be rascal number one, but you will be posted on the supreme exalted presidential post.
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dasyu-präyeñu räjasu - The kings will mostly be thieves, Their business is plundering. Their business is plundering you. We actually see that they are, every year they are exacting heavy tax, and whatever money is received, they divide amongst themselves, and the citizens' condition remain the same. Çrémad-Bhägavatam 1.15.46 -- Los Angeles, December 24, 1973
15.50. “My husbands care no more …” So Draupadé was being taken care of their husband, but when the husbands were going for renounced order of life, anapekñatäm, without caring, she could understand, “Now I will be uncared for. No more... My husbands care no more in duty bound to give me protection.” She could understand. Tadäjïäya. She could understand. And there is no such obligation. That is the sanction of the çästra. …This Kåñëa consciousness movement means... That is also explained here. Ekänta-matir äpa: simply to concentrate one’s mind on Kåñëa. Väsudeve bhagavati hy ekänta-matir äpa tam. Çrémad-Bhägavatam 1.15.50 -- Los Angeles, December 27, 1973
15.51. “To hear about the devotees of Kåñëa is still better.” Therefore here it is called, yaù çraddhayaitad bhagavat-priyäëäm. The Päëòavas were so dear to Kåñëa. So it is better to hear about the Päëòavas than to hear about Kåñëa. To hear about Kåñëa, people may be very much inclined, but the çästra says, “To hear about the devotees of Kåñëa is still better.” Çrémad-Bhägavatam 1.15.51 -- Los Angeles, December 28, 1973
16.1. “Di means divya jïänam, and kña means kñapayati. ..” Father, mother, you can get anywhere. It doesn’t matter. But you cannot get Kåñëa and guru. That you can get in this birth. Therefore twice-born. You must get another birth, through the initiation of the spiritual master, dékñä. Dékñä means initiation. Di means divya jïänam, and kña means kñapayati. From the day of initiation, you simply get spiritual knowledge, transcendental knowledge. That is the special significance of human form of body. . Çrémad-Bhägavatam 1.16.1 -- Los Angeles, December 29, 1973
16.2 “to marry the daughter of maternal uncle is considered as very aristocratic…” So here Mahäräja Parékñit, son of Uttarä, but he married his maternal uncle's daughter. That was permissible. Still it is permissible. This kind of marriage is considered very aristocratic, to marry the daughter of maternal uncle. So Arjuna also married the daughter of maternal uncle. Kunté is the sister of Vasudeva, Kåñëa's father, and Subhadrä is the daughter of Vasudeva. So he also married. Except in Southern India, this process is now no longer existing. In Bengal and other provinces of India, they do not marry the first cousin. So that is the marriage system. But in southern India, still, to marry the daughter of maternal uncle is considered as very aristocratic. So this system was current five thousand years ago also. So Mahäräja Parékñit married his uncle's daughter, Çrémad-Bhägavatam 1.16.2 -- Los Angeles, December 30, 1973
16.3 The demigods, they are not so cheap. Now, people say that “Why we do not see the demigods?” So the answer should be, “Where is your sacrifice, horse sacrifice?” The demigods, they are not so cheap. Just like the king or the president. Does he come anywhere, who is a cheap common man? No. Where the kings or the demigods or a great sage like Närada Muni will come, that place also must be worth coming there…. Çrémad-Bhägavatam 1.16.3 -- Los Angeles, December 31, 1973
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16.4. Mahäräja Parékñit also, he used to go for examining. …So it is the duty of the king, emperor... Immediately detected that “Why these poor animals are being killed? They are also subject to the laws of the state. As the human being requires protection, similarly, the cows... Not only cows, everyone requires protection by the government. Why they should be not protected? Therefore because the protection was not given to the cows and the bulls, he immediately took him, that “This rascal is not a kñatriya; he’s a çüdra. In the dress of a king, he’s doing mischievous activities.” Immediately punished him. This is government’s duty…. So Mahäräja Parékñit also, he used to go for examining.Therefore it is said, digvijaye kvacit. Not that at a particular time he went out to, for touring. But he was going, say, yearly, or six-monthly. And one of his tour he found that a person dressed like a king was attempting to kill cows, and he punished him. Çrémad-Bhägavatam 1.16.4 -- Los Angeles, January 1, 1974
16.8. “it is the duty of the Yamaräja to see that everyone is becoming Kåñëa conscious …” So Yamaräja is a great devotee Vaiñëava. We should not be afraid of Yamaräja. Those who are devotees, they are... Yamaräja says that “I offer them respect, my obeisances.” He advised his messengers that “Don’t go to my devotees. They are to be offered respect by me. You go to persons who are reluctant to chant Hare Kåñëa mantra. You go there and bring them here for judgment.”… So in other words, it is the duty of the Yamaräja to see that everyone is becoming Kåñëa conscious. That is his duty, just as the police department’s duty is to see that everyone is lawabiding, acting according to the law of the state. Police is not anyone’s enemy. He is enemy to the criminals, not to the law-abiding citizens…. “That is death. And this is not death….” Now if somebody argues that “Here is... A devotee is also dying.” A devotee is also dying. How can I say that it is deathlessness? No, he does not know. Devotee is not dying. There is very good example. Just like a cat. He catches the rat and he catches his cub also. But these two kinds of catching is different. When the cat catches a rat, that rat means his, “Chi chi chi,” means dying, actually dying. And the cab (cub), he is feeling very comfortable: “Meow, meow, meow.” Because the same cat, catching, process is the same, but the feeling is different. So a devotee seemingly dying, he is not dying. He is going back to Kåñëa. He is very pleased, “Now my labor is finished. I am going to Kåñëa.” That is his feeling. And others, they are crying, “Oh, this is my estate. This is my family. This is my, this is my, this is my... I am leaving. I do not want to leave it. What will happen to that?” He is crying. That is death. And this is not death…. Çrémad-Bhägavatam 1.16.8 -- Los Angeles, January 5, 1974
16.10. “he got the chance of fighting……” So Mahäräja Parékñit, the ideal monarch. Yadä parékñit kuru-jäìgale ’vasat. He was so powerful king that there was no possibility of anyone rising against him. He was so powerful. Therefore he was peacefully living in his capital, kuru-jäìgale. So he was not getting any opportunity to fight because there was no enemy with whom to fight. But as soon as he got the news that Kali has entered in the jurisdiction of his kingdom, he got the chance of fighting….
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“Anyone who has got illicit sex, kill him ….” Just like Parékñit Mahäräja. As soon as he heard that Kali, these four principles of Kali has already entered, he immediately took his bows and arrows and... "Who is that rascal, he is drinking? Kill him." That was king. "Kill him, that rascal." So if one is killed because he was drinking, then others will be very careful. That was king's duty. "Anyone who has got illicit sex, kill him. Anyone who is drunkard, kill him. Anyone who is eating meat, kill him. No other consideration. Directly kill him." Then you see within a few years all these things will stop… But the government wants that "You go to hell by drinking, but we are making profit….” Çrémad-Bhägavatam 1.16.10 -- Los Angeles, January 7, 1974
16.11. So Parékñit Mahäräja is going to conquer over the world. So Parékñit Mahäräja is going to conquer over the world. He was appointed by his grandfathers to become the emperor of the world. But he was not a coward. Not that because his grandfathers appointed, he will sit down in the, comfortably in his capital and let things go on as it is. He doesn’t care. No. Personally he wanted to prove himself that he is not a nominated president only. He is actually president. He is not nominated. “Because his grandfather nominated, therefore he has become. He may be a rascal number one.” No. The nomination was there, but also on full strength… Çrémad-Bhägavatam 1.16.11 -- Los Angeles, January 8, 1974
16.12. “the idea was to keep the whole world Kåñëa conscious…” So this conquering of other countries was not like the Napoleon conqueror or Hitler conqueror. No. As it will be evident from the character of Mahäräja Parékñit, the idea was to keep the whole world Kåñëa conscious. If certain countries, certain portion of the world, would not be Kåñëa conscious, then this king would go and chastise them. … Çrémad-Bhägavatam 1.16.12 -- Los Angeles, January 9, 1974
16.17. “he wanted to keep himself on the position of räjarñi. …” Mahäräja Parékñit’s situation is described. Here it is said, tasyaivaà vartamänasya. How he kept himself always, na pürveñäm. Pürveñäm, the very word again, as it was used previously in the thirteenth and fifteenth verse. Sva-pürveñäà mahätmanäm. He was so responsible that always thinking, “Whether I am deviating from the path of my grandfathers, Yudhiñöhira, Arjuna?” That was his... In this way he was always thinking. That was his first business. Because his grandfathers were devotees, räjarñi. Räjarñi Yudhiñöhira. So he wanted to keep himself on the position of räjarñi. And because he kept himself on the position of räjarñi, therefore he was able to punish the Kali. Because at the present moment there is no räjarñi, all rascals and fools and animals are on the top of government, they cannot see what is Kali. Çrémad-Bhägavatam 1.16.17 -- Los Angeles, January 12, 1974
16.19. This is very essential to keep cows very comfortably. …And here also, we see that the Dharmaräja is inquiring about the comforts of the cow. Amba, kaccid bhadre, what is, anämayam ätmanas te. Ämayam means disease. So “Whether you are quite comfortable by your health?” This is very essential to keep cows very comfortably. If they feel comfortable, then you get the most nourishing food, milk. We are practically seeing in our New Vrindaban center, because the cow are feeling secure in our custody, they’re delivering milk up to the eighty pounds daily. You’ll be surprised. So if you get milk products, milk, then you can prepare so many preparations full of vitamins, which will nourish your brain. Dull brain cannot understand what is spiritual knowledge….
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“You’ll find Kåñëa always with cows. …” …Therefore cow protection is very essential in Vedic civilization. Therefore we offer respect Kåñëa: “Kåñëa is the benefactor of cows and the brähmaëas.” Namo brahmaëya-deväya go-brähmaëa-hitäya ca. Kåñëa is well-wisher first—go, cow. You’ll find Kåñëa always with cows. Here is Kåñëa’s picture, you see how He’s loving the cow and the calf. He’s personally teaching from His childhood, from His boyhood. So we should follow. If we want to become Kåñëa conscious, we must give... The calf is also seeing to the face of Kåñëa for protection, and Kåñëa is giving protection, “Yes, I’ll give you protection.” So this is the position. And here is also dharma. Religious life must begin very clean. Çrémad-Bhägavatam 1.16.19 -- Hawaii, January 15, 1974
16.21. “This is Kali-yuga….” …Still in India, the process is as soon as the girl is grown up the father is very anxious to find out a suitable boy and hand her over. Then... So that protection will be finished. It is already finished, at least in the western countries. There is no obligation of the father how to get the daughter married. Therefore the question is, “Whether you are lamenting that in this age of Kali these things will happen: cow slaughter, no obligation for the daughter...” And bälän, children. They are also not taken care of. Not only that, they are taken care of, but now child or baby is being killed. This is Kali-yuga…. Çrémad-Bhägavatam 1.16.21 -- Hawaii, January 17, 1974
16.22. “That is real control. …” ... Açana, eating—there must be regulative principle, not that like hogs and pigs you can eat everything, no. There must be control. Control is there already. Just like in government, when you open a restaurant, immediately there is control. You have to take license, that “You have to supply food like this or like that. You cannot supply anything rubbish.” Is it not? Control is there, but because it is controlled by another rascal, group of rascals, so they allow everything to eat. Everything eat. Control is there, but they do not know what kind of control should be there. The control should be, as we are prescribing, Kåñëa consciousness move..., “You cannot take anything without Kåñëa’s prasäda.” That is real control. Then you’ll be happy… “by the help of Çré Kåñëa Caitanya Mahäprabhu, ..” …So these rascals, position, the rascal guardians, you have to fight with them, but not with sword or any other weapon; the saìkértana movement, yajïaiù saìkértana-präyaiù. If you stick to this principle of chanting Hare Kåñëa mantra, yajïaiù, if you have got good brain, sumedhasaù, then you will take this means, and by the help of Çré Kåñëa Caitanya Mahäprabhu, you’ll conquer all over the world. All over the world. You cannot take up any other means. That will not be successful because the çästra says, yajïaiù saìkértana-präyair yajanti hi su-medhasaù Çrémad-Bhägavatam 1.16.22 -- Hawaii, January 18, 1974
16.26-30. “their first qualification is to forgive the offender…” Yes, tolerate, yes. Kñänti. We should not be intolerant. Even somebody has done some wrong unto me, tapasvé. Kñamä-rüpa-tapasvinäm. Tapasvé, those who are advancing in Kåñëa consciousness, undergoing tapasya, austerities, their first qualification is to forgive the offender. This is the qualification. Çrémad-Bhägavatam 1.16.26-30 -- Hawaii, January 23, 1974
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Invocation. Guru-kåñëa-kåpäya Parékñit Mahäräja was going to die. Parékñit Mahäräja was grandson of Arjuna, and he was also a devotee. So therefore by the mercy of Kåñëa, a bona fide spiritual master is sent to Parékñit Mahäräja. Guru-Kåñëa. When one is sincere, then Kåñëa is sitting within everyone. As soon as He sees that “Here is a sincere soul. He’s seeking after Me,” so He manifests Himself out externally as spiritual master. The spiritual master is therefore representative of Kåñëa. Guru-kåñëa-kåpäya päya bhakti-latäbéja … every one of us.. expected .. to become a spiritual master So every one of us, those who have come to this Kåñëa consciousness movement, expected to preach in the future and to become a spiritual master also in the future. But first of all you must spiritualize yourself; otherwise it is useless. So kåñëa-çakti vinä nahe. … Without spiritual master’s help, nobody can become self-realized. Our Vaiñëava philosophy does not allow that you shall become self-realized by your own endeavor. SPL SB 2.1.1 NY 69
Chapter 1 1.1 “ätmavit-sammataù,…each verse will take at least one month to understand….” Question was about Kåñëa, and the reply is Çrémad-Bhägavatam, eighteen thousand verses. And each and every verse is so important that if a serious student studies each and every verse, each verse will take at least one month to understand. And there are eighteen thousand verses. So for serious study of Çrémad-Bhägavatam, it will take eighteen thousand months. So eighteen thousand months meaning how many years? One thousand five hundred years. (laughter) It is such an important book, Çrémad-Bhägavatam. Each verse is a new verse, not repetition of the same subject. And it is deeply thoughtful. And every verse is, as it is stated here, ätmavit-sammataù, approved by persons who are self-realized. Ätmavit. Ätmavit. Ätmä means self, and vit means one who knows, well aware of self-realization. They are called ätmavit. SPL SB 2.1.1-5 MEL 74 Actually to understand one verse of Çrémad-Bhägavatam it requires at least seven months. Janmädy asya yataù anvayäd itarataç ca artheñu abhijïaù sva-räö [SB 1.1.1]. My Guru Mahäräja explained this verse in Dacca for three months. SPL SB 2.1.1 VRN 74 “It should be spread all over the world...” Çukadeva Gosvämé’s congratulating him, varéyän eña te praçnaù: [SB 2.1.1] “Yes, it is very nice.” Varéyän, first class, glorious. Varéyän eña te praçnaù kåto loka-hitam. “Now, your question is so nice that when I shall answer, it will be beneficial for the whole universe, loka-hitam.” Loka-hitam. Because this Bhägavata is so nice, transcendental subject matter discussed about Kåñëa, it is lokahitam. It should be spread all over the world. Loka does not mean your country or your society, brähmaëa society, gosvämé society. No. Loka-hitam, for the benefit of the whole world. That is lokahitam. Not only of this world, but other worlds also. Of the whole universe. Loka-hitaà nåpa. “My dear King, your praçna...” So this message of Çrémad-Bhägavatam should be spread all over the world…. SPL SB 2.1.1 VRN 74
1.2 compact in our home. Therefore Bhagavata says, srotavyadini rajendra nrnam santi sahasrasah. Srotavyadini. The business is to hear. But ..Grhesu. We are now compact in our home. You take universal home or your house home or this body home, we are within. So grhesu grha-medhinam. Because we have taken that the home business is everything. Grhesu grha-medhinam. And who has taken like this? Apasyatam atma-tattvam [SB 2.1.2], one who cannot see the, "What is the value of my existence," atma-tattvam. So for them, srotavyadini rajendra nrnam santi sahasrasah [SB 2.1.2], they have got many things to hear. Here, of course, in India, we have got newspaper, four pages, five pages, but in the foreign countries, especially in America, they'll present newspaper, so big. Therefore there is paper scarcity. You see? Unnecessarily printing so much, huge quantity of newspapers. And people... Sometimes
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they do not touch it. The newspaper man throws in everyone's bungalow, and it is lying for three days. So who is going to read? But they are making their business because they get advertisement. In the... Many news. So they have got to hear or understand so many news, but not this Bhagavatam. They'll devote the whole day for reading this newspaper or some fiction or some novels, for this and that. Some political talks and... But they have no time to hear Srimad-Bhagavatam and Bhagavad-gita. Apasyatam atma... Because they have no, no interest in self-realization. There is no interest. People have lost all interest. This is the position. Therefore this Krsna consciousness movement is essential at the present moment. Srimad-Bhagavatam 1.5.22 -- Vrndavana, August 3, 1974 “We don't care for what is happening in the newspaper….” So Çukadeva Gosvämé said that "My dear king," çrotavyädéni räjendra nåëäà santi sahasraçaù: [SB 2.1.2] "for ordinary men there are many, many subject matters for hearing." Just like you see the newspaper, there are many varieties of news, but they are meant for whom? For ordinary men. They are not meant for us. We don't care for what is happening in the newspaper. At least our boys and girls, they do not care for these things, although everyone is anxious to read early in the morning the newspaper. Çästra-cakñus: "You should see through çästra.” Apaçyatäm means blind, cannot see. They have got their eyes, but they have no introspection, what is the value of life. Therefore he says, apaçyatäm. Simply they have eyes like the peacock feather. (laughter) They have no introspection. Eyes means introspection. Therefore Vedic culture says, eyes... Çästra-cakñus: "You should see through çästra. Don't try to see by these eyes." These are, what is the value of this eye? They are conditioned in so many ways. You don't believe the eyes. See through the çästra, through the spiritual master, through the çästra. Try to see through this. That is perfect seeing. Çrémad-Bhägavatam 2.1.1-5 -- Boston, December 22, 1969 “eyes like the peacock feather…” Apaçyatäm ätma-tattvam: “Those who are fools and rascals without any self-realization knowledge. For them.” Apaçyatäm. Apaçyatäm means blind, cannot see. They have got their eyes, but they have no introspection, what is the value of life. Therefore he says, apaçyatäm. Simply they have eyes like the peacock feather. (laughter) They have no introspection…. SPL SB 2.1.1-5 BOS 69 gåhastha gåhamedhé Gåhamedhé, just like ordinary persons, their household life means they have made the home as the center of their existence. Just like I was seeing just now the rooms of our gåhastha, householder, boys and girls. Things are scattered. (laughter) But if you go to another person’s, gåhastha (gåhamedhé), you will find their apartment nicely decorated, chairs, cushions, and sitting place, but they have no vision about self. And here, although we see that household affairs, their resting place, is not so nicely decorated, but their aim is Kåñëa. So that is the difference between gåhamedhé and gåhastha. Gåhamedhé means they simply want to decorate their apartment and children and wife. That is their end of life. That is all. They have no other business. Apaçyatäm, blind of the value of life. Whereas the gåhastha, he is not blind about the value of his life. He is simply looking forward, how to become successful, Kåñëa conscious. SPL SB 2.1.1-5 BOS 69 gåhamedhé Medhi, this is called medhi, this rod, center. So the, the bull is bound up with it and he goes round, goes around. All day. So gåhamedhé means center is home, and he goes round. Throughout the whole life. They are called gåhamedhés.…. Another medhi means killing. So one who keeps himself in household life, he kills himself. Killing, Gåhamedhé. And that is little long term meaning. But this is the direct meaning. The medhi rod is there, and he simply... He's very busy. Busy means within few feet. But he's thinking he's very busy. Anyone got, he has got home, and he's simply rounding about. Anywhere you go. The center is that. And what is that gåha? The gåham, house, is not actually gåha. Gåha means the wife… Gåhiëé gåham ucyate. So to become householder means one must have a wife. So actually round the wife. Gåhamedhé. Round the wife…. Those who are gåhamedhés", what is their happiness? Sex. That's all. Morning Walk -- March 5, 1974, Mayapura
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Grha, the room or the apartment, and stha, who is staying there… Bhagavad-gita 7.1 -- Hong Kong, January 25, 1975 There are two words in Sanskrit language. One is grha-stha, and one is grha-vrata or grhamedhi. Grhastha means grhastha-asrama. As soon as... Those who are conversant with Vedic language, they know. Asrama means something in connection with God. Srimad-Bhagavatam 7.5.22-30 -- London, September 8, 1971 Vaikuëöha understanding A devotee is never envious of another devotee. If one friend or Godbrother or brother increases in devotion, the other devotee, he is not envious. He simply thanks him, “Oh, my brother,” “my sister,” or “my father,” like that, “he has advanced in so much devotion. I could not do. So how I can follow him?” This is Vaikuëöha conclusion…. But in the Vaikuëöha world there is comparative devotional service. Just like Rädhäräëé and the gopés. They are on the same status, but the gopés know that “Rädhäräëé is the better worshiper than us.” Therefore their only business is how to take Rädhäräëé and join with Kåñëa. This is Vaikuëöha understanding. SB 2.1.1 DEL 73
1.3 clear analysis of materialistic life. Our life is being spoiled. How? Nidraya hriyate naktam. At night we are sleeping or enjoying sex. Nidraya hriyate naktam vyavayena ca va vayah [SB 2.1.3]. Vyavaya means sex. So at night we have got two business, sleeping and sex. And daytime, diva carthehaya rajan. At daytime, simply "Where is money? Where is money?" Artha, or self-interest. Diva carthehaya rajan. Ihaya means searching after, desiring. Then, as soon as he gets money, then what business? Diva carthehaya rajan kutumba-bharanena va [SB 2.1.3]. Kutumba means family. So as soon as we get money, we spend it, go to the store, purchase so many things. So this is our business. The materialistic life means to spoil the night by sleeping and sex life, and to spoil the day: "Where is money? Where is money?" and spend it. That's all. Is it not? This is the clear analysis of materialistic life. Srimad-Bhagavatam 1.8.45 -- Los Angeles, May 7, 1973 “just see how it is happening …” Just five thousand years ago these two lines are there in the Çrémad-Bhägavatam, and just see how it is happening, developing. This is called çastra. So what is the opportunity of understanding the self? The whole night is engaged either in sleeping or in sex life, and the whole day every day you have to get money in order to purchase things, that’s all. Finished, day and night. … SPL SB 2.1.2 MOM 71 sleeping is also pleasure A nondevotee, he is very much happy by sleeping. We have seen it practically in Western countries. You know very well, if they can sleep twenty-four,-five hours instead of twenty-four hours, they are very happy. They think that they are getting some profit. Not only Western countries. I have seen long, long ago, about fifty years ago in Calcutta, the office peons, they took letters for distributing to other men, but what do they do? They will sleep at Delhousie Square with the peon book. I have seen. They thought that “This sleeping is our gain. We are getting salary. That is another gain. But because without working I am sleeping now for three hours in Delhousie Square, it is also another gain.” So sleeping is also pleasure, but for the devotees, for advanced devotees, just like Gosvämés in Våndävana, çré-rüpa-sanätana-bhaööa-raghunätha, they conquered over sleeping. Nidrähäravihärakädi-vijitau. Vijitau, they conquered over sleeping. That is required. Just like Arjuna is addressed, “Guòäkeça.” He conquered over sleeping. To conquer over sleeping is the success of life, not to be servant of sleeping. That is not required. That is for the conditioned soul. Nidrayä hriyate naktam. For conditioned soul. Therefore we have to practice. Nidrähära-vihärakädi-vijitau. … SPL SB 2.1.3 DEL 73
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1.4 “the most wonderful thing in this world…” Pramatta means crazy, mad. Pramatto nidhanam, distraction. Nidhanam paçyan. Paçyan means although he is seeing every day, every moment. Just like Mahäräja Yudhiñöhira was quested by Yamaräja, “What is the most wonderful thing in this world? Can you say?” Mahäräja Yudhiñöhira immediately replied. What is that? Ahany ahani bhütäni gacchantéha yamälayam: “Every moment, every second, every day, every night, there are so many hundreds and thousands of living entities, they are going to the temple of death, or dying.” Ahany ahani bhütäni gacchantéha yamälayaà çeñäù sthävaram icchanti. “But one who is living, he is thinking that ‘I will not die. I will live for good.’ That is the most wonderful thing in this world.” Nobody is taking experience that “I will have to meet death. SPL SB 2.1.2-5 MON 68
1.6 “do you know how to die? …” So this Bengali proverb... So bhajana kara sädhana kara murte janla haya.(?) You are very good transcendentalist. You are practicing so many nice things. That’s all right. But do you know how to die? That is the point. If you die with God consciousness, Kåñëa consciousness, then your life is successful. … An interesting story has been described by our Satsvarüpa Mahäräja in the Back to Godhead: The learned scholar and the boatman. …So this is the point. So you are trying to understand the whole analytical study of the material world. That is very good. But if you do not know how to remember Näräyaëa at the time of death, then you are going to be cats and dogs. That’s all. Because you are very fond of dog. Especially in the Western countries, every gentleman, every lady has a dog. So what will you think at the time of death? Dog. SPL SB 2.1.6 PAR 74
1.9 “each and every word so nice and so sublime, even from literary point of view …” Now the question may be that “You are liberated person. Why you are attracted with the narration of Çrémad-Bhägavatam?” So he says that pariniñöhito ’pi nairguëya. “Yes, although I’m situated in the transcendental position, uttama-çloka-lélä, the narration of Kåñëa...” Kåñëa is called uttama-çloka. Uttama-çloka means when Kåñëa is described, He’s described by chosen language, not ordinary language. You’ll find, those who are students of Çrémad-Bhägavatam, you’ll find each and every word so nice and so sublime, even from literary point of view. Therefore He’s called Uttamaçloka. And His lélä, His pastimes So Çukadeva Gosvämé admits that “Although I was situated in the liberated stage of life, still I was attracted by the activities or pastimes of Lord Kåñëa.” Pariniñöhito’ pi nairguëya uttama-çloka-lélayä, gåhéta-ceta räjarñe. “My dear King, I, I heard it wholeheartedly. It was, it is so nice, it is so sublime that it was attractive to me.” So the question is that a liberated person is never attracted with anything which is material. That is the sign of liberated person. But he was attracted by the pastimes of Lord Kåñëa. That means the pastimes of Lord Kåñëa are not material activities. Otherwise how a liberated person can be attracted? SPL SB 2.1.5 LA 72
Chapter 2 2.5 “depend on Kåñëa…” Saintly person should depend on Kåñëa. If Kåñëa is not supplying cloth, all right, find out some torn, thrown-out cloth on the street. And food? Go to the tree. Take some fruit. And for water, go to the river. There is sufficient water. And for shelter, go to the cave. So these are already arranged. And above, over and above, do you think that the Supreme Lord does not take care of the person who has fully surrendered unto Him? Then why you are going to flatter this rich class of men for your food? Especially throughout the history in India you will find, many hundred thousands of these sädhus. They do not go anywhere. I have seen at Allahabad, Kumbha-melä. They take bath in the Ganges and sit down in their place, chanting Hare Kåñëa, without caring wherefrom the food will come. They sit down. And everything is coming. Still in India, if there is information, even in the remotest villages, “There is a saintly person has come in the village,” they will approach.”Bäbä, what can I do for you?”
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Dr. Copeland: Have you done that? Have you wandered around from village to village? Prabhupäda: Not village to village, but town to town. Even in foreign countries RC MEL 75 “We are not going for this belly …” This is our mission. Yäre dekha täre kaha ‘kåñëa.’ Let him go there and sit down and talk with him and give some instruction of Kåñëa. This is our... We are not going for this belly. They are criticizing that “This man is empty stomach, and he has come to me.” What does he care for empty stomach? No. Even they insult … it doesn’t matter. It is my duty to give him some enlightenment about Kåñëa consciousness. … RC BOM 77 “sannyäsa order is completely prohibited….” So because it is very difficult to maintain sannyäsa in this age, therefore the sannyäsa order is completely prohibited. Real sannyäsé means... Here is the description of life. What is that? Céräëi kià na pathi santi. They have to pick up some torn cloth lying on the street and cover it. That’s all. Then this diçanti bhikñäà naiväìghripäù, aìghripäù, aìghri means legs, and pa means drinking. The trees drink water through the root. That is their leg. Therefore they’re..., another name is aìghripa. And aìghri means leg. So different species of life there is different process of eating. We are eating through mouth; the trees are eating through the legs. This is God’s creation. Not that the mouth is only eating. No. There are other senses, active senses, hands and legs, tongue. These are active senses. Genital, rectum, these are active senses. So aìghripa means tree. The sannyäsé should depend completely on God. That is sannyäsa. Not that I shall go to a rich man and beg something and take money and utilize it. No. That is not required. Completely independent. Because that kind of sannyäsa is not possible at the present age, therefore, generally, sannyäsa should not be accepted. They cannot follow the prohibit. But so far our Kåñëa consciousness movement is there, we are not like that mäyävädésannyäsa. Our sannyäsés completely devote life for serving Kåñëa. Sannyäsa. Sannyäsa means sat, nyäsa. Nyäsa means to give up. And sat, oà tat sat, the Absolute Truth. So for the service of the Absolute, Kåñëa, we give up all family life. Family life means to give up the whole world, because people are struggling hard just to maintain the family. SPL SB 2.2.5 NY 75 He's maintaining everyone So here Sukadeva Gosvami advises, this is very important work, kim ajito na avati upasannan. Ajita the Supreme Lord, Krsna, He's maintaining everyone: yoga-ksemam vahamy aham [Bg. 9.22]. And He'll not maintain a person who has fully surrendered to Him? No. How it can be. Suppose a gentleman is maintaining so many other children. And he does not maintain his own children? Surely he does. Therefore our principle should be we should not think about our personal maintenance. We should dedicate our life for Krsna, and Krsna will take care. That should be the principle. Don't be harassed, thinking always "How I shall be maintained?" That is not the problem. Maintenance is no problem. Real problem is "How we shall be fully surrendered to Krsna?" That is wanted. Srimad-Bhagavatam 2.2.5 -- New York, March 5, 1975
Chapter 3 3.1 Who can say that “I am not on the threshold of death?” Now, this is the important part of the verse, that “man who is on the threshold of death.” Who can say that “I am not on the threshold of death?” Is there any man in this universe who can say that “I am not on the threshold of death.” Can anyone say? Everyone is on the threshold of death. That’s a fact. But such questions are made amongst them... Everyone is subject to death, and threshold, on the threshold of death. Nobody can say that “I shall live for so many years.” No guarantee. Everyone is on the threshold of death. Any moment, we can die. SPL SB 2.3.1 LA 72
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3.2-3 they took into the party of Indira Gandhi…merging into the existence of the powerful. Recently, Indira Gandhi’s party became powerful. So all other men, giving resignation from other party, they took into the party of Indira Gandhi. So it is like that, merging into the existence of the powerful. So the frustrated karmés, frustrated karmés, when they do not find any happiness even by becoming the greatest or the topmost person, he wants to become one with God. Therefore it is said, brahma-varcasa-kämas tu. Brahma-varcasa means effulgence. But it is käma. That is not akäma. But a devotee is akäma, there is no käma. He has no personal desires. His desire is only to remain eternal servant of God. That’s all. That is his position. That is not desire. That is his actual position. Just like Caitanya Mahäprabhu says, na dhanaà na janaà na sundaréà kavitäà vä jagadéça kämaye SPL SB 2.3.2-3 LA 72
3.9 one who cannot stop it immediately, he’s restricted So we should know, whenever there is sanction in the çästra for meat-eating, for sex intercourse, or for drinking, it is not for encouraging; it is for prohibiting, restricting. So the next question should (be), “Why it is restricted?” Restricted means so long you’ll be addicted to this habit, you’ll have to accept a body. So one who cannot stop it immediately, he’s restricted. “All right, you want to do it. All right. Go to this demigod.” That is the list. If you want this, all right, go to this demigod.” Means somehow or other, this lusty person is being brought before a demigod to understand that this is not good. This is implicating. Therefore it is said akäma. If you become completely free from all material desires, or if you want that position, then come to Kåñëa. No other demigod. If you actually want freedom from this material bondage, then Kåñëa... SPL SB 2.3.9 LA 72
3.10 “All right, even though you are rascal, still, you worship,” So Bhägavata recommends that “Even though you are a fool number one, you are demanding from Kåñëa, sarva-kämaù, or mokña-kämaù, still, you worship Kåñëa. Don’t go to other demigods.” Because... we have seen the list of demigods. If you want... The prescription is there, “If you want this, you worship this deity. If you want this, you worship this deity.” But they are all käma. ..….So here it is recommended that “You fools, you rascals...” Akämaù sarva-kämaù, eh, sarva, not akämaù. Sarvakämaù, mokña-kämaù. “You are all rascals.” There Vyäsadeva is advising “All right, even though you are rascal, you are full of desires, you are full of becoming one with the Supreme, still, you worship,” yajeta puruñaà param, “the Supreme Personality of Godhead. Still, you do that.” That is the recommendation. Don’t go to others…That is freedom. The çästra is giving you all freedom. “If you like, you do this.” But ultimately gives this instruction... Just like Kåñëa. He has spoken so many things, jïäna-yoga, dhyäna-yoga, karma-yoga. But at the end He says, sarva-dharmän parityajya mäm ekaà çara... [Bg. 18.66]. “You give up all this nonsense, simply surrender unto Me.” That is the ultimate instruction. So that means çästra gives you freedom, at the same time gives you chance…. SPL SB 2.3.10 LA 7213.
3.15 This is the facility of taking birth in a Vaiñëava family. Kåñëa-kréòäm. Bäla-kréòanakaiù kréòan kåñëa-kréòäà ya ädade. This is the facility of taking birth in a Vaiñëava family. Children, simply by playing with Kåñëa, they become Kåñëa conscious. Some way or other, if somebody comes in contact with Kåñëa, then his life becomes successful. So this kåñëa-yoga, bhakti-yoga, can be practiced even by a child without interfering with his natural propensities. A child naturally wants to play, so he can play with Kåñëa Deity. We had the opportunity of doing that. My father was worshiping Kåñëa Deity. So I wanted to imitate him, and he gave me small Deity. That Deity is still worshiped. My sister and myself, whatever we were eating, we were offering exactly the same arcana. And father used to encourage. This Ratha-yäträ and Rädhä- Kåñëa temple which we are propagating, it was, from the very beginning of our life, was initiated by our parents. So anyone can initiate his child to this Kåñëa consciousness understanding from the very beginning. SB 2.3.15 LA 72
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Difference between sädhana-siddha and nitya-siddha So this is the difference between sädhana-siddha and nitya-siddha. Gauräìgera saìgi-gaëe, nitya-siddha kari’ mäne, se yäya vrajendra-suta-päça. Gauòa-maëòala-bhümi, yebä jäne cintämaëi, tära haya vrajabhüme väsa. So nitya-siddha means he has no chance to forget Kåñëa. That is called nitya-siddha. And sädhana-siddha means by following the regulative principles, the rules and regulations, one revives his Kåñëa consciousness. Both things are siddha because you cannot revive Kåñëa consciousness without being Kåñëa conscious. It may be covered. So nitya-siddha means he does not get covered by the influence of material nature about his natural devotional tendency to serve Kåñëa. He never becomes covered. This is difference. Kåñëa gives him chance to get birth in such a family. Just like Parékñit Mahäräja, that he never gets the chance of forgetting Kåñëa. So one who does not get the chance of forgetting Kåñëa is called nitya-siddha. This is the difference.And sädhanasiddha means one has forgotten Kåñëa. SB 2.3.15 LA 72
3.17 This is becoming your asset. So here it is said that tasyarte yat-kñaëo néta uttama-çloka-värtayä. The sun is taking away our duration of life every minute, every hour, every day. But if we engage ourself in the topics of Uttama-çloka, that time he cannot take away. The idea is that the time which you are devoting here in this Kåñëa consciousness temple, this time the sun cannot take away. This is becoming your asset. Plus. It is not minus….So we should take the place of Mahäräja Parékñit that he was given time, seven days, and he prepared himself, by learning Çrémad-Bhägavatam, for the next life. But we have no even notice when we shall die; therefore we should always read Çrémad-Bhägavatam and prepare for the next life. That is the business of elevated consciousness. SPL SB 2.3.17 LA 69 You can fight with the sun. How? Simply by reading kåñëa-kathä,.. Äyur harati vai puàsäm udyann astaà ca yann asau. The sun is rising early in the morning. As it is rising, gradually it is taking your life. That’s all. That is the business. But if you want to defeat the sun... Sun is very powerful. It is very difficult to fight. But you can fight with the sun. How? Simply by reading kåñëa-kathä, the words of Kåñëa. Uttama-çloka-värtayä. Värtayä. Uttama-çloka, Kåñëa. So this is the simple process. You don’t waste your time by talking nonsense. So everyone is dying, but those who are engaged in kåñëa-kathä, in Kåñëa consciousness, those who are busy in Kåñëa’s business, they are not dying. They are living. How.. No. His life is not being taken away, because he is going to live. Superficially we see that the body of a devotee is also taken away. But this is not the real body. Real body is the spiritual body. So spiritual body... Just like Kåñëa says, tyaktvä dehaà punar janma naiti mäm eti [Bg. 4.9]. “After giving up this body, he does not take birth. He comes to Me.” … So if we simply read Bhagavad-gétä, then the sun cannot take away the, my duration of life. … So therefore here it is said that uttama-çloka-värtayä. Värtä means message, words. So if we pass our time simply by reading and talking about Kåñëa, then the sun will not be able to take away our life. This is the secret. If you want to become immortal, then you always be engaged in kåñëakathä. Always, twenty-four hours, always think of Kåñëa. This is Kåñëa consciousness. SPL SB 2.3.17 LA 72
19. Why these four kinds of animals… Why these four kinds of animals have been selected to compare? That is explained. Çva means dog. A dog, however powerful it may be, very strong, stout, but it, unless it has got a master, its life is very precarious. Dog. Just see our education at the present moment. Very advanced education. Many Indian students come here also to take advanced education. But actually, we consider this education creating dogs. Why? Now, because however technologist you may be, if you don’t get a suitable service, all your education is finished. Therefore, after education you’ll have to write application, “My dear sir, I am such and such qualified dog. (laughter) If you’ll kindly give me some service.” And the tail is like this. (laughter) You see? Just imagine. If by education he becomes independent ... Just like Vedic culture. The brähmaëas, the kñatriya, the vaiçyas, they are independent. The çüdras are compared with the dogs because they cannot live without a master. Brähmaëa, he will not accept anyone’s service.
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“Because he is a dog. Therefore he has chosen a best friend dog…” Public, general public, they may be like cats, dogs, hogs naturally because they have no sufficient education. Not they are expected to be highly educated, general mass of people. But if arrangement is made to give them chance of hearing Hare Kåñëa mantra, then they will be very big men, perfect men. That should be the policy of Kåñëa consciousness movement. We should accept the general mass of people no matter than dogs, hogs. It is in your country, “Dog is best friend.” Because he is a dog. Therefore he has chosen a best friend dog. And cow, mother, giving milk and actually drinking—“Send her to the slaughterhouse.” Just see. Is it not an animal, who is making friendship with dogs and sending mother to the slaughterhouse?… One who has no discrimination of foodstuff, he is going to be hog next life. That is the punishment by nature. One who are loitering in the street naked, they are going to have next life trees. “Stand up naked for 10,000 of years. That’s all right.” But they are enjoying. They’re showing beauty by nakedness. But nature will not tolerate. SPL SB 2.3.18-19 LA 72
3.20 So their, these earholes is compared with the snake holes.When you go, walk on the paddy field, you will find so many holes. Have you got experience? There are so many holes. Even on the beach, you will find so many holes. But especially in the agricultural field there are holes, because the paddy ... The rats and mouse, they come to eat the paddies, and they make hole to live there. And the snakes take advantage. They enter the hole and eat the rat and mouse and live peacefully. So these holes, because there are snakes, nobody utilizes it, that hole. Similarly, when these earholes are not receptive of the message of Kåñëa, it like that, it is not being utilized properly…. These earholes are meant for giving aural reception to the message of God. But they’ll not do that. Therefore your mission is to go home to home, village to village, town to town, and give them injection, “Hear.” Make such arrangement, nice dancing, nice chanting, prasäda distribution. Why? Just to inject in their snake holes the words of Kåñëa. This is your mission. The frogs, frog’s tongue, very busy in croaking. But it, it, it is means inviting death, “Please come here. I am sitting here.” So similarly, by talking nonsense, we allow our span of life being diminished by the sunrise and sunset, but if we talk about the urugäya-gäthäù, the Supreme Personality of Godhead, then our life cannot be taken away. It cannot be decreased.It will be eternal. SPL SB 2.3.20-21 LA 72
3.21 bhäraù paraà paööa-kiréöa-juñöam. A silk turban with pearl, what is called, decoration, bedecked with pearls, these are the signs of king. Just like we decorate Kåñëa with turban, bedecked with jewels. So this turban is good so long we bow down before the Deity. Otherwise it is a great burden. Although it is made of silk, still, it will be a great burden…. Just like you cannot keep the burden, heavy burden, on your head for a long time, similarly, this nice turban, silk turban, will be felt as great burden. This is the law of nature. If you misuse the power and do not feel obliged to the Supreme Personality of Godhead, who has given you the power, then you’ll be finished very soon. That is the history. Any nation, any empire, any man, as soon as one begins to defy the authority of the Supreme Lord, like Rävaëa, he’ll be finished. Sooner or later, he’s going to be finished. … Similarly, as soon as the kings of the world became puffed up with their false power, the monarchy is now finished. All over the world. Otherwise, say, five hundred years ago, all over the world, there were kings, monarchy, monarchical government. But they misused their power. They did not surrender. Therefore their turban or crown became very burdensome, and they had to give it up. Still in some countries the so-called king or queen are existing. And they have no power. It is simply a show-bottle. So they have lost their power. Anyone who has got some power, he must know that “This power is given by Kåñëa unto me, and to execute His will, not my sense gratification.” Otherwise, it will be burden, and he will be finished. SPL SB 2.3.21 LA 72
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3.22 If we do not increase our anxiety or inclination to see one of the forms of Viñëu... Here it is specifically mentioned, Viñëu. Not others. Liìgäni viñëor na nirékñato ye. If we do not see, then our eyes are exactly like the painted eyes on the plumes of the feathers, or plumes of the peacock. It looks very nice, but it has no value. No, it has no seeing power. So our, these eyes are also painted, because it is material. These eyes will remain when I shall give up this body, but it will have no more seeing power. The seeing power is gone when the spirit soul gives up this body. So in spite of the beautiful eyes, it is unable to see…. SPL SB2.3.22 LA 72 So this is a chance, that “Come to Våndävana, and wherever you go, you see Rädhä-Kåñëa. That will make your life successful.” By seeing, seeing, Rädhä-Kåñëa, Rädhä-Kåñëa, seeing, seeing, you’ll get an impression. And if you continue... The inhabitants of Våndävana, you’ll find if, when you go there, that in the morning and evening, all of them, they are going different temples and seeing the Deity Rädhä-Kåñëa. So there is no need of education, there is no need of philosophy, there is no need of science. Simply if you visit temples of Viñëu, then your life is successful. This is the Kåñëa consciousness process. Simply if you move to the temple and see with your eyes; very simple process SPL SB2.3.22 LA 72
3.24 So here is one word, “steel-framed.” Nowadays, the medical science is changing the heart, steel-framed. So this modern science is making steel-framed hearts, but we can understand that formerly, also, there were steel-framed hearts. Otherwise how this word comes? Tad açma-säraà hådayaà batedam. So just like stone or steel does not melt very easily, similarly, anyone’s heart which does not change after chanting Hare Kåñëa mantra regularly, then it is to be understood that it is steelframed, made of stone or iron….when harinäma will be perfect, that symptoms are given here. Netre jalaà gätra-ruheñu harñaù. By chanting, when you will, not always ... Sometimes, out of ecstasy, when tears will come down and there will be shivering on the body, that means you are coming to perfection. This is not to be artificially practiced. When you actually come to the perfectional stage, these will automatically appear. So this verse suggests that if a person is chanting Hare Kåñëa mantra, but his eyes are not tearful or there is no ecstatic shivering of the body, then that means he’s not coming to the perfectional point. SPL SB 2.3.24 LA 72
Chapter 4 4.1 “this Bhägavata would not have come …” Now, why Parékñit Mahäräja decided that? He could counteract the brähmaëa boy. It was not difficult for him. But he did not act it counter, and he agreed to die. And Kåñëa also, from within dictated, “Parékñit, now agree to die.” Why? If Parékñit Mahäräja was not in this position, that he was to die within seven days, this Bhägavata would not have come. This is the purport. That was the purpose. Otherwise, he could counteract. He could save himself, personally or with the help of Kåñëa. SPL SB 2.4.1 LA 72
4.2 Not that a teeny village So as soon as he understood that “Kåñëa is my goal,” immediately, virüòhäà mamatäà jahau, immediately gave up. Jahau means “gave up.” What kind of things he is giving up? The empire. Formerly the emperor in Hastinäpura, they were ruling over the earth, the whole world, … He was emperor of the whole world. So he’s giving up that. Not that a teeny village or something. No. And that empire also, without any disturbance. He was so powerful that nobody could go against him. Räjye ca avikale. Avikale. Vikala means “broken” or “disturbed.” But his kingdom was never broken or disturbed…He was king, emperor. How much possessions he had! So it is not very easy to give up the attraction for these possessions. Therefore it is called virüòhäm, virüòhäà mamatäm. The attraction is so deep-rooted. SPL SB 2.4.2 LA 26-72
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4.3-4 So bodily comfort means this sense gratification. Dharma, artha, käma. But here it is said traivargikam. Saàsthäà vijïäya sannyasya karma trai-vargikaà ca yat. When you are ready for death, there is no more this trai-vargikam. Trai-vargikam means religion and economic development and sense gratification. This is human civilization. … SPL SB 2.4.3-4 LA 72
4.15 “This is Kåñëa consciousness movement….” So lokasya sadyo vidhunoti kalmañam. These processes, çravaëaà kértanaà viñëoù smaraëaà van... [SB 7.5.23], so perfect that as soon as you take them..., not all of them, either all of them or some of them or at least one of them, then what happens? Lokasya sadyo vidhunoti kalmañaà tasmai subhadra-çravase namo namaù: “I am offering worship to that Supreme Personality of Godhead. Simply by remembering Him, simply by glorifying Him, simply by seeing You, so many things happen.” So Çukadeva Gosvämé, the authority... He is one of the authorities, Vaiyäsaki. Balir vaiyäsakiù. Out of twelve authorities, Çukadeva Gosvämé is authority. Mahäjano yena gataù sa panthäù [Cc. Madhya 17.186]. We have to follow the authority. So he says by..., simply by performing these processes, çravaëaà kértanaà viñëoù, then what you are? Lokasya sadyo vidhunoti kalmañam: “This material contamination will be washed off.” Lokasya sadyaù. When washed off? Immediately, sir, immediately, no waiting, sadya. This is Kåñëa consciousness movement. SPL SB 1.8.35 MAYA 74
4.18 Kiräta-hüëändhra-pulinda-pulkaçäù. They are caëòälas. Kiräta means the black clan, or the Africans. So they are called kiräta. Hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaù. Yavanas, khasädaya, Mongolians, without any moustaches. Kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaù ye ’nye ca päpäù. “Even there are still more low-grade, sinful society,” ye ’nye ca päpä yadapäçrayäçrayäù, “if he takes the shelter of a pure devotee, çudhyanti, becomes purified.” Becomes purified. How? Çudhyanti? Because prabhaviñëave namaù. Lord Viñëu has got so exalted power that through His devotee He can purify anyone. SPL SB 1.7.28-29 VRN 76 Just like electricity: the powerhouse is far away, but the power is coming. directly taking shelter of Kåñëa or to take shelter of a pure devotee who is under the shelter of Kåñëa. Mad-äçrayaù. So if one takes shelter of a pure devotee... Just like electricity: the powerhouse is far away, but the power is coming. Suppose your body is electrified, and if I touch, then my body immediately becomes electrified. And if somebody touches me, then other’s body. This is electric. Similarly, one who is pure devotee, he’s authorized by Kåñëa, he’s electrified. So if one takes shelter of a pure devotee, then he becomes purified. Yad-apäçrayäçrayäù çudhyanti. That is the statement given by Çukadeva Gosvämé. How the caëòälas can become purified? The example I have already stated. Then at the end, Çukadeva Gosvämé says, prabhaviñëave namaù. This is the supreme transcendental power of Viñëu. He can do. Sometimes they say that unless the body is changed, how a caëòäla can become purified? Yes, body is changing. SPL SB 1.7.12 VRN 76
Chapter 5 5.26-29 “by spiritual sound, you can get out of it…” So as this material creation has begun from material sound under the agitating, impelling method by the Supreme Personality of Godhead, similarly, by spiritual sound, you can get out of it, because sound is the central point. When it is mixed with tamas, tamo-guëa, then the material creation begins. So similarly, if you directly catch up that sound... The sound is çabda-brahma. Sound is actually spiritual, the Vedic sound om, oàkära. Oàkäräsmi sarva-vedeñu. So Vedic sound begins: om. So that is a sound. So if we capture that sound and make further progress, çabdäd anävåtti... In the Vedänta-sütra it is there, anävåtti, no more repetition of birth and death, oàkära. If one can chant oàkära at the time of death, immediately transferred to the spiritual world, impersonal spiritual effulgence. But if you can chant Hare Kåñëa, then immediately you go to the spiritual planet. SPL SB 3.26.32 BOM 75
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5.30 “Don’t stay in this tamasi…” bhagavad-vérya-codität, in the tamo-guëa. That means the origin of this creation is
tamo-guëa, tamas. The whole creation is tamas, ignorance. Every one of us in ignorance. We do not know. Therefore Vedas says, tamasi mä: “Don’t stay in this tamasi.” Jyotir gama. Jyoti is Brahman. “Try to come out there.” And the whole Vedic knowledge is based on this principle, how to again give up this association of tämasika-guëa and come to the sattva-guëa, and then surpass sattva-guëa, come to the transcendental position of brahma-bhüta [SB 4.30.20]…. Çrémad-Bhägavatam 3.26.32 Bombay, January 9, 1975
Chapter 7 “..in every society, there is incarnation of God …” So there are so many societies. Deva-tiryan-naradisu [SB 1.2.34]. And in every society, there is incarnation of God according to their position. According to their language, according to their problems, there is incarnation. We do not see other incarnations, but we can see the human form of incarnation. Ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]. But from the sastra we can understand that there are incarnations amongst the lower animals, beasts, birds and everywhere. The purpose is to reclaim the fallen souls. So not only He incarnates, but He sends His devotee, He comes as devotee. Srimad-Bhagavatam 1.2.34 -- Vrndavana, November 13, 1972
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Chapter 8 8.7 “Therefore we have started this society ..” Big, big professors, big, big scientists, they are putting the theories that life has come from chemicals, chemical evolution, and they are getting Nobel Prize. And if they are offered that “Take these chemicals. Produce a life,” they’ll deny. So this ignorance is going on. Therefore for future guidance, Parékñit Mahäräja inquired this question, that “How the living entity got this body, material body? Whether it is automatically, without any cause, or with cause?” But with cause... It will be explained. It is not... When the cause is there... Just like if you infect some disease, automatically you’ll suffer from the disease. It will come automatically. That is automatically. But your becoming infected, that is cause. So if you become cautious not to be infected, then the cause of lower birth or suffering you can avoid. Therefore we have started this society, society. Society means that you’ll get here the cause of being elevated…. Çrémad-Bhägavatam 2.8.7 -- Los Angeles, February 10, 1975
Chapter 9 9.1 “Actually, he has not fallen…” Many people inquire, “How did the living entity, who was with Kåñëa, fall into the material world?” That question is answered here. The fallen living entity’s condition is due to the influence of the Lord’s material energy. Actually, he has not fallen. An example is given: The moon appears to be moving when clouds pass in front of it. Actually, the moon is not moving. Similarly, the living entity, because he is a spiritual spark of the Supreme, has not fallen. But he is thinking, “I am fallen. I am material. I am this body.” .”….. So when someone asks, “When did we come into contact with the material nature?” the answer is that we have not come into contact. By the influence of the external energy we think we are in contact. Actually we are not fallen. We cannot be fallen. We have simply created a situation in which we think we are fallen. “Kåñëa has given us that situation. Because we wanted to imitate Him…” Actually, Kåñëa has given us that situation. Because we wanted to imitate Him, Kåñëa has given us an opportunity: “All right, you want to imitate Me? You want to be an imitation king on the stage? So, feel like this. Play like this. Do like this. … So everyone in the material world is playing some part. “I want to be prime minister.” “I want to be a very big business magnate.” “I want to be a leader.” “I want to be a philosopher.” “I want to be a scientist.” They are trying to play all these parts, and Kåñëa is giving the opportunity—“All right.”…..Try to understand understand. It is very important point. We have simply created a situation. We have not created a situation, Kåñëa has given us a situation. Because we wanted to imitate Kåñëa, so Kåñëa has given an opportunity: “All right. Imitate. Çrémad-Bhägavatam 2.9.1 -- Tokyo, April 20, 1972 “when you play a part in a drama, if you feel, “I am the king,” then you can act very nicely…….” We wanted to forget; we wanted to give up Kåñëa and enjoy the material world. Therefore Kåñëa is giving us the chance. For example, when you play a part in a drama, if you feel, “I am the king,” then you can act very nicely…. So because we wanted to play the part of Kåñëa, the supreme enjoyer, Kåñëa is giving us the chance—“Yes, feel like Me.” The feeling that “I am the master, I am the king, I am Kåñëa, I am God” is created by Kåñëa: “All right, since you want to play the part of a king, I shall train you in such a way.” Çrémad-Bhägavatam 2.9.1 -- Tokyo, April 20, 1972
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“when we played, it was so perfect that all audience were crying….” Sometimes we played in our younger age Caitanya-lélä. I introduced. And one big director, Amrtalal Chosa, he was just like grandfather. He was one of the, just like in England Shakespeare and others, big, big dramatic, well-known persons. This Amrtalal Chosa and Girish Chandra Chosa, they introduced in India theatric... So we called him to give us direction. He was giving us direction, and repeatedly he was telling that “You feel like that,” especially to me. “You feel like that.” So actually, when we played according to his direction, the audience were all crying. And we could not understand how they cried. We could not understand. On the stage when we played, it was so perfect that all audience were crying. Actually we saw they were smearing over their eyes with... But the whole thing is artificial, but the effect to the audience became so nice. So similarly, we are... Actually we have nothing to do with this material world, But we have been trained by the illusory energy in such a way that we are thinking, “I am Indian. I am American. I am this. I am that. I am brähmaëa. I am çüdra. I have to do this. I have got so much duty,” all these illusions, simply thinking. We have nothing to do with all this nonsense, but still, we are taking it very serious. “I have to do like that. I have to do like that. I am this. I am that.” That’s all. That is explained. Ätma-mäyäm åte räjan: “Except the influence of that ätmä-mäyä, the illusory energy of Kåñëa...” Çrémad-Bhägavatam 2.9.1 -- Tokyo, April 20, 1972 “like a dreaming man creating an imaginary situation…” That is explained here: ätma-mäyäm åte räjan parasyänubhavätmanaù. “Unless one is influenced by the bewildering energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body.”Therefore this verse gives the example of a dream: na ghaöetärtha-sambandhaù svapna-drañöur iväïjasä. There cannot be any meaning of the relationship of the soul and the body except that it is like a dreaming man creating an imaginary situation. He is dreaming that there is a tiger, and he is creating a fearful situation. Actually there is nothing to fear—there is no tiger. The situation is created by a dream.Similarly, we have created the material world and material activity. People are running around—“Oh, I am the manager. I am the factory owner. I am this, I am that. We know his politics. We have to defeat our competitors.” All these things are created just as a man creates a situation in a dream—svapnadrañöur iväïjasä. “they also think, “Oh, you are God.” The same dream…” “I shall become God.” This is another struggle. But it is illusion. It is illusion. So Kåñëa gives them opportunity, some yogic success. Just like in India there is a rascal. He makes like that, and there is immediately some gold. And people become after him: “Oh, he is God. He is God.” By producing a little gold, he becomes God. Another yogi, he gives immediately two rasagullä. So by producing two rasagullä, four annas’ worth, he becomes God. You see? This is illusion. These rascals, they do not know that, “What is this rasagullä, two rasagullä? I can purchase from the market for four annas. So he is becoming God by four annas?” But they have no sense. “Oh, he is God. He can produce rasagullä.” Rasagullä I can produce in our kitchen. But they are so rascal. “Oh, wonderful.” So the yogic siddhis... So Kåñëa gives him some power of yogic siddhi and he thinks that “I have become God,” and some flatterers, they also think, “Oh, you are God.” The same dream. And as soon as death comes, everything finished, your Godhood and everything finished. Now becomes doghood, come to the stage of doghood. Again, another dream: “I am dog.” First of all “I am God,” then next stage, “I am dog.” This is going on. “as soon as the body is finished, these ideas are gone…” But these things are all nonsense. Simply dreaming. When you dream, the next moment the dream is gone, and everything in the dream is finished. No more tiger, no more jungle. Similarly, as long as the body continues one may think, “I am a responsible leader; I am this; I am that,” but as soon as the body is finished, these ideas are gone. Just think of your past life. Suppose you were a king or something like that. From the Bhågusaàhitä it was ascertained that I was a big physician in my last life, with a spotless character, no sins. I don’t know. It may be. But I have no remembrance that I was a physician. So what do we know? I might have been a very big influential physician with a good practice, but where is it all now? All gone.
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“Therefore, at any moment we can revive our Kåñëa consciousness….” So our contact with matter is just like a dream. We are not fallen. Therefore, at any moment we can revive our Kåñëa consciousness. We become liberated as soon as we understand, “I have nothing to do with matter. I am simply Kåñëa’s eternal servant.” Sometimes when a fearful dream becomes intolerable, we break the dream. Similarly, we can break the material connection at any moment as soon as we wake up to Kåñëa consciousness. “Oh, Kåñëa is my eternal master. I am His servant.” That’s all. That is the way. “Just see how important this verse…” Just see how important this verse. It is already there, but you are not reading. Each verse, read every day carefully. Try to assimilate, understand, and you will get more profit, every day, hundred yards forward, hundred yards forward, yes. They are so important verses. How nicely composed by Vyäsadeva. In two lines the whole thing is explained. This is called çästra. In two lines. SPL SB 2.9.1 TOK 72 & SB 2.9.4 JAP 72
9.2 “Mäyä is our mother, and she is giving us a different type of dresses..” These bahu-rüpa, these varieties of rüpa, form, is given by mäyä. So this is intelligence. Just like mother, or like a small child, dressing morning in some way, in the evening another way, changing dresses. Mäyä is our mother, and she is giving us a different type of dresses, mäyayä bahu-rüpayä, and therefore we are changing into bahu-rüpa. But because we are attached to the dress, so according to the form, we are forming our consciousness. Now I have got a different body, different form, so I have got a different consciousness. You have got a different body; you have got a different consciousness. So everyone, all living entities The dog is thinking Because he has got a dog’s body, he thinks, “I am dog.” “I am American,” the same way. This is all mäyä. Bahu-rüpa iväbhäti mäyayä bahu-rüpayä. iväbhäti: “as if it has got a body.” … Iväbhäti: “It appears like that.” Therefore, when one is advanced in spiritual consciousness, he does not see the varieties of form because these varieties of form are not real…. From airplane you can experience. The cloud You are running. You are seeing one form. After few minutes, that form is changing to different form. Therefore it is called iväbhäti…. You immediately see a cloud just like big elephant, but after a few minutes you see the cloud, the same cloud, is changed into just like a big hill, another, a big tree. So this is going on. Today I am Indian, you are American, but next birth or after few years, although American, the body is changing. Body is changing. Therefore it is written there, iväbhäti: “as if it has got a body.” As if. Iväbhäti: “It appears.” “It is simply an imitation…” Just like in some shop you see so many ladies and gentlemen are standing with nice dress. What is called that...? Bali-mardana: Mannequin? Prabhupäda: Mani? Sudämä: Mannequin. Like doll. In department store. Prabhupäda: Department store. But they are iväbhäti; they are not fact. Iväbhäti. It appears like ladies and gentlemen and so many things, but they are not fact. Therefore iväbhäti. Iva means “It appears like that.” It is not fact. But actually there are ladies and gentlemen. It is simply an imitation. “spiritual world, that is also exhibition of Kåñëa’s mäyä, but it is permanent.…” Here, this is also Kåñëa’s exhibition of mäyä, but it is temporary. In the another, spiritual world, that is also exhibition of Kåñëa’s mäyä, but it is permanent. Here is a perverted reflection, we say. Just like shadow, shadow, the shadow of the tree in the water—everything is perverted, opposite. So that shadow is not the substance. The substance is there. On the bank of the river, that is really. Similarly the spiritual world is There also, everything is there. There are trees, there are fruits, there are flowers, there are men—everything is there, birds, beasts, everything. But they are all real. Here, bahu-rüpa. Bahu-rüpa means, which it is not reality. That, this bahu-rüpa is also reflection, but it is not real. That is
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the difference…. So spiritual world, actually. And it is iväbhäti; it appears like that. But those who are fools, they are attached to this iväbhäti. If somebody goes, “Oh, here is nice beautiful woman. Let me embrace,” that is foolishness. That is iväbhäti. That is difference. So therefore this very word is used, iväbhäti. Actually it is all matter. But they have been changed into different forms. “ But that does not mean there is no water….” The Mäyävadi philosophers, they say “It is iväbhäti. There is no form. Therefore make it formless.” But our is that iväbhäti means there is form, but this is simply imitation. That is the difference between Mäyävada and They say “Because it is false therefore reality must be zero. It is formless. It must be zero.” Çünyavädi. Nirviçeña çünyavädi. There are no varieties. They will say “No varieties,” and somebody will say, “No. It is zero.” We say, “No. There is variety.” This is iväbhäti. It appears like the reality. It is not real thing. The real is different. A comparison is given: just like water, the desert. There is no water, but it appears like water. But that does not mean there is no water. As soon as you say, iväbhäti, that there is reality, but this is not. It appears like reality. That is the actual meaning of iväbhäti. Iva, like. Äbhäti, appears. Ramamäëo guëeñva... In Hong Kong I saw from the garbage one Chinese woman was finding out rejected serpentlike preparations or something. First of all, it is rejected. It is thrown in the garbage. And from the garbage, according to her taste, she is finding out some nice foodstuff. You see? Just see. Kadarya bhakñaëa kare, nänä yoni... So according to the body. Dehinam Deha yogena dehiñu. According to the body, we get different taste of enjoyment. Somebody is enjoying most abominable things, somebody is enjoying very nice, but according to the body… So that is the mistake of the modern civilization. They do not know that by passing laws or giving some moral instruction, we cannot change the habits. Prakåti is very strong, material nature. The only solution is Kåñëa consciousness. Unless one comes to the Kåñëa consciousness platform, he cannot give up his habits…. Çrémad-Bhägavatam 2.9.2 -- Melbourne, April 4, 1972
9.3 “in every temple these books are very thoroughly being read and discussed and understood and applied in practical life…” Similarly, the GBC member means they will see that in every temple these books are very thoroughly being read and discussed and understood and applied in practical life. That is wanted, not to see the vouchers only, “How many books you have sold, and how many books are in the stock?” That is secondary. You may keep vouchers... If one is engaged in Kåñëa’s service, there is no need of vouchers. That is... Everyone is doing his best. That’s all. So we have to see that things are going on very nicely. So in that way the GBC members should divide some zones and see very nicely that things are going on, that they are chanting sixteen rounds, and temple management is doing according to the routine work, and the books are being thoroughly discussed, being read, understood practically. These things are required. Now, suppose you go to sell some book and if somebody says, “You have read this book? Can you explain this verse?” then what you will say? You will say, “No. It is for you. It is not for me. I have to take money from you. That’s all.” Is that very nice answer? Devotee: No, Çréla Prabhupäda. Prabhupäda: Then? “We have written this book for your reading, not for our reading. We are simply collect money.” That’s all. “Practical application..” Practical application means that this “I” and “mine,” it is all misconception. Everything belongs to Kåñëa. I am His servant. When I say “I,” “I” means “I am servant of Kåñëa.” And if I say “my, mine, Kåñëa is mine. I am Kåñëa’s, Kåñëa is mine.” That is perfect “This is our main business, to study, to know things….” So if there is difficulty, we should discuss among ourselves and clear it, but there must be thorough discussion and understanding. And the president of the center, he should be able to answer the questions of other members. If he is unable, then he should ask the local general secretary. Then,
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at last, it should come to me, not that all the questions are going to me directly and “We are simply busy, vouchers and reports.” So these things should be very carefully noted. The president means he must be very expert. He should be... Secretaries, they should be all expert in reading. This is our main business, to study, to know things … “selling / understanding….Both things must go on...” This spiritual science cannot be understood simply by academic knowledge or by challenge. The sevä-våtti, the service attitude, must be there. Otherwise it will never be understood. Yasya deve parä bhaktir yathä-deve tathä gurau. These are the Vedic injunction. So let us have...[break] Each and every çloka should be very, very scrutinizingly understood. That should be the first business in the temples. Of all these books. We have got so many books. Simply if we make arrangement for selling, not for understanding, then it will be simply materialistic. Both things must go on. Çrémad-Bhägavatam 2.9.3 -- Melbourne, April 5, 1972
9.4 “That means God is not formless…” darçayan rüpam avyaléka-vratädåtaù. He manifested His form to Brahmä. That means God is not formless. If He is formless then how He could show His form? Brahmaëe darçayan rüpam avyaléka. Avyaléka means without any cheating. Where is avyaléka? “Without any deceptive motive.” So those who have realized impersonal form, not form, impersonal feature, they are cheated. They do not know actually what is God, what is the Absolute Truth. Avyaléka-vrata. And why Brahmä was favored to see the form of the Lord? Because he underwent severe tapasya, vow, worship. So God, or the Absolute Truth, is not formless. He has his form, sac-cid-änanda-vigraha [Bs. 5.1]. But that can be seen only by persons who underwent severe austerities, penances, or engaged in devotion. Çrémad-Bhägavatam 2.9.4-8 -- Tokyo, April 23, 1972
9.6 Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables. PURPORT In his own planet, Lord Brahma, with the inhabitants of that planet, worships the form of Lord Govinda, Krsna, by the mantra of eighteen syllables, klim krsnaya govindaya gopi-jana-vallabhaya svaha. Those who are initiated by a bona fide spiritual master and who chant the Gayatri mantra three times a day know this astadasaksara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. Adi 5.221 The mantra, consisting of the eighteen divine letters prefixed by the kama-bija, is alone superexcellent. It has a twofold aspect. One aspect is that it tends to make the pure soul run after allattractive Sri Krsna, the Lord of Gokula and the divine milkmaids. This is the acme of the spiritual tendency of jivas. When the devotee is free from all sorts of mundane desires and willing to serve the Lord he attains the fruition of his heart's desire, viz., the love of Krsna. But in the case of the devotee who is not of unmixed aptitude this superexcellent mantra fulfills his heart's desire also. The transcendental kama-bija is inherent in the divine logos located in Goloka; and the kama-bija pervertedly reflected in the worldly affairs satisfies all sorts of desires of this mundane world. Bs 5.25 Çréla Bhaktisiddhänta Sarasvaté Öhäkura
9.7 “no difference between the external teacher and the internal teacher…” Kåñëa deputes some of His confidential devotees to help the people to become Kåñëa conscious: “Please go and tell him this.” The spiritual master is, therefore, external manifestation of the Supreme Lord. And internally He is sitting there as Paramätmä. So both ways, He is helping. And because the business is Kåñëa consciousness, therefore there is no difference between the external teacher and the internal teacher. Because teaching is the same. Çrémad-Bhägavatam 2.9.7 -- Tokyo, April 24, 1972
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9.8 “This language is spoken in the higher planetary system, even in Vaikuëöha…” This is called anupräsa. It is literary beauty. Everything “ta.” Tapas tapéyäàs tapatäà samähitaù. Anupräsa. So many t’s in one line. Tapas tapéyän. So in Bhägavata, it is not that whimsically written. There is literary beauty, metaphor, simile, and what is called, symmetry…. Everything is complete. Not that whimsically a line, three lines, one line, and two lines, and it becomes a poetry. In Sanskrit poetry writing is not so easy. You have to follow so many rules and regulations. How many words in the beginning, first line, how many words in the second line. Sähitya-darpaëa. There is a book, Sähitya-darpaëa. Therefore it is called Sanskrit. Sanskrit, everything is reformed…..Saàskåta means reformed, Sanskrit language. Devanägaré. This language is spoken in the higher planetary system, even in Vaikuëöha. Çrémad-Bhägavatam 2.9.4-8 -- Tokyo, April 23, 1972
9.10 “But I want to kick them. It will be my pleasure…” So I have protested this false God consciousness in all my purports. That is my business, to punish all these rascals. You see? I become very much angry, anyone says before me, “I am God, he is God, everyone...” I cannot control myself. (laughter) Yes. I am so obstinate enemy of these rascals. I want to kick them on their face, but it is incivility. It becomes... But I want to kick them. It will be my pleasure. Never mind I go to hell. … Çrémad-Bhägavatam 2.9.10 -- Tokyo, April 26, 1972 “ In the Vaikuëöha planets there is very great respectful consciousness..” Everyone is engaged. Suräsurärcitäù anuvratäù. They are not..., they have no revolutionary spirit: “Oh, why shall I serve You? I am also God.” This is revolutionary. These things are not there. The so-called rascal declaring oneself that “I am God,” no. Anuvrata. Everyone is following: “Oh, here is Lord.” In the Vaikuëöha planets there is very great respectful consciousness, “Here is Lord.” “But in Våndävana, there is no such respectful consciousness…” But in Våndävana, there is no such respectful consciousness, Kåñëa, and the cowherds boys, gopés, but their love is very, very intense. Out of love, they cannot disobey Kåñëa. Here in the Vaikuëöha, out of respect, they cannot disobey. In the Våndävana, Goloka Våndävana, they cannot think of denying anything to Kåñëa. Kåñëa is so much lovable. They can give anything. There is no so respectful because they do not know whether Kåñëa is God or not. They know, “Kåñëa is like us, one of us.” But their respect and love is so intense that without Kåñëa they become lifeless. There is no life. Çrémad-Bhägavatam 2.9.10 -- Tokyo, April 26, 1972
9.11 Çyämasundara. This is the sky color. When clear sky, you see bluish sky. That is reflection of Kåñëa’s bodily effulgence. Yasya prabhä prabhavato jagad-aëòa-koöi [Bs. 5.40]. Yasya prabhä, by expansion of the bodily effulgence, the brahmajyoti... In that brahmajyoti there are many universes, in that brahmajyoti, jagad-aëòa-koöi. The sky’s bluish effulgence is there. Above this material sky there is another sky whose reflection you simply can see little. Just like outside there is a brilliant light, so you can get little reflection within your room, similarly, this universe is dark and covered. It is covered, round, surrounded. But outside that universe... Or this universe is floating in that effulgence. It is reflected. The sky is reflected bluish. Çrémad-Bhägavatam 2.9.11-15 -- Tokyo, April 28, 1972 ‘so far our Gauòéya Vaiñëava is concerned, they do not want even this särüpya…” So here is the description of särüpya-mukti, the same bodily features like Näräyaëa. This is called särüpya-mukti, same bodily feature… Real profit is here described, in Vaikuëöha, how they are face to face seeing the Supreme Personality of Godhead, having the same body, and same ornaments, same opulence, everything same. Särüpya, sälokya, säyujya. Säyujya is damn rascals. Säyujya-mukti, never, merging, never, no Vaiñëava will take. But särüpya, so far our Gauòéya Vaiñëava is concerned, they do not want even this särüpya, same bodily feature. They don’t want anything. They simply want how to serve Kåñëa. That’s all. That is Gauòéya Vaiñëava vicära. Çrémad-Bhägavatam 2.9.11 -- Tokyo, April 27, 1972
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9.12 Simply plastic and paper… The best thing is to prepare yourself very quickly to go back to home, back to Godhead, and there you become one of them, like these Vaikuëöha persons. These are the description already there. So many ornaments. We do not see what is... If you ask somebody... They may have some plastic utensils, but if you ask somebody that “Have you seen pearl, sapphire, or coral, or diamond?” everyone will say, “I have never seen in my life.” And still they are proud: “Oh, we are now advanced.” What advanced? Simply plastic and paper. He has got so much ornaments. That is asset. Kuëòala, earrings. Here no male person have any earrings. But formerly you will find pictures of big, big kings, they have got earrings. You have seen? Yes. That is opulence. Jaipur Mahäräja’s photograph, earrings, big, nice. Ornaments, huge ornaments. Kåñëa is going to tend the cows—He has got so much ornaments. That is asset. “Kåñëa has given another chance….” Here is a chance, Kåñëa consciousness movement, that you get next life very good life. If you complete, you go to Vaikuëöha and get life like this. If you don’t complete, if you are so unfortunate that you cannot complete one life, that is unfortunate. Why you... So then you get chance to get your birth as a human being in very rich family, in very pious family. That chance is again given so that you can revive your, again, Kåñëa consciousness. So those who have taken to Kåñëa consciousness, it is a chance. You had previously some advantage of executing this Kåñëa consciousness. Somehow or other, you could not... Not you or you—all of us, we could not. So Kåñëa has given another chance. So don’t miss this chance. Make it complete. Make it complete and go to Vaikuëöha or Kåñëaloka. Such a nice proposal. Çrémad-Bhägavatam 2.9.11 -- Tokyo, April 27, 1972
9.13 “There is no crashing..” Those vimänas, aeroplanes, belong to the mahätmanäm, great liberated devotees. So devotees are not going to be zero. They will have also aeroplane there, but not this third class aeroplane. As soon as the machine goes wrong, it immediately crashes. There is no crashing; neither there is any necessity of machine because they are spiritual. “It has taken the shape of aeroplane, but it is living…” There the aeroplane is also spirit. It is living. It has taken the shape of aeroplane, but it is living. It is not false. Therefore there is no necessity of this petrol, simply beautiful aeroplane, and wherever you like, you can go. They are moving in the sky. “how in the Bhägavata the information of the aeroplane is there?...” Now, how this information received. When Bhägavata was compiled five thousand years ago, there was no existence of aeroplane. But how in the Bhägavata the information of the aeroplane is there? If men were less intelligent five thousand years ago, and now they have advanced, then how persons five thousand years ago... Not five thousand years. Many, many millions of years ago the information was there. But from historical point of view, at least five thousand years ago. So how they give this information of airplane? So how you can say that some forty thousand years ago... What is the Darwin’s theory? There was no brain? “Brahmä, the most intelligent person. Not that he developed from monkey….” So how this nonsense theory can be accepted? According to our Vedic information, from the very beginning the one person, one living creature, was Brahmä, the most intelligent person. Not that he developed from monkey. This nonsense theory killed the human civilization. The intelligence is coming from the Supreme Personality of Godhead. And the most intelligent person is receiving that, Brahmä. And then he is distributing this knowledge. So knowledge has not developed with the development of the brain of the living entities. That is a wrong theory. Knowledge is already there. And
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the most intelligent person received it, and it is being distributed still. Therefore Vedic knowledge is considered to be the perfect. And if we take knowledge from the Vedas, then our knowledge is perfect. Now here is the knowledge. … “Here it is only perverted reflection…” Here it is only perverted reflection. Here the beauty... Just like the beauty is described there, bhräjiñëu. Bhräjiñëu, all glowing. Lasad-vimäna. Lasat, brilliant. There is also aeroplane, but not this tin aeroplane. You see? There the airplanes are made of jewels and gold, brilliant. And their beauty. There also men, women there are, not that simply men devotees, no. But the men and women, they are creation. The both sexes are there, Rädhä and Kåñëa. So nothing is different from here, but they are permanent, real. Here everything are temporary and false. This is the difference. Everything, there is also tree, there is also flower, there are also palaces, there are aeroplanes, there are chariots, men, women, but they are real, and here it is unreal…. That is difference between matter and spirit. So in the spiritual world there is no need of artificial, mechanical arrangement. Everything is living force. That is the difference. “You don’t find any description of children….” Devotee (1): I have a question, Your Divine Grace. You say in Vaikuëöha everything is the same as here in the material world. So there are families. The children... Do the children grow...? Prabhupäda: There is no children. There is no children because there is no birth. There is no death. So there is no question of children. You don’t find any description of children…. “So we get some information only, but you will see them practically when you go..” Trivikrama: In Kåñëaloka there are children, Kåñëa, the cowherd boys. Prabhupäda: That is also eternal. That is another planet. Eternally Kåñëa is playing with the cowherds boy. Not that these children are being born. They are like... Just like in this world also we see Kumäras, that eternally child, Kumäras, the four Kumäras. They are born along with the Brahmä, but they’re just like a small, four years old boy, Kumära, catuùsana-kumära. So we get some information only, but you will see them practically when you go. (laughter) You take information only. Çrémad-Bhägavatam 2.9.13 -- Melbourne, April 12, 1972
9.16 “Glancing over the devotees very mildly, softly.” Dåg-äsavam. Äsavam means intoxication. Just like one, when one is intoxicated, his eyes are... in... Bengali it is called dumabhi…. Not a staring, but very mildly smiling. Dåg-äsavam. Bhåtyaprasädäbhimukhaà dåg-äsavam. Abhimukham: “Glancing over the devotees very mildly, softly.” Prasanna-häsa: smiling so nicely that immediately you can understand that the master is pleased. …So there is no question of displeasure. That is Vaikuëöha Why not to give service to Kåñëa?” This should be the conclusion. “Why I shall be engaged in this nonsense service when, without giving any service,” bhåtya-prasädäbhimukhaà dåg-äsavam, “the Lord is always prepared to bless His servant.” He doesn’t take any service. There is no need of service. Still, pleased—prasanna-häsa. Prasanna, pleased. He doesn’t require any service. But He... Why not accept this master? Why you are...? Bhåtya-prasäda. Prasanna-häsa. He is always pleased. Prasanna-häsäruëa, aruëa-locanänanam. This is God. He doesn’t require any service. Still, if you, somehow or other, if you approach there with this service attitude only... .. He is always ready to bless the servants, just like a father. Here you have got some little examples, father and mother. Without any service from the child, he is always ready to bless, always ready. He does not take any offense. Simply father-mother is ready. That is the natural... Çrémad-Bhägavatam 2.9.16 -- Tokyo, April 30, 1972
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9.32 “gradually disclosed … in proportion to the gradual development of.. service attitude…” The truth of these mysteries was revealed to Brahma by the descending process, without the help of the ascending one. The Lord's mercy descends to a devotee like Brahma and, through Brahma, to Narada, from Narada to Vyasa, from Vyasadeva to Sukadeva and so on in the bona fide chain of disciplic succession. We cannot discover the mysteries of the Lord by our mundane endeavors; they are only revealed, by His grace, to the proper devotees. These mysteries are gradually disclosed to the various grades of devotees in proportion to the gradual development of their service attitude. Adi 1.52
Catuù-çloké Bhägavatam “understand the real import of the four essential verses of Çrémad-Bhägavatam…” It should be particularly noted herein that Uddhava studied the catuù-çloké Bhägavatam directly from the Lord, who spoke them first to Brahmäjé, and this time the Lord explained more confidentially the self-knowledge mentioned as the paramäà sthitim. Upon learning such selfknowledge of love, Uddhava felt very much aggrieved by feelings of separation from the Lord. Unless one is awakened to the stage of Uddhava—everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also—one cannot understand the real import of the four essential verses of Çrémad-Bhägavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense. SB 3.4.20 “..the purport of the catuù-çloké” The sound vibration oàkära is the root of Vedic knowledge. Oàkära is known as the mahäväkya, or supreme sound. Whatever meaning is in the supreme sound oàkära is further understood in the Gäyatré mantra. Again, this same meaning is explained in Çrémad-Bhägavatam in the four çlokas known as the catuù-çloké, which begin with the words ahaà eväsam evägre. The Lord says, “Only I existed before the creation.” From this statement, four çlokas have been composed, and these are known as the catuù-çloké .In this way the Supreme Personality of Godhead informed Lord Brahmä about the purport of the catuù-çloké. Again, Lord Brahmä explained this to Närada Muni, and Närada Muni explained it to Çréla Vyäsadeva. This is the paramparä system, the disciplic succession. The import of Vedic knowledge, the original word praëava, has been explained in Çrémad-Bhägavatam. The conclusion is that the Brahma-sütra is explained in Çrémad-Bhägavatam. CC Mad 25.97
9.33 “Therefore the word ‘aham' is mentioned three times….” "Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word ‘aham' is mentioned three times. To stress something important, one repeats it three times Madhya 25.115 “When we speak of king, it does not mean king is alone….” In the Catuù-çloki Bhägavata also it is said, aham eväsam evägre [SB 2.9.33/34/35/36]. So before creation there was Kåñëa. When we speak of Kåñëa, it does not mean Kåñëa was alone. Kåñëa means with His form, with His pastimes, with His paraphernalia, with His entourage, everything. When we speak of king, it does not mean king is alone. As soon as we speak of king, we must understand the king, king’s kingdom, king’s secretaries, king’s ministers, king’s queen, king’s palace, so many things Bhagavad-gétä 1.10 -- London, July 12, 1973
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“no existence of Brahmä or Çiva…” Before the creation and after its dissolution, only the Supreme Personality of Godhead and His associates exist; there is no existence of the material elements. This is confirmed in the Vedic literature. Väsudevo vä idam agra äsén na brahmä na ca çaìkaraù. The meaning of this mantra is that before creation there was no existence of Brahma or Siva, for only Visnu existed. Visnu exists in His abode, the Vaikunthas. Adi 1.53 “Wherefrom God came?” Aham eväsam agre. And Bhagavad-gétä, ahaà sarvasya prabhavaù mattaù sarvaà pravartate [Bg. 10.8]. This is our philosophy, “Everything begins from God.” Now you can say, “Wherefrom God came?” But that is God. God existing, He is not caused by any other cause, He is the original cause. Anädir ädiù: “He has no beginning, but He is the beginning of everything.” This is conception of God. Morning Walk -- July 11, 1975, Chicago “The spiritual manifestation never vanishes..” Yo ’vaçiñyeta so ’smy aham indicates that the Lord is the balance that exists after the dissolution of the creation. The spiritual manifestation never vanishes. It belongs to the internal energy of the Supreme Lord and exists eternally. When the external manifestation is withdrawn, the spiritual activities in Goloka and the rest of the Vaikuëöhas continue, unrestricted by material time, which has no existence in the spiritual world. Adi 1.53 Purport
9.34 “reflection and darkness…” The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. …The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.When the material manifestation appears very wonderful, this is due to a perverted reflection of the supreme sunshine, the Absolute Truth… Cc Adi 1.54
9.35 “devotee and the Lord are bound by a tie of spontaneous love…” Because of his development of transcendental attachment for the Supreme Lord, a surrendered soul feels the presence of his beloved everywhere, and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple Çré Rädhä and Kåñëa sitting on a decorated throne beneath a desire tree in the transcendental land of Våndävana. His nose is engaged in smelling the spiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in hearing messages from Vaikuëöha, and his hands embrace the lotus feet of the Lord and His associates. Thus the Lord is manifested to a pure devotee from within and without. This is one of the mysteries of the devotional relationship in which a devotee and the Lord are bound by a tie of spontaneous love. To achieve this love should be the goal of life for every living being. Adi 1.54
9,36 “must approach a bona fide spiritual master to learn the science…” Those who are serious about the knowledge of the transcendental world, which is far beyond the material cosmic creation, must approach a bona fide spiritual master to learn the science both directly and indirectly. One must learn both the means to approach the desired destination and the hindrances to such progress. The spiritual master knows how to regulate the habits of a neophyte disciple, and therefore a serious student must learn the science in all its aspects from him. Here the words anvaya-vyatirekäbhyäm, “directly and indirectly,” suggest that one must learn the process of devotional service in its two aspects: one must directly execute the process of devotional service and indirectly avoid the impediments to progress. Adi 1.56
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“the cult of bhägavata-dharma, which is now being spread as the Hare Kåñëa movement …” Çré Caitanya Mahäprabhu confirms that devotional service to the Lord—the cult of bhägavatadharma, which is now being spread as the Hare Kåñëa movement—can be spread in every country, to every person, in any condition of life, and in all circumstances. Bhägavata-dharma does not restrict pure devotees to the Hindu community. A pure devotee is above a brähmaëa; therefore it is not incompatible to offer the sacred thread to devotees in Europe, America, Australia, Japan, Canada, and so on Madhya 25.112 Catuù-çloké Bhägavatam Summary From this and the preceding three verses of the Caitanya-caritämåta, which have been selected from Çrémad-Bhägavatam, the missionary activities of Lord Caitanya can be understood. Çrémad-Bhägavatam has eighteen thousand verses, which are summarized in the four verses beginning with aham eväsam evägre (53) and concluding with yat syät sarvatra sarvadä (56). In the first of these verses (53) the transcendental nature of Lord Kåñëa, the Supreme Personality of Godhead, is explained. The second verse (54) further explains that the Lord is detached from the workings of the material energy, mäyä. The living entities, although parts and parcels of Lord Kåñëa, are prone to be controlled by the external energy; therefore, although they are spiritual, in the material world they are encased in bodies of material energy. The eternal relationship of the living entities with the Supreme Lord is explained in that verse. The next verse (55) instructs that the Supreme Personality of Godhead, by His inconceivable energies, is simultaneously one with and different from the living entities and the material energy. This knowledge is called acintya-bhedäbheda-tattva. When an individual living entity surrenders to the Supreme Lord, Kåñëa, he can then develop natural transcendental love for Him. This surrendering process should be the primary concern of a human being. In the next verse (56) it is said that a conditioned soul must ultimately approach a bona fide spiritual master and try to understand perfectly the material and spiritual worlds and his own existential position. Adi 1.56
Chapter 10 10.1 Mahä-Puräëa According to Çréla Jéva Gosvämé, Puräëas such as Çrémad-Bhägavatam deal with these ten topics, whereas lesser Puräëas deal with only five. As stated in Vedic literature: sargaç ca pratisargaç ca vaàço manvantaräëi cavaàçänucaritaà ceti puräëaà païcalakñaëam "Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a Puräëa." Puräëas covering five categories of knowledge are understood to be secondary Puräëic literature. Çréla Jéva Gosvämé has explained that the ten principal topics of Çrémad-Bhägavatam are found within each of the twelve cantos. One should not try to assign each of the ten topics to a particular canto. Nor should the Çrémad-Bhägavatam be artificially interpreted to show that it deals with the topics successively. The simple fact is that all aspects of knowledge important to human beings, summarized in the ten categories mentioned above, are described with various degrees of emphasis and analysis throughout the Çrémad-Bhägavatam. SB 12.7.11 Ten Subjects (1) Sarga: the first creation by Viñëu, the bringing forth of the five gross material elements, the five objects of sense perception, the ten senses, the mind, the intelligence, the false ego and the total material energy, or universal form. (2) Visarga: the secondary creation, or the work of Brahmä in producing the moving and unmoving bodies in the universe (brahmäëòa). (3) Sthäna: the maintenance of the universe by the Personality of Godhead, Viñëu. Viñëu’s function is more important and His glory greater than Brahmä’s and Lord Çiva’s, for although Brahmä is the creator and Lord Çiva the destroyer, Viñëu is the maintainer.
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(4) Poñaëa: special care and protection for devotees by the Lord. As a king maintains his kingdom and subjects but nevertheless gives special attention to the members of his family, so the Personality of Godhead gives special care to His devotees who are souls completely surrendered to Him. (5) Üti: the urge for creation, or initiative power, that is the cause of all inventions, according to the necessities of time, space and objects. (6) Manv-antara: the periods controlled by the Manus, who teach regulative principles for living beings who desire to achieve perfection in human life. The rules of Manu, as described in the Manusaàhitä, guide the way to such perfection. (7) Éçänukathä: scriptural information regarding the Personality of Godhead, His incarnations on earth and the activities of His devotees. Scriptures dealing with these subjects are essential for progressive human life. (8) Nirodha: the winding up of all energies employed in creation. Such potencies are emanations from the Personality of Godhead who eternally lies in the Käraëa Ocean. The cosmic creations, manifested with His breath, are again dissolved in due course. (9) Mukti: liberation of the conditioned souls encaged by the gross and subtle coverings of body and mind. When freed from all material affection, the soul, giving up the gross and subtle material bodies, can attain the spiritual sky in his original spiritual body and engage in transcendental loving service to the Lord in Vaikuëöhaloka or Kåñëaloka. When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jévan-mukta, a liberated soul, even while in the material body. (10) Äçraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all. äçraya, the object providing shelter, and äçrita, Two different principles are to be considered herein—namely äçraya, the object providing shelter, and äçrita, the dependents requiring shelter. The äçrita exist under the original principle, the äçraya. The first nine categories, described in the first nine cantos of Çrémad-Bhägavatam, from creation to liberation—including the puruña-avatäras, the incarnations, the marginal energy, or living entities, and the external energy, or material world—are all äçrita. The prayers of ÇrémadBhägavatam, however, aim for the äçraya-tattva, the Supreme Personality of Godhead, Çré Kåñëa. The great souls expert in describing Çrémad-Bhägavatam have very diligently delineated the other nine categories, sometimes by direct narrations and sometimes by indirect narrations such as stories. The real purpose of doing this is to know perfectly the Absolute Transcendence, Çré Kåñëa, for the entire creation, both material and spiritual, rests on the body of Çré Kåñëa. Adi 2.91-92 “The Personality of Godhead Çré Kåñëa is the shelter and abode of everything…” To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter. The Personality of Godhead Çré Kåñëa is the shelter and abode of everything. All the universes rest in His body. The Tenth Canto of Çrémad-Bhägavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Çré Kåñëa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him. Ädi 2.93-95
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Vidura was so expert advisor So Vidura was a great devotee and great politician also. Not that a devotee should not take parts in politics. They knew everything, but they did not take part. Just like Vidura and his elder brother Dhåtaräñöra. He was politician, Dhåtaräñöra. His whole life was diplomacy and politics. But still, in difficult position he used to consult Vidura. So why a politician should consult a devotee? No. If I want to do something, I must take advice, the best advice, from the best man. That is the principle. So Vidura was so expert advisor, counselor, that there was a statement, vaidurikam. Just like the cäëakya-çloka. On ordinary things, cäëakya-çloka is evidence. … So Vidura was born of a maidservant. The father was the king. The father was the same, Mahäräja Yudhiñöhira, er, Dhåtaräñöra, and the father, Vidura, the same, and the mother different. So Vidura, because he was not born of the queen, he had no share in the throne. But Dhåtaräñöra loved him very much. Although stepmother’s son, he would like him very much because he was very intelligent. So on every occasion he would consult him, and his consultation was so valuable that later on it became vaidurikam, “consultation as expert as given by Vidura.” So he was invited. Çrémad-Bhägavatam 3.1.10 -- Dallas, May 21, 1973
Chapter 2 1.14 Kåñëa goes not go even one step from Våndävana. våndävanaà parityajya padam ekaà na gacchati, Kåñëa goes not go even one step from Våndävana. He doesn’t go. He’s so much attached to Våndävana. Then we see that Kåñëa left Våndävana, went to Mathurä. So how is that, He went so far away? And did not return for many years? No. Kåñëa actually did not leave Våndävana. Because since Kåñëa left Våndävana, all the inhabitants of gopé, they were simply thinking of Kåñëa and crying. That was their business. Mother Yaçodä, Nanda Mahäräja, Rädhäräëé, all the gopés, all the cows, all the calves, all the cowherd boys, their only business was to think of Kåñëa and cry. Absence, separation. So Kåñëa can be felt, Kåñëa can be present more acutely in separation. That is Caitanya Mahäprabhu’s teaching: to love Kåñëa in separation. Just like Caitanya Mahäprabhu in separation: govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me. He was thinking that “Everything is vacant without Govinda, without Kåñëa.” So everything is vacant, but Kåñëa consciousness is there. Kåñëa consciousness is there, sir. So that is the highest perfectional... When we’ll see everything is nothing, simply Kåñëa consciousness is there, that is the highest. That is the gopés. Therefore gopés are so exalted. Not for a single moment they could forget Kåñëa. Not for a single moment. Kåñëa was going in the forest with His cows and calves, and gopés at home, they were disturbed in the mind, “Oh, Kåñëa is walking bare-footed. There are so many stones and nails. There is pricking Kåñëa’s lotus feet, which is so soft that we think our breast as hard when Kåñëa puts His lotus feet. Still He’s walking.” They are absorbed in this thought. And they are crying. So they are so anxious to see Kåñëa back home in the evening that they are standing on the way, on the route, “Now Kåñëa is coming back with His...” This is Kåñëa consciousness. This is... Kåñëa cannot be absent from a devotee when he’s too much absorbed in Kåñëa thought. This is the process of Kåñëa consciousness. Çrémad-Bhägavatam 1.8.39 -- Los Angeles, May 1, 1973
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Chapter 13 How the earth fell into the Garbhodaka Ocean. Lord Brahma is the first demigod, and Hiranyaksa is the first demon in this universe. Only under certain conditions do the planets float as weightless balls in the air, and as soon as these conditions are disturbed, the planets may fall down in the Garbhodaka Ocean, which covers half the universe. The floating of the planets in the weightless air is due to the inner constitution of the globes, and the modernized drilling of the earth to exploit oil from within is a sort of disturbance by the modern demons and can result in a greatly harmful reaction to the floating condition of the earth. A similar disturbance was created formerly by the demons headed by Hiranyaksa (the great exploiter of the gold rush), and the earth was detached from its weightless condition and fell down into the Garbhodaka Ocean. The Lord, as maintainer of the whole creation of the material world, therefore assumed the gigantic form of a boar with a proportionate snout and picked up the earth from within the water of Garbhodaka. ……When the Lord appeared to pick up the earth, the demon of the name Hiranyaksa tried to create a disturbance in the methodical functions of the Lord, and therefore he was killed by being pierced by the Lord's tusk. According to Srila Jiva Gosvami, the demon Hiranyaksa was killed by the hand of the Lord. Therefore his version is that after being killed by the hand of the Lord, the demon was pierced by the tusk. Srila Visvanatha Cakravarti Thakura confirms this version. SB 2.7.2
Chapter 14 19. “..if she is chaste and sincere she shares half of her husband's activities.” Between the husband and wife, one person is sufficient to execute this devotional service. Because of their good relationship, both of them will enjoy the result. Therefore if the wife is unable to execute this process, the husband should carefully do so, and the faithful wife will share the result. PURPORT The relationship between husband and wife is firmly established when the wife is faithful and the husband sincere. Then even if the wife, being weaker, is unable to execute devotional service with her husband, if she is chaste and sincere she shares half of her husband's activities. SB 6.19.18
48. Anubhävitäçaye When one actually becomes situated on the transcendental platform, he becomes steady. Unless one is so situated, his position may not be steady and he may fall down. When one is actually situated transcendentally, there is no fear of falling down. This stage of understanding is technically called sthäyi-bhäva. There are even stages beyond this position, and they are known as vibhäva, anubhava, sättvika and vyabhicäré. After one attains these, there is actually an exchange of rasa, or transcendental activity with the Supreme Lord. This exchange in loving reciprocation between the lover and the beloved is generally called kåñëa-bhakti-rasa. TLC 1: Teachings to Rüpa Gosvämé
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Attachment for Kåñëa never wanes; it increases more and more as one attains different stages. All the stages together are called sthäyibhäva, or continuous existence of ecstasy. The nine forms of devotional service are çravaëaà kértanaà viñëoù smaraëaà päda-sevanam arcanaà vandanaà däsyaà sakhyam ätma-nivedanam [SB 7.5.23]. When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhäva, anubhäva, sättvika and vyabhicäré. The devotee thus enjoys a variety of transcendental bliss. Madhya 19.180 The essence of the hlädiné-çakti is love of Godhead, the essence of love of Godhead is bhäva, or transcendental sentiment, and the highest pitch of that bhäva is called mahäbhäva. Çrématé Rädhäräëé is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Çré Kåñëa. Ädi 4.70 There is a supreme symptom of ecstatic love which is called mahäbhäva. This mahäbhäva expression was possible only in Rädhäräëé, but later on when Çré Kåñëa Caitanya appeared to feel the mode of love of Rädhäräëé, He also expressed all of the symptoms of mahäbhäva. NOD Ch 28. Existential Ecstatic Love. Degrees of Ecstatic Symptoms
Chapter 15 19. äveça incarnations Examples of the äveça incarnations are: 1. Närada, who is empowered with pure devotional service, 2. the Four Kumäras, who are empowered with transcendental knowledge, and 3. Çeña and Mahäräja Påthu, who are empowered with extraordinary power to perform remarkable deeds. Sri Krsna-sandarbha text 3 This mission of Brahmäjé was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumära, Sanandana and Sanätana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord… SB 2.7.5
43. “From the very beginning of their lives, Çukadeva Gosvämé and the four Kumäras, known as catuù-sana, were liberated and self-realized on the Brahman platform. Nonetheless, they were attracted by the qualities of Kåñëa, and they engaged in His service. (Cc M6.198 pp) “For instance, the four Kumäras and Çukadeva Gosvämé were liberated from the beginning, yet in their later life they became attracted to the pastimes of Kåñëa and became devotees. Sanaka Kumära was attracted by the aroma of the flowers offered to Kåñëa, and the other Kumäras were attracted by the transcendental qualities of the Lord and thus engaged in His devotional service.” (TLC ch 15) “..immediately become Vaiñëavas… “Simply by seeing the Lord and smelling the aroma of tulasé and saffron from His lotus feet, the Kumäras became devotees and abandoned their long-cherished impersonalism. Thus the four Kumäras were turned into Vaiñëavas simply by smelling the aromatic tulasé mixed with saffron. Those who are actually on the platform of Brahman realization and who have not offended the lotus feet of Kåñëa can immediately become Vaiñëavas simply by smelling the aroma of the Lord’s lotus feet.” (Cc M17.142)
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46. The four Kumäras once approached their father, Lord Brahmä, and asked: Please tell us who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created the spiritual and material worlds? Brahmä replied to them: Kåñëa is the Supreme Personality of Godhead. Death is afraid of Govinda. By understanding Gopéjanavallabha everything becomes known. Sri Krsna-sandarbha Text 33
34. Bahuläçva:.. in the spiritual sky when the living entity is in his pure state of consciousness, what acts..., Does something act upon him to make him illusioned at that point also? Prabhupäda: Yes. Just like Jaya-Vijaya. They committed offense. They did not allow the four Kumäras to enter. That was their fault. And the Kumäras became very sorry. Then they cursed him that "You are not fit to remain in this place." So we sometimes commit mistake. That is also misuse of independence. Or we are prone to fall down because we are small. Just like small fragment of fire. Although it is fire, it is prone to be extinguished. The big fire does not extinguish. So Kåñëa is the big fire, and we are part and parcel, sparks, very small. Room Conversation with Dr. John Mize -- June 23, 1975, Los Angeles
Chapter 16 Jaya and Vijaya were cursed by the brähmaëas Sanaka, Sanat-kumära, Sanandana and Sanätana because Jaya and Vijaya checked these four Kumäras. The Lord accepted this cursing of His servants and agreed that they would have to go to the material world and would then return to Vaikuëöha after serving the term of the curse. Jaya and Vijaya were very much perturbed, but the Lord advised them to act as enemies, for then they would return after three births; otherwise, ordinarily, they would have to take seven births. SB 7.8.56 Kåñëa cannot fight with ordinary person. Even the demons, when they come, just like Hiraëyäkña, Hiraëyakaçipu. They were Jaya-Vijaya in the Vaikuëöha world. So they came here, and Kåñëa asked them, that "If you become My enemy, then within three births you will come back. And if you remain friend, then seven births." So they preferred, "Oh, I shall become Your enemy, Sir, so that I can come back again after three births." So why? That Kåñëa has all the propensities. Just like we sometimes want to fight, mock fight. So in the Vaikuëöha world there cannot be any fight. So because Kåñëa wanted to exercise His fighting spirit, He sent His devotee. He became enemy and He fought. Bhagavad-gétä 1.24-25 -- London, July 20, 1973 The Lord said: just like Garuda out of respect for the thunderbolt droped a porion of his wing, so you out of respect for brahminical power of curse send a portion of yourself as demons, staying here in your original forms. It is proven by descriptions of Vamana’s pastimes, where Jaya & Vijaya are mentioned in the list of the guards in Vaikuntha. Çréla Baladeva Vidyäbhüñaëa comments on Çrémad-Bhägavatam 8.12.15-16
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Chapter 22 19. “saintly persons … will not drop from the sky….” So householder life is not condemned. It is required. If there is no householders, then wherefrom the saintly persons will come? They will not drop from the sky. So everything is required. In our society, we have got householders, we have got brahmacärés, we have got sannyäsés. Everything is required. So Kåñëa consciousness movement is very scientific movement for the total benefit of human society. If it is properly carried out, then everyone will be satisfied and happy and go back home, back to Godhead. Çrémad-Bhägavatam 3.22.19 -- Tehran, August 8, 1976
20. “purpose of marriage..” So the purpose of marriage is explained here. Puträtve kriyet bhäryä putra pinòa prayojanam. For the purpose of one or two nice children one should marry, not for sense gratification. This is the Vedic purport of marriage. So in our Kåñëa consciousness movement we allow marriage on this principle, not for sense gratification. All the chief devotees of Lord Caitanya... Or even Lord Caitanya Himself, he married twice. So marriage is not prohibited, but everything should be under regulative principle according to the law. Then either one is sannyäsé or a married man or a brahmacäré, it doesn’t matter. “either gåhastha or vänaprastha or sannyäsé, everyone can take part.…” So our mission, Caitanya Mahäprabhu’s mission, Kåñëa consciousness, the same mission as Caitanya Mahäprabhu, yäre dekha, täre kaha ‘kåñëa’-upadeça [Cc. Madhya 7.128]. This kåñëaupadeça I have translated into “Kåñëa conscious,” how to make people Kåñëa conscious. This is our mission. On this principle, either gåhastha or vänaprastha or sannyäsé, everyone can take part. Ye kåñëa-tattva-vettä, sei ‘guru’ haya. Caitanya Mahäprabhu was taking instruction from Rämänanda Räya. He was gåhastha, not even brähmaëa. .. kibä vipra, kibä nyäsé, çüdra kene naya yei kåñëa-tattva-vettä, sei ‘guru’ haya. Mad8.128 So in this movement, no such consideration, who is who. Anyone who takes to Kåñëa consciousness, he is first class, that’s all. So our principle should be how to make people Kåñëa conscious, God conscious. Then our mission will be successful. Either as gåhastha, as a vänaprastha, as sannyäsé, it doesn’t matter. Philosophy, the truth, should be preached. Everyone will be happy. That is Kåñëa consciousness. Çrémad-Bhägavatam 3.22.20 -- Tehran, August 9, 1976
22. ” Vedic system.. parents’ sanction must be there…” So here is the Emperor Manu, so he decided to give his daughter to Kardama Muni. And the sanction of the Queen, that was also expected. That means the father’s sanction, the mother’s sanction, and the girl who is going to be married, her sanction. These things are required before marriage takes place. Nowadays, dämpatye ratim eva hi svékäram eva udvähe: marriage takes place simply by agreement between the parties, the boy and the girl. They can go to any magistrate and get it registered. But according to Vedic system, that is not the system. The system is the father, mother also must agree. The agreement must be, the parents’ sanction must be there. “…take instruction from the vivid examples of this Kardama Muni and Devahüti” So we can take instruction from the vivid, living examples of this Kardama Muni and Devahüti. Kardama Muni is an ascetic, very simple living, and Devahüti is the daughter of emperor. And she agreed to marry Kardama Muni, so, engage in the service of her husband. So just imagine a person, ascetic. What assets he has got? No home, no good food, nothing. Still she agreed gladly. Here it is said, dadau tulyäà praharñitaù. So ’nu jïätvä vyavasitaà mahiñyä duhituù sphuöam. Duhituù, consent of the daughter. It was, the daughter’s consent was taken, “Whether you like,” but she selected her husband. She told that “There is Kardama Muni. I want
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to marry him, that Kardama Muni.” She expressed her desire to her father, and the father and mother came to offer the daughter to Kardama Muni. The first consent was the daughter’s. Now just see, she was emperor’s daughter, how comfortably she was living, but she voluntarily accepted all the difficulties for becoming the wife of an ascetic. You cannot expect royal comforts when one becomes the wife of an ascetic. Of course, later on everything was given to her by the mystic power of Kardama Muni, but in the beginning she accepted in a very humble cottage to live with her husband and serve him. on from Çrémad-Bhägavatam 3.22.22 and Initiations -- Tehran, August 12, 1976
Chapter 23 56. “Actually they are only misleaders “…… The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people and society, the varëäçrama-dharma system, the sick, the poor, the rich, women, demigods and so on. All this service comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahäjanas, great ideal leaders. Actually they are only misleaders, but an ordinary man cannot understand how he is being misled. CC Mad. 17.185p
Chapter 24 46. “He does not become a hog-Näräyaëa..” There are two Sanskrit words used here, mäna and däna. Mäna indicates a superior, and däna indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that mäna, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brähmaëa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuëöha situation everywhere. That is His inconceivable potency. Therefore, when Näräyaëa is living in the heart of a hog, He does not become a hog-Näräyaëa. He is always Näräyaëa and is unaffected by the body of the hog. SB 3.29.27
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Chapter 22 22.19. “saintly persons … will not drop from the sky….” So householder life is not condemned. It is required. If there is no householders, then wherefrom the saintly persons will come? They will not drop from the sky. So everything is required. In our society, we have got householders, we have got brahmacärés, we have got sannyäsés. Everything is required. So Kåñëa consciousness movement is very scientific movement for the total benefit of human society. If it is properly carried out, then everyone will be satisfied and happy and go back home, back to Godhead. Çrémad-Bhägavatam 3.22.19 -- Tehran, August 8, 1976
20. “purpose of marriage..” So the purpose of marriage is explained here. Puträtve kriyet bhäryä putra pinòa prayojanam. For the purpose of one or two nice children one should marry, not for sense gratification. This is the Vedic purport of marriage. So in our Kåñëa consciousness movement we allow marriage on this principle, not for sense gratification. All the chief devotees of Lord Caitanya... Or even Lord Caitanya Himself, he married twice. So marriage is not prohibited, but everything should be under regulative principle according to the law. Then either one is sannyäsé or a married man or a brahmacäré, it doesn’t matter. “either gåhastha or vänaprastha or sannyäsé, everyone can take part.…” So our mission, Caitanya Mahäprabhu’s mission, Kåñëa consciousness, the same mission as Caitanya Mahäprabhu, yäre dekha, täre kaha ‘kåñëa’-upadeça [Cc. Madhya 7.128]. This kåñëaupadeça I have translated into “Kåñëa conscious,” how to make people Kåñëa conscious. This is our mission. On this principle, either gåhastha or vänaprastha or sannyäsé, everyone can take part. Ye kåñëa-tattva-vettä, sei ‘guru’ haya. Caitanya Mahäprabhu was taking instruction from Rämänanda Räya. He was gåhastha, not even brähmaëa. .. kibä vipra, kibä nyäsé, çüdra kene naya yei kåñëa-tattva-vettä, sei ‘guru’ haya. Mad8.128 So in this movement, no such consideration, who is who. Anyone who takes to Kåñëa consciousness, he is first class, that’s all. So our principle should be how to make people Kåñëa conscious, God conscious. Then our mission will be successful. Either as gåhastha, as a vänaprastha, as sannyäsé, it doesn’t matter. Philosophy, the truth, should be preached. Everyone will be happy. That is Kåñëa consciousness. Çrémad-Bhägavatam 3.22.20 -- Tehran, August 9, 1976
22. ” Vedic system.. parents’ sanction must be there…” So here is the Emperor Manu, so he decided to give his daughter to Kardama Muni. And the sanction of the Queen, that was also expected. That means the father’s sanction, the mother’s sanction, and the girl who is going to be married, her sanction. These things are required before marriage takes place. Nowadays, dämpatye ratim eva hi svékäram eva udvähe: marriage takes place simply by agreement between the parties, the boy and the girl. They can go to any magistrate and get it registered. But according to Vedic system, that is not the system. The system is the father, mother also must agree. The agreement must be, the parents’ sanction must be there. “…take instruction from the vivid examples of this Kardama Muni and Devahüti” So we can take instruction from the vivid, living examples of this Kardama Muni and Devahüti. Kardama Muni is an ascetic, very simple living, and Devahüti is the daughter of emperor. And she agreed to marry Kardama Muni, so, engage in the service of her husband. So just imagine a person, ascetic. What assets he has got? No home, no good food, nothing. Still she agreed gladly. Here it is said, dadau tulyäà praharñitaù. So ’nu jïätvä vyavasitaà mahiñyä duhituù sphuöam. Duhituù, consent of the daughter. It was, the daughter’s consent was taken,
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“Whether you like,” but she selected her husband. She told that “There is Kardama Muni. I want to marry him, that Kardama Muni.” She expressed her desire to her father, and the father and mother came to offer the daughter to Kardama Muni. The first consent was the daughter’s. Now just see, she was emperor’s daughter, how comfortably she was living, but she voluntarily accepted all the difficulties for becoming the wife of an ascetic. You cannot expect royal comforts when one becomes the wife of an ascetic. Of course, later on everything was given to her by the mystic power of Kardama Muni, but in the beginning she accepted in a very humble cottage to live with her husband and serve him. on from Çrémad-Bhägavatam 3.22.22 and Initiations -- Tehran, August 12, 1976
Chapter 23 56. “Actually they are only misleaders “…… The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people and society, the varëäçrama-dharma system, the sick, the poor, the rich, women, demigods and so on. All this service comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahäjanas, great ideal leaders. Actually they are only misleaders, but an ordinary man cannot understand how he is being misled. CC Mad. 17.185p
Chapter 24 46. “He does not become a hog-Näräyaëa..” There are two Sanskrit words used here, mäna and däna. Mäna indicates a superior, and däna indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that mäna, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brähmaëa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuëöha situation everywhere. That is His inconceivable potency. Therefore, when Näräyaëa is living in the heart of a hog, He does not become a hog-Näräyaëa. He is always Näräyaëa and is unaffected by the body of the hog. SB 3.29.27
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